heare him Can hee feede vs with the hony wine spices fatlings and delicates and wee haue no tast and relish of them Can Christ perfume his spouse with mirrbe and incense and with all the powder of the merchant and shee not smell it Can Christ lodge and lie with vs and we with him neuer spiritually touch him Finally shall the Church and must shee reioyce that her name is written in heauen and yet haue no certaintie of it Wherefore this doctrine of the assurance of faith and of the grace of God is certaine infallible and neuer faileth But before wee 〈◊〉 attaine vnto this certainety of faith and sauing grace wee must dilligently and reuerently heare Gods word know it and our sinnes by it be truly humbled by it dispaire of our owne abilitie ascent and subscribe vnto the Gospell hope and desire pardon hunger and thirst after grace craue pardon of our sinnes and particularly apply vnto our selues the promises of mercy and saluation made vnto vs in the Gospell and continue herein and then in processe of time after long sence obseruation and long experience of Goâ—'s fauor anâ— loue Psal. 23. 6. Yea after that we haue bene long excercised in temptations and bene old beaten soldiers in Christs battaile wee shall attaine vnto this fulnesse and firmnesse of faith By this doctrine is confuted and ouerthrowne that erroneous and desperate doctrine of the Romish Synagogue who albeit they teach that men may by their workes merite saluation and satisfie Gods iustice yet they contradict themselues which is proper to Babelâ— the mother of confusion and considently hold and teach that no man can be certaine of his saluation in this life by an ordinary and speciall faith but onely by extraordinary reuelation and hope which hope ministreth as they say but a coniecturall certaintie If this their position were true how could euer Iob in his extremities haue comforted himselfe in the vndoubted hope of his resurrection to eternall glory Would euer Moses haue forsaken Pharaohs court and the glory pleasure and preferments of it if he had not had an eye vnto yea an assurance of the recompence of the reward in the life to come would Manahen that had beene brought vp with Herod the Tetrarch so debased and subiected himselfe to so much enuie and so many pcrils and dangers by entring into the holy ministery had not the expectation and assurance of eternall happinesse induced him herevnto And to absolue this point how could or would so many thousands of Martyrs since the Apostles times especially haue suffered so much rebuke so great losses so many tortures for Christ and his Gospell yea and most cruell deaths and persecutions had they not been secured in their soules of the fauour of God and beene verily perswaded that they stood in the estate of grace and should in time be glorified Seeing that the knowledge of our eâ—tate before God and the certaintie of Gods fauour and loue is so admirable and vnualuable a benefit communicated to none but Gods children and to them that seeke his face in Christ let vs neuer rest nor be quiet vntill we haue sued out our quâ—etus est and haue procured this certaintie Let not marrying of wiues buying of Farmes trying of Oxen oues boues pecori campi hinder and stay vs from getting this assurance What shall we so toile and moile and so sue and seeke with so much paine and cost to ascertaine vnto our selues and ours lands liuings leases patents reuersions which notwithstanding by reason of our mortalitie and the might malice and cunning of men we oftentimes can neither long nor peaceably enioy and shall we not much more seeke the kingdome of God and the righteousnesse of Christ shall not we labour to secure vs of Gods vnchangeable fauour and to get the grant yea and begining of eternall and vnspeakeable happinesse which wee may assuredly obtaine and the obtaining and purchase whereof is worth ten thousand workes And therefore Curare externa neglectis internis imoaeternis as one saith well caecâ—tas est that is to haue a care of these outward things and neglect and passe inward and eternall things is blindnesse nay madnesse For what will it profit a man to gaine the whole world and loose his owne soule or what ransome or recompence shall hee giue to râ—deâ—me it surely none GOD therefore make vs wise to saluation and grant that we may alwayes looke to the maine chance and make choise of the better part Amen And thus much shall suffice to haue spoken of the churches faith confidence and feeling NOw because this doctrine is of so great moment and importance and of so excellent and necessary vse I for the edification and comfort of all good Christians will annexe and set downe six special and principal or characteristicall notes markes and demonstrations whereby a man may in conscience bee perswaded that he standeth in the estate of grace and is reconciled vnto God whether for the present temptation hee haue feeling or not And by these notes and demonstrations it shall euidently appeare who is in the state of grace and sâ—luation for as the life is knowne by the motion the fire by the light and heate the tree by the fruite and the sheepe by the markes and brands so may the godly heareby iudge and determine of their faith The notes are these six following which I will God assisting handle breifly and in order The first is sound iudgement in matters of faith and religion The second