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
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
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
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
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
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
thing or discerne any sparke of grace but I plainly perceiue want of faith doubting and infidelitie want of the loue of God hatred and rebellion want of zeale coldnesse drousie dulnesse how then can I receiue comfort that I haue faith and consequently be assured of my saluation Answ When the question is of our faith in Christ whether we beleeue in him or not we must beware that we seeke not here perfection of knowledge which in the most learned diuines is vnperfect nor rest vpon the perfection of perswasion which in al Christian men is mingled with imperfection it is enough for our present comfort and to the silencing of our aduersary that we haue a true knowledge of the mystery of our redemption by Christ not only an implicite vnderstāding which Satan hath planted in the kingdom of Antichrist For perswasion also we acknowledge that partly by the corruption of nature and partly by Sathans assaults the same is oftentimes assayled and shaken yet by the grace of God it is such as it faileth not vtterly nor quite falleth vnto the ground It is plaine by many examples of Gods children from time to time though they haue beene endued with a great measure of faith and in a high degree of fauour and loue with God sometimes in their owne sence they haue felt in themselues in stead of faith nothing but doubting diffidence and incredulity and in stead of Gods loue and fauour they haue apprehended nothing in their present feeling but the wrathfull anger of God and his grieuous displeasure As Dauid a man according to Gods owne heart sheweth that sometimes he had no sense nor feeling of the graces of Gods spirit in him as when hee desired the Lord Psal 51.10 to renewe a right spirit in him and v. 12. to restore to him the ioy of his saluation And sometimes he apprehended in his present sense in stead of Gods loue and fauour nothing but his wrath and displeasure whereupon he complaineth that God had forgotten him Psal 13.1 hath forsaken him Psal 22.1 2. withdrawn his mercie and fauour from him Psal 77.8 9. Ieremie beeing grieuously afflicted both in bodie and minde was for a time depriued of the sense of Gods loue and fauour apprehending nothing but present miserie and in stead of faith and affiance in God hee bewraieth his doubting diffidence and impatience cursing the day of his birth c. Ier. 20.14 15. Christ Iesus though hee were the Sonne of God in whom the Father was welpleased Matth. 3.17 yet in his owne sense and feeling he apprehended Gods wrath greiuous displeasure and lamentably complaineth as a man abandoned and cast out of all loue and fauour Matth. 27.48 My God my God why hast thou forsaken me which words shewe both Christs affiance in God and his present apprehension in his sense and feeling for in respect of his affiance and trust in God he calleth him still his God but in respect of his sense and feeling hee complaineth that he is forsaken It is therefore manifest that a man may be dearely beloued of God and yet for a time deepely apprehend his wrath and displeasure towards him It is an vncomfortable and vnsound manner of reasoning to inferre because we doe not sensibly feele and discern that we haue faith therefore we are destitute thereof We must distinguish betweene Gods spirit and his graces for his spirit may liue in vs when hee for our good doth not worke in vs nor communicate our former sauing comfort for euen in many diseases of the bodie it is so with men that they seeme little better then dead corpses and yet then is life in them which hidden for a time after is recouered and raised vp againe so it is many times with the children of God that beeing distressed and ouerborne with extremitie of affliction and temptation they seeme for a time both to themselues and to others to haue lost the life which they once enioyed But whē the tempest is ouerblown and the gracious countenance of the Lord again beginneth to shine vpon them then the faith which was as then hid for the time taketh life and sheweth foorth it selfe As the trees when they bud in the spring time and bring forth their fruit were not dead as they seemed to be in the winter so the faith of Gods children springing afresh after the stormy winter of temptation declareth manifestly that it was not dead when it seemed so to be but was onely dulled or respited for the time that afterward it might bring forth more fruit The sunne shineth not in the night season nor whē it is obscured with clouds shall we say therefore that there is no sunne or that it hath vttterly no operation The Sunne and Moone doe not perish in their eclipses nor loose their light for euer so in this eclipse which happeneth for a time vnto our faith the same shal not perish or loose his vertue for euer but shal in good time be restored to her former vigor and strength againe vnto our