earnest of the Spirit I neede not name to you particular places they are so exceeding frequent If any man have not the Spirit of Christ hee is not his Rom. 8. but if you have the Spirit you are sure you have the Sonne Consider therefore whether you have this Spirit in you or no whether thou walke according to the Spirit or the flesh guided and led by the Spirit of Christ in all for that is the way to know if thou have the Spirit A man may walke after the vanity of his owne heart A man may walke after the vanity of his owne mind when yet he hath some good motions and good desires so that if thou wouldest try thy selfe whether thou hast the Holy Ghost the spirit of thy Husband thou shalt find it by thy constant course as you have it Gal. 5. If you have the spirit live in the Spirit that is consider what thine ordinary course is whether thou be guided by the Holy Ghost or no. To know whether this spirit dwell in us or no wee must not take it upon conceit and fancy but you shall finde it by reall and sure effects If you have the Spirit he will be as fire in you I will Baptize you with the Holy Ghost and with fire that is the Holy Ghost shall be as fire now the nature of fire is to discover it selfe where it is If the Spirit be in thee hee will bee as the Pilot in the ship hee will direct thy course and build up the Kingdome of Christ in thy heart that is the third thing consider whether thou have the Spirit of the Sonne Fourthly if thou wouldest know whether Christ have matched with thee then be sure of this that he hath washed thee from thy filthinesse looke to that as another marke whereby thou maist discerne it For though IESUS CHRIST marry thee when thou art in thy bloud yet when thou art married once he suffers thee not to continue so but hee will clense and wash thee from it as we see in this Chapter the Apostle exhorts Husbands to love their Wives as Christ loved the Church and gave himselfe for it that hee might sanctifie and cleanse it with the washing of water by the word that he might presentit to himselfe a glorious Church not having Spot or Wrinckle or any such thing but that it should bee holy without blemish marke it when Christ hath married thee his end is to present thee pure to wash thee Now consider whether thou find thy selfe cleansed from thy filthinesse and from all filthinesse for when hee washeth any hee washeth them from top to toe though not fully in respect of degrees yet he suffers not any spot or wrinckle to remaine constantly upon them For the meaning is not that this wishing is perfected suddainly when wee come to heaven there shall not bee the least wrinckle at all but notwithstanding he so washeth them here that there is no spot remaines that is they allow not themselves in any sinne that they wallow not in any puddle hee so clenseth them from every sinne that it doth not abide there a beleever is still purifying himselfe though he be still defiled therefore consider with thy selfe whether Christ have thus clensed thee from all pollution of flesh and spirit Beside in this washing hee doth not onely clense thee from all outward defilements but he will wash thee from thy filthy nature not onely from the outward staynes but from that swynish nature for though a swine be washed cleane if she retuaine her nature shee will be ready to fall into the next puddle shee meetes with but now when Christ washeth his Church hee washeth them from the filthinesse of their nature even every man whom hee washeth Therefore consider if thou finde this purifying of the Holy Ghost or no for whosoever is washed by Christ there is a certaine simplicity and plainnesse of heart that though he fall into sinne yet his heart is upright with Christ as wee see in 2. Cor. 11. 3. 4. I am jealous over you with a godly jealousy for I have prepared you for one husband to present you a pure Virgin to Christ I feare least as the Serpent beguiled Eve so your minds should bee corrupted from the simplicity that is in Christ. Marke the Apostle speakes of the Church as it is in this life my endeavour is to present you as a Virgin what is that that you bee not corrupted from the simplicity that is in Christ but that you may have a plaine heart that hath no deceit that there be not a double minde Christ so farre cleanseth that the heart is upright in every thing therefore by that thou shalt know whether thou be washed or no for though Iesus Christ marry us when we are Ethiopians yet when he hath married us he puts a beauty upon us Consider whether this beauty be put on thee or no whether thou bee so washed from thy filthinesse that there doth a new beauty appeare that that naturall blacknesse of thine bee removed throughout indeed it is removed but in part for degrees but yet there is a generall throughout removing of it all over Lastly if thou wouldest know whether thou be matched or no with him consider whether thou have the wedding garment In Mat. 22. and Luke 14. you shall finde the parable of the King inviting men to the marriage of his sonne and there are many that come but one of them wanted a wedding garment What is the meaning of that many men come to the wedding for cheare many for the benefit they might receive or such by respects because they would doe as others doe because they might escape censure many motives there might be to bring men to this marriage feast but now to have the wedding garment that is the tryall Now what is the wedding garment It is a wedding affection it is to love the Bridegroome himselfe his person for we are not onely guests wee are not so to understand it but such guests as withall are married to the Son Now he that comes to this wedding without a conjugall wedding affection he comes without the wedding garment therfore consider with thy selfe whether thou have that affection or no. You will say what is this marriage affection I answer it is such an affection whereby a man pitches on Christ hee chuseth him before all others as his Husband the wedding affection is such an affection as when one prefers her husband before all others Consider whether there be such an affection that thou canst preferre Iesus Christ before all things in the world besides Againe consider whether thy affection bee fixed on his person for the affection of an harlot may be towards her husbands goods and toward the commodities and benefits by him but art thou able to love the person of Iesus Christ so as to delight in him and desire his presence and seekest him so
