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
childish things so when we were young in Christ then wee did vnderstand and discerne the testimonie of the spirit as children that is in great weaknesse A weake faith is when a man of an humble heart doth not yet feele the assurance of the forgiuenesse of his owne sinnes and yet he is perswaded they are pardonable desiring that they might be pardoned and therefore praieth to God that hee would pardon them and giue him strength to leaue them Now this faith is weake either when a man failes in the knowledge of the gospel Rom. 14.1 him that is weake in faith receiue vnto you c. here the Apostle calleth him weake in faith who is verie meanely endued with the knowledge of the Gospel who is not sufficiently taught and perswaded of Christian liberty as being ignorant that the ceremonies of the Law are abrogated by the comming of Christ of such weake knowledge speakes the Apostle Heb. 5.12 Or when he is weake in applying vnto himselfe the sweet promises of grace and saluation we may resolue our selues that the true child of God may haue an hungring desire in his heart after reconciliation with God in Christ for all his sinnes with care to keepe a good conscience and yet be weake sometimes in the apprehension of Gods mercie and the assurance of the remission of his owne sinnes Dauid hauing a long time continued in his two great sinnes 2. Sam. 12.7 was admonished thereof by Nathan and beeing admonished he confessed his sinnes and straightway Nathan declared vnto him from the Lord the forgiuenesse of them yet afterward Dauid humbled himselfe Psal 51.1 c. prayeth most earnestly for the forgiuenesse of those and all other his sinnes euen as though it had not beene true that they were forgiuen already as Nathan told him The reason is because he was not so fully perswaded of pardon as his heart desired to be nor so resolued thereof as God requireth those to bee who depend vpon him and his promises by faith SECT III. Markes of saluation AS the corne which is cast into the ground is for a time couered and after springeth vp the blade and then the eare so faith beeing sowne in our hearts which first are broken vp with the threatnings of the lawe and apprehension of Gods anger due vnto our sinnes doth in the time of our humiliation and contrition lie couered so as we cannot discerne it till being more and more watred with the water of the spirit and the heauenly promises of the Gospel offred in the preaching thereof it sendeth forth an holy desire and earnest endeauour to serue God But it is otherwise when we are in Christ as in Abraham Rom. 4.20 and yet euen old men and that are of tall stature in the faith cannot alwaies heare the testimonie of the spirit and sensibly see the same in themselues for if they waxe proud grow secure and fal into sinne the graces and gifts of the spirit will decay in them their cleare vnderstanding their feeling their affection and all may be so darkened that in their owne iudgement and in the iudgement of others it may seeme that they haue quenched the spirit The Galatians were truly called and effectually regenerated by the spirit as may appeare by this that for the words sake they reuerenced the Apostle as the Angel of God Gal. 4.9 and in that the Apostle calleth them the sonnes of God by faith in Christ Cap. 3.26 yet they were snared with false doctrine and sell very dangerously to the choaking and quenching of the graces of Gods spirit in them The spirit was not taken from thē nay Christ did stil continue in their harts but yet for want of godly graces he was as it were without forme and fashion so that the Apostle did as it were trauell againe vntill Christ was fashioned a new in them Gal. 4.19 Dauid also after the committing of his sinne was brought into the like case therfore he praieth Psal 51.10 that God would create in him a cleane heart what was the spirit quite gone no for hee prayeth v. 11. that God would not take away his holy spirit But howe can these two stand together first to pray that God would create in him a cleane spirit ver 10. and then to pray ver 11. that the spirit might not be taken from him Surely the spirit it selfe was still in him amd therefore he prayeth that it may not be taken from him but the cleannesse of his heart was defiled with his vncleane thoughts and therefore hee praieth that they may be cleansed and renewed in him A mother that loueth her child most tenderly sets it downe in the floore lets it stand and fall and breake the face and all this while she hides her selfe not because her purpose is to leaue her child quite but that when she taketh it vp againe it may loue her the better and hold her more fast so dealeth the holy Ghost with men to make the see their own frailties he hides himselfe as it were in some corner of the heart for a season that they may more earnestly hunger after grace the want wherof they felt Sathan endeauoureth to quench the spirit by this if we wil not be worse he wil make vs to be no better nor to goe forward in religion but to stand at a stay so let the spirit of God in vs striue for the contrarie 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 herbes which by the sun are made more flourishing To conclude then as it fareth with women with child so it happeneth