but according to our affections and accepteth of the will according to that we haue 2. Cor. 8.9 But least any man may be deceiued here we must know that the obedience which is an infallible marke of the child of God must be thus qualified First it must be done vnto all Gods commaundements so farre as the measure of grace inableth This was Dauids desire Psal 119.5 O that my wayes were made so direct that I might keep thy commaundements we haue the practise in Zacharias and Elizabeth who Luk. 1.6 walked in all the commandements of the Lord without reproofe Christ Iesus saith keep the commandements Mat. 19.17 for he that keepeth the whole law and yet faileth in one point is guilty of all Iam. 2.10 The deuill was well pleased that Iudas should become a Disciple of Christ learne of Christ and follow Christ that so couetousnes might possesse him as that he would sell his Master for mony So then one sinne nourished and maintained is sufficient to keep possession for Sathan I doe not speake of infirmities but of presumptuous and crying sinnes that we doe not blesse our soules in any such sinne for if we doe it is Sathans ladder to climbe vp againe by and it will open a doore to let in more when we are tempted vnto them as we may see in the examples of Iudas and Herod Herod harbouring incest and Iudas couetousnes Secondly it must proceed from the whole man we must not share our selues between God and the world giuing one the tongue and the other the heart one our outward actions the other our inward affections but wee must performe our obedience with our whole hearts yea with the whole man body and soule and spirit 1. Thess 5.23 for though wee be regenerated and sanctified but in part yet is there no part of the whole man vnregenerate and vnsanctified howsoeuer the flesh and the corruption of nature be spread likewise and mixed therewith throughout the whole body and soule And therefore though all our obedience sauour of the flesh and is mingled with â—anifold imperfections yet it doth proceede from the whole man body soule because regeneration from which it proceedeth is not of any part alone but of the whole man 1. Cor. 6.10 and of euery part in their seueral measure For as it is to no purpose for Citizens beeing beseiged to fortifie one place of the wall and leaue an other part vnfortified or to keep straight watch at some of the gates and to leaue others open so it doeth not auaile to fortifie some parts against the power of sinne and to leaue others weake and naked but we must looke to euery part and facultie of our body and soules Thirdly it must be perpetuall continuing in a constant course from the time of our conuersion to the end of our liues Luk. 1.74.75 All the daies of our life 1. Pet. 1.17 the time of our dwelling here for we are not to iudge of our selues or of others by one or two or many actions whether they be good or euill but by the whole tenour and course of our liues so that he who in this respect is holy and righteous he is so accepted before God notwithstanding his many faults great infirmities hee that in the whole course of his life is wicked and prophane is 〈◊〉 esteemed of God although hee seeme to himselfe and others religious by fits and performeth many excellent duties and good workes It is not sufficient that we beginne in the spirit and end in the flesh Gal. 3.3 to professe and practise godlines in our youth if we breake off in our age Col. 3.12 put on the bowels of mercie c. when thou hast put on this Christian raiment thou mayst not put it off againe as thou wilt doe with thy coate at night when thou goest to bedde which thou wilt cast off and on the morrow put it on againe but thou must goe in this clothing walke in it lie down with it rise with it Psal 15.2 It is to be noted that the holy Ghost speaketh in the present tense he that walketh vprightly thereby signifying a continuall act he doth not say who hath wrought but he which worketh for it is not one action that maketh a vertuous man but it behoueth a man in his whole life to keep a constant course of wel-doing Godlines is a iourney there must be no fainting in it it is not enough if we enter into the christian 〈…〉 runne well in the beginning if we stand still in the middest or before we come to the goale Math. 24.13 he that endureth vnto the end he shal be saued Luk. 9.62 but he that puteth his hand vnto the plough and looketh backe is not apt for the kingdome of God Therefore we must not iudge of our obedience by some particular actions but by the whole tenour of a mans life And thus we haue heard the testimonies and tokens whereby a man may be certified in his conscience that he is the adopted child of God and an inheritour of the kingdome of heauen Now the God of peace that brought againe from the dead our Lord Iesus the great shepheard of the sheep through the blood of his euerlasting couenant sanctifie vs throughout both in body and soule and spirit make vs perfect in all good works to doe his will working in vs that which is pleasant in his sight through Iesus Christ to whom be praise in the Churches throughout all generations for euer Amen FINIS