THE MYSTICALL MATCH BETWEEN Christ and his Church BY The late learned and reverend Divine JOHN PRESTON Docter in Divinity Chaplain in Ordinary to his Majestie Master of Emanuel Colledge in Cambridge and sometimes Preacher at Lincolnes Inne The leading Sermon to that Treatise of his called The Churches Marriage CANT 63. I am my beloveds and my beloved is mine LONDON Printed for Francis Eaglesfield and are to be sold at the Marigold in S. Pauls Church-yard 1648. To the Christian Reader WHen the Sermons of this reverend Divine intituled the Churches Marriage were first published this Sermon was not come to the hands of those who were instrumentall in setting forth the work who yet were willing rather to send it so abroad then that so many excellent truths should be lost This Sermon since coming to my hands taken by a skilfull scribe from the Authors mouth I thought fit to adde it to the rest lest the work should seem a body without a head My pains is saved for speaking any thing concerning the worthy Author or his Works it is sufficiently done by those reverend Divines that have been the publishers of them therefore commending this to thee and thy self to Gods blessing I rest Thine in any Christian office T S. THE CHVRCHES MARRIAGE EPHES. 5. 32. This is a great mystery but I speake concerning Christ and concerning the Church THE poynt out of these words is this that There is a match between Christ and the Church and consequently betweene Christ and every particular man that is a member of the true body of Christ this is the great Mystery the Apostle tells us of in this place To open which let us consider wherein this match consisteth what similitude it hath with the ordinary marriage which is betweene a man and his wife here upon earth it consisteth in these five things First as in marriage there must bee consent of the parents so here the Father hath given his Sonne to us and likewise hee hath given us to the Sonne wherein wee are to consider the great mercy of God that hee would bestow his owne Sonne upon us which is the reason why the Apostle saith in Ephes. 1. Blessed be God even the Father of our Lord Iesus Christ that hath blessed us with all spirituall blessings in heavenly things in Christ that is that hath given us his owne Sonne and with him all things else and Him likewise for us when we were cast away men That thus he should give us to his Son and match us with him that is the first thing The second thing in marriage is the mutuall consent of the parties themselves that are to match together wherein wee are in the first place to consider the consent of the Sonne the Husband because wee know that the man is the suitor hee begins and if hee had not who could have knowne the minde of the LORD IESUS that he would match so lowe that hee would match with sinfull dust and ashes except himselfe had declared it his Church seekes not first to him not because modesty forbids it but because shee knew no such thing that there was such an Husband for her shee indeed had most neede to seeke because shee stood in neede of such an Husband Christ matches with her not for any neede he had of a wife but onely for the neede his wife had of him Now his Father from eternity had ordained this Wife for his Sonne and therefore hee must have her and he could have no other Therefore first see if the Sonne bee willing for this hee hath declared it plainely in his Word Wee are Ambassadors saith the Apostle 2 Cor. 5. beseeching you in Christs stead to bee reconciled to God and in Matth. 22. you see all were invited to the Marriage and all those speeches Goe preach the Gospell to every creature under heaven and Come unto me all ye that are weary and heavy laden and that in Revel 22. Let whosoever will come this I say declares the consent of the Sonne that he is willing Now secondly for our consent wee have that wrought by the holy Ghost by a double worke One is a worke of the holy Ghost discovering to us the thraldome and bondage the death and danger wherein wee are and also discovering to us our owne sinfulnesse which is necessary because a man is ready to bee conceited of himselfe and so is somewhat coy and unwilling to yeeld to the suit of Christ but when the holy Ghost hath shewed a man what hee is that he is such a one as hee never thought himselfe to be he then begins to think that hee is unworthy that the Lord should vouchsafe him so much favour he is ready to say as Abigail said to David when she was spoken to to bee his wife Lord what am I that thou shouldest so far respect mee Let thy handmaid wash the feete of my Lords servants I am worthy of no better office I say this is one worke of the holy Ghost thus to prepare us to this match The other is to present Christ unto us and to fit him above all the world for us in our apprehensions which is done by the work of the holy Ghost manifesting Christ and his beauty when Christ comes to joyne our love hee is faine to use his skill to joyne us and all that wee can doe to set him at is nothing except the holy Ghost shew you Iesus Christ and except withall hee make a secret impression upon the heart except there bee a secret instinct wrought in us causing us to long after Christ we shall never bring our hearts to consent to this Marriage Now therefore as there goes a secret vertue from the Load-stone that makes a secret impression upon the iron and when that is done the iron rests not but drawes neare to the Loade-stone so the holy Ghost that is sent from the Father makes an impression upon our spirits that wee have no rest till wee obtaine Christ. This is called in Scripture a Drawing to Christ None comes to me except the Father draw him that is except the Father worke powerfully upon him and make him willing to come for that is the meaning of drawing when the Lord turnes as it were the will of a Lion makes him a Lamb when he gives another will This consent must not bee mentall onely kept within the breast but there must bee an expression of this consent and it is in a mutuall covenant so then the third thing is the Covenant betweene Christ and us which is an everlasting covenant on both sides an everlasting covenant on Christs part to bee ours to bestow himselfe on us and all that is his whether salvation remission of sinnes sanctification glory his death obedience all hee did or is all is ours and againe a covenant on our part to give up our selves to him and this for ever and all that is ours as our