further and more assured comfort Againe true faith doth not rest it selfe vpon our sense and feeling for Heb. 11.1 Faith is the ground of things not presently enioyed but which are hoped for and the euidence or demonstration of things not which are subiect to the senses and sensibly discerned but which are not seene we beleeue such ioyes are prepared vs as neither eye hath seen nor eare hath heard neither can enter into mans heart It is a kind of infidelitie to beleeue only those things which are subiect to our senses and vnderstandings and therefore when Thomas would not beleeue that Christ was risen Ioh. 20.25 before it was made manifest to his senses he is reprooued for infidelitie bee not saith Christ ver 27. and 29 faithles but faithfull The most excellent faith sheweth not it selfe most glorious when we haue sense or feeling but rather when we feele and discerne the contrarie Holy Iob when he apprehended nothing but Gods wrath and displeasure euen then shewed a most victorious faith Chap. 13.15 Loe though he slay me yet will I trust in him The son of God appearing in the forme of a mortall man did wrastle with Iacob Gen. 32.24 shewing himselfe as an adversarie to him where we may coniecture what a fearefull conflict Iacob endured both in body and soule whereto also the circumstance of the time doth sensibly lead vs this conflict being in the night Now the terrors of the night are described to be most fearefull Ps 91.5 which the deuills the princes of darknes Ephe. 6.12 doe by Gods permission especially in the night strike into vs now in this grieuous and tedious conflict it continuing all night Iacob shewed a most victorious faith saying I will not let thee go except thou blesse me Gen. 32.26 Another worthie example is the woman of Canaan who though she receiued diuers rep◅ and earnest denialls yet continued her suite Matth. 15.28 and is commended for her
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
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
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
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
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 neither are these fruits bare signes onely of our election and saluation but also manifest seales which by their plaine impression doe euidently assure vs thereof First God knoweth vs Ioh. 10.27 and then by the light of this knowledge communicated vnto vs he enligâ—neth our hearts with the true knowledge of himselfe as the sunne first lightneth the eyes and by this light we see the sunne it selfe And this Christ sheweth Ioh. 10.14 where first he saith he knows his sheepe and then he addeth that he is also known of them As if he should say whilst I know and acknowledge them for my sheepe hereby I bring to passe that they in like manner by the participation of this my light and knowledge doe acknowledge me for their true pastor If therefore we know and acknowledge God for our gracious God and louing father in Christ Ioh. 6.69 wee know and beleeue saith Peter c. it is a most certaine signe that he also by his foreknowledge doth know and acknowledg vs for his children but if we remaine in our ignorance without the knowledge of God and his sonne Christ we can gather no assurance of our election and saluation Ioh. 17.3 For this is eternall life to knowe thee to be the true God and him whom thou hast sent Iesus Christ Secondly God hath eternally loued vs in Christ Thou hast loued them Ier. 31. 3. with an euerlasting loue and hath expressed this his loue by sending his son and giuing him to death for vs Ioh. 3.16 1. Ioh. 4.9 Now this loue of God hath descended vpon vs whereby we loue him again and this is plainly shewed 1. Ioh. 4. 19. where it is said we loue God because he loued vs first and hence it is that the Apostle saith ver 7. that loue commeth of God because we can neither loue God nor our neighbour aright till his loue towards vs hauing shined vpon vs hath inflamed our hearts So also S. Paul saith Rom. 5.5 that the loue of God is shed abroad in our hearts by the holy Ghost which is giuen vnto vs whereby loue towards God is begotten in vs. If therfore the loue of God be in our hearts we may be assured that it is made by the seale of his loue towards vs. And thus we haue heard of a second effect of the spirit which may put vs out of all doubt of Gods loue towards vs But for our further satisfaction let vs consider the speciall fruits of the spirit as he best knoweth that he hath life which feeleth it in himselfe so he best knoweth that he hath the spirit of God that feeleth the spirit working in him Now the fruits of the spirit are set downe Gal. 5.22.23 as followeth First loue respecteth both God and man And the loue which respecteth God sheweth it selfe in two things First when a mans heart is set and disposed to seeke the honour and glory of God in all things Secondly when a man by all meanes endeauours himselfe to please God in euery thing counting it a most miserable estate to liue in the displeasure of God by these two signes a man may know whether he loue God or no. Our loue to man is a fruite of this loue to God for God is to be loued for himselfe and man is loued for God This loue must be in deed and in truth 1. Ioh. 3.18 and is shewed in giuing and forgiuing as afterward shall more appeare Secondly ioy which is when a man is glad at the good of his neighbour as at his owne good and this is an especiall worke of the holy Ghost Rom. 12.15 Reioyce with them that reioyce This was the the practise of the neighbours of Zacharias and Elizabeth when Iohn Baptist was borne Luk. 1.58 And thus did the faithfull for the conuersion of the Gentiles Act. 11.18 Thirdly peace which is nothing else but concord which must be kept in an holy manner withall men both good and bad so farre foorth as can be Rom. 12. 