sincere affection towards and constant delight in Christ and his Gospell The third a constant course in all the excersises of godlines The fourth an inward and godly sorrow for our sinnes and for the offence of GOD. The fift is thanfulnes in acknowledgement and high esteeme of C H R I S T and all his graces and benefits Lastly to suffer no sinne to raigne and haue command and dominion in vs but to dislike resist and breake it off Hee that hath these and the like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 congnisances markes and properties wee may say iustly of him hee that hath or that doth these tâ—inges shall neuer fall that is hee is perpetually blessed and can neuer by any violence tyranny or iniuries of Satan and the world bee ouerthrowne or remoued from his state but is secure and safe against all euills Touching soundnes of faith and iudgement it is when no heresie is maintained or errour held against the principles and groundes of Orthodoxe religion but in iudgement and conscience is directed and rectified in all thinges by the holy Scriptures this is a light to our wayes and a Lanthâ—rne to our steppes the eye of our soule a lampe and torch to guide and lead vs in the darkenesse of this world it is a gate and doore to let vs vnto Christ his chamber of presence and to intromit vs into heauen it is a
THE CHVRCHES Securitie Togither with the Antidote or preservative of ever waking Faith A treatise conteyning many fruitefull instructions moralities and consolations fit for the time and age wherein wee live Hereunto is annexed a sound and profitable treatise of the generall signes and forerunners of the last judgement By THOMAS DRAX Happy are those servants whom the Lord when hee commeth shall finde waking Luk. 12. vers 37. AT LONDON Imprinted by George Eld and are to be sold by John Wright at his shoppe at Christ-church Gate 1608. SALOMONS SONG Chap. 5. verse 2. I sleepe but mine heart waketh FOr as much as Christ Iesus the sonne of God our blessed Sauiour our holy harmlesse vndefiled hight â—riest separate from sinners and made higher then the heauens was subiâ—ct to the like infirmities and temptations in all things as wee are but without sinne and that which amongst other temptations his three-fold combate and conflict with the diuell doth demonstrate wee must not thinke it strange or take it offensiuely that wee that are but his members his seruants yea and most miserable and sinfull creatures should be liable and subiect to the temptations and assaults of the world flâ—sh and the diuell For first we must bee conformable vnto Christ our head Secondly Satans mâ—lice and rage against vs especially in these last dayes wherein hee perceiueth his time to bee so shâ—rt is restlâ—sse and vnpeaâ—â—able Lastly euery Christian man yea the most perfect beleeuer that liueth vpon the earth by reason of his manifold ignorances slips errors drowsinesse defects imperfections doth if God and grace preuent not minister and affoord continuall matter and occasion for the tempter to assault him yea and to worke vpon him Therefore as Christ Iesus was assaulted with three speciall temptations whereof the first was directed to remoue him from his sonne-like confidence in God The second to puffe vp his mâ—nde with rash presumption in the protection of God And the third to blast and infect his minde with the venemous vapour of ambition and couetousnesse all which he resisted and ouer-came by the scripture and word of God euen so here in the Cantickles the church was encountered with three sorts of temptations though in forme and kinde differing from Christ his temptations The first which is the best and most holy temptation was her Loue-sicknesse or falling into a swound by reason of the sight of the great prouision and spirituall dainties that Christ had prepared for the Church Answerably herevnto Peter in the transâ—iguration of Christ was so rauished and surprised with the sweetnesse of that momentanie glory that hee imagined Christ his kingdome and glory to be earthly and did plaee the blisfull happinesse of the Saints in this transâ—tory and troublesome world which alone is to be sought in heauen And proportionably herevnto Paul whether in the body or out of it he knew not and therefore it is not in our knowledge to determine was rapt vâ—into the third heauen or Paradise and hâ—ard words which canot be spoken which it is impossible for maÌ„ to vtter The second temptation wherein as also in the next following the Church more bewraieth her corruption is the feare which commeth from infidelitie in the Church least she had lost Christ yet so qualified as thereby the spirit kindleth in her more paines and studie both to seeke to attaine vnto Christ more neerely and to apprehend him more firmely and in a while after that all the meanes had beene vsed shee findeth Christ and renueth and reuiueth her faith in him The third and last temptation which is worldly drowsinesse and some kinde of securitie incident to the Church and children of God the bitternesse and extremity whereof was that shee fell into a swound that is she for the time was almost in despaire of her saluation as one depriued of feeling and comfort of grace But at length by communication with her friends concerning Christ his excellencie and the place where he was gone her faith beginneth to reuiue she assureth her selfe