and heavy laden c. and wee are Ambassadors beseeching you to bee reconciled These and the like are the sure Word of God upon which thy faith must bee grounded so that thou commest to say thus to thy selfe well whatsoever come of it I am sure there is a corner stone on which whosoever is built shall not be ashamed nor deceived I am sure of it from a word that the Lord hath confirmed with a seale and with an oath and therefore I rest upon it And it is not a bare word that Christ hath given to assure us of this which is a signe it is a hard thing for us to beleeve it it is no easie thing for there is added to the word a seale and it is confirmed with an oath so then that is the first thing thou art to consider whether thy faith hath beene pitcht upon som such word and whether thou hast applied that word to thy selfe or no. In the next place beside this word there is a witnesse from the spirit there is a wondrous worke of the Holy Ghost which saith to a mans heart bee of good comfort feare not I am thy salvation If you say to me what needs the witnesse of the spirit is not the Word enough if Christ declare himselfe so farre that in plaine tearmes he is willing to match with us what need the speciall witnesse of the Holy Ghost I answer there is very great neede of it because the Word of it selfe is not able to comfort and quicken and releeve us it is not able to beget in us peace and joy and righteousnesse but it is even like a dead letter it is a cold dead thing able to doe nothing with the heart of man without the Spirit this we finde by experience the clearest arguments and the most comfortable that the Scripture useth to comfort a man in distresse that hath his Conscience troubled with the apprehension of his sin and of Gods wrath they are all nothing till it please God to send his owne Spirit to beare witnes to a mans spirit You will say what is this witnesse of the Spirit I answer it is a certaine divine expression of Christ to the soule whereby a man is secretly assured without any argument or reason that hee is his salvation for you must know that there are indeede two things besides that confirme this truth to us that is the ground wee have in the Word and the effects and fruits of sanctification but both these doe it by way of argument for when a man argueth thus I see this generall proposition All that believe shall bee saved but I am one that believe therefore I am one that am contained under the generall pardon this I say is by way of argument So againe I finde in my selfe the fruits and effects of sanctification and I am sure none are sanctified but they are also justified and they have received the Spirit of Christ therefore I know I am one that belongs to him all this is but the witnesse of our owne spirits for these are but collections that our owne spirits gather as a conclusion from the premisses but now the witnesse of the Spirit the witnesse of the holy Ghost it is a distinct thing from this therefore Rom. 8. 16. it is said to witnesse together with our spirits and therefore is a distinct witnesse from our spirits that indeede witnesseth the same things but the witnesse is distinct from that of our owne spirit and that is without any argument or reason at all being a secret manifestation made to the soule whereby wee are comforted and assured that our sinnes are forgiven and that Christ is willing to match with us Now consider if thou wouldest know whether thou bee one that is matched with Iesus Christ whether thou have this double witnesse or no of the Word and of the Spirit You will say hath every one this secret testimony I answer that every one hath it in some degree more or lesse for that same in Rom. 8. 16. The Spirit witnesseth with our spirits is a generall proposition it concernes all beleevers even with every mans spirit the Holy Ghost beares witnesse but then wee must take the words in the right sense It is true in some the Spirit speakes more evidently and audibly with joy unspeakeable and glorious the flashes of comfort are much more bright and glorious to some then to others and such speciall witnesses of the HOLY GHOST are very rare and dispensed to us for some speciall purposes commonly after some great humilitation or prayer or to prepare us for some great enterprize or some speciall conflict they are even as the apparitions to Abraham and Iacob and Paul were Acts 23. 11. Be of good courage Paul thou must beare witnesse of mee at Rome c. so when he was at Corinth Paul bee of good comfort I am with thee Acts 18. 9. All these were on speciall occasions so I say there are some speciall witnesses of the HOLY GHOST when the HOLY GHOST speakes evidently and these are dispensed to us according to the good pleasure of God and commonly it is added for some speciall purpose now I say not that every one hath this kinde of testimony but every one hath so much witnesse from the HOLY GHOST as doth uphold his spirit that Christ is willing to match with him that hee hath or may have interest in him and in all the priviledges of his death this I say every one hath more or lesse although those speciall degrees of the evident speaking of the Holy Ghost are dispensed but to some and to those that have it but for a speciall time this is the first thing The second thing thou art to enquire into if thou wovldest know if there bee any such match betweene Christ Iesus and thee what thy owne consent hath beene and is which herein is not in words onely but is given then when they heart and affections doe or can make this answer that thou art willing to match with the Lord Iesus and this I give as a signe to examine thy heart by for it is not in the power of any man living to bring his heart to this consent nor is any creature able to doe it you may as well bring fire and water to agree together as to bring the heart of a naturall man to be willing to match with the Lord but it is a speciall worke of the holy Ghost that must mould the spirit a new and breake all in pieces and cast thee into a new frame that must make thee willing to come into so neare a Communion with the LORD IESUS for our spirits are quite contrary to it Onely concerning this take this caution that it is not so much what thou art willing to say in any case or condition for it may bee a man may bee willing sometimes to match out of feare or hope or out