fro among men when the seale is put to them are made out of question so the promises of God propounded generally to all are said by the spirit of God to be sealed in the heart of euery particular beleeuer which signifies that he giueth vnto them euident assurance that the promise of life belongs vnto them Secondly the spirit is called an earnest or pledge 2. Cor. 1.22 Cap. 5.5 for as in a bargaine when part of the price is payed in earnest then assurance is made that men wil pay the whole so when the child of God hath receiued thus much from the holy Ghost to be perswaded that he is adopted and chosen in Christ he is put in good hope and is alreadie put in good assurance fully to enioy eternall life God doth neuer take his earnest backe againe because it is so the earnest of our inheritance Eph. 1.13 vntill the redemption of possession as that it is an earnest also that in the meane time God stablisheth vs in Christ 2. Cor. 1.21.22 and that he hath created vs euen for this thing namely to cloth vs with immortality and eternall life at the last So then let not the tempter draw vs to wauer and doubt but let vs boldly with the Apostle say 2. Tim. 1.12 we know whom wee haue beleeued Touching the testimonie of the spirit three questions may be demanded First whether a man may be assured that he hath Gods spirit Secondly how a man may discerne betweene the illusion of the deuill and the testimonie of the spirit Thirdly by what meanes the spirit of God giueth a particular testimonie in a mans conscience of his adoption First whether a man may be assured that he hath the spirit of God This point is already glaunced at in the words immediatly going before and now for the better satisfaction of our hearts shal be through Gods gracious assistance further declared namely that a man hauing the spirit of God may know that he hath it 1. Thes 8.19 Quench not the spirit Here the Apostle giueth vs to vnderstand that the spirit in some respect is like vnto fire it will burne vp and consume things that may bee burned and consumed as stubble straw stickes c. Secondly it doth purge and purifie those things which can abide to be purgged Thirdly it giueth light euen in the most dimme and darke places Fourthly it giueth heat and doth as it were put life into those things which are capable of life For whilst a man is frozen and starued with cold he is maimed and as it were without life but being brought to the fire he is hot reuiued cheered and then becommeth actiue nimble these are the properties of fire and these doe in some manner resemble and shadow out vnto vs the workes and effects of the spirit When the spirit of God feazeth vpon a man and entreth into his soule then it beginneth to burne and consume in him euill affections noysome lusts and such other stubble as is in man Secondly it doth purge vs from grosse sinnes and daily more and more doth purifie vs that we may be cleane and holy vessels and temples for him to rest and dwell in Thirdly it is a shining light euer burning and giueth light to vs in that way which we haue to walke in Fourthly it doth set vs on heat and inflameth vs with a zeale of Gods glorie a care of our duty and with a loue of all mankind yea withall it putteth life and lust into vs to walke in that good way in which it doth lead vs and to doe all those good works which may glorifie God or be commodious vnto men Now as truly and as certainly as wee may say that there is fire when we see straw and such like things consumed or gold or siluer finely purged out or great light in darke places or great heat in bodies that were benummed before euen so truly and certainly we may say and perswade our selues that the spirit of God is in vs when wee see our corruption consumed our soules purged from the drosse of sinne our hearts enlightened and made hotte in walking and working according to that light So then if the spirit of God be a fire that inflameth our cold frozen hearts with a zeale of Gods glorie and loue of our brethren Matth. 