18. The prophet Esay speaking of the Gospel saith c. 11.6 that the wolfe shall dwell with the lambe and the Leopard shal be with the kidde c. shewing hereby that in the estate of grace Christians howsoeuer by nature cruell shall become gentle and liue peaceable with all men yea with those that hate peace so farre forth as may stand with a good conscience Psal 120.7 Fourthly long suffering whose propertie is to keep the affection of anger in moderation and compasse It standeth in two points first when a man deferreth his anger and is hardly brought to it secondly when beeing angrie hee stayeth the whotnesse of that affection Colos 3.12.13 Fiftly gentlenesse whereby a man behaueth and sheweth himselfe friendly and courteous to euerie man Tit. 3.2 Sofâ— shewing all meekenesse to all men This gentlenesse stands in three points first to speake to euerie man friendly and louingly secondly to salute friendly and courteously thirdly to be readie vpon any occasion to giue reuerence and honour to euery man in his place Sixtly goodnesse which is when a man is ready to doe good and become seruiceable in his calling to all men at all times vpon all occasions as Iob 29.15.16 I was the eyes to the blind I was the feete to the lame I was a father vnto the weake c. Thus did Paul 1. Cor. 9.22 To the weake I became as weake that I may winne the weak I am made all things to all men c. The godly are trees of righteousnesse Isa 61.3 bearing fruite not for themselues but for others and therefore Paul saith By loue serue one an other Seuenthly faith or fidelity which standeth in these two duties first to make conscience of a lie and to speake euerie thing whereof we speake as we thinke it is and not to speake one thing and think an other secondly to keep and performe the promise which thou hast made beeing lawfull and good Eightly meekenesse which is a notable grace of God when a man prouoked by iniuries doth neither intend not enterprize the requitall of the same This meekenesse was in Dauid who when hee was cast out of his kingdome and scourged with the rayling of Shemei was not mooued vnto wrath but did Christianly beare his reuilings and did forbid any to hurt him 2. Sam. 16.10 The same vertue was in Moses Numb 12.3 of whom it is recorded that he was a verie meeke man aboue all the men that were vpon the earth And the like grace was in Paul Rom. 9.3 who notwithstanding the Iewes sought to kill him yet he wished to be separated from Christ for them Ninthly temperance whereby a man brideleth his appetite or lust in meate drinke or apparell 2. Pet. 1.6 this is a fruit of faith and Dan. 1.8.11 practised by Daniel Now to conclude where these fruites of the spirit are to be found there is also the spirit of God for as certainely as we knowe that there is fire because it easteth forth heate and
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
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
speeches And in the next place followes a desire and an hungry appetite after grace to be embraced of vs Isa 55.1 Come buy and eate come I say buy milke and wine without siluer and without monie 1. Here are two things signified 1. As in bargaines betwixt man and man he that buyeth a thing of another must part with something that formerly was his owne so must we in this purchase of ours And what is that we must part withall with nothing but our own sinnes which will doe vs no good but infinite hurt if we retaine them still To this purpose it is said Matth. 13.44 That the kingdome of heauen is like vnto a Treasure hidden in the feild which when a man findeth hee hideth it and for ioy thereof departeth and selleth all that he hath meaning all that he hath from his owne corrupt nature and renounceth all his carnall affections so that as the price we paie for any thing is altogether alienated from vs so must sinne be though neuer so much esteemed and beloued beforetime And thus are the words to be expounded Isa 55.7 Let the wicked forsake his waies the vnrighteous his own imaginations c. Many forsake some euill wayes but not their owne or if they doe leaue their old waies and works yet they doe not forsake their owne imaginations but we must forsake the one and the other Now in the second place we must haue a feruent and ardent desire after the thing we would buy for as they that haue great store of meat and variety of choice wines set before them and haue no appetite all that prouision