of some by respect I say he may be willing to doe any thing and to bee married to Iesus Christ but it is another thing when a man can say that it is the inward bent of his will to have it done it is the bent of his inward affection the streame of them runnes that way this must bee wrought by the Holy Ghost And take heede thou bee not deceived in it for there are many unsound and false conceits some there are that are willing to match with Iesus Christ when they are in extremity when they are on their death-bed when they know not how to shift for themselves but alas such a consent is farre off from being a right consent there is no freedome in this consent that contract that is made thorow threatning it is but a compelled and constrained consent this is not that which thou canst ground on and yet this is a frequent thing when men are in straits that they know not what to doe then they are willing to match with Christ. Besides it may bee a man is willing to match with Iesus Christ for a time to serve him for a fit for a moneth or a yeere but art thou willing to make an everlasting covenant with him you know that such a covenant is required in Marriage that women give up themselves to their husbands so long as they live together Now ordinarily when a man considers this seriously What must I forsake my pleasure for ever must I live to Iesus Christ and no more to my selfe must I bestow all my time upon him and have no more liberty here a man makes a stand hee is not willing to make such a covenant with him such an everlasting Covenant therefore consider whether thy consent be for perpetuity Moreover it may bee thou art willing to match with him in some good mood when thou art in a good fit but that may bee but a flash There are many that for a fit in some good mood when their hearts are wrought on by some powerfull preaching of the Word or some transient action of the holy Ghost they are willing to match with Iesus Christ but this holds not Besides againe many are willing to match with Christ hereafter but they are not content to doe it for the present but you know it is essentiall to the Marriage Covenant that it be in verbis de praesenti for the present that is I doe take this man for my wedded husband c. not that I promise I will but that I am willing at this time to give up my selfe to him this present resigning of ones selfe this is the consent that makes the Marriage But that wee may shew all these false consents I will runne thorow them briefely First there is in some an errour concerning the person when men are ready to take Iesus Christ and yet do not conceive aright of him Whereas the Lord hath dealt plainely with us as if he meant not to circumvent us and tells every man aforehand that if he will match with him he must make account to take up his Crosse and deny himselfe he must make account to bee wholly to him Now when a man lookes on Christ and conceives him under another notion and thinks he shall live another kinde of life more free and loose and thinkes this strictnesse is not required at his hands by Christ now there is an errour in the person and that makes the Marriage frustrate therefore take heede you bee not deceived in this for thou must know this that when thou art once married to the Lord then thy will must bee subject to his will thou must bee content to obey him in all things thou must bee content to forgoe all and resisine up thy selfe to him and live no longer to thy selfe but to him Yet there is another errour that commonly runnes along with mens consent when it is not right which is when a man is not willing to take the Lord alone but joynes others with him when a man will so match with Iesus Christ that hee seekes other things too when hee will seeke honours with him and seeke wealth and seeke the pleasures of this world Now if thou match with Christ know this that thou must be content with him alone thou must not joyne pleasures and Christ together thou must not joyne covetousnesse and him together thou must not seeke praise with men and think to match with Iesus Christ thou must bee content to bee divorced from all other things and be to him alone and take heede that this deceive thee not And lastly consider whether this consent that thou give be a perfect consent for there is a certaine imperfect consent that deceives many when a man hath as I may so speake a kinde of wambling that way but it doth not boyle up to that full height of resolution when a man makes some kinde of offer he makes well toward it but he doth not fully resolve to match with the Lord Iesus and this is that that excludes many from this match that though they have a kinde of willingnesse and velleity yet it doth not come to a fixed solid peremptory resolution Now you must know this that whosoever matcheth with Iesus Christ must be so fully resolved that he must bee shooke off againe with nothing this resolution when it is imperfect and by halves when thou doubtest whether thou shouldest doe it or no this is a consent that is not accepted all this while there is an errour on thy part this is the second thing to bee considered as thou must consider whether thou beleevest the consent of Iesus Christ so I say in the second place if thou wouldest know whether there bee a match betweene Iesus Christ and thee consider what thy owne consent is and take heed thou bee not deceived in it Thirdly to know whether there bee a match betweene the Lord and thee consider whether there bee an union made betweene you and him now this union with Christ it is not meerely a relative union such as is betweene husbands and wives but besides this there is a reall union when CHRIST sends his Spirit into the heart therefore thou must consider whether thou have the Spirit of thy Husband dwelling in thee or no for except thou have the holy Ghost to dwell in thy heart it is impossible that there should bee any match for there will bee alwayes jarres and dissentions betweene you when thou hast the same Spirit then there is the same will the same desires you love and hate the same things therefore in considering whether there be a match or no this is a great thing it will not deceive you consider whether thou have the Spirit of thy husband I finde that the Apostle in all his Epistles hee takes this as the sure argument to perswade himselfe and others that they were grafted into Christ that they had received the