to Gods children we know that a woman with childe feeleth no life nor motion of the child diuerse monthes together and after the time of her conception and after she hath felt it striue and mooue oftentimes there is an intermission wherein she feeleth not the motion thereof a good space together so the child of god after that by the word faith is begotten and conceiued in his heart feeles no life motion nor vndoubted signe of the spirit a long while that is of the pardon of his sinnes and of reconciliation vnto God and when afterward he hath a feeling of faith and other spirituall graces by their motions and fruits oft-times he is againe depriued of it either because he hath wounded his consciēce by falling into some known sin as Dauid did 2. Sam. 12. or for that the Lord will exercise his faith and manifest his power in his weaknesse Deut. 8.2 2. Cor. 12.9 Thirdly the spirit of God doth not onely giue testimonie and perswade men of their adoption but also confirmeth the same vnto them as Ephes 4.30 Cap. 1.13 2. Cor. 1.22 Cap. 5.5 These testimonies do minister vnto euery faithfull man no small consolation if they bee rightly waighed First the spirit is called a seale Ephes 1.13 Cap. 4.30 As writings which passe to and
1. begunne at the day of our separation pag. 20. 2. Consummate and perfected at the last day of iudgement pag. 21. The greatnes of this blessing amplified pag. 22. 23. 24. The wonderfull madnes of the world in ouer lightly valuing it bewayled pag. 25. 26. 27. To know whether as it becometh Christians this care of our saluation aboue all things in the world possesseth our hearts yea or no respect must be had to those worthie fruits which through the whole course of a mans life in that case will manifest themselues p. 28. Of such worthie fruits there are expresly mentioned in number p. 29. 1. A moderation of the eager cares of this life p. 29. 2. A making of the mind to rest content with any present condition p. 30. 3. A strengthning of the heart in the induring of chastisements corrections p. 31. 4. A deniall of a mans owne selfe p. 32. 33. 34. The second principall point viz. The Protestants position and doctrine of the reformed churches agreable to the word of God is That a man mry be assured of his saluation p. 35. What manner of assurance this is how shaken it may be with many difficulties yet an assurance That faith is the guide of it and that it is either greater or lesse according as our faith is either greater or lesse p. 36. Against the doctrine of popery see this assurance freed from the imputation of vaine presumption p. 39. Both by Testimonies and Phrases or the manner of speaking in the word of God it is proued at large that a man may be assured of his saluation a pag. 40. ad pag. 48. The popish assertion disabled their outcry answered and the same our assurance shewed to bee if presumption certainely not damnable but a commendable presumption p. 48. Dangerous temptations tending to the ouerthrowe of this our assurance there are especially two The one suggested by Satan the other proceeding from our owne corruption p. 50. The former temptation proceeding from Sathan what it is and how it may be repelled p. 51. The other temptation proceeding from our owne corruption how it stands and how it may be repelled p. 53. ad 66. The third principall point viz. How a man may come to bee assured of his saluation in Christ p. 66. By signes and testimonies in himselfe a man may be assured of his owne saluation p. 66 These testimonies in our selues are two viz. The testimonie of 1. Gods spirit 2. our spirit p. 66. That the testimonie which the spirit of God giueth is true and infallible is prooued two waies First from this that all the conditions required in a true witnesse as 1. knowledge 2. truth 3. faithfulnesse doe therein concurre and meete together in the highest degree p. 67. Secondly the same is also prooued from the ende of the holy Ghosts comming into the hearts of the children of God p. 68. How the spirit of God giueth testimonie and therein are these three points p. 68. 1. That he doth testifie in the heart and conscience of euerie beleeuer that hee is the sonne of God p. 69. 2. That the spirit of God doth not only giue this bare testimonie but further also doth fully perswade vs hereof as beeing a thing most certaine and without question p. 70. 3. That more then so he further also confirmeth the same vnto the children of God in regard whereof the spirit is sometimes tearmed a seale sometimes an earnest p. 77. Touching the testimonie of Gods spirit three questions are mooued p. 79. 1. Whether a man may bee assured hee hath Gods spirit p. 79. 2. How a man may discerne betweene the illusion of the deuill and the testimonie of the spirit of God p. 84. 3. By what meanes the spirit of God giueth a particular testimonie in a mans owne conscience of his adoption p. 95. Concerning the meanes whereby the spirit of God giueth a particular testimony in a mans owne conscience of his adoption they are three 1. The word of God p. 96. 2. The Sacraments p. 105. 