will doe them no good but rather vexe and trouble them so if we loath all spirituall foode what will the abundance thereof profit vs Now when we find in our selues this dulnes and deadnes let vs conclude for a certainty that we stand in neede of physicke for the purging of our soules for sinne worketh on our hearts as ill humors do in our stomacks it maketh vs to loath all spirituall foode and all meanes of refreshing And take this for an vndoubted truth which though our mouthes will not confesse yet our hearts must needs acknowledge when we haue no desire to heare the word preached or to receiue the sacraments when it is to be administred there is some sinne or other not throughly repented of which so cloyeth the soule that it cannot delight in those holy exercises And as our harts are more purged by godly sorrowe for sin so will our hunger and thirst after righteousnes and the meanes thereof be still increased in vs. Secondly we must endeauour to know our misery what we are by nature and by desert in regard of our great and greeuous offences that so being poore in spirit we may sigh and cry for grace whereas those that are proud in spirit care not for it This course was euen taken by those who laboured to induce and bring offenders to repentance to set before their eies and to make them see the condition wherein they were So Christ dealt with the Church of Laodicea to the end he might make her seeke for reconciliation with God he laboured to make her see that she was wretched and miserable and blind and poore and naked Apoc. 3.17 This also Ephraim speaking of her selfe sheweth that it was the cause of her running to the throne of grace Ier. 31.19 when I was instructed I repented that is when my eyes were open that I saw mine owne condition and estate then I repented Peter in his first Sermon after the ascention of Christ endeauored to make the Iewes his Auditors to see their sinnes in crucifying the Lord of life and their wretched estate for that fact that he might as the successe was draw them to repentance Act. 2.36 When nothing is more irkesome vnto vs nor more feared of vs then sinne then nothing is more desirable with vs nor more desired of vs then grace For as those who are oppressed with a heauy burden desire aboue al things to be freed from it and as those that feele greiuous and dangerous diseases and distemperatures in their bodie desire nothing more then the helpe of the physitian that so their sicknes may be cured In like manner those who feele the waight of sinne pressing them downe and are weary and tired in bearing of it and deserying the loathsome noisome corruptions wherewith their soules are infected and indangered will earnestly desire to be eased of this intollerable burden and will neuer be at rest till they be healed of their sinnes So then let vs haue recourse vnto God by earnest and seruent praier entreating that he will annoynt the blind eyes of our vnderstanding with the precious eye-salue of his holy spirit Apoc. 3.17.18 that we may know and well vnderstand our miserable condition For it is Gods spirit that detecteth the thoughts of many hearts Luk. 2.25 Againe to this ende let vs oftentimes set the law as a glasse before vs by which we may see our deformities and examine our liues as it were by a rule and square Thus did the holy ones in times past attaine vnto the sight of their woefull condition and so were driuen to seeke after Christ and his saluation Thirdly we must labour to haue a liuely sense and feeling of our sinnes and of our miserable wretched estate in which we are by reason of them yea we must be weary in bearing this heauy burden being most greeuous vnto vs and this is an other meanes to make vs hunger and thirst after saluation and the meanes therof To this end let vs vpon all iust occasions with good Iosias haue our hearts melt within vs 2. Kin. 21.19 and rend them with true compunction Ioel. 2.13 and be pricked with the Iewes Act. 2.37 And all this not so much in regard of the punishment we haue deserued as that by our sins we haue displeased our good God And haue caused our Sauiour Christ who is the Lord of life to be put to shamefull and painefull death Zach. 12.10 Christ onely calleth such as be we ary and heauie laden with the burden of sin Matth. 11.28 and God onely hearkneth vnto those who from their hearts cry out with Dauid Psal 38.4 That their iniquities are gone ouer their head and as a waightie burden too heauy for them to beare yea the Lord respecteth those who are of a broken heart and contrite spirit Isa 66.2 To these Christ preached the glad tidings of the Gospel to these he wil giue liberty and true comfort Isa 61.1 If therefore we be lost in our selues we shal be found in Christ who comforts none but the abiects seeks none but the lost makes wise none but fooles iustifies none but sinners so as vnlesse we find these wantes in our selues the Gospel was neuer preached to our comfort First some there be that are not weary of their owne righteousnesse but desire to apply the plaister of their owne works to cure