put into prison shall they then have an hundred fold in this life yes for their imprisonment is better then worldly mens liberty It is said that when Ioseph was put into prison that the Lord went in with him and was with him and therefore it was no prison for what is it that makes it a prison The Lords absence a man hath more joy in a prison wherein God is then in a Palace without God as you may see in Saul when the Lord was departed from him his Palace was but a prison to him Brethren if you beleeve this that you shall have more for the present if ye will accept of this match you will not any longer stand out But if you will not beleeve for all that I have said we have no more to say to you in briefe but this thou shalt have thy portion in this life as the Prodigall sonne he would have his portion presently well if you will have your portion ye shall have it as in that 17. Psal. 14. The men of this world who have their portions in this life You shall have your portions in this life thou shalt have thy belly filled with treasures but remember that terrible sentence Thou hast thy reward Therefore it is no marvell that worldlings live so contentedly with so much outward ease it is no marvell I say for their Father hath given them their portion Another impediment is when parents have provided a fit match for their children and come and propound it to their children then they are promised to another their hearts are set upon others and this is a great impediment in this and it is common Now the Lord comes to propound this match to thee but thou canst not forsake those things that thy affections are set upon thou hast made another choise thy heart is set upon these outward things thou hast promised thy love and delight to them and thou must now refuse the sute of the Kings Sonne This one day will lye heauy upon thy conscience when as this Christ that thou hast now rejected shall come to Iudgement and shall sit upon his glorious Throne and shall pronounce that heauy sentence Depart from me ye cursed and then thy conscience shall tell thee oh he was once a suter to mee but I had made another choice a worse choise which then thou findest though it seemed pleasant for the time yet indeed his service would have beene more pleasant and profitable for he would have thee live but according to the rule in temperance sobriety in diligence in thy calling and such like which would have kept thy body in health and preserved thy estate and now thou hast wasted thy body in fornication and uncleanenesse and hast wasted thy goods in drunkennesse and good-fellowship and all riotous living and so if we should stand to compare every particular service of each husband we should find that our obedience to our right husband is more pleasant then that we have now chosen nay wee should find that the worst actions that Christ commands are farre more pleasant then the best of the other as take sorrow for sinne that wee count the worst and the hardest duty yet even in that there goes along with it a secret sweetnesse and comfort those that have any experience in it know it to be true but when as thou yeeldest obedience to thy other husband even in the midst of thy carnall delights thy heart is sad there is a kinde of perplexity goes along with it this wee shall finde in all the actions wee doe to this wrong husband a secret griping and stinging of conscience and besides this wee shall at length be paid with death But in our obedience to our right husband more-over and above our comfort in his service he will give us wages and rewards eternall life and all the comforts appertaining thereunto But in briefe if you will not yeeld if you will not be ruled God will doe with you as parents doe with rebellious children if they are stubborne and match against their will when as neither promises nor perswasions will doe any good what will they doe Why they will disinherit them So if ye will be stubborne and neither perswasions nor promises will doe no good with you but notwithstanding all this you will not remove your affections from off your choice your Father shall disinherit you you shall loose your Kingdome you shall be damned if you will not cut off your right hands and cut out your right eyes that offend you ye shall keepe them but ye shall goe to hell with them If you will not beleeve us we have no more to say to you ye shall loose your birth-right Another impediment if so be we find we stand in need of an husband to pay our debts yet we are not disposed to marry yet But know if thou wilt not take the time before the time be past thou shalt sit long enough without suters Christ he is a suter by his Spirit and we are his friends to perswade you to match with him Now consider how that He onely must perswade we may perswade long enough if no other doe perswade you you will never be wonne but there is another the Lord himselfe he is his owne spokse-man and must be or else you will never be won And therefore take heede of deferring when thou findest the Holy Ghost a suter to thee and that Christ speakes to thy heart take heede of refusing his Spirit shall not alwayes strive with man if he knocke but once open to him perhaps he will knocke no more Take heed of delayes and puttings off bidding Christ come another time for we commonly say delayes are dangerous If thou dost thou maist loose thy suter and Christ may let thee sit all thy life time and never be a suter to thee againe There is indeed a time when all would match with Christ in their extremity at their deaths as the foolish Virgins they came when it proved too late the doores were shut When the arrest comes upon us then we would match with Christ but then it is too late then Christ will not match with thee then we may fly to the hornes of the Altar as Ioab did but then Christ will say as Solomon did of Ioab Goe fall upon him and kill him even there There is a refuge in the City but thou must be a Citizen there before the avenger of bloud comes Then is not a time to marry with Christ then is a time to call to mountaines to fall upon you and cover you and furthermore whereas thou sayest thou wilt hereafter match with Christ but not yet what knowest thou but that thy soule may presently be taken from thee and therefore you see what a deale of folly men shew in their puttings off Another impediment is When the parties are brought together to see one another many times they doe not like one another and