that Christ is hers she is his And this is the third and last temptation wherin we meane to insist The originall briefe substance of it is conteined in these words I sleepe that is I am some-what secure and carelesse and keepe not that watch against the pleasures of this life and the baites hookes of the world as I should and am bound to doe Then followeth a limitation or exception in these words But mine heart waketh that is my â—aith apprehendeth and holdeth Christ and I doe not suffer my delight and ioy in him to cease and determine In the temptation comprized in these words I sleepe two things are to be considered First the Churches winking or slumbering Secondly the confession and acknowledgment of her faulte and offence In that the Church is here sayd to sleepe or slumber yet so as that shee discerneth off notwithstanding that her heart that is her faith and better part waked laied hold on and found sweere repose and contentment in Christ. We learne hence this doctrine and iustruction viz. that the true Church of God and the particuler members of it are not only subiect to sinne and error in generall for euery man is borne and conceiued in sinne euery man is a liar we haue all sinned and stand in need of the golrie of God who knoweth the errors of this life all our righteousnesse is but as a menstrous cloth and when wee haue done all that we can wee are but defectiue and vnprofitable seruants but also and that more particularly that many times the Church of Christ euen in the best and most flourishing outward Estate of it is ouertaken with a kinde of spirituall slumber and securitie and is lesse carefull and watchfull to beware of the snares of the worldes prosperitie and the baites and allurements of honours and pleasures so that here it must needs follow that her faith must oftentimes be weakened eclipsed and darkned yea and she now and then fall into simptoms and fits of desperation The truth hereof appeareth first in Dauid who when he was established in his kingdome and flourished in prosperitie was puffed vp with carnall securitie and confidence in his own strength and ful little thought of his own infirmity dangers or iminent euills as though his present felicitie should neuer change but presently God hid his face from him that is withdrew the sense of his fauor and good will and cast him into trouble and calamities and so awakened him from his slumber and drowsines Secondly in Ezechias otherwise a right good King whose heart was lift vp with pride by reason of his late and glorious victory and aboundance of treasures in so much that he in oftentation shewed vnto the ambassadors of the King of Babell all his treasures that bee had in his house and realme so that wrath came vpon him and vpon
key to vnlocke the treasures of the scriptures it is the foundation of our spirituall house and the directer touchstone of al good workes and obedience That this soundnesse of faith and iudgement is of absolute necessity to prooue vnto vs the truth of grace and Gods fauour it shall thus by scripture most manifestly bee declared The Church in the Acts of the Apostles is said to continue in the Apostles doctrine the Church is builded vpon the foundation the doctrine and scriptures of the Prophets and Apostles Elder men must be sound in the faith nay the church must bee rooted grounded in it If they had beene of vs saith Saint Iohn they had continued with vs viz in soundnesse of doctrine and in frequenting the holy assemblies No other foundation can any man laie then that which is laid which is Iesus Christ. That is the doctrine of the Gospel touching Christ his person and office is as it were the foundation of Christian Religion therefore both pastors and people must by all meanes endeuour to keepe this doctrine pure and vncorrupted And all doctrines and opinions quirkes and curriosities that are not agreeable herevnto are but woode hay stubble which the fire of heauenly truth will in time to their reproach and shame reueale and consume The ministerie of the word is giuen and ordained of GOD that wee might grow vp to perfect on of faith and that wee should bee no more câ—ildren wauering and carried about with euery winde of doctrine Iesus Christ yesterday and to daie and the same for euer Bee not caried about with diuers and stâ—ange doctrine for it is a good thing that the heart bee established with grace and not with meates c. Faith is the eye of the bodie if the eye be single the whole â—ody shal be light The necessity and most absolute vse of this doctrine will appeare by the Caueates and warnings that are giuen vs in scripture to beware of seducers false teachers and by the opposition and zeale that we are to shew against al Atheisme Idolatry Libertinisme c. Hence it is that in matters of conscience and in troubles of minde wee are put ouer to the lawe and to â—he testimonies and they that speake not according to this word haue no light in them They that will not beleeue Moses and the Prophets will not beleeue though one arose from the dead Hence it is that Dauid by reason of his vnderstanding in and loue to Gods word hateth all false waies Hence it is that the Church is exhorted to beware of false Prophets to beware of the leuine that is the infections and false doctrine of the Scribes and Pharasies to saue themselues from that forward generation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to