blaspheme Christ Beza in Pa. homil 31. but not regarded among Christians The Israelites who were notorious Idolaters proclaimed a fast to shew how they detested the blasphemy which was obiected to Naboth 1. Kin. 21. but we that hate Idolatrie doe not hate blasphemy nay rather we glory in our abusing the holy name of our God Iam. 2.19 The deuills feare and tremble Pilate when he heard that Christ was the sonne of God Ioh. 19.8 was afraid but many are worse then Pilate nay worse then the deuills themselues customably and securely without all feare and regard of Gods Maiestie blaspheme and reuile the liuing God The land mourneth because of oathes Ier. 23.10 but many laugh it out and make but a pastime to take the name of God in vaine If a mortall man be held deare vnto vs we take not his name in vaine we will not endure that any make a scorne of him and when a matter of play and mockerie is proposed we cannot suffer with patience that he be brought in as on the stage for we take this to be his infamie and discredit And shall he haue greater priuiledge then the liuing God whose name commeth in our mouthes in our bargaines and pastimes c. It is a vice which ill beseemeth those that make profession of christianitie for a Christians speech should bee powdered with salt Col. 4.6 and not with blasphemies it should minister grace to the hearers Ephes 4.29 and not be as a contagious leptosie to infect the weake nor like thornes and swords to vexe and grieue the strong Psal 55.21 for howsoeuer euill men make nothing of it to here Gods name dishonoured yet if those who truely feared the Lord and be zealous of his glorie heare these blasphemies their heart quaketh their ioynts tremble and their haire standeth vp an ende Ecclus. 27.14 Salomon Eccles. 9.2 maketh it a true note of a faithfull man to haue a reuerent respect of an oath so he pinneth it as a badge vpon a wicked mans sleeue that hee maketh no conscience of customable swearing Sixtly to haue an earnest desire that Christ should come to iudgement Apoc. 22.20 the Church faith Euen so come Lord Iesus and Christ in his prayer hath taught vs to haue this affection when wee pray Matth. 6.10 Lord let thy kingdom come Now that this is a note of them that are elected to saluation appeareth 2. Tim. 4.8 where it is said that a crowne of righteousnesse is laid vp for all them that loue his appearing Rom. 8.23 They who haue the first fruites of the spirit do euen sigh in themselues waiting for the adoption euen the redemption of their bodies when as their corruption shal put on incorruption c. 1. Cor. 15.53 Christ hath told vs that his children at his comming shall looke vp and lift vp their heads Luk. 21.28 And on the other side that the kingdomes of the earth shal mourne Matth. 24.30 and that the prophane worldlings shall say to the mountaines Fall on vs and hide vs from the presence of him that sitteth vpon the throne and from the wrath of the lambe Apoc. 6.16 Naturally we abhorre to thinke of this fearefull daie and tremble with feare when mention is made thereof as Felix did Act. 24.26 because by our sinnes we haue deserued euerlasting death Rom. 6.23 but when the spirit of God by the ministerie of the word hath begotten faith in vs whereby we apply vnto our selues Christ with all his merits by whom we are reconciled vnto God then do we earnestly desire the comming of Christ our Sauiour to iudgement 1. Thess 1.9 You knowe saith blessed Paul what entring wee had and how we turned you from idols vnto God and to looke for his sonne from heauen no sooner were they turned to God but they waited for his sonne Hereby the faithfull are marked as by their propertie euen such as with the good seruants expect their Masters comming Matth. 24.45 such as looke for him Heb. 9.28 such as loue his appearing 2. Tim. 4.8 such as beeing wise virgins and louing spouses prepare themselues and euerie thing needefull for the bridegromes comming Matth. 25.4 and such as beeing strangers and pilgrims vpon earth haue their eies still toward their countrey who while they liue on earth yet haue their conuersation in heauen from whence they looke for a Sauiour Philip. 3.20 The sonnes of the Church begotten by the Gospel cannot but waite for the adoption of sonnes Rom. 8.19.23 The Church is sicke of loue after him whome her soule loueth Can. 2.5 The common voice of the spouse is Amen vnto the promise of Christs comming Apoc. 22.21 The bride saith come and doubleth her desire and ardencie saying Amen Amen Neuer thinke then that the heart is right affected vntill thou finde in it this desire and breathing after Christ thy life for this is a speciall note of discerning betweene the godly and the wicked the one hath the spirit which saith Come the other shake at the mention of his comming the one longeth that these shadowes flie away and that day breake on them Cant. 2.17 the other can no more desire his comming then the guiltie fellon can desire the comming and presence of the Iudge Some there are that beleeue not nor wait not for the day of Christ but deale as the Israelites did with Caleb and Iosua Numb 14.7 concerning the promised land who when they told the people that it was a good and a fat