command the Lord gave to Abraham and hee did obey it hee that taketh Christ taketh him for a Lord and a Saviour But you will say these rules are good but I finde my selfe wanting I would bee subject but I cannot bring my heart unto them what meanes should I use for the doing of this For this I will give some helpes for the end of these rules of tryall is not so much to shut men out or discourage them but the end is that finding themselves wanting they may be stirred up the more to be diligent in the prosecution of the meanes and so grow up to perfection The meanes to beused are these First be diligent in observing where thy heart is not subject Diligent observance of the flesh in us that is ready to rebell when we take least notice of it this is the first meanes There is no worke we goe about but the flesh hath an hand in it There is some commotion and rebellion goes along with the best worke we doe now to see this is a great helpe to obedience Wee are not so much overcome by it as by our owne inobservancy The flesh is an enemy and nihil in hoste despiciendum sleight nothing of an enemies that may hurt thee take heed the flesh deceive thee not it is an enemy suspect thine owne heart upon every occasion for it is ready to deceive thee especially in things that are lawful there thou must have a diligent eye that there bee no rebellion that thou goe not beyond thy bounds Secondly labour to have thy heart and reason convinced and perswaded that it is best for thee to be subject to the Lord the Lord ruleth no where as a King but where he rules first as a Prophet that is except he first perswade the heart by an inward enlightening that it is best for the heart to be subject the will and the affections will never yeeld Therefore if there be any commandement wherein thou findest a difficulty arme thy selfe with reasons out of Scripture get those weapons the Apostle speakes of 2 Cor. 10. The weapons of our warfare are not carnall but mighty through God bringing into captivity every thought to the obedience of Christ that is seeke out the reasons the Scripture giveth against such a sinne and for to perswade the heart to obedience for spirituall reasons only will work and are mighty morall reasons and arguments from respects to thy selfe for feare of Hell and for desire of Heaven and the like they may restraine the outward man but they cannot bring the inward man into a full subjection but spirituall reasons will make thee subject and to obey from the heart and yet this is not enough they must be mighty through God the Lord must have the setting them on they must be brought home and applyed by him One may have many good reasons to move him to be subject to such a commandement but except they be brought home to the conscience by the Lord they doe no good therefore saith the Apostle they are mighty through God to bring downe the strongs holds and false reasonings in the understanding for they are these strong holds where ever disobedience is it ariseth from some lust and wheron is this lust grounded but upon some false conceit and reasoning in the understanding Now these spirituall reasons doe dissolve them and when you see the vanity of the conceit the lust vanisheth when thou seest thy error the lust will bee gone and then the mind obeyeth easily It then runneth in the wayes of Gods commandements as a wheele that is well oyled First then you must observe narrowly and strive to discerne betweene the flesh and spirit which are as close as the bones and marrow as the inwardest parts they are so mixed together there is such a conjunction betweene the flesh and spirit in every action as is betweene the marrow and bones but you must labour to discerne betweene them and that is the use you must make of all the knowledge you get by the Word of God And then secondly thou must have a special care and still labour with thy mind reason and understanding to be perswaded that it is best to be obedient And then the third and last thing is to do somwhat with the affections that is to exercise and accustome thy stubborne affections to obey the continuance in doing good doth subject the affections for as the Apostle speakes Hebr. 5. 14. of some That by reason of use have their wits exercised to discerne good from evill that is men being occupied in spirituall reasons and truths holy conferences c. they are able to discerne truths So it is in the affections for as exercise in these things makes the understanding ready to discerne so exercise makes the will and affections as ready to be subject for it hath the same force in one part of the soule that it hath in another therefore the Lord leadeth us into variety of conditions to exercise such and such graces that we may be subject to him in all things for the image of God serveth but to bring the soule into obedience to God as it did in Adam in Paradise Now therefore God leads us into another place and state and condition of life that such a grace may bee exercised in us As the Apostle saith Iames 1. 2. Be glad when you fall into many temptations Sometimes he bringeth sicknesse sometimes disgrace sometimes poverty somtimes affliction in children wives or onething or other upon us and all this to exercise our graces And what is the end of this exercise but to bow the heart to subjection that we may be ready to obey him in all things Now if thou wouldest exercise thy selfe in this manner consider wherein thou art ready to disobey and say I see I want such a grace and am ready to disobey in such a particular I will resolve to practise the contrary As if a man bee subject to anger and want meeknesse say well I see I am too much subject to anger Therefore I will set upon the exercising of this grace of gentlenesse and meeknesse I will not be angry with the meanest of my servants Thus if wee would doe it would save us much affliction which otherwise the Lord is forced to bring on us for this to make us subject to him But you will say it is grace that doth it how can this custome that is but the act of a man doe it then It is true it is grace that doth it but yet it is the exercise of that grace that doth it too Heb. 5. 11 12 13. And that as it encreaseth and enlargeth grace and intendeth those habits which wee have and makes them stronger it is indeed those infused qualities of grace planted in the faculties of the soule that bring it in subjection and this custome doth but stirre up and encrease and intends them but yet this exercise where