3. The fruites of the spirit p. 109. Thus farre concerning the testimonie of the spirit of God and how there by a man may be assured of his saluation The other testimonie viz. of our owne spirit followeth p. 116. The testimonie of our spirit is the testimonie of the heart and conscience purified and sanctified in the blood of Christ p. 116. Now this heart of ours testifieth two waies partly by inward tokens in it selfe partly by outward fruits p. 116. Inward tokens what they are is declared and also that they be of two sorts viz. either as they respect 1. Our sinnes past present to come 2. Gods mercies in Christ p. 116. I. And first in respect of sinnes past a godly sorrow for sinne is declared to be such an inward token p. 116. And it is further shewed that the same diuersly bewrayes it selfe p. 117. In feeling of this godly sorrow for sinne two things are to be remembred p. 120. Sorrow for sinne 1. Legall and worldly 2. Euangelicall and godly and both these distinguished p. 121. 122. 123. Signes by which this godly sorrowe may bee discerned p. 123. 124. 125. The danger of wanting this godly sorrow on the contrarie the profit of hauing it as also what an acceptable thing it is to almightie God p. 126. 127. Helpes of getting this holy affection of sorrow into our hearts are numbred sixe p. 128. to p. 136. II. In respect of sinnes present The combate betweene the flesh and the spirit is declared to be a second inward token for the better vnderstanding whereof foure points are handled p. 137. 1. The first is concerning the parties between whom the combate is viz. the flesh and the spirit p. 137. What these two words Flesh and Spirit doe signifie p. 138. 139. The spirit so signifying is shewed to haue certaine obseruable properties of which are expressely mentioned fiue p. 139. 140. 141 Concerning the operation of the spirit in this sense vnderstood three things are to bee knowne set downe p. 142. 2. The second point handled in this combate betweene the flesh and the spirit is the means whereby this combate is made viz. by the meanes of a twofold concupiscence p. 143. 3. The third point is the cause of this combate which is the contrarictie of the flesh and the spirit p. 144. The fourth point is that this combate shewes it selfe in all the actions of men regenerate p. 145. Here be inserted 2. great conflicts 1. beweene faith and reason 2. hope and despaire p. 148. But in the midst of this combate and fight is declared how the Christian may gather to himselfe sound comfort and certaine assurance and that fowre manner of waies p. 135. c. whereupon ariseth this conclusion that who doth not so fight is none of Christs soldiour p. 153. 154. 155. 156. III. In respect of sinne to come A care to preuent sinne is shewed to be an inward token by the which our
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
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.
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
the wound Secondly othersome there bee prophane sensuall men that will neuer be weary of the pleasures of this life of such S. Paul speaketh Phil. 3.19 that make their belly their God Thirdly some there be that be onely cast downe with som heard exigent in the world for many be weary of the world that are not weary of themselues and of their sinnes wishing onely to be deliuered from the burden of their distresse and not which Paul from the body of their sinne Rom. 7.24 Now none of these sorts can thirst and hunger for any benefit to their soules to bee giuen them out of the treasure of Christs saluation Fourthly and lastly wicked and prophane men may see their sinnes for what can hide them from their eyes being so innumerable in multitude so grieuous and haynous in respect of their quantity and quality but yet they feele not their weight neither are troubled with them For it is a pastime to a foole to do wickedly Pro. 10.23 Yea there are some so delighted with all prophanesse that they draw iniquitie with cordes of vanity and sin with cartropes Isa 5.18 And though the iniquitie of sinners be so heauy that the earth cannot beare it but reeleth to and fro like a drunken man and is remoued like a tent Isa 24.10 though it make all the creatures groane and trauell inpaine together Rom. 8.22 yea though it wearieth euen God himselfe with suffering and bearing with it Isa 43.24 yet doe they walke bolt vpright and with stretched out necks not so much as stouping vnder the vnsupportable burden till at last it groweth so heauie that it ouerwhelmeth them and presseth them down to the bottome of hell as it did Caine Iudas and the rest The reason hereof is because they are wholly plunged yea drowned and dead in their sinnes and therfore as those who being diued to the bottome of some deep water doe not feele the waight of that which is all on them whereas if they were pulled out of the waters they would be ouerwhelmed with the burden of one tunne so those who are deeply plunged into the gulfe of sinne doe not feele the waight of this vntollerable burthen but if once they come out of their sinnes by vnfained repentance the waight of some few of them would presse them downe vnto the gates of hell if they be not supported and freed from this burthen by Christ Fourthly to make a man truly hunger and thirst after Christ c. is the knowledge of a mans owne inability either to free himselfe from sinne or from the punishment due vnto it First touching freedome from sinne it is farre from our power to free our selues of it Ier. 13.23 Can the Blackemore