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.
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
will doe no right nor suffer no wrong and therefore when our sauage crueltie is turned into charitie and wee become as meeke and harmelesse as the lambe calfe or little child it is a manifest signe that wee are borne anew and quickened by Gods spirit and are elected vnto saluation So also hereby wee are assured of the forgiuenesse of our sinnes when we finde our selues readie and willing to forgiue our neighbours Matth. 6.12 For this facilitie and kindnesse wherewith we are mooued to pardon those that haue hurt vs in word or deede is an argument that we are the sonnes of God For whereas by nature we are violently caried with desire of reuenge it commeth to passe we neuer doe forgiue iniuries receiued except Gods spirit doe correct the corruptions of our nature extinguish in vs the heate of reuenge and kindle in vs the feruent heate of charitie and in whome this is done it is certaine they are guided by the spirit of God are the children of God and consequently do loue their brethren Moreouer that a man deceiue not himselfe in the loue of his brother S. Iohn giueth three Rules 1. First that christian brotherly loue should not bee for outward respects or considerations but principally because they are the sonnes of God and members of Christ 1. Ioh. 5.1 2. Secondly that it must not be outward in shewe onely but inward in the heart 1. Ioh. 3.18 Let vs not loue in word or in tongue onely but in deed and in truth 3. Thirdly that it be not onely in time of prosperitie but when he stands in most neede of our loue 1. Ioh. 3.18 For whosoeuer hath this worlds good and seeth his brother haue neede and shutteth vp the bowels of compassion from him how dwelleth the loue of God in him By triall of this that hath beene said both young and old may see how farre they are from soundnes in this grace contenting themselues with a shadow of it For the most of mens loue is growne dead either vpon receit or hope of benefit or vpon flesh or fleshly respects and is not begunne in nor for God nor knit by the spirit of God the least part of it is set vpon the Saints that are vpon earth excelling in vertue it generally determineth it selfe in selfe-louing and selfe-seeking not seeking the things of others as well as their owne or not louing the soules of men as well as their bodies or respecting persons and not embracing the poore as well as the rich or not blessing their enemies as well as their freinds The loue of men for the most part is a lip-loue a counterfeit and fruitlesse loue diuorced from inward heartie affection or else a vanishing and flitting loue flinching in aduersitie when most neede is and readie vpon the least occasion to be ouercome with euil and changed into bitter hatred This crazy loue euery where argueth a riuen and crackt faith such counterfeit loue is the daughter of counterfeit faith and vnsoundnes of loue is a sure token of vnsoundnes of faith Furthermore we shal be to them that wrong by word or deed or writing the least of Gods little ones who are so deare to the Lord as the apple of his eye Zach. 2.8 Let the scorners and enemies of good men remember Ier. 2.3 that Israel is as a thing hallowed to the Lord all they that eate it shall offend euill shall come vpon them saith the Lord men may dip their tongues in venome and their pennes in poison and keepe the garments of such as stone Steuen but the Lord wil avenge the cause of his poore ones he will not alwayes hold his peace nor hide his face Secondly to loue Gods Ministers not onely because they are Christians but also because they are sent of God to execute those holy functions for the gathering together of Gods elect Eph. 4.12 And this Iesus Christ declareth when he saith Matth. 10.41 that he that receiueth a Prophet in the name of a Prophet shall receiue a Prophets reward that is euerlasting ioy and vnspeakable happines in Gods kingdome And least the pouertie of some might herein worke in them some doubtfulnes of their estate in grace the Lord telleth the poore that their Christian affection may be shewed euen in giuing a cup of cold water Matth. 10.43 for the widowes mite was accepted Mar. 12.44 And S. Paul saith 2. Cor. 8.12 that not according to that a man hath not but according to that a man hath he shal be accepted if there be first a willing minde when we vnfainedly loue Gods Ministers that we thinke nothing too deare for them as the Galathians did loue Paul Gal. 4.15 it is because by them the blind eyes of our vnderstanding are enlightened with the knowledge of God and Christ we are reconciled vnto God and haue peace of conscience and so consequently are assured of our adoption And this is it that S. Paul presseth the Thessalonians withall that they haue the Ministers which turne men from darkenes to light and from the power of Sathan to God Act. 26.18 in singular loue for their worke sake 1. Thes 5.12.13 And the very approching of such Ministers vnto vs seemeth beautifull and delightfull from whom we haue receiued the glad tidings of peace to our great comfort Rom. 10.13.14.15 If any Embassadour were sent from a mightie Prince who was our enemie in times past and able at his pleasure to destroy vs not onely to conclude a peace but to offer vs the free vse of all the commodities of his kingdome who being hereof assured and perswaded would not receiue him with ioy and giue him royall entertainment but this is our case our sinnes had made our heauenly King our enemy who is able in a moment with the very breath of his nostrils to destroy vs. Now it hath pleased him to send his Embassadors not only to offer peace but to beseech vs that we would be reconciled to him 2. Cor. 5.20 and vpon this reconciliation to assure vs of the riches of his kingdome who therefore would not loue those Embassadours that bring these glad tidings and shew some token of thankfulnes to them Of this loue we haue a singular example in Lidia the purple seller who as soon as the Lord had opened her heart and that she was baptised did presently invite the Apostles to her house Act. 16.14.15 wherein she bewrayed her faith burning with loue vnfained to Gods Ministers whose loue shineth in this that she is desirous to giue them entertainment who had giuen the doctrine of saluation to her The like example to the like purpose we haue in the conuerted Iaylor ver 32.33.34 But the great and generall contempt of the Ministery is a manifest signe that there be few in this respect which can assure themselues of the spirit of adoption The number is exceeding small who loue and respect the Lords Ministers in regard of their message and Ministerie nay the most euen for their
is meere formall customable but not conscionable Now then when the Lord by the ministerie of his word made effectuall by the inward operation of his spirit doth pull off the thicke skinne of carnall securitie from off the hearts of Gods children cause the scales of ignorance to fall from their eies so as they plainely discerne and feele this their dulnes drousinesse c. let them not be dismaied nor debarre their soules of that consolation which of right belongeth vnto them for flesh and blood doth not reueale this their corruption deadnesse and dulnesse in Gods seruice but the spirit of God which hath begunne alreadie to worke in them shewing them their corruptions and moouing them to an vnfained dislike of them and therfore they may assure themselues that he who hath begun this good worke in them will also bring it in his good time to perfection Phil. 6. onely as the Psalmist exhorteth let them carrie the Lords leasure waite vpon and trust in him and he shall comfort their hearts Senondly how a man may be assured of his Saluation A man may gather the knowledge of his owne faith and election and stand assured of his saluation by signes and testimonies in himselfe These testimonies are two the testimonie of Gods spirit and the testimonie of our spirit Rom. 8.16 First the testimonie of Gods spirit 1. Gods spirit beareth witnesse to our spirit that wee are the children of God Rom. 8.16 But the testimonie of the spirit is most certaine for the spirit cannot bee deceiued neither deceiue any for Rom. 8.15 the spirit of adoption expelleth all feare and where no feare is there loue is perfect 1. Ioh. 4.18 and where no feare is there is no painfulnesse and therefore neither doubtfulnesse nor mistrust Againe what more certaine truth can be imagined then that which the Spirit of God witnesseth to our spirit seeing all the conditions required as true witnesse do concurre in him in the highest degree which are knowledge truth and faithfulnesse Touching knowledge he is a God of knowledge 1. Sam. 2.3 who knoweth all things euen the eternall counsell and decree of God concerning our election 1. Cor. 2.10 The spirit searcheth all things euen the deepe things of God And this spirit doe we receiue v. 12. that wee may knowe the things that are giuen to vs of God as our election iustification adoption c. 2. Touching truth he is most true yea truth it selfe and in regard hereof hee is called the spirit of truth which leadeth vs into all truth Ioh. 16.13 as therefore touching his knowledge he cannot be deceiued so in respect of his truth he cannot deceiue 3. Touching faithfulnesse hee is most faithfull 1. Cor. 1.9 God saith the Apostle is faithfull by whom you are called 1. Thess 5.24 Faithfull is hee which hath called you especially in his word Psal 19.7 for his testimonie is sure and therefore he cannot erre neither will hee conceale the truth for any respect of persons and therefore whatsoeuer this al-knowing true and faithfull witnesse testifieth wee are vndoubtely to beleeeue as beeing most sure and certaine The ende why the holy Ghost comes into the heart as a witnesse of adoption is that the truth in this case hidden and therefore doubtfull might be cleared and made manifest Now if God himselfe haue appointed that a doubtfull truth among men shall bee confirmed and put out of doubt by the mouth of two or three witnesses it is absurd to thinke that the testimonie of God himselfe knowing all things and taking vpon him to be a witnesse should be doubtfull and coniecturall Hauing thus prooued that the testimonie which the spirit giueth is true and infallible next we are to speake that the spirit giueth testimony where three points are to be taught 1. First that hee doth testifie in the hearts and consciences of euery beleeuer that he is the Sonne of God as is proued Rom. 8.15.16 Gal. 4.6 Here first he excludeth the spirit of bondage which like the Papists faith causeth vs to feare and doubt of our election and