3.11 Act. 2.3 how can the fire that is caried in our breasts be hidden from vs The spirit of God is an earnest 2. Cor. 1.22 and who receiuing an earnest cannot know whether he hath receiued it or no for otherwise how can it assure vs of our bargain if of it selfe wee haue no assurance it is a pledge of Gods loue and of our saluation and who hauing a pawne in his custodie cannot know that he possesseth it It is a heauenly light Eph. 1.17.18 which doth illuminate our vnderstandings which were blind and ignorant in the knowledge of Gods truth and who cannot discerne betweene blindnes and sight light and darknes It is water which purgeth vs from our corruptions Isa 44.3 Ezech. 26.9 and who that is thus washed and clensed can doubt that this water hath touched him It is a precious oyle 1. Ioh. 2.20.27 which mollifieth our hard stonie hearts and maketh them pliable to Gods will which before were so stiffe obdurate that they would rather haue broken then bowed to obedience it suppleth also our stiffe ioynts and maketh them actiue and nimble in the works of holines and righteousnes and who finding these strange alterations in himselfe may not be assured that he is anoynted with this oyle And thus it is manifest that we may be assured that we haue Gods spirit But if through frailty we haue fallen for who is he that falleth not how may we know then that we still retaine the spirit of God To this end let vs search our hearts and try them by these Rules namely First by our liking and misliking of sin for if after our fall we hold our former hatred of sinne and the oftner we fall the more through and deadly hatred we conceiue against sin vndoubtedly that frailty hath not as yet depriued vs of the spirit Seccondly by our sorrow for so long as our sorrow increaseth for our sinnes it cannot be thought that sin and the flesh haue ouercome and vtterly quenched the spirit in vs. Thirdly by our care for if we grow in a godly care both how we may be able to wage battel against sinne in the plaine and how we may preuent sinne in all his pollices we haue a further assurance that sinne although it be great hath not hethereto preuailed against those few and small graces which the good spirit of God hath bestowed vpon vs. Againe by our care If thou be carefull to redeeme that which by thy fall thou hast lost and hast a care to run so much faster forward by how much more thou hast beene letted by thy fall then it doth appeare that the spirit is in thee yea it
Againe there are men which mourne for their sinnes without the spirit of God for there is much falsehood in their mourning because they mourne for sinne onely in respect of the punishment thereof Lastly there are that pretend a loue to God and yet want the spirit for they loue God onely in respect of his benefits as Saul loued God for a kingdome such loue is mercenarie and a worke of nature whereas the loue which is from the spirit makes vs loue God for himselfe and for his honour The fourth is excellencie for the spirit of grace in Christians is more excellent then the grace of creatiō in two respects 1. In respect of the beginning thereof for the spirit is from Christ the second Adam both God and man the grace of creation should haue bin convayed vnto vs from the first Adam but a meere man if he had stood 2. In respect of constancie for God gaue the will to Adam to perseuere if he would he giueth further to beleeuers both the will to perseuere and the deed The fift is liuelines whereby the spirit is effectuall in operation Iob. 32.18.19 Elihu saith that the spirit compelled him and was in him as a vessell of new wine which must haue a vent Now for the operation of the spirit three things are to be knowne First that the spirit workes in and by the word of God which therefore is called the ministerie of the spirit 2. Cor. 3.6 Secondly that the spirit worketh by certaine degrees The first degree and the very first beginning of his diuine operation is to illuminate our minds and make vs feele what great neede we haue of Christ and to desire to be reconciled and turned vnto God this is the first motion of the spirit in vs and they which want this haue nothing as yet of the spirituall graces of God in them Thirdly that the whole worke of the spirit may bee reduced to three actions The first is to cast downe euery thing in vs that exalts