play the Champions and to contend for the common faith to come out of â—abylon least they bee partakers of her siâ—nes and so of her plagues not to goe after false Christs and false Prophets for they must not so much as heare a stranger that is one that bringeth strange and false doctrine much lesse bid him God speede that is any way shew any countenance and allowance to his corrupt doctrine And no maruaile for Heresie and false doctrine is the poyson and pestilence to the soule it stingeth and vexeth the conscience like a scorpion It doth eat and consume the soule like a Gangraene it maketh men spiritually mad yea and bringeth with it if men die in it certaine and iust damnation Vse 1. Wherefore we learne hence first not to measure the truth of Religion by multitudes vniuersalities antiquities as the Papists and ignorants of the world doe for hâ—rein we may soone bee deceiued the broad way leadeth to destruction Christs flocke is but a little one and the number of the elect is in comparison of them that perish exceeding few therefore we must try and examine all by the standard and certaine rule of Gods holy word and if it be consonant therevnto wee must admit it otherwise reiect it Vse 2. It meeteth with and checketh the errour and sottishnesse of the simple ignorant multitude of whome for the most part we may truely say they know not the law of God and accursed who terme and call an Atheist a Papist a Libertine if â—e be onely outwarly and ciuilly righteous iust liberall curteous sociable a right honest man as though there could possibly be any true honesty without fath and true religion the cause and foundation of it For Paul doth make Godlinesse a cause of honesty that is of Christian life and behauiour Vse 3. We must beware of and shunne all doctrine that tendeth to Atheisme and Libertinisme and all popish opinions and especially such as haue beene by some of late yeares vented furbished and refined and therefore the more dangerous and deceitfull And indeed no better then the whore of Babilons golden cup glorious without but within full of abhominations and deadly poyson Of this kinde of opinions and errours to omit others are these following First that the now Romish church albeit idolatrous and apostatical is a true visible church 2. Error That the holy religion of Christ now professed and by publicke authority maintained in England and the doctrine and worship of Papists differ onely in accidents and circumstances and not in substance and that a reconciliation betwixt both parties might well be admitted Whereas first the Romish religion is for the most part Idolatrous and hereticall but so is not ours at all Secondly the Papists will in no wise yeeld to any reconciliation to vs though in truth and why should wee yeeld and bee reconciled to them in error and Idolatrie 3. Error That we must not enquire how Christ is present in the Eucharist viz whether spiritually or bodilie intending heereby to keepe men in suspence and to make away for that absurd and blasphemous doctrine of Transubstantiation Whereas otherwise it is most plaine by scripture that Christs presence is altogither spirituall 4. Error That the sabboth is but a ceremony and that it is in the churches power and libertie to alter it determine the time and the continuance of it and to remit and abate of the strictnesse of it as it shall thinke good Whereas it is one of the tenne commandements and therefore must needes for substance bee morall and perpetuall and it is in the power of no person to dispense withall and the maintayning of this error openeth a dore to al prophanesse and licentiousnesse 5. Error The false opinion of vniuersall grace and the denying of the doctrine of â—ternall reprobation in Gods secret decree Whereas sauing grace is proper onely to the elect and that God hath eternally decreed and doth in time actually passe by many and most it is by scripture most apparent 6. Error That the sufferings of Christ were only bodily and not in soule properly and immediately
word the Church of Corinth must expell that leauen the incestuous person the Church of Ephesus must recouer her first loue the Church of Pergamus must repent of that sinne for tollerating them amongst them that maintaâ—ned the doctrine of the Nicolaitans The Church of Sardis must awaken and strengthen the thing that remaine that are readâ—e to die The luke-warme Church of Laodicaeâ— which was neither hote nor cold which is now the common sinne of our time and the maladie of most Churches must bee zealous and amend Vse 1. The vse of this doctrine is to condâ—mne them that either vse no holie and Religious exercise at all and hereby discrie and bewray themselues to bee meere Atheists and Nullifidians or els if they doe performe any dutie of pietie religion and loue they doe it vpon fits brunts passions for a time and that in some things onelie like Iehu and their goodnesse like that of Ephraim and ludaâ— is as a morning cloude and as a morning dew it goeth away they are soone hote and soone cold and they are farre from any stedfast resolution and continued practise which onelie is proper to a true iustifying faith whereas hipocrites temporizers and wordlings may for a time and vpon suddaine motions formally performe all the forenamed duties Vse 2. The second vse is for consolation Dost thou notwithstanding