saluation and Rom. 8.16 hee telleth vs that the spirit beareth witnesse to our spirits c. Now wee haue receiued not the spirit of the world but the spirit which is of God that we might know the things which are giuen to vs of God 1. Cor. 2.12 that is not onely his spirituall graces in this life as election faith iustification c. but also those excellent ioyes in Gods kingdome in the life to come of which also we haue some knowledge and tast by the illumination of the same spirit Rom. 5.2 and Cap. 14.17 Extraordinarie Reuelations are ceased and yet the holy Ghost in by the word reueales some things vnto men for which cause he is called truely the spirit of reuelation Eph. 3.5 Againe the holy Ghost giues testimonie by applying the promises of the remission of sinnes life euerlasting by Christ particularly to the heart of man when the same is generally propounded in the ministerie of the word 2. Secondly the spirit of God doth not onely giue this bare testimonie that wee are elected and adopted and shall bee saued but also doth fully perswade vs hereof as beeing a thing most certaine and without question 1. Ioh. 3.24 Hereby we know that hee abideth in vs euen by the spirit which he hath giuen vs. And blessed Paul by the spirit of God was so stedfastly assured of Gods loue that hee was firmely perswaded that nothing could separate him from it Rom. 8.38.39 and prayed for the Ephesians Eph. 1.17.18 that God would giue them the spirit of wisedome and reuelation that the eies of their vnderstanding might be lightened that they might know what the hope is of his calling and what the riches of his glorious inheritance is in the Saints Gods spirit then doth throughly perswade the faithfull that they are elected and shall be saued but it doth not this at all times For when wee are like newe borne babes in Christ the motions of the spirit are but weake in vs and we are not as yet skilfull to discerne the heauenly language of the spirit Such as these are not said to haue no faith but to bee of little faith Matth. 8.27 All men in this naturall life haue their degrees to proceede in which they neuer change As first they bee children then afterward grow to a more vnderstanding which was euen true of Christ in this flesh Luk. 2.52 who is said to haue increased in wisedome and stature Euen so the spirituall birth is not perfect the first day but it hath as it were a childhood and we are babes to be fed with milke 1. Pet. 2.2 and then afterward we growe from faith to faith and from one degree of grace to another 2. Pet. 3.18 growe in grace and knowledge saith the Apostle Now as Paul saith 1. Cor. 13.11 when he was a child he vnderstood as a child but when he became a man hee put away
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
to the voice of Christ deliuered by the minister out of the Gospel Seeing then the spirit of God doth witnesse by the word vnto vs our adoption and saluation wee may learne from hence that it is a work of a man out of Christ not to beleeue and assent vnto the word but rather to stand out in reasoning against the euidence of it For so soone as a man is become the sheepe of Christ he cannot but presently heare his voiyce Ioh. 10.27 and hence Christ himselfe prooueth the carping Pharisies not to be of God because they could not abide to here his sayings Ioh. 8.43 and who be they to whom the Gospel is hid euen they that perish 2. Cor. 4.3 If wee would haue a more euident marke to know them by it is added that they bee such as the eies of whose minds the God of the world hath blinded wherein is implied a wilfull ioyning with Sathan to blind themselues further by their malice then they were by corrupted nature And if we would looke to our congregations we shall finde many such of whō we may pronounce that which Steuen did of the Iewes that they were resisters of the holy Ghost Act. 7.51 For whose words be these to the Almightie Iob 21.14 Depart from vs wee will not the knowledge of thy wayes and who is the Almightie that we should serue him For how many of vs that heare the word receiue the Sacraments and goe for Christians resolue yet not to leaue our sinnes till they leaue vs nay the obstinate purpose of our hearts is to practise them stil and what is this els but with the seruants in the parable Luk. 19.14 to send word into a farre countrie after the king that we will not haue him to rule ouer vs but our owne lusts shall still prescribe lawes vnto vs Againe when wee call the people as God did his Ier. 6.16 to walke in the old way that they may finde rest to their soules they answer vs with them we will not walke in that way the sound of the thing if not of the voyce speaketh for we call from swearing lying couetousnes which is idolatrie from Sabboth-breaking intemperance drinkings vncleanenesse but mens hearts speake by their liues we will sweare we will drinke to drunkennesse the waies of God are too straight and vnequall a man had as good be in prison as in these bonds By these instances wee may see as in a glasse that many are tainted amongst vs with this fearefull sinne of rising vp and reasoning against that light which shineth out in the word Secondly the Sacraments The second meanes whereby the spirit giueth vs assurance of our saluation is in the frequent vse of the sacraments which are added to the couenant of grace as seales not to confirme Gods promises in themselues which are so vndoubtedly true that they need no confirmation but to strengthen our faith in this assurance that they belong particularly vnto vs. For whereas in the word the promises of life and saluation are generally propounded to all beleeuers in the vse of the Sacraments they are particularly applied to euery worthy receiuer to the end that doubting being remoued they may be certainely assured that all the promises of the Gospel doe belong particularly to themselues To this end the Sacrament of circumcision is called the seale of the righteousnes of faith Rom. 4.11 because thereby as by a seale Abraham was confirmed in the truth of Gods promises and assured that the righteousnes of faith that is the righteousnes of Christ did belong vnto him And answerable to this Sacrament is Baptisme wherein Christ and all the gratious promises of life and saluation made in him are particularly applied to the party baptized Gal. 3.27 all that are baptised into Christ haue put on Christ The Apostle here compareth Christ to a garment which by the hand of faith is put on by euery particular beleeuer So in the administration of the Lords supper the bread and wine is particularly deliuered vnto all the communicants to signifie vnto them that euery one who stretcheth forth the hand of faith doth receiue Christ and all his benefits whereby his soule is nourished vnto euerlasting life Whosoeuer therefore hath faith he may be assured that he receiueth Christ he may be assured of his election and saluation Ioh. 1.12 for to as many as receiued him he giueth power to be the sonnes of God And who are these euen those that beleeue in his name Ioh. 6.54 and whosoeuer eats his flesh and drinks his blood hath eternall life Now if we would know how we feed vpon him it is by the mouth of faith Ioh. 6.47 The spirit of God properly as the efficient cause doth seale Eph. 4.30 because it doth confirme and stablish in our hearts the assurance of euerlasting life and saluation by his testimony but it doth it by the ministery of the word and sacraments so that in one blessing of God we may consider three things 1. that by his word God teacheth vs 2. by his sacraments be confirmeth vs 3. by the holy Ghost he illuminateth our minds that the word and sacraments may obtaine their proper end and vse When God giues any blessing to man it is to be receiued by man as God giueth it now God giueth Christ or at the least offreth him not generally to mankind but to the seuerall and particular members of the church In the Lords supper as in euery sacrament there is a relation or analogie betweene the outward signes and the thing signified The action of the Minister giuing the bread and wine representing Gods action in giuing Christ with his benefits to the particular communicants Againe the action of receiuing the bread and the wine seuerally representeth another spirituall action of the beleeuing heart which applieth Christ vnto it selfe for the pardon of sin and life euerlasting So then thus speaketh the spirit to the soule as sure as the water doth wash away the filth of thy body so doth the blood of Christ sprinkled vpon thy soule by the hand of faith and by the holy Ghost wash thee from all thy sinnes Ioh. 1.7 And as the bread and wine receiued into into thy body becommeth wholly thine so thy beleeuing soule receiueth withall Iesus Christ with his death and righteousnes to the sealing vp of thy euerlasting saluation For 1. Cor. 1.30 Christ is made of God vnto vs wisedome righteousnes c. 2. Cor. 5.21 aad he was made sinne that knew no sinne that we should be made the righteousnes of God in him And thus we haue heard the testimony of the spirit in the vse of the sacraments Thirdly the fruits of the spirit A third meanes wherby we may be assured that Gods spirit witnesseth vnto vs our election and saluation are the fruits and effects of the spirit for the effects argue the cause as the cause the effects and that not onely in natuaall things but also in those which are supernaturall and