it selfe against God 2. Cor. 10.5 and namely to beate downe erronious reason and rebellious affection and to put a man out of heart with his chiefe delights and with his owne selfe The second is to kindle in our hearts a care and desire of reconciliation with God in Christ hence the spirit is called the spirit of grace and supplication Zach. 12.10 The third is to write the Lawe in our hearts Ier. 31.33 and that is done by putting a newe light of knowledge into the minde and new inclinations into the will and affections Secondly the meanes whereby this combate is made is a twofold concupiscence as Gal. 5.17 the flesh lusteth against the spirit c. First the lust of the flesh sheweth it selfe in two Actions first to defile and represse the good motions of the spirit in which respect Paul saith Rom. 7.21 When I would doe good euil is present v. 23. The law of my flesh rebells against the law of my minde hereupon the flesh is fitly resembled by the disease called the Mare in which men in their slumber thinke they feele a thing as heauy as a mountaine lying on their breasts which they can no way remooue Secondly to bring forth and to fill the mind with wicked cogitations and rebellious inclinations Matth. 15.19 Out of the heart commeth euill thoughts murders adulteries c. Cap. 12.34.35 How can you speake good things when ye are euill c. In this respect concupiscence is said to tempt intice and drawe away the minde of man Iam. 1.14 Secondly the lust of the spirit hath two actions first to curbe and restraine the flesh Thus S. Iohn saith That the seed of grace keeps the regenerate that they cannot sinne 1. Ioh. 3.9 Secondly to ingender inclinations agreeable to the will of God Thus Dauid saith that his reynes did teach him in the night season Psal 16.7 and the Prophet saith Isa 30.21 Thine eare shall heare a voice behind thee saying This is the way walke in it This voice no doubt is not onely the voice of such as be teachers but also the inward voice of the spirit of God in vs. And thus by the concurrance of those contrarie actions in one and the same man is this combate made Thirdly the cause which maketh this combate is the contrarietie of the flesh and the spirit and the contrariety is verie great for the spirit is the gift of righteousnesse and the flesh standeth in a double opposition to it 1. In a want of righteousnesse 2. In a pronenesse to all vnrighteousnesse that is to say not in a single but a double priuation or want of the grace or gift of God Quest It may be demanded how these twaine beeing but qualities can fight together Answ The flesh and the spirit are in the whole man regenerate and all the powers of the foule of man fire and water are said to be in compound bodies light and darkenesse are in the aire at the dawning of the day In a vessell of luke-warme water heate and cold are in it we cannot say that the water is in one part hot and in an other cold but the whole quantitie of water is hot in part and cold in part euen so the man regenerate is not in one part flesh and in an other part spirit but the whole mind is partly flesh and partly spirit and so are the will and affections throughout partly spirituall and partly carnall Now vpon this it commeth to passe that the powers of the soule are carried and disposed diuers wayes and hereupon followes the combate Fourthly this combate shewes it selfe in al the actions of men regenerate which Paul signifies Rom. 4.19 I doe not the things I would For example in prayer sometimes we feele feruent desires and sometimes againe deadnesse of spirit sometimes faith sometimes doubting This combate as it is in all the actions of the godly so especially in good actions thus much Paul teacheth Rom. 7.21 When I would doe good euill is present with me v. 19. for I do not the thing which I would but the euill which I would not that doe I. This combate of the flesh and the spirit is when the minde is carried against it selfe and the affections against themselues by reason that they are partly spirituall and partly carnall because our regeneration is in part therefore it is opposed by the contrarie corruption which we haue by nature so that what the spirit loueth the flesh hateth what the spirit imbraceth the flesh abhorreth what the spirit would haue vs to doe the flesh would haue vs to leaue vndone whatsoeuer the spirit is delighted with that the flesh is vexed and displeased Sathan doth not fight against the flesh nor the flesh against Sathan nor either of them against themselues for so their kingdome being diuided could not possibly stand Matth. 12.25.26 And therefore it must needes bee some other force which causeth this opposition which can proceed from nothing els but from this