thou now and then deuiate and digresse a little out of the way for a time with Noah Lot Dauid Peter Ezechias c trauaile daily foreward to heauen dost thou purposely and ordinarily walke in the narrow way that leadeth to eternall life Dost thou not long continue in thy by-pathes nor please they selfe in them but vpon notice of thy errour reduce thy selfe into the waie againe and then by more speede and hast make amendes for thy former straying and slouthfulnesse comfort thine heart thine infirmities shall neuer bee laid to thy charge and thou shalt at length attaine to the ende of thy iorney and hope namely the port and hauen of euerlasting happinesse For GOD chiefely respecteth the heart and resolution And that which Paul saith of almes and contribution we may truely affirme of all other holy duties if there be first a willing minde they are accepted according to that a maÌ„ hath not according to that a maÌ„ hath not and to conclude for this constant practise continuance and perseuerance in holy duties and Godlinesse â—osua Dauid Iehoshaphat Aza Ezcch as Iosias c. are commended and eternized in scripture for that they serued GOD with a perfect and vpright heart and did in generall that which was acceptable in Gods sight And thus much of a continued course in Godlinesse THe fourth signe or marke is a griefe and Godly sorrow for the offense of God ioyned with an earnest desire of reconciliation and forgiuenesse It is a Renting of the heart and not of the garments Examples of this sorrow we haue in Daniell confessing his and the peoples sins wee haue sinned and committed iniquity and done wickedly O Lord righteousnesse belongeth unto thee and to vs open pen shame In the prodigall child Father I haue sinned against heauen and against thee and I am no more worthy to bee called thy childe In the Iewes repenting of their vnthankfulnesse against Christ of whome it s said that they shall lament for Christ as one mourneth for his onely sonne and bee sory for him as one is one is sorie for his first borne They are blessed that mourne viz for their owne sinnes and others and a broken heart is a sacrifice to God Let euery man then descend into himselfe examine his conscience and bewaile his sinnes whereby hee hath crucified the sonne of God Let him then sigh and grone and bee afflicted for his offences which no Man Angell or creature els could satisfie for but onely Christ Iesus the Kings sonne who both suffered manifold and exquisite paines in bodie and most inward and vnspeakeable torments in his soule for his sinne and that beeing his vtter enemie and therefore if hee could shed buckets of teares for his sinnes yea and teares of bloud all the daies of his life hee must not thinke it sufficient Now the griefe and sorrow must not bee onely or cheifely in respect of losses crosses extremities afflictions punishments or because hee afraid of hell tormentes and the terrour of the last iudgement for reprobates as Cain Esau Iudas Magus may and haue gone thus farre but it must bee chiefely because the good maiestie of GOD hath beene offended his patience and long suffering abused and his mercie and fauour contemned and this sorrow would appeare in iust and Godly men albeit there were no conscience to accuse no iudge to condemne no temporall plagues to terrifie and no eternall torments to daunt and dampe him And if that saying be good oderunt peccare boni virtutis amore so much more the Godly and regenerate are loath and grieued to displease God for the loue and reuerence they beare to God and their Sauiour Christ. And as for deprecation and desire of pardon it is of absolute necessitie and wee haue aboundant scriptures for the illustration and iustification of it In the Iewes in Hosea his time saying Take away all iniquitie and receiue vs gratiously I say Daniell and the Iewes of his time saying O Lord heare O Lord forgiue O Lord consider and doe it deferre not for thine owne names sake O my GOD. In Dauid haue mercie vpon mee O GOD according to thy louing kindenesse according to the mulâ—itude of thy compassions put away mine iniquities And here wee may obserue a notable and a manifest difference betweene Gods children and the hipocrites and wicked Gods children desire nothing so much as to bee reconciled vnto him and therefore vpon the sense and perceiuing of his displeasure they forthwith fall to prayer and humble suite for the pardon of their sinnes and neuer giue ouer vntell God from heauen send into their hearts some comfortable assurance thereof But the wicked in their extremities if they desire ought of God either by themselues or others it is onelie with Pharao and Simon Magus for the remoouall or preuention of Gods iudgement but as for their particuler sinnes the cause of all their miseries they haue no true touch of much lesse then desire pardon of them as the examples of the two forenamed persons as likewise of Cain Esau Iudas c. doe sufficiently testifie And the reason hereof is for that the wicked and reprobate are neuer liuely smitten with the sense of their particular offences nor discerne what an excellent and vnutterable benefit it is for a man to bee eased of them but the case is farre otherwise with euery Godly and truelie regenerate man And thus much of Godly sorrow and desire of pardon THe first signe and marke of sauing grace is when no one sinne nor any sin is suffered to