spirituall fight Consider therefore the contrarie affections and actions which plainely shew themselues in this battell for we find our faith assaulted with doubting and infidelitie and these also againe beaten backe after they haue gotten some ground and subdued with the spirit of faith we discerne also our affiance in God shewed by shaken with diffidence and distrust and afterwards this distrust vanquished againe by affiance so as after we haue vttered through the violence of temptation diffident and impacient speeches yet at length we grow to Iobs resolution Iob. 13.15 Loe though he slay me yet will I trust in him We may also discerne our zeale sometime so hot in Gods seruice that it expelleth coldnes and the fruite thereof dullnes and drowzines of spirit and sometimes by them it is cooled and in outward appearance quenched The like may be said of all other fruits of the flesh and the spirit This conflict Christ noted in Peter Ioh. 21.18 when thou wast young thou girdest thy selfe and walkest whether thou wouldest but when thou shalt be old thou shalt stretch forth thine hands and another shall gird thee and lead thee whether thou wouldest not Out of doubt Peter was lead to death willingly in the spirit but in the flesh against his wll he would and he would not dye The spirit was willing but the flesh would not for death was neuer welcome to the flesh In one and the selfe same man conuerted to God so long as he liueth here ther is the old and the new man the spirit is the new man he to be put on this to be put off Eph. 4.22.24 betweene these two there can be no peace what peace saith Iehu 2. King 9.22 so here what peace because their wills are diuerse their desires and endeauours diuerse and their purpose diuerse Here wee may insert two great conflicts 1. betweene faith and reason 2. betweene hope and despaire First this combate betweene faith and reason is touching the doctrine of the Church faith stayeth it selfe vpon Gods word but reason vpon the wisedome of the world faith beleeueth Gods promises reason respects the order of nature faith depends vpon Gods power reason regardeth the strength of nature Exod. 14.11 Hast thou brought vs to die in the wildernesse saith reason ver 13. feare ye not stand still and behold the saluation of the Lord saith faith Numb 11.21.22 Sixe hundred thousand men are there of the people among whom I am and thou saiest I will giue them flesh that they may eat a moneth long shall the sheep and the beeues be slaine for them to find them c. saith reason ver 23. is the Lords hand shortened saith faith 2. Kin. 7.3 Though the Lord would make windowes in heauen could this thing come to passe saith reason behold thou shalt see it with thine eyes saith faith The like places to this effect be these Hest 4.11.13.14 Dan. 3.14.1 Cor. 1.13.24 Secondly this combate betweene hope and despaire is most gricuous in the which the strife is for the crowne of happines after this life For the obtaining whereof hope waiteth but despaire fainteth vtterly In this conflict faith and the spirit ioyne their assistance with hope but the flesh and the conscience takes part with despaire For as despaire by the perswasion of the flesh and conscience obiecteth against hope the greatnes multitude and filthines of our sinnes so hope by the counsell and aduise of the spirit and faith obiecteth vnto despaire the greatnes and multitude of Gods mercies and the price of Christs sacrifice whereby we are purged from the filthines of our sinnes and sanctified by the spirit Psal 42.11 why art thou cast downe my soule and why art thou disquieted within me waite on God Rom. 7.24.25 O wretched man that I am who shall deliuer me from the body of this death I thanke God through Iesus Christ c. To this effect are these testimonies Psal 77.7.8.9.10 Psal 130.3.4 Ioh. 2.4.7 Now whence doth all this opposition and contrariety proceede shal I say from the flesh nay it is against all reason for as Saint Iames disputeth Iam. 3.11 doth a fountaine send forth at one place sweet water and bitter or rather as Christ Iesus reasoneth Matth. 7.16 doe men gather grapes of thornes or figges of thistles so may I demaund can the flesh in the which as Saint Paul affirmeth Rom. 7.8 dwelleth no good thing bring forth the fruits of the spirit which are quite contrarie to the nature thereof namely sorrow for sinne hatred of it selfe and the corruptions thereof and an earnest desire of sanctification it is impossible So long as we are destitute of the spirit and a liuely faith we are wholly ouerswaied with the flesh and Sathan like a mighty Tyrant holdeth vs captiue peaceably and without any resistance There is a combate I confesse in the naturall man but it is betweene the naturall conscience and the rebellious affections which is incident to all men that haue in them any conscience or light of reason but this is the checke of conscience which all men find in themselues both good and badde so oft as they offend God But this combate whereof we speake is a fighting and a striuing of the mind will and affections with themselues whereby so far forth as they are renewed they cary the man one way and as they still remaine uncorrupt they cary him flatte contrarie So then the persons in whō this combate is to be found are the beleeuers and they onely Hieron Statim vt oues c. As soone as euer the deuill shall see his sheep to be willing to forsake his flocke he is angry and rageth esteeming that he hath lost whatsoeuer Christ hath gained Greg. Mag. Hostes noster c. Our enemie by how much the more he seeth we rebell against him by so much the more he stirreth to preuaile for he neglecteth whom he quietly possesseth Luk. 22.31 Simon Simon Sathan hath desired to winnow you as wheate Apoc. 12.17 The dragon was wrath with the woman and went and made warre with the remnant of her seed which keept the commaundements of God The blind man Ioh. 9. so long as he continued in his blindnes was neuer called in question but so soone as his eyes were opened not onely himselfe but also his parents were presently conuented The Pirates while they know the shippe to bee emptie let it quietly passe but when it returneth loaden with rich marchandise their manner is to assault it with violence So saith Chrysost in Gen. homil 31. while men are void of vertue the deuil letteth not their voyage but when grace is giuen once then he striueth to robbe vs of that grace The Apostle in the first three chapters of the Epistle to the Ephesians sheweth the misterie of our saluation and the causes thereof for the confirmation of our faith And in the next three chapters he sets downe diuers duties both generally belonging to all Christians and also particulary appertaining to
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
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
spirit testifieth the same assurance p. 157. This care to preuent sinne is maintained in the practise of these three things 1. watchfulnesse 2. Sobrietie 3. Prayer p. 158. 1. Concerning such manner of watchfulnes p. 158. That this watchfulnesse standeth in two points and which they bee p. 159. as also the meanes to make men watchful which are fowre in number p. 160. 2. Concerning sobrietie it standeth in things outward and inward p. 162. In the inward gifts of the mind and so it teacheth a man 1. To know himselfe 2. Not to despise another p. 162. Touching the knowledge of a mans selfe two things are taught p. 162. 163. Touching the not despising of others See p. 163. Againe sobrietie in outward things is a moderatour in outward things as may appeare in things concerning a mans calling p. 164. estate 165. pleasures and delights p. 166. and last of all concerning things indifferent p. 166. The practise of sobrietie as it is a moderatour in outward things is shewed to bee a fruit of our redemption and consequently the neglect thereof in these our dayes so much the more lamentable p. 167. 3. Concerning prayer the practise whereof is a third meanes to maintaine a care to preuent sinne see p. 169. Inward tokens in respect of Gods mercies in Christ are especially two 1. a spirituall hungring after Christ 2. our speciall valewing and louing of Christ aboue all things p. 171. 1. Concerning our spirituall hungring after Christ is shewed what it is and the same seconded with inducements and motiues thereunto p. 171. Meanes to be vsed for the obtaining of this spiritual appetite are numbred fiue p. 175 2. Concerning our valuing and louing of Christ aboue all things followeth p. 188. Signes by the which a man may come to discerne this speciall valuing and louing of Christ aboue all things are in number sixe p. 193. 1. The first signe is loue to the members of Christ The benefits of this loue are two The vndoubted signes of Christian charitie are two 1. Giuing to those that want 2. Forgiuing those that offend Hereunto that a man deceiue not himselfe in his loue vnto his brethren are added three rules for triall p. 195. 2. The second signe is loue to the Ministers of Christ p. 198. 3. The third signe is the keeping of Gods commandements p. 203. 4. The fourth signe is to hate all things wherby God is openly dishonoured p. 205. 5. The fift signe is willingly to be drawne into the field for the defence of his Maiesty p. 206. 6. The last signe is to haue an earnest desire that Christ should come to iudgement p. 207. Thus farre concerning inward tokens by the which our spirit witnesseth to vs the assurance of our saluation Outward fruites be the last testimonie of our spirit Outward fruites whereby our spirit witnesseth the assurance of our saluation are comprehended vnder the title of new obedience whereof see pag. 212. That this assurance of our saluation proceedeth not from euerie kind of holinesse or obedience but only from that which is true where see rehearsed a catologue of holinesses none of all which can assure a man of his saluation p. 215. What this newe obedience must bee pag. 217. That it may be rightly qualified there are 3. things required 1. That it bee performed vnto all Gods precepts 2. That it proceed from the whole man 3. That it be perpetuall p. 218. c. SECT I. Our principall care to be saued THERE is nothing in this present euill world wherin we are strangers and pilgrimes 1. Chr. 29.15 walking in it as it were in a wildernesse that we ought so to affect and desire as to haue our soules saued in the day of iudgement It is said that when Iohn Baptist first preached Matth. 11.12 that the kingdome of heauen suffered violence and the violent tooke it by force that is there was such forwardnesse and zeale in them that heard Iohn preach to procure themselues the kingdome of heauen that they stroue most earnestly to get in And this affection our Sauiour requireth when he saith Luk. 13.24 Sriue to enter in at the straite gate Some men set their affections vpon honours and will put their liues in their hands to obtaine them as did Absolom and his brother Adoniah And some men hunt after pleasures and the fulfilling of their beastly lusts most eagerly So the drunkard riseth early to follow drunkennes Isa 5.11 So the vncleane person goeth to the whoore-house in the twilight in the euening when the night begins to be blacke and darke Prou. 7.9 So there is one alone and there is not a second which hath neither sonne nor brother yet there is no ende of all his trauell neither can his eie be satisfied with riches neither doth he thinke for whome doe I trauell and defraud my soule of pleasure Eccles 4.8 If these men take such paines and are carried with so violent a streame to effect their carnall desires how ought we to inforce our affections to waite with Iacob Gen. 49.18 for the saluation of the Lord and to desire with Dauid Psal 35.3 that God would say vnto vs that he is our saluation The looking of Daniel out of the captiuitie of Babylon towards Ierusalem Dan. 6.10 may admonish vs that we being set in this world as in the captiuitie of Babel should cast our eyes toward the heauenly Ierusalem Paradise is our countrey which Adam lost by transgression and wee are here as men banished if wee haue the naturall affection which euery man ought to haue to his owne countrey then let vs looke for the citie hauing a foundation Heb. 11.10 whose builder and maker is God Dauid the man after Gods owne heart sware vnto the Lord and vowed vnto the Almightie God of Iacob saying Psal 132.23 I will not enter into the tabernacle of my house nor suffer my eyes to sleepe nor my eye-lids to slumber vntill I find out a place for the Lord c. In like manner let vs make a solemne vow that we will giue no rest vnto our selues nor be quiet in our mindes vntill we haue gotten some comfortable assurance of that immortall and vndefiled inheritance which fadeth not away but is reserued in heauen for vs 1. Pet. 1.4 If we loose the life of our body we may find it again Mat. 16.25 but the losse of the soule is irrecouerable Luk. 16.26 He that hath ears to heare let him heare Mat. 19.9 In going to our countrey we must as the Israelites did goe through a wildernesse wherein are many wayes but they may be reduced to two Matth. 7.13.14 The one is the broad way that leadeth to destruction the other is the narrowe way that leadeth vnto life and these may fitly bee called the wayes of life and of death Ier. 21.8 Now the first of these wayes is the right way whereof Dauid speaketh Psal 119.32 I will runne the way of thy commandements This way is called the olde way and the