change his skinne or the Leopard his spotts then may you also doe good that are accustomed to doe euill Cap. 4.22 we are wise to doe euill but to doe well we haue no knowledge we may by the gratious power of Christ represse the rage of our corruption and mortifie our members which are on earth as fornication and vncleanes c. Col. 3.5 yet the roote and the whole bodie will remaine still in our hearts and soules and will as occasion is offered breake forth This was it that made holy Dauid to pray so earnestly to the Lord to purge him Psal 51.27 Wherein he acknowledgeth that there is no power in vs to free our selues from sinne either actuall or originall but it is a supernaturall nay and a diuine worke of Christ Iesus to cleanse vs from all our sinnes Secondly touching freedome from the punishment of sinne man is as weake in this respect as in the former from this consideration flowed these speeches Act. 2.37 Men and brethren what shall we doe Act. 16.30 Sirs what must I doe to be saued Psal 143.2 Dauid beggeth at Gods hands that he would not enter into iudgement with him So then seeing there is no helpe in our selues to be found neither doe we know what to doe our eyes must be towards Christ Iesus who is the mightie God and our blessed Sauiour who gaue himselfe for vs that he might redeeme vs from all iniquitie The waight of one sinne would presse vs downe into hell but Christ is able to beare the burden of our sinnes nay he hath already borne them in his body on the tree that we might be deliuered from them 1. Pet. 2.14 To whom therfore should we go in this our sicknesse but to this our heauenly physitian whose helpe should we seeke for the curing of our wounds but the helpe of this our blessed surgeon who cureth all with the balme of his pretious blood For Esa 53.8 he was wounded for our transgressions he was broken for our iniquities the chastisement of our peace was vpon him and with his stripes we are healed There is no saluation in any other neither any other name giuen vnder heauen whereby we must be saued Act. 4. 12. To this Iesus therefore who is able to do exceeding aboundantly aboue all that we aske or thinke be praise in the church throughout all generations Eph. 3.20 21. Lastly there is no one thing that can set so sharpe an edge on our affections and stirre vp a more vehement appetite after grace and saluation then to meditate and consider the excellencie of the saluation prepared for vs from before the beginning which is such as the eye hath not seene nor the eare heard neither haue entred into the heart of man For this saluation bringeth with it freedome from all euill both from the guilt of sinne and from the power and punishment of sinne And withall the enioyment of all blessings needfull for body or soule for this life and that which is to come Now that mens affections and desires are so weake cold and dull it is because they haue not tasted how good the Lords is On the otherside if we haue neuer so exquisite a sight and sense of our sinnes yet if they seeme vnto vs a sweet burthen which we are content still to beare without any great wearines nay with pleasure and delight then Christ doth not pronounce ease to such Matth. 9.13 herein we resemble the rich miser who though his backe should be almost broken with the waight of his owne gold yet doth he not thinke it any trouble but rather is well contented because his burden pleaseth him so if we feeling that our sinnes are a massie burden are neuerthelesse not troubled nor wearie by bearing them but rather esteeme this burden sweete and delightfull we may assure our selues we are not in the number of those who Christ calleth and therefore nothing remaineth for vs but a fearefull expectation of wrath and vengeance to be powred out vpon vs in full measure And thus much may suffice to haue bin spoken of the meanes of getting a spiritituall hunger after Christ The loue of Christ The Second is a diuine affection wrought in the hart by the spirit of God whereby a man doth so esteeme
Ministerie sake doe contemne them so that their diuine calling which aboue all things should commend them doth aboue all things make them base and contemptible And can such thinke that they are spirit and not flesh that they are the children of God and not the children of Belial when the things of God seeme foolishnes vnto them and the preachers of peace fooles But let such know that God hath hid heauenly mysteries from the wise and men of vnderstanding and hath opened them vnto babes Math. 11.25 and hath chosen the foolish things of the world to confound the wise 1. Cor. 1.27 let them further know that this their contempt or at least small regard of Gods Ministers is a most manifest signe that they neuer receiued good by their Ministerie For if they had receiued spirituall things from them they would neuer grudge to bestowe on them their carnall things Rom. 15.27 1. Cor. 9.11 which in the true Christians estimation are not to be compared with them and much lesse would they against their own conscience defraud them of their own right which by the lawes of God and man is due vnto them It cannot be but a great sinne to despise the Ministers sent of God First for that the Lord who would by himselfe worke the saluation of man yet is pleased to vse as his helpers