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
the sunne by casting foorth his bright beames whereby the world is lightened and that a tree is good by the good fruits it bringeth forth so also may we as certenly be assured that we haue the spirit of God when we find in our selues these effects and vndoubted fruites of the spirit Secondly the Testimonie of our spirit Now wee are to speake of the testimonie of our spirit which is the testimony of the heart and conscience purified and sanctified in the blood of Christ This heart of ours testifieth two waies 1. by inward tokens in it selfe 2. by outward fruits Inward tokens are certaine special graces of God imprinted in the spirit wherby a man may certainely be assured of his adoption These tokens are of two sorts which respect either our sinnes past present or to come or else Gods mercies in Christ First godly sorrowe for sinne The first signe in our spirit which concerneth sins past is godly sorrow which is a paine and pricking in the heart arising from the displeasure of God from the acknowledgement and sense of sinne and feare of the iust damnation which followeth after the same as is expressed in those conuerts Act. 2.27 whose hearts were pricked So Dauid complaineth Psal 119.28 that his soule melted with heauinesse and the Prophet Habacuk cap. 3.16 when hee heard Gods iudgements his belly trembled This inward sorrow is expressed sometimes in the consumption of the bodie Iob. 30.30 my bones are burnt with heat Dauid complaineth that his raynes are full of burning Psal 38.7 that his moysture is turned into the drought of summer Psal 32.4 As in the heat of summer all things are parcht and dried so our naturall moisture which should moisten and cheere the bodie is consumed by the anger of God Iob. 6.4 The arrowes of the Almightie were in him and the venome of them did drinke vp his spirit Prouerb 17.22 a sorrowfull spirit drieth vp the bones Now this inward consumption is bewrayed 1. In the decay of strength Psal 38.8 I am weakened and sore broken Iob. 6.13 my strength is taken from me Psal 22.14 All my bones are out of ioint my strength is dried vp like a potsheard 2. In the hollownesse and dimnesse of the sight of the eyes Psal 38.10 The light of mine eies euen they are not mine owne that is my sight faileth me for verie sorrowe for as the eyes of a man that reioyceth doe more peircingly behold the light because the spirits are then more pure so darkenes doth as it were dazle the eyes of a sorrowfull man and darkeneth them because the spirits are then more grosse and feeble Secondly sometimes in teares Matth. 26.75 Peter wept bitterly the sinner washed Christs feet with her teares Luk. 7.37 the Church Lament 2.11 saith her eyes failed with teares Thirdly sometimes in a heauie and sad gesture with apparell answerable Psal 38.6 I goe mourning all the day long The Publican Luk. 18.13 would not lift vp so much as his eyes to heauen in this condition men cloathed themselues with sackecloth and couered their heads with ashes So did Ahab in his counterfeit repentance 1. Kin. 21.27 and so did the Nineuites Ion. 3.5 and this custome is not misliked by Christ Matth. 11.21 who saith that if the great works which were done in Corazin and Bethsaida had beene done in Tyrus and Sidon they had repented long agoe in sackecloth and ashes Fourthly sometimes they grone grieuously and crie vehemently desiring aboue all things reconciliation with God in Christ for the pardon of their sinnes Psal 38.8 I roare for the verie griefe of my heart v. 9. and sigh Psal 32.3 I roared all the day long Quest Whether haue all men that are humbled the like measure of sorrow Answ No but some more some lesse Iob c. 6.2.3 felt the hand of God in exceeding great measure when he cried O that my griefe were well waighed c. the same did Hezekias when on his sicke bed he said Isa 38.13 14. O Lord it hath oppressed mee comfort me Contrariwise the theife vpon the crosse Luk. 23.40 and Lydia Act. 16.14 in their conuersions neuer felt any such measure of griefe and of Lydia it is said that presenly vpon the Lords opening her heart she entertained Paul and Silas cheerefully into her house which shee could not haue done if shee had beene pressed downe with any great measure of sorrow