thee to desire aboue all things the kingdome of heauen and the happines of the life to come now to quicken and to spurre on thy affection let me propound vnto thee some grounds motiues wherwith we cannot but be whetted on and haue a sharpe edge set on our desires And albeit many things here might be deliuered yet I will only rest contented to haue commended vnto thee these two First mans misery secondly the happines promised by the Lord in the Gospel If neither of these can preuaile with men to make them lust after the life that endureth for euer I must conclude they are no better then dead persons whose end is to be burned in vnquenchable fire Touching mans misery we are to consider that men naturally are the children of wrath Eph. 2.3 vnder the curse and malediction of God Galat. 3.10 subiect to horrible vexation and terrors of conscience Isa 57.20.21 like to the raging sea that cannot rest And all their life long they liue in feare of death and of such iudgements as are forerunners of death Heb. 2.14 Their prosperity and aduersity their callings and their afflictions are accursed nothing maketh them better but euery thing a great deale worse all beeing infected and poysoned vnto them by their owne sinnes and Gods fearefull vengeance vpon the same If they liue it is to the increase of their owne damnation if they die they goe to take present possession of eternall destruction if they refuse to eate or drinke for the preseruing of life they are murtherers of themselues if they doe eate and drinke they are vsurpers of that which is none of their owne if they come not to the word and sacraments they are contemners of Gods ordinances if they doe come they are profaners of the same and so shal be further hardned to their finall perdition In a word vnto them that are defiled and vnbeleeuing is nothing pure but euen their mindes and consciences are defiled Tit. 1.15 Here the Apostle setteth out the miserable state of a wicked man thus 1. he is one that is vncleane 2. an vnbeleeuer 3. one to whom nothing is pure 4. his mind 5. his conscience is polluted In all which respects he is a most odious person in whō is nothing but filthines of flesh and spirit 2. Cor. 7.1 the which the pure eies of the Lord cannot abide Abac. 1.13 If the wicked man be thus vncleane then hate his company Psal 119.115 the vile person is to be contemned Psal 15.4 come not neere him Psal 26.4.5 touch him and thou wilt be defiled he is filthie within and without and with the Leper must be thrust out of the camp for feare of infection Leuit. 13.14 And is not this a wretched case if then we consider our misery and the wofull fruit of our sinne which hath debarred vs from all comfort in heauen and earth from God or any of his creatures and if we remember that sinne hath wrapped vs vnder condemnation hath set God and his creatures as hosts and armies against vs hath made nothing ours but hell and damnation euen the sole representation of this miserie is sufficiently able to rauish a man with an insatiable desire to be freed from this grieuous estate and to be possessed of euerlasting happines Touching the happines which shal be enioyed in the world to come it is such as the eye hath not seene not the eare hath heard nor euer entred into mans heart 1. Cor. 2.9 If Salomons kingdome was so esteemed because of the wisdome which was in Salomon of the same and renowne that he had throughout all the world and because of the good order policie which was in his gouernement that he amazed the minde and vnderstanding of the Queene of Saba and because of the great abundance of gold and siluer and of all sorts of riches and goods and of the rest quietnes which was among the people of Israel at that time let vs thinke what is the excellencie and magnificence of Gods kingdome in which Iesus Christ that great Salomon raigneth which is the wisdome of God and he in whome all the treasures of knowledge and wisdome and of all the blessings of God are hidden for to bestow them to his subiects and to make them all partakers of them in as much as that kingdome of Salomons was not but the figure and shadow of our true Salomons kingdome the true peace who hath made peace between God and vs and hath deliuered vs from all our enemies Now this happines we shall enioy at the last day of our separation and at the last iudgement The first of these hath two parts First it containeth an absolute immunitie and freedome from all infirmities of bodie and soule as it is saide Apoc. 21.4 God shall wipe away all teares from our eies for the bodie shall be free from all labour care c. which is expressed in the word rest Psal 15.1 And the soule shall be free from all the suggestions of Satan to euill and all other corruptions wherewith the best and choisest of Gods seruants in this life are wonderfully assolted Secondly the body sleeping in the earth the soule shall absolutely bee freed from sinne and liue in the fauour of God so as there shall bee added vnto vs a present entrance into the Lords ioy Mat. 25.21 which is called the entrance into the Lords Paradise Luk. 23.43 and into the bosome of Abraham Luk. 16.22 But the glorie of the last day is farre greater and resteth in three things First in the resurrection and waking of the bodie at what time it shall be made conformable to the bodie of Christ Phil. 3.21 who shall change our vile bodies that they may be fashioned like to his glorious bodie which is to bee vnderstood not of changing the substance forme or fashion or the members of our bodies but of deliuering of them from those qualities whereto they are subiect by the meanes of same and by beautifying them with the contrarie as 1. Cor. 15.52 wee shall be changed for this corruption must put on incorruption and this mortall must put on immortalitie at which time they shall need no naturall prouision nor maintenance Apoc. 7.16 but shall shine as the sunne Dan. 12.3 Secondly there shall be a new heauen and a newe earth wherein the Saints of God shall dwell and all things shall bee restored to their first maiestie Isa 65.17 2. Pet. 3.15 Apoc. 21.1 Thirdly which is the greatest of all wee shall then haue the beholding of the verie face of God 1. Ioh. 3.2 and there shall be no marks set to keep vs from the mount where the Lord dwelleth as was Exod. 19.12 but as S. Paul saith 1. Cor. 13.12 then shall we see face to face and knowe euen as wee are knowne And in this presence of God Psa 16.11 is fulnes of ioy and at his right hand there are pleasures for euermore Much more might be spoken of the excellencie of
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
faith by the author and finisher of our faith Heb. 12.2 To this effect maketh excellently that worthie speach of Christ Matth. 11.12 saying that the violent take the kingdom of heauen by force that is the true Israelites though they endure bitter conflicts yet by faith hold fast God apprehēded in his word and through the same faith and patience obtaine the promises Heb. 6.12 To conclude therefore we are not to build our assurance vpon our owne sense and feeling but vpon Gods vnchangable and gratious promises made vnto vs in Christ Iesus And if at any time our sense and feeling telleth one thing that is that God hath withdrawen his loue from vs Ps 77.7.8.9 and forsaken vs Esa 54.7 and the word of God assure vs of an other thing that is that God will neuer forsake vs Heb. 13.5 but continue his loue vnto vs vnto the end Esa 49.8 wee are not to trust our owne feeling but vnto Gods promise for otherwise what doe wee else but preferre our deceiuing sense before Gods infallible truth and make God a lier because we beleeue not the truth of his written promise 1. Ioh. 5.10 After that we haue attained to faith and haue felt some effectuall working of Gods spirit in vs commonly in many of Gods children succeede not long after some deadnes and dulnes and they think in themselues that they haue lost the spirit of God as we haue before shewed Here we are to search the cause whether it be for some sinne committed or for some present duty not practised for leauing and neglecting the meanes of our saluation or for for some sinne not repented of or for not vsing the meanes of saluation vprightly To which purpose the Lord commandeth vs to take knowledge of our sinnes Ier. 3.13 and to remember from whence we are fallen Apoc. 2.5 The meanes to attaine to a sight of sinne is a diligent examination of a mans own selfe Lament 3.40 and Dauid giueth the same counsell to Sauls courtiers Psal 4.4 examine your hearts This examination must be made principally by the law of God and namely by the ten Commandements which ransaketh the heart to the very quick Rom. 3.20 for by the law commeth the knowledge of sin this was the meanes of Pauls better knowledge of himselfe Rom. 7.7 I knew not sinne but by the law And as this comparing the life with the law of God made the vnbeleeuer 1. Cor. 14.24.25 to fall downe on his face and to worship God and the Psalmist being a man after Gods owne heart to say Psal 130.3 if thou O Lord straitly markest iniquities who shall stand and therefore to begge of God saying Psal 143.2 O Lord enter not into iudgement with thy seruant for in thy sight