herein weake and base men whom he assumeth into fellowship with himselfe to become coworkers with him although not in the act of conuersion yet in the Ministery of it 2. Cor. 3.9 who dare despise such whom the Lord so farre honoureth And therefore calleth them his white horses Apoc. 6.1 horses in that he vseth them in his battailes against sinne Sathan the world and wicked ones and white for the purity of their doctrine and integritie of their liues yea his Angels Apoc. 1.20 namely such as by whom he reuealeth his good pleasure vnto vs and his owne voyce by whom he beseecheth men to be reconciled Secondly how carefull is the Lord to preserue his Ministers from contempt when he affirmeth that such as despise them despise himselfe that sent them Luk. 10.16 In which sense we read that the posterity of Cain contemning the preaching of Noah despised and contemped against Gods spirit Gen. 6.3 so Israel murmuring against Moses and Aaron Exod. 16.7 Moses saith he hath heard your grudgings against the Lord what are we that you haue murmured against vs your murmurings are not against vs but against the Lord. Thirdly how vnnaturall a part were it for children to despise their parents and what seuerity hath the Lord shewed against it in his law but godly Ministers are the Fathers of their people 1. Cor. 4. I am your Father saith Paul And Onesimus Phile. 1. yea and Titus Cap. 1. who were begotten by him vnto the faith he calleth his sonnes Therefore let no cursed Cham presume to scorne them which is not so hurtfull to them as dangerous to themselues being the next way to bring themselues vnder the curse Thirdly to haue care to keep Gods commaundements for such is the Rule of Christ Ioh. 14.15 if thou loue me keep my commaundements ver 21. for he that keepeth my commaundements loueth me c. Now this we must doe so much the rather because the Lord hath giuen and forgiuen vs much hauing made vs of enemies friends as Abraham was tearmed to be the friend of God 2. Chron. 20.7 hauing brought vs home when we wandered in the wildernes of sinne as he did the lost sonne Luk. 15.24 hauing fedde vs when we wanted and had no meanes to succout vs as he did Eliah 1. Kin. 17.6 hauing clearly set off the debt which we did owe and cancelled the hand-writing which was against vs. If we should not performe obedience to such a God and weare his commaundements as a frontlet before our eies our condemnation could neuer be too heauy nor our stripes too many howbeit euery blasphemer lieth against his owne soule that dare say euen in the height of his wickednes he loueth God For can a woman prostitute her body to a varlot and mingle her flesh with his strange flesh and yet truly say she loues her husband it is not possibe No more can any man truly call himselfe the child of Abraham if he doe and performe the works of the deuill Ioh. 8.44 but of this point more shal be said afterward Fourthly to hate all things whereby God is openly dishonoured This was it that so feircely inflamed the wrath of Moses Exod. 32.19 that when he saw Idolatrie set vp by the peoples dancing before the calfe he broke the Tables of the law and burned the calfe strewed the powder of it on the waters and in detestation of their superstition made the children of Israel drinke thereof hereof commeth that Ezech. 9.4 they that haue the marke in their forheads that is such as are sealed vp to saluation do mourne and cry for the iniquity of the times And such was the affection of Dauid who said Psal 119.136 mine eyes gush out with teares because men keepe not thy law O Lord. And Psal 139.21 he protesteth that he doth hate them with a perfect hatred that loue not the Lord. And Psal 101.7.8 and that no notorious and incorrigible sinner should dwell with him But here note we must hate none in respect of his creation but in respect he peruerteth the vse of his creation for they beare the image of God which is louely but they deface and scratch it out to their owne damnation So that we must hate not virum but vitium that is the wickednes of the man and not the wicked as he is a man Fiftly to be willingly drawne into the feild for the defence of his Maiestie Act. 21.13 for by this shall the Master know his seruant loueth him if he cannot digest to heare him euill spoken of yea by this shall it be knowne whether our way be to Canaan or no if we aske where it lieth in the wildernes and if our blood rise to heare Ierusalem euill spoken of and to heare the Lord who is the keeper of that Citie reuiled on and blasphemed Such were the spirits of Eliakim and Ioah 2. Kin. 18.37 that they rent their cloathes when they heard Rabsaketh raile vpō the liuing God And Ezechiah also when he heard it was greiued at it and spread himselfe before the Lord to call for a holy reuenge of that furie And so must euery true hearted Christian esteeme the name and credite of God farre more tender then his owne and learne of Moses to be meeke in ouer looking an iniury done to our selues but to be zealous in recompencing seuenfold to them that teare in peices the glorious name of our Lord Iesus This sinne of abusing Gods glorious name is now growne to be most common euery second word beeing an oath and he no gentleman that cannot sweare and pollute Gods name by his blasphemies It is capitall among the Turkes to