Neither are we to dislike our selues because wee are not so much humbled as we see some others for God in his great wisedome giueth to euery one which are to be saued that which is conuenient for their estate and it is often seene in a festred sore that the corruption is let out as well with the pricking of a small pin as with the wide launce of a rasor for remission of sinnes depends not vpon the greatnesse sufficiencie and worth of our sorrowe but vpon the obedience and satisfaction of Christ apprehended by faith Further vpon feeling of this sorrowe two things are to be obserued First all men must look that it be soundly and seriously wrought in their hearts for as men vse to breake hard stones into many small peices and not into dust so must the feeling of Gods anger for sinne breake the heart of a poore sinner This sorrowe must not be felt for a brunt but verie often before the ende of a mans life Dauid from his youth Psal 88.15.16 Iacob wrastled and halted vpon his thigh Gen. 32.25.31 The Paschal lambe must be eaten with sowre herbes Exod. 12.8 to signifie that they which will bee free from the wrath of God by Iesus Christ must feele continually the smart of their owne sinnes Secondly all men must take heed least when they are touched for their sinnes they besnare not their owne consciences for if their sorrowe bee somewhat ouer-sharpe they shall see themselues euen brought to the gates of hell and feele the pangs of death and when they are in this perplexitie they shall find it a most hard matter to bee freed from it without the marueilous power of Christ for many haue neuer escaped that haue beene thus plunged in distresse as Cain Saul Iudas Achitophel And Pauls counsell is to bee followed for the moderating of this sorrow that is that such are to be comforted 2. Cor. 2.6 7. and further he giueth a sufficient reason v. 11. least Sathan should circumuent vs. There is a twofold sorrow for sinne 1. Legall and worldly 2. Euangelicall and godly First a legall sorrow for sinne is in respect of the punishment it is wrought by the law Secondly Euangelicall sorrow is sorrow for sinne because it is sinne this indeed is a grace of God but it is not wrought by the lawe but by the preaching of mercy and reconciliation and it followes in vs vpon the apprehension of Gods mercie by faith Now the nature of this sorrow may bee better conceiued if we compare it with worldly sorrowe 1. First worldly sorrow springs of sinne and it
the blessed hands and feet of Christ so should the meditation of the crosse and passion of our Redeemer be as it were nailes and speares to peirce vs that our hearts might bleed for our sinnes and we are not to think more hardly of the Iewes for crucifying him then of our selues because our sinnes also crucified him For the losse of a little worldly pelfe how are we greeued but seeing our transgressions are the weapons whereby the Sonne of God was crucified let vs learne to bee greeued for them aboue all things Thus then the meditations of the manifold sufferings of Christ should cause our hearts to be dissolued into teares We must as oft as fit occasion is offered goe vnto the house o mourning where we may be put in mind of our woful estate by reason of our wicked nature and sinfull cariage in violating the Lords holy commandements And this is commended as the part of a godly wise man Eccles. 7.6 where it is said The heart of wisemen is in the house of mourning but the heart of fools is in the house of mirth And the reason why this is a part of wisedome is rendred ver 4. It is better to go into the house of mourning then to the house of feasting because this is the end of all men and the liuing shall lay it to his heart And if others chastisments should affect vs much more should Gods correcting hand moue vs and when he smiteth vs we should ioyne with him and take his part and rend our owne hearts Ioel. 2.13 and then if Gods stroaks on others or on our selues doe make vs greeue for our wickednesse happie are we for so saith Dauid Psal 94.12 blessed is the man O Lord whom thou chastisest and teachest in thy law and our blessed Sauiour also saith Matth. 5.4 blessed are those that mourne c. Therefore when we find our selues enclined to heauines in respect of any outward rodde that lieth on vs or on our friends let vs take hold of the occasion and turne the course of our griefe an other way which if we can performe so making our sinnes our greatest sorrow Christ Iesus shal be our greatest ioy and we being mourners in Sion shal be comforted in due season Matth. 