shall none that liue be iustified So will it be the meanes to worke in vs a sight of our sin and to repent of the same as we haue example Acts. 2.37 who vpon Peters sermon being pricked in their hearts said Men and brethren what shal we doe To whom Peter prescribed the remedie ver 38. requiring them to amend their liues Thus by his repentance did Dauid recouer Psal 52.5 and thus Peter recouered weeping bitterly after the Lord looked vpon him Luk. 22.61.62 for if we repent God will forgiue Ier. 18.8 who after he hath spoyled vs will heale vs and hauing wounded vs will bind vs vp Heb. 6.1 for he came to seeke and to saue that which was lost Luc. 19.10 and he came not to call the righteous but the sinners vnto repentance Math. 9.13 to whom he promiseth ease and comfort Cap. 11.28 To him therfore let vs pray and say Hos 14.3 Take away all iniquity and receiue vs graciously so will we render the calues of our lippes Another remedie to recouer and stay vs in this distresse that we sinke not into the gulfe of destruction is in calling to our remembrance the times past in which we haue enioyed the loue mercie and goodnes of God and in which we in token of thankfullnes haue glorified God by a iust holy and sober conuersation Dauid being grieuously afflicted could not receiue in his soule any true comfort Psal 77.3.4 for howsoeuer he did thinke vpon the Lord yet he was still troubled what helpe did he then finde in this his present distresse he tells vs ver 5.6 that he considered the dayes of old and the yeares of auncient times he communed with his owne heart and his spirit searched diligently he remembred the workes of the Lord and his wonders of old Iob apprehending and conceuing of God as of his enemy in respect of his present sense and feeling and being moued by his freinds to doubt of his grace which he had receiued and also to condemne himselfe for an hypocrite comforteth himselfe and strengtheneth his faith in the midst of all these greiuous temptations by calling to his remembrance his fruits of faith works of sanctification which he had discerned in himselfe informer times Iob. 31.1 c. Thus we see that the faithfull feare for a time but they gather their spirits againe and recouer warm'th at the sun-shine of Gods mercies their feete were almost gone Psal 73.2 but not altogether they went into the sanctuary of the Lord ver 17. a proppe to keep them vp at length they confesse against themselues This is my infirmitie they reprooue themselues for their diffidence and howsoeuer they say in their hast that all men are liars and perhaps God himselfe not true yet by leasure they repent it and remembring Gods mercies receiue comfort Psal 119.52 The Apostle doth pithily expresse my meaning 2. Cor. 4.8 Staggering but not wholy sticking Ionah was a prisoner in a strange dungeon without light without companie without comfort in a whales belly where he accounteth himselfe as cast out of Gods sight Ion. 2.4 saying I am cast away out of thy sight but behold presently hee giueth the checke to himselfe hee recouereth in the instant when hee was in the pits mouth readie to sinke eternally and said that he would looke againe towards the Lords holy Temple This then is the fruit of beleeuing and calling to remembrance the sweete mercies of our Sauiour that in the day of sorest triall it is able to keepe vs vpright who else should fall down groueling vnto death This dulnesse and deadnes and doubtfulnesse is commonly incident vnto Gods children beeing at the same time in the estate of grace and is a part of that inbred corruption and fleshly old man which before our calling wholly possessed and ouerruled vs and after also beareth some sway in vs euen when wee are regenerate till with all other corruptions we lay this aside also by death But worldly and carnall men do neuer discerne how dull and drowsie they are in Gods seruice nor feele the huge masse of inbred corruption but fondly flatter thēselues imagining that they are in exceeding good case and verie deuout in Gods seruice which indeede as they performe it
when the strong man possesseth the house all things are in peace Luk. 11.21.22 but we perceiue corruption in vs by a contrarie grace of Gods spirit But yet though our faith be assaulted with doubtings it may be certaine The fun alwaies shineth in the firmament though the clouds haue couered it and the light appeare not the tree hath life in it though it be not in winter discerned so faith hath some assurance and perswasion though it bee shaken with doubtings and assaulted with temptations And when we feele those doubtings and imperfections let vs set against them the certainty of Gods truth and the vnchangeablenes of Gods promises let vs drawe neere to the holy Sacraments and thereby seeke strength and increase of faith But presumption is confident and neuer doubteth nor maketh any question of his election and saluation but saith with the proud Pharisie Luk. 18.11 I was neuer troubled I thanke God as touching my election and saluation as many are but alwaies haue had a strong beleife that I am in Gods loue and shall vndoubtedly be saued This is the voyce of presumption and not that testimonie of Gods spirit Fourthly those who haue the testimony of the spirit of God haue the spirit of praier supplication which is so called Zach. 12.10 because it stirreth vp the heart and maketh it fit to pray Rom. 8.26 For imploring God grace and mercie is a notable fruit of Gods spirit working in vs as is further declared Rom. 8.16 in that hee saith that the spirit maketh vs crie Abba father vnto whom we pray so earnestly with groans and sighes as though a man would euen fill heauen and earth with the cry not of his lipps but of his heart touched with sense and feeling of his manifold sinnes and offences Obiect Bellarmine saith there be many that cal God their father as the Iewes Iob. 8.41 and many say in the Lords prayer O our father who are not assured that they are the sonnes of God Ans Touching the calling of God father we must vnderstand that the Apostle speaketh not of crying with the mouth but of a crying in the heart Gal. 4.6 for though all vtter the same voyce yet it is not the same crying The vncleane spirit made the same confession of Christ outwardly Mat. 5.7 acknowledging him to be the sonne of God which Peter did make Math. 16.16 yet were not both one kind of confession the beleife in the heart which was in Peter did discerne their confessions and distinguish them either from other Supplication and prayer is an ordinary worke of the holy Ghost in all that beleeue Rom. 10.14 and he that would know whether he hath the spirit truly dwelling in his heart shall know it by this Rom. 10.13 whosoeuer calleth vpon the name of the Lord shall be saued But this praier must be the praier of faith Iam. 1.5 Matth. 21.22 and must be performed in spirit and in truth 1. Ioh. 4.24 and not with deceitfull lippes for it is to no purpose to draw neare vnto God with our mouthes if our hearts be farre from him Isa 29.13 But presumption is in them that vse not to call vpon the name of God which is a signe of a worker of iniquirie Psal 14.4 Psal 53.4 who happily I denie not to speake prayers but doe not pray indeed whose speaking prayers God answereth with silence Isa 1.15 Fiftly that which maketh the last difference betweene the testimonie of the spirit and the illusion of Sathan is the affection of a dutifull child of God a most louing father and his affection makes a man stand in feare of the Maiesty of God wheresoeuer hee is and to make conscience of euery euill way The wise man saith Pro. 28.14 that blessed is the man that feareth alwaies where hee doth not vnderstand a doubtful feare of our election but a feare to sin and a conscionable care to avoide those things which are displeasing to Gods sight Phil. 2.12 make an ende of your owne saluation with feare and trembling here also the Apostle would not haue vs feare least we should be reiected and damned after we are truly commited vnto God but least we fall into sinne and neglect that duty which we owe to our heauenly father There is a twofold feare mentioned in Scripture the first is a seruile feare proceeding from incredulity whereby men feare God as an angry iudge who is ready to inflict vpon them these punishmēts which by their sins they haue deserued The other is a sonne-like feare which is a fruite of faith whereby we doe not feare God as an angry iudge but as a gratious father whose displeasure we would by no meanes incurre not because wee feare so much his wrath as because we would not do any thing which might cause him to looke vpon vs with a frowning countenance And this sonne-like feare is commended vnto vs in the Scriptures as being a part of the honour and seruice which we owe vnto God Mal. 1.6 If I be a Master where is my feare Psal 2.11 serue the Lord in feare 1. Pet. 1.17 passe the time of your dwelling here in feare Psal 112.1 blessed is the man that feareth the Lord. But presumption feareth not to displease God Pro. 28.14 he that hardneth his heart shall fall into euill here feare is opposed to carnall security and hardnes of heart for he that hardneth his heart and continueth in carnall security runneth headlong into the euill of sinne and consequently of euerlasting damnation Thirdly by what meanes the Spirit giueth testimonie The means by which the spirit of God giueth a particular testimonie to a mans conscience of his adoption comes now to be considered The meanes are three 1. the word 2. the Sacraments 3. the fruits of the spirit 1. First the word of God As touching the word of God the spirit of God perswadeth vs of our adoption and saluation with arguments grounded vpon Gods word To which purpose here is required a double worke the first of the Minister the second of the hearer The Minister is to make particuler application of the word generally preached to the speciall vse of the hearer As Nathan to Dauid 2. Sam. 12.7 thou art the man as Peter to the Iewes Act. 2.23 him haue you taken by the hands of the wicked c. And as all the prophets to their seuerall peoples to whom they were sent The Minister speaketh not to euery man particularly one by one but speaking to the assembly he laboureth to make euery man conceiue of that that is spoken as particularly spoken to himselfe for the word of God being as a proclamation in writing common to all the Minister is as the voice of the crier to giue notice to that congregation that the matter of the proclamation concerneth them and euery of them saying in effect Act. 13.26 Ye men and brethren children of the generation of Abraham and whosoeuer among you feareth God to you is this word of saluation sent Act.