graces are first wrought will encrease them and make them strong through the assistance of Christ accompanying it Thou shalt find this exercise will make thee strong in grace the joynts of the body bent to such a course and often imployed in it doe get an habit So it is with the Soule Other yokes the more they are borne the more they weaken but the more you beare the Yoke of Christ either in doing or suffering the more able you are to doe it Another use that we may make of this is that wee should be from hence stirred up to consider that great priviledge wee have from Christ for if he be a head to us hee is our guide hee is so an head to us as an husband is to the wife Now the husband is the guide of her youth and so Christ is our guide When a woman is young and not able to guide her selfe she had need have a guide such is the case of every man naturally but Christ when a man is in him becomes a guide unto him or as the Head guideth the rest of the members so doth the Lord all that belong to him This is a priviledge not thought of among us When wee thinke of the other priviledges this of the guidance of Christ is forgotten of us Therefore I will stand upon this great benefit which all have that are ingrafted into Christ now he guides them in all their wayes First by enlightening them so as when others are in darknesse they have their eyes in their head and see the way before them when as all others are blind and want either light or else eyes to see withall Againe he sends his spirit to bee a remembrancer to them in ambiguous and difficult cases to shew them the way they are to take and hee brings some prevalent arguments and reasons to mind to move us to doe this or that which would other wise have bin forgotten and to shew us the inconveniencies that will follow of doing this or that which would otherwise have beene hid from us He stirreth by our consciences which are appointed to be the immediate guide of us and the Lords deputy whereas otherwise they would either be still or guide amisse By taking from us wrong guides false opinions strong unruly and inordinate affections and instead of them he puts a right guide into our hearts rectifies our judgements puts in holy affections which are the rudder of the soule that turne it this way and that way Thus there is a secret guidance though we know it not that the Saints have from the Lord in all their wayes This is a great priviledge for when a man is inops consilit in a straite and exigent and knowes not which way to goe when if hee should take the wrong way it might be his undoing then to have a guide what a great priviledge is it When David was in Keilah and heard that Saul would come downe thither 1 Sam. 23. hee knew not what to doe whether to goe or stay then the Lord guided him So Abraham his servant when he went for a wife for his Masters son he knew not which way to goe for a wife for him nor whom to take then did God send his Angell to guide him as Abraham had fore told him before hee went hee told him The Angell of the Lord should goe before him The want of this you may see in Rehoboam who was in a great straite when he asked counsell of the young men but the Lord would not guide him and therefore he did that which was his ruine So Absolon when he was in bâ—â—â—â— not knowing which of the counsels given him to take the Lord would not guide him having a purpose to destroy him So it is with us there are often cases fall out wherin guidance is requisite as in the changing our estate by marriage place of living the choyse of our callings wherein to be guided or misguided is our making or undoing There is no day wherin wee have not need of his guidance in regard of one occasion or other now to have this priviledge to goe to the Lord freely and aske counsell of him and to be sure to have a ready answer from him it is a great priviledge David in al his straites went to the Lord to aske counsell and the Lord gave him counsell Saul went and the Lord would not answer him by Vrim or Thummin nor dreames nor any way The case of all that are in Christ is like the case of David if they goe to him the Lord hath bound himselfe to answer them for they have some interest in the wisdome of Christ. But the case of the other is like the case of Saul he sends them away without because they are strangers to him and therefore he is not bound to answere them And that you have such an interest consider 1 Corinth 1. 30. But you are of him in Christ Iesus who is made unto us wisdome that is God the Father hath given him to us to teach us to make us wise to guide and direct us in difficult cases when we cannot instruct our selves The like to this is that Isay. 9. 6. Vnto us a child is borne c. But what are the benefits wee shall have by that child First he shall doe miracles wonderfull things among you for his name is wonderfull Secondly hee undoubtedly shall bee your Counsellor that is I have given him to you that when you want counsell and direction you may goe to him for I have given him to you for that end This we may as truly expect of him as the Iewes did it of the Messiah as appeares by that speech Ioh. 4. 25. I know well that when the Messiah is come he will tell us all things This was the common opinion of the people the Iewes did expect this from him so may wee and therefore upon any exigent goe thou and say Lord thou hast given me thy Sonne and him to be wisedome to mee and appointed him to be my counsellor and I have need of counsell and direction and therefore Lord give me an answer and direction If wee would presse him thus he could not deny us Besides in that Christ hath made himselfe our head it is his office hee hath undertaken it it belongeth to him to guide his Church and every member of it and can hee faile in that belongeth to him That which sets the price on this priviledge is the need which we have of it none being able to guide himselfe The principle of guidance is resident in the head and is communicated to the members but upon occasion As it is thus in the naturall body so that faculty of directing us is in Christ and is communicated to us but upon occasion as wee need it hence every man vvalketh so vvisely upon every occasion as God vvill guide and direct him to doe in such a time and in such