11.28 our iniquities shal be couered and not imputed Psal 32.1 scattered as a mist taken a way as a cloud Isa 44.22 and we receiued into euerlasting happines Secondly the combate betweene the flesh and the spirit The second token which is in regard of sinne present is the combate betweene the flesh and the spirit proper to them which are regenerate who are partly flesh and partly spirit For the better conceiuing of this point foure things must be handled First the parties here by whome the combate is made are the flesh and the spirit The flesh signifieth the corruption of the whole nature of man Rom. 8.3 Col. 2.11 here called the sinnefull bodie of the flesh Rom. 7.18 I know that in me that is in my flesh dwelleth no good thing Gal. 5.19 the works of the flesh are manifest as adulterie c. Here we must make a distinction of three things 1. mans nature 2. the faculties of nature 3. the corruption of both which corruption hath two parts 1. the losse of the image of God 2. a pronesse to all wickednesse So that we may truly say that the nature and the powers of the soule of man are corrupted this is called the old man Eph. 4.22 and the bodie of sinne Rom. 6.6 As poison put into a cuppe of wine doth make it deadly dispersing it selfe into the same in like manner originall sinne and concupiscence which is by the first sinne of Adam is spread ouer his posteritie doth poison his whole nature so that no sound part is found in him from the crowne of the head to the sole of his foote Isa 1.6 In this corrupt flesh are two things Affections and Lusts Gal. 5.24 First by affections vnderstand inordinate affections which shew themselues and beare sway in carnall men as anger in Caine Gen. 4.5 loue of pleasure more then of God in the last times 2. Tim. 3.3 immoderate sorrow in Ahab when he could not obtaine Naboths vinyard 1. King 21.4 Secondly lusts are inordinate and insatiable desires after the things of this world as riches honours and pleasures c. of this sort are couetousnes pride gluttonie the lust of the flesh c. By this we see what a carnall man is namely one that is carried a way with som inordinate affection or some inordinate lust Herod did many things at the motion of Iohn Baptist yet was he a carnall man for he was possessed with an inordinate loue of his brothers wife Mar. 6.20 Iudas a disciple of Christ yet he a carnall man caried a way with the inordinate desire of mony Ioh. 12.6 The spirit is the gift of regeneration lost by Adam restored by Christ The spirit I tearme a gift and this gift is tearmed by the name of the spirit because the spirit worketh it immediatly in vs comming to doe so from the Father and the Son Againe I say it is a gift of regeneration to make distinction between it and ciuill vertue For there is a gift of regeneration which mortifies corruption and a gift of nature which serues onely to keepe in corruption of this second kind are all ciuill vertues in naturall and heathen men and not the first Iosephs chastitie is a part of regeneration and proceeds from the spirit here mentioned but the chastity of Scipio is not so proceeding onely from nature and the generall prouidence of God and not from the spirit of sanctification More plainely the spirit is a diuine nature quality or conditiō 2. Pet. 1.4 wherby we are made conformable to Christ in righteousnes and holines And this spirit hath certaine properties First that it is a rich liberall grace of God for it containes in it the seed of all vertues and all necessarie graces of God because it comes in the name of originall sinne which containes in it the seeds of all vices and sinnes The second is the largnes of it for this spirit is in all the powers of them that are regenerate that is in the minde conscience will affections and in the sensuall appetite 1. Thes 5.23 the very God of peace sanctifie you throughout c. therfore he that is sanctified in one part may in time be sanctified in all The third is sincerity for the grace of God is without false-hood or guile Psal 32.1 Hence ariseth the difference betweene the godly man and the hypocrite betweene the works of nature and the workes of grace There are men that in distresse desire the assistance and fauour of God and they do it without the spirit of God for they doe it deceitfully desiring Gods fauour not for it selfe but in respect of some euill from which they would be deliuered as the mariners Ion. 1.5 and Pharaoh Exod. 9 28.