3.26 First vnto you hath God raised vp his sonne Iesus and him he hath sent to blesse you in turning euery one of you from your iniquities Now as euery man conceiueth the proclamation according to the matter of it no lesse to concerne him then as if it had beene spoken in particular to him alone so doth the Minister leaue euery man a like interessed in the message of saluation what he saith to all in generall that be saith in part to euery man what to beleeuers to euery beleeuer what to sinners to euery sinner Therfore sometimes he speaketh in the singular number as to one that it may be known that he speaketh to any or euery one Ephes 5.14 Awake thou that sleepest and stand vp from the dead and Christ shall giue thee light Rom. 10.9 If thou shalt confesse with thy mouth the Lord Iesus and shalt beleeue in thine heart that God raised him vp from the dead thou shalt be saued euen thou or thou or whosoeuer it be amongst you Thus God gaue his law to all Israel speaking to all as if he had spoken namely and particularly to euery one Exod. 20.34.7 thou shalt haue no other Gods before me c. euery man was therein to conceiue that he himselfe was spoken to Againe the Minister sometimes hath occasion to speake to some one man alone and then he himselfe out of the generall deduceth a particular to that one man as Paul doth to the Iaylor Act. 16.31 beleeue thou in the Lord Iesus Christ and thou shalt be saued for by what authority Paul spake this to the Iaylor by the same authoritie doth the Minister in like case speake the same to any other man in particular Thus much of the Ministers application The next is the work of the hearer who is to apply the word of God heard by him to himselfe A man duely hearing the word of God and receiuing it not as the word of the Minister 1. Thes 2.13 not as the word of man but as it is in deed the word of God and accordingly beleeuing in it as from God for that which he beleeueth generally frameth a conclusion to be beleeued particularly as touching himselfe The Minister saith Luk. 13.3 except you repent you shal perish this he beleeueth and therfore concludes as touching himselfe except I repent I shall perish The Minister saith Mar. 1.15 Cap. 16.15.16 Repent and beleeue the Gospel and you shal be saued this he beleeueth and therefore concludes also of himselfe if I repent and beleeue the Gospel I shall be saued This whether spoken publikely or priuatly the conscience of the hearer apprehendeth this he beleeueth it and therein beleeueth not onely the Minister but the word of Christ and because he beleeueth in Iesus Christ and that by the word of Christ that whosoeuer beleeueth in him shal be saued therefore he beleeueth that himselfe shal be saued Thus then both the Minister maketh such application to the hearer the hearer againe doth applie the same to himselfe as hath bin shewed and then the holy Ghost openeth our deafe eares Psal 40.6 inlighteneth our blind vnderstandings Luk. 24.45 and powerfully inclineth our will Psal 119.36 so that we may attentiuely heare truly vnderstand and be fully assured of the truth which is deliuered not onely in respect of the whole Church but also in respect of our selues particularly so as we may say I beleeue that these promises of God are true and that they belong to all the faithfull and consequently vnto me who do beleeue and am assured of them 1. Tim. 1.15 so did Paul say that Iesus Christ was come into the world to saue sinners whereof I am cheife But yet when we haue the word preached the holy Ghost doth not alwaies presently beget faith and repentance in Gods children for howsoeuer Paul plant and Apollos water yet God alone giueth the increase 1. Cor. 3.6 so that the word may long sound in our eares before it peirce the heart and beget faith in vs vnlesse the Lord open our hearts and make the seed of his word fruitfull And though we doe after not long hearing of the word feele this assurāce of Gods loue and our election yet let vs not giue ouer the hearing of the word but expect Gods blessing vpon it and waite his pleasure with prayer for his grace assuring our selues that in the end he wil make this his owne ordinance effectuall whereas those who neglect and contemne Gods word haue no such assurance because it is the meanes and instrument which is ordained of God for this purpose without which the spirit of God doth not ordinarily beget faith or any sauing grace in vs. So then the principall agent and beginner hereof is the holy Ghost enlightning the minde and conscience with spirituall and diuine light but the instrument to this action is the ministery of the Gospel whereby the word of life is applied in the name of God to the person of euery beleeuer And this is done and conceiued in a forme of reasoning framed in the minde by the holy Ghost applying the promises of the Gospel in this manner Euery one that beleeueth in Christ is the child of God Rom. 8.30 and inheritour of the kingdome of heauen This proposition is made by the minister of the word in the publike congregation and it is nothing else but the promise of eternall life applyed to the particular hearer now while the hearers of Gods word giue themselues to meditate and consider of the same promise comes the spirit of God and enlightens the eyes and openeth the heart and giueth them power both to will to beleeue and to beleeue indeede so as a man shall with freedome of spirit make an assumption saying but I beleeue in Christ I renounce my selfe and all my ioy comfort is in him flesh and blood cannot say this Matth. 16.17 it is the operation of the holy Ghost cap. 11.25 hence ariseth this blessed conclusion which is the testimonie of the spirit Therefore I am the child of God Thus doth Paul conclude 1. Tim. 1.15 This is a true saying and by all means worthy to be receiued that Iesus Christ came into the world to saue sinners whereof I am cheife and propoundeth himselfe herein an example ver 16. to all that shall in time to come beleeue vnto eternall life Thus when God saith Psal 27.8 Seeke my face the faithfull soule answereth Thy face will I seeke when God saith Zach. 13.9 Thou art my people the answer is againe Thou art the Lord my God when Christ saith Mar. 9.22 If thou beleeue all things are possible to him that beleeueth the answer is I beleeue Lord helpe my vnbeleefe Thus therefore to apply the word of the Gospel is the fruit and effect of the spirit of adoption which beareth witnesse to our spirits that we are the sonnes of God Rom. 8.16 our owne heart could not minister such comfort vnto vs but God giueth vs an heart to hearken
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
is nothing else but the horrour of conscience apprehension of the wrath of God for the same Now godly sorrow indeed may be occasioned by our sinnes but it springs properly of the apprehension of the grace and goodnesse of God in Christ Iesus 2. Worldly sorrow is a griefe for sinne onely in respect of the punishment but godly sorrow is a liuely touch and griefe of heart for sinne because it is sin though there were no punishment for it 3. This is godly sorrowe when wee loue the man that rebuketh vs Act. 2.37 and reuerence the word the more beeing by it reprooued in our conscience but this is worldly sorrowe when we hate him that reprooueth in the gate 4. If our sorrow doe driue vs to prayer or to seeke comfort in the word of God it is good but when men to put away sorrowe will go sleepe will go play will goe sport themselues get to merry companie and passe away the time and so as they tearme it will purge and driue away the rage of melancholie neuer go to preacher neuer respect praier nor seeke comfort in the word of God this sorrow is not good To conclude S. Paul hath set downe seuen signes whereby this godly sorrow may be discerned 2. Cor. 7.10.11 which when a man doth find in himselfe he hath no doubt godly sorrow in him Signes of godly sorrowe A care to avoide euill past and not to sinne againe Ioh. 5.14 Sinne no more least a worse thing come vnto thee And this care is signified by watching and waking Apoc. 2.2.3 A confession of our sinnes to God and comdemning our selues for them Thus the prophet taught the people Hos 14.2 to say Take away all iniquitie c. and holy Daniel the man beloued of God did practise this rule Dan. 9.18.19 O God incline thine eare open thine eyes and behold c. Prou. 28.13 he that confesseth his sinnes and forsaketh them shall haue mercie A holy and inward anger against our selues for our carelesnes in looking to our owne wayes Iob. 42.6 I abhorre my selfe So when Ephraim repented this was the effect of her repentance Ier. 31.19 She smote vpon her thigh A feare not so much of Gods iudgements as least we fall into the same sinnes againe and so offend our mercifull father Psal 130.4 with thee is mercie that thou mayst be feared Pro. 28.14 blessed is the man that feareth alwaies A desire euer after to please God with all our hearts This was in Dauid Psal 119.11 I haue hid thy promise in my heart that I might not sinne against thee ver 60. I made hast and delayed not to keepe thy commandements ver 106. I haue sworne and will performe it that I will keepe thy righteous iudgements ver 5. O that my waies were directed to keepe thy statutes A zeale for Gods glorie and worship with sorrow for the defect in himselfe and others Apoc. 3.19 zeale and repentance are coupled as the cause and effect This zeale was in Dauid Psal 119.139 my zeale hath euen cōsumed me ver 135. I saw the transgressors and was greiued because they kept nor thy word ver 136. mine eyes gush out with riuers of water because they keepe not thy law A reuenge or punishing of our selues for our offences committed against God which is when we denie some things vnto our selues to free vs thereby from sin which otherwise we might vse lawfully for our comfort Thus Dauid would not drinke 1. Chro. 11.18.19 of the water of Bethelem and thus hauing offended in gluttony and drunkenesse let vs reuenge our selues by fasting and abstinence Now hast thou found these worthie fruites in thy selfe then certtainly as they said vnto Peter Math. 26.73 that his speach bewrayed him to be a Galilean so these gratious signes will assure thee that thou hast sorrowed with a godly sorrow for thy sinnes Vnto these things I may adde the iudgement of that reuerend Diuine Mr. Grenham whose speach was that the oftner sinne and the lesse greife is a note of the childe of the deuill but contrariwise the oftner sinne and the more greife is a note of the child of God If a man be not troubled for sinne here it is the way to hell if he troubled here it is the way to heauen And as they which haue not beene troubled hauing had a little ioy shall haue eternall paine so they which here haue had a little paine shall afterward haue euerlasting ioy Luk. 16.25 They that are corrected here and profited by it are afflicted of the Lord in mercie but they that be vexed and amend not receiue a token of Gods further wrath Therefore we must not looke to feele comfort in the remission of our sins vnlesse we also haue sorrow for commiting of out sinnes For neuer were any of Gods children comforted throughly but they were first humbled for their sinnes Deut. 32.39 I kill and giue life I wound and make whole saith the Lord. For shal Christ haue his heart pricked with a speare and shall not we haue ours pricked with sorrow we can neuer without the knowledge and feeling of sorrow for our sinnes heartily long for Christ In all their sacrifices of the law wherein Christ was perfigured was also manifested vnder darke signes the contrition of the heart and acknowledgement of their vnworthines Psal 4.5 Tremble and sinne not saith Dauid where he sheweth that this is an effectuall thing to true repentance to quake and tremble for feare of Gods iudgements Therefore we must feare and humble our selues because before terror and quakeing at the iudgements of God we will neuer be brought to offer our selues to Christ alone Dauid Psal 32. intituled a Psalme of instruction concerning the free remission of sinnes teacheth how we shall find the same where he sheweth vntill trouble of minde did driue him to God he found no comfort Manasses 2. Chron. 