passe in the night Wee finde sometimes the dore shut upon us in a course which we would enter into sometimes he sets our conscience upon us to expostulate with us even as the Angell did with Hagar when she fled from her mistresse Gen. 16. 18 Hagar Sarahs maid sayes he whence commest thou and whither wilt thou goeâ— returne to thy dame and humble thy selfe under her hands As if he should have said Hagar thinke with thy selfe who thou art Sarahs maid it was her pride caused her to runne away she thought to have beene mistresse and because she could not beare the rough usage of her mistresse she had forgotten her place therefore the Angell calls her Sarahs maid and bids her Goe and humble thy selfe under her hands and likewise sayes he consider whence thou comest from the godliest family in all the world and consider whither thou goest to them that know not God that are strangers and aliens from the common wealth of Israel and therefore returne unto thy Dame So the Lord sometimes sets our consciences to expostulate with us why doe you refuse such a course and why doe you take such a course and it shewes us the cause of our errings as here the Angell did Hagar for pride of heart was the cause of her flying from her mistresse therefore the Angell sayes Hagar Sarahs maid goe and returne unto thy mistresse and humble thy selfe under her hands doe not as Iohanan did when he sent to aske counsell of the Lord whether he should goe into Egypt or no resolve aforehand what thou wilt doe he set downe with himselfe that whatsoever the Lord had said hee would goe downe into Egypt So it is with many though they aske counsell of the Lord by prayer their hearts are set upon a course and will not be taken off Take heed of this stiffenesse of disposition and frowardnesse of spirit which is a frequent cause and a cause of much misguidance immens actions and resigne thy selfe to the Lord and seeke counsell in the uprightnesse and plainenesse of thy heart this resignation of our selves to the Lord is the way to be directed upon all occasions Now to work your heart to this consider that the way God leads thee to how improbable soever it seemes it wil be the best and safest way for thee Many would goe the contrary way As Lot when the Lord would have him flee to the mountaine he would goe to Zoar against Gods counsell and you see what came of it So David for the numbring of the people though better counsell was given him by Ioab But hee was set upon it he would doe it and see what came of it So Iosiah would fight with Pharoah-Necho though better counsell was sent him from the Lord to passe by him and let him alone see what came of it Therfore take heed of this stiffenesse of affection and wilfulnesse and stubbornenesse of Spirit The Lord may sometime give way to thy mind but it is in judgement not in mercy the thing which thou hast a mind to it may be brought to passe but it had beene better for thee to want it as it had beene for Balaam but hee would needs goe up to Balaac and therefore the Lord bad him goe in his anger seeing hee would not be staid He deales with us as Elisha did with those 2. King 2. 15. That would goe to seeke the body of Eliah they had many denyals but yet they were instant with him so that in the end he bad them goe and they went and lost their labour for they found him not In all cases of difficulty learne to seeke counsell of the Lord. These conditions observed you shall have the use of this priviledge Another use is this let every man learne from hence to be the glory of Christ. How is this drawn from thence you will say If you looke into that place in the 1 Corin. 11. 7. See how it followes upon it Christ is the head of every man and the man is the womans head as is before in the Chapter what followes upon that in the seventh verse he sayes the man is the image and glory of God and the woman is the glory of the man The meaning is this when thou dost consider that the Lord is thy husband and thy head thou must thinke of this with thy selfe and every time thou findst that passage in Scripture it should put thee in mind to cary thy selfe so as thou mayst be the glory of the Lord that is thou must take heed of standing on thine owne bottome and seeking glory to thy selfe and of shining with thine owne beames seeking any selfe-excellency but as it is in the civill law Mulier coruscat radiis mariti the woman must shine with the beames of the man that is she must chalenge nothing as her owne but every thing shee seekes or stands for it is in the name of her husband therefore whatever thou hast beene or ever thou hast sought honour to thy selfe and applause and to be thought some body in the world yet now thinke thus with thy selfe I am the Lords now I must give him all the praise and cary my selfe so that all my excellency may reflect upon him And this also that we are members is also argument enough for it What can the members doe there is agility in them to doe many actions but where have they all their vigour is it not from the head So all the wit and learning thou hast those excellencies thou hast whence hast thou them are they not from Christ the members doe that they do but in an instrumentall manner so dost thou what ever thou dost Therefore consider this and say heartily it is not I that doe this or that but the grace of God in me I doe but actus agere it is the influence of my head Christ hath wrought it by me as Paul said that phrase is to be marked which is used in Galat. 2. Hee that was mighty by Peter in the Apostleship over the circumcision was also mighty by me towards the Gentiles The Apostle doth not say that he or Peter was able to doe any thing but ascribeth all to the Lord. So thou shouldest thinke with thy selfe never say I have done such a thing or brought such a thing to passe or such an excellent performance hath come from me but say the Lord hath done such a thing by me In other things you doe it when you see an instrument well plaid on you commend not that but him that useth it that is the case of every man wee are but the Lords instruments he is mighty by us wee are but acted by the Lord. If Christ be the Head thou must seeke his glory this the Lord is jealous of Sacrilege God will not take at the hand of any man he will not be robd of his time the Sabbath or any thing else but of all other he can least away with this theft robbing him of his