33.12.13 which did eate the bread of sorrow and drinke the water of griefe vntill he had lamented and sorrowed felt no rest nor peace in his soule This godly sorrow is well pleasing to God Psal 51.18.19 the sacrifices of God are a contrite spirit a broken and contrite heart O God thou wilt not dispise Isa 66.2 To him will I looke euen to him that is poore and of a contrite spirit Matth. 9.13 I am not come to call the righteous but sinners to repentance not euery sinner but that sinner which condemneth sinne in himselfe and is weary and laden with his sinnes Mal. 11.28 Christ preferreth the harlotts and publicanes before the Pharises Matth. 21.32 for they being pricked for their sinnes and convicted did sorrow So then Christ giueth righteousnesse to them that feele themselues sinners ease to them which are burthened light to them which are in darkenes life to them which are dead and saluation to them that condemne themselues To conclude that we may the better get this holy affection of sorrow into our hearts wee must vse all helps needfull for this purpose
And first of all we must be carefull and conscionable hearers of the word of God because by the power of Gods word this godly sorrow is wrought in our hearts Heb. 4.12 for the word of God is liuely and mightie in operation and sharper then any two edged sword Mens affections are cold neither are they touched and displeased with their sinnes so long as they be in ignorance but when the word of God peirceth into the deepest bottome of their heart and telleth them that they haue to doe with the Lord then they are touched with sorrow and begin to feare and to come to the knowledge and feeling of that whereof before they were ignorant Ioh. 16.8 For he reproueth the world of sinne that is the spirit of God by the word awaketh our consciences that those sinnes which before were hid should be made manifest It was a good while before Dauid openly confessed his cruell sinnes to Nathan or to God neither did he find comfort of conscience vntill he had thus confessed 2. Sam. 12. Iosephs brethren were thirteene yeares and neuer remembred their sinne vntill after such time as the Lord laide it out before them Gen. 42.21 The woman of Samaria was pleasant and iested with our Sauiour Christ vntill her sinnes were opened and then she beganne to answere with more reuerence for vntill she was willed to call her husband she thought all was safe but after she was told she had played the Adultres she acknowledged him that he was a prophet The Iewes cared not for the Apostles nor made any conscience of their sinnes but after they had heard Peter preaching against their sinnes then they left off mocking were pricked in their hearts Act. 2.37 Paul 1. Cor. 14.24.25 saith If all doe prophesie and there come in one that beleeueth not or one vnlearned he is rebuked of all men and is iudged of all men and so are the secrets of the heart made manifest and so will he fall downe on his face and worship God and say plainely that God is in you in deed where he sheweth that the word of God citeth and sommoneth our consciences before the tribunall of God and woundeth vs with a liuely feeling of Gods iudgements and sense of our sinnes Because it is a supernaturall worke we must intreate the Lord according to his promise Zach. 12.10 to put his spirit into vs and thereby to mollifie our stony hearts as he hath couenanted Ezech. 36.26 Otherwise we may toile out our selues in vaine and after a long and tedious strife be as farre nay further from a tender and sorrowful heart then we were at the beginning The Apostle Iam. 4. requireth vs to draw neare vnto God to witte by the ministerie of the word by partaking of the holy Sacraments and by faithfull and feruent praier and then he saith that God will draw neare vnto vs namely in his mercie and goodnes and in all the fruits and effects thereof Now ver 9. marke what the Apostle addeth Afflict your selues sorrow and weepe c. The griefe signifieth that heauines which is ioyned with a certaine shamefastnesse as appeareth in the countenance And if we thus begin to cast downe our selues before the Lord he will assuredly raise vs vp ver 10. We must aggrauate our sinnes by calling to our minds our many and great offences against his Maiestie and by laying before our eyes in as particular manner as we can our corruptions both originall and actuall before and since our callings here consider how grieuous they haue beene many of them being committed against our knowledge and consciences yea against those promises and couenants that we haue made vnto the Lord for the resisting and forsaking of them Further we are to thinke with our selues of how long continuance they haue beene how offensiue how pernitious and infectious to others how many we haue poysoned by them of whose recouery we are altogether vncertaine some of them for ought we know to the contrarie being alreadie in torments in hell fire for the sinnes whereinto we haue drawne them and others perchance likely enough to goe the same way after them if the Lord doe not in mercie preuent them by his grace These and the like meditations will cause our hearts if they be not past sense and feeling somewhat to relent Thus Nehemiah aggrauateth their sins that liued in his time Neh. 6.7 c. And so did Dauid his owne corruptions endeauouring in many words to make them odious in his owne eyes Psal 51.5 acknowledging that he was conceiued in sinne which was the fountaine of all and brought forth in iniquitie that God required truth in the inward parts ver 9. but he had beene hypocriticall and false-hearted that God had taught him wisedome in the secret of his heart but he had put that out of his consideration and cast it behind his backe when it should haue restrained him from all those ill courses that he tooke Thus holy Dauid labours to set out the haniousnes of his offenses that his owne soule might abhorre them and all the world might see his vtter detestation of them We must not onely with patience endure but with earnestnes entertaine the admonitions and reproofes of those which haue beene and are acquainted with our behauiour For we are so full of selfe loue that others may easily discerne more euill in vs then we can espie in our selues and those of all other are the best and most faithfull freinds that will mercifully and wisely though sharply and roundly tell vs of our faults as Nathan dealt with Dauid when his heart had bin withdrawne by lying in sinnes vnrepented of 2. Sam. 12. which priuate admonition of his as we may obserue was then a more effectuall meanes for his rowzing out of that dead slumber then the publike ordinances of God which is not spoken as if this priuate dealing were to be preferred before Gods publike ordinances but that we may haue each of them in due estimation When we by our owne searching and examination and by the plaine and faithfull admonitions of others haue found out our manifold corruptions and sinnes then in the next place let vs inwardly and seriously meditate vpon the infinit mercy of God in giuing vs his Sonne and also consider the incomparable loue of the Sonne in submitting himselfe to become a ransome for vs 1. Ioh. 4.10 Rom. 5.8 when as we neuer intreated or desired it on our part nay euen then when wee were children of wrath Ephes 2.3 and his mortall enemies Rom. 5.10 This was the thing that caused the Iewes Zach. 12.10 so to mourne and lament because they considered what Christ had suffered in their behalfe And this should breake and bruise our hearts as it did others that we wounded and pearced Christ our Sauiour by our transgressions For the chastisment of our peace was vpon him and by his stripes we were healed Isa 53.5 Looke as the blood followed the nailes that were stricken through
and valew and as it were set so high a price of Christ and his righteousnes that he accounts euen the most pretious things that are to be but as dunge in regard thereof This affection was notably in Paul Phil. 3.8 who did thinke all things but losse for the excellent knowledge fake of Christ Iesus c. And the same we reade to haue beene in Moses Heb. 11.24.25 who refused to bee called the sonne of Pharaohs daughter and chose rather to suffer aduersitie with the people of God c. Christ commendeth this affection to all that shall in time to come beleeue in him Luk. 14.26 If any man come to me and hate not his father and mother wife and children c. that is doth not preferre me before father and mother c. he cannot bee my disciple Which affection also is significantly expressed in the parable of the precious pearle Matth. 13.45 c. which when a man hath found he selleth all that hee hath to buy it what faith Christ Iesus to Martha Luk. 10.41.42 Martha Martha thou art cumbred about many things but this one thing is needefull Marie hath chosen the good part which shall neuer bee taken away from her so the men of this world are intangled with many things but this one thing is needfull aboue all things Matth. 6.33 seeke first the kingdome of God and his righteousnes The loue of Gods children to Christ is so firmely rooted in their hearts as that it is Cant. 8.6 strong as death which ouercommeth all things deepe as the graue which swalloweth all things yea such as we wil not depart with for any mony and such and so great as it is true that nothing can separate vs from the loue of God in Christ Rom. 8.38.39 Let vs then so loue Christ that it may bee as hot as the flame that whole floods of waters may not quench it and so strong that neither terrors in persecution nor pleasures in life nor the anguish of death may make vs forsake our anchor Christ Iesus but that we may hold our confidence in a hope sure and stedfast which shall at the last giue vs entrance into the vaile whether Christ our forerunner is for vs entred in Heb. 9.20 Now euerie man will say of himselfe that he is thus affected to Christ and that he more highly esteems the least droppe of his blood then all things in the world when as in truth such and so vehement are their naturall and earthly affections and so great their greedines to inioy the pleasures and profits of this life that the marriage of a wife or the triall of a yoake of oxen shall easily keepe them from Christ Matt. 22.5 Luk. 14.17 And are herein like the Israelites who liked better the onions flesh-pots of Egypt then the blessings of God in the land of promise Therefore that no man may deceiue himselfe this affecton may bee discerned by these signes 1. To loue and like a Christian man because he is a Christian for he that doth aright esteeme of Christ doth in like manner esteeme of the members of Christ to loue them as beeing Christs friends 1. Ioh. 3.14 such as are his members because they are so for this commandement haue we of God that he that loueth God should loue his brother also 1. Ioh. 4.21 he which loueth him which begat loueth him which is begotten 1. Ioh. 5.1 And Christ setteth downe a plentifull reward for a cup of cold water giuen to a distressed brother Matth. 10.41.42 Cap. 25.34 now who these brethren bee Christ sheweth to be such as doe the will of his father Matth. 12.50 so as it is not the affinitie in the flesh but the bond of the spirit that must vnite vs. If we loue good men because they are so it is a good signe wee doe much more loue God who is goodnes it selfe as if the father loue the schoolemaster for the sonnes sake it is a signe he loueth his sonne much more 1. Ioh. 3.10 He that loueth not his brother is not of God therefore he that loueth his brother is of God 1 Ioh. 3.18 Here is a double loue the one idle which consisteth onely in word and is proper to hypocrites and flatterers the other is actiue which sheweth it selfe in the affection and the worke and is proper to the godly Therefore the perfectest loue consisteth in the affection of the heart purified by faith in the testification of the tongue and in the performance of the worke And ver 19. there bee set downe two benefits of loue one that thereby we know that we are of the truth that is that we are no counterfeit Christians the other that herehence we shall perswade our hearts that is shall make our hearts secure of our adoption by faith Therefore to conclude 1. Ioh. 4.7 Beloued let vs loue one another for loue commeth of God and euery one that loueth is borne of God and knoweth God Now the vndoubted signes of Christian charitie are two First giuing to those that want Secondly forgiuing those that offend 1. First it is the propertie of loue to be bountifull 1. Cor. 13.4 as to all so especially to those that are of the houshold of faith Gal. 6.10 On the other side hee that hath this worldly goods 1. Ioh. 3.17 and seeth his brother haue need shutteth vp his compassion from him how dwelleth the loue of God in him and consequently the loue of his brethren which is but a streame issuing from this fountaine To doe good and to distribute is a sacrifice wherewith God is well pleased Heb. 13.16 and the high way and beaten path to heauen 1. Tim. 6.18.19 for they that do good and be rich in good works and are readie to distribute and communicate doe lay vp in store for themselues a good foundation against the time to come that they may obtaine euerlasting life The Apostle also would this way trie and make experience of the naturalnesse of the loue of the Corinths in their bountie and liberalitie towards the Saints in want 2. Cor. 8.8 2. Secondly it is the propertie also of true loue to forgiue that is when we are readie for Gods sake and in obedience to his commandement to remit and pardon those iniuries which are offred vs for loue is not prouoked to anger 1. Cor. 13. much lesse therefore to reuenge 1. Cor. 13.7 Loue suffereth all things it endureth all things nay it doth not onely not render euill for euill but it ouercommeth euill with goodnesse Rom. 12.19.21 leauing the reuenge vnto God and to his deputies vicegerents the Magistrates as we see in the examples of Christ Luk. 23.34 and of Steuen Act. 7.60 who praied for their persecutors whose example we are to imitate as Paul exhorteth Rom. 12.14 Blesse I say and curse not Naturally we are wolues lyons leopards c. Isa 11.6.7.8 like bruite beasts willing to offer all iniuries but impatient to suffer any as the Prouerb goeth wee
appearance The ancient beleeuers of the old Testament did waite for his comming in the flesh in humilitie So Simeon Luk. 2.25 Anna v. 38. Ioseph of Arimathea Mar. 15.43 And how much more should we waite for this glorious appearance of this mighty God and of our Sauiour Iesus Christ which bringeth not onely grace with it but fulnesse of glorie On the contrarie the vngodly person is described to bee such an one as whose master commeth in an howre when he looketh not and in a day when he thinketh not Luk. 12.46 The danger of those whome this day shall oppresse vnawares shall be verie great Matth. 24.51 For such seruants shall bee cut in peices and haue their portions with vnbeleeuers and hypocrites cap. 25.10.12 Such foolish virgins shall haue the gate of the marriage chamber shut against them for Christ appeareth not the second time to the saluation of any but of such as as waite for him The Lord guide our hearts 2. Thes 3.5 to the waiting for of Christ that is to endure in waiting for Christ And hereunto we haue neede of patience Heb. 10.36 that after wee haue fulfilled the will of God wee may obtaine the promise So be it New Obedience Hauing thus declared the inward speciall graces of God imprinted in the spirit whereby a man may be certainely assured of his adoption Now it followeth in the last place to speake of the outward token of adoption which is new obedience whereby a man endeauours to obey Gods commandements in his life and conuersation 1. Ioh. 2.3 Hereby we are sure to know him if we keepe his commandements ver 29. And if yee knowe that he is righteous know ye that he that doth righteousnesse is borne of him 1. Ioh. 3.10 In this are the children of God knowne and the children of the deuill whosoeuer doth not righteousnes is not of God neither hee that loueth not his brother 2. Pet. 1.10 Giue rather diligence to make your calling and election sure Ioh. 14.21 He that hath my commandements and keepeth them is hee that loueth me Hereby then we may certainely know whether we be the children of God or no for if we be separated from the world then doe wee not set our minds vpon worldly things but haue our conuersation in heauen Phil. 3.20 If we bee ingrafed into the bodie of Christ who is the true Vine then do we bring forth the sweete grapes of holines and righteousnesse in our conuersations Ioh. 15.5 If we haue by a true faith the assurance of the remission of our sinnes then we will loue God who hath forgiuen vs so great a debt Luk. 7.47 If we bee not holy nor make conscience of seruing the Lord in the duties of pietie and christianitie wee haue no assurance that we are the sonnes of God For though the foundation of God remaine sure on Gods part beeing sealed and confirmed in his eternall counsell yet it is not assured on our parts nor sealed in our hearts vntil we depart from iniquitie 2. Tim. 2.19 for without holinesse no man shall euer see God Heb. 12.14 If then we walke not after the flesh but after the spirit we may be assured that we are in Christ Iesus and therefore no condemnation belongs vnto vs Rom. 8.1 And if wee bring forth the fruits of good life we may be assured that we are righteous trees Isa 61.3 and good trees of Gods owne planting Matth. 7.17 Now that that we may not deceiue our selues with a counterfeit holines in stead of true sanctification we are to knowe that the assurance of saluation doth not proceede from euery kind of holines but from that which is true and vnfained First there is a holines of the tongue seuered frō the holines of the heart holines in shew but not in deed in profession but not in practise They were thus holy whom the Prophet reproueth Isa 29.13 that drewe neare vnto God with their mouth and lips but remoued their hearts farre from him and touching whom Paul prophesieth 2. Tim. 3.5 that they should haue a shew of godlines but denie the power thereof and this kind of holines is verie common in these times Secondly there is a holines in performing of outward duties of Gods seruice seuered from righteousnes towards our brethren as the Prophet noteth Isa 58.2 that some would seeke the Lord and know his waies but yet smite with the fist of wickednes and Ezech. 33.30 that some would heare the Prophets words but yet their hearts went after their couetousnes How the Lord alloweth of this kind of holines appeareth Isa 1.15 when he saith that though they make many prayers he will not heare because their hands are full of blood Thirdly there is an holines in doing many things required by the word preached though in the receiuer it falleth but into stony ground This was Herods holines who heard Iohn gladly and did many things yet could not abide to leaue his incest Mar. 6.20 c. And such is their holines that can be content to doe many good things for the time so that they may continue in one grosse sin or other as drunkennesse c. Fourthly there is an holines of those who are earnest in the maintenance of ceremonies and traditions but careles of duties which most concerne Gods glory and their neighbours good Math. 23.4 Luk. 13.15 Matth. 27.6 Fiftly there is an holines which consisteth in the pharisaicall censuring of poore Publicanes and in extolling our owne vertues Luk. 18.13.14 But none of those nor yet all these ioyned together will euer giue vnto vs any sound assurance of our adoption but it is the true sanctification in deed which beginneth not in the mouth but in the heart and sanctifieth our will and affections making vs to loue and embrace to our vttermost power vertue and godlines and to abhorre and flie from sinne and iniquitie And this new obedience is a signe of the child of God and the neglect thereof a marke of the child of darknes 1. Ioh. 3.10 But yet this new obedience must not be iudged by the rigour of the morall law which requireth exact obedience for then it can be no token of grace but rather a meanes of damnation but it is to be vnderstood of an Euangelicall obedience which consisteth in an holy desire and earnest endeauour in keeping all Gods commaundements Psal 119.60 with which the children of God are so wholly possessed that after their true cōuersion it is neuer or seldom seene that they should fall into any knowne sinne with full consent of will and with their whole hearts this is the obedience which the Gospel requireth and thus we neuer sin but keepe all Gods commaundements so farre as our frayltie doth permit 1. Ioh. 2.5 This righteousnes must be esteemed and considered as it is in the acceptation of God who spareth vs as he spareth his sonnes whom he tenderly loueth Mal. 3.17 and therefore measureth our obedience not onely according to our actions