land and that if the Lord loued them he would giue it them and seat them in it they rebelliously bad stone them with stones but behold presently Gods sentence passed vpon them that they should neuer see that land ver 23. Such liue like the Sadduces who said that there is no resurrection nor angel nor spirit Acts. 23.8 Such was that Cardinall of Burbon who professed that he would not giue his part in Paris for his part in Paradise Such was that Pope who all his life could not be perswaded whether there was an heauen or hell and therefore at his death blasphemously vttered these words Now shall I know whether there be a God aâ— hell or any immortalitie of the soule and shortly after knew it to his cost Others are fallen asleepe with the euill seruant while their master maketh stay of his comming and in one dead sleepe of sinne or other out of which they will not be awakened wast out their dayes as though their soules should for euer sleep after death Others call on the Lord Iesus to come but neuer till they be cast on their death bed their hearts nor mouthes neuer harbour such requests in their life time and therefore in all likelihood they are vnsound Therefore call to minde the commandement of God Luk. 12.36 Be ye like men that waite for their master when he will returne from the wedding herein is put a difference betweene the godly and the wicked It was euer a marke of good men to wait for Christs
but according to our affections and accepteth of the will according to that we haue 2. Cor. 8.9 But least any man may be deceiued here we must know that the obedience which is an infallible marke of the child of God must be thus qualified First it must be done vnto all Gods commaundements so farre as the measure of grace inableth This was Dauids desire Psal 119.5 O that my wayes were made so direct that I might keep thy commaundements we haue the practise in Zacharias and Elizabeth who Luk. 1.6 walked in all the commandements of the Lord without reproofe Christ Iesus saith keep the commandements Mat. 19.17 for he that keepeth the whole law and yet faileth in one point is guilty of all Iam. 2.10 The deuill was well pleased that Iudas should become a Disciple of Christ learne of Christ and follow Christ that so couetousnes might possesse him as that he would sell his Master for mony So then one sinne nourished and maintained is sufficient to keep possession for Sathan I doe not speake of infirmities but of presumptuous and crying sinnes that we doe not blesse our soules in any such sinne for if we doe it is Sathans ladder to climbe vp againe by and it will open a doore to let in more when we are tempted vnto them as we may see in the examples of Iudas and Herod Herod harbouring incest and Iudas couetousnes Secondly it must proceed from the whole man we must not share our selues between God and the world giuing one the tongue and the other the heart one our outward actions the other our inward affections but wee must performe our obedience with our whole hearts yea with the whole man body and soule and spirit 1. Thess 5.23 for though wee be regenerated and sanctified but in part yet is there no part of the whole man vnregenerate and vnsanctified howsoeuer the flesh and the corruption of nature be spread likewise and mixed therewith throughout the whole body and soule And therefore though all our obedience sauour of the flesh and is mingled with â—anifold imperfections yet it doth proceede from the whole man body soule because regeneration from which it proceedeth is not of any part alone but of the whole man 1. Cor. 6.10 and of euery part in their seueral measure For as it is to no purpose for Citizens beeing beseiged to fortifie one place of the wall and leaue an other part vnfortified or to keep straight watch at some of the gates and to leaue others open so it doeth not auaile to fortifie some parts against the power of sinne and to leaue others weake and naked but we must looke to euery part and facultie of our body and soules Thirdly it must be perpetuall continuing in a constant course from the time of our conuersion to the end of our liues Luk. 1.74.75 All the daies of our life 1. Pet. 1.17 the time of our dwelling here for we are not to iudge of our selues or of others by one or two or many actions whether they be good or euill but by the whole tenour and course of our liues so that he who in this respect is holy and righteous he is so accepted before God notwithstanding his many faults great infirmities hee that in the whole course of his life is wicked and prophane is 〈◊〉 esteemed of God although hee seeme to himselfe and others religious by fits and performeth many excellent duties and good workes It is not sufficient that we beginne in the spirit and end in the flesh Gal. 3.3 to professe and practise godlines in our youth if we breake off in our age Col. 3.12 put on the bowels of mercie c. when thou hast put on this Christian raiment thou mayst not put it off againe as thou wilt doe with thy coate at night when thou goest to bedde which thou wilt cast off and on the morrow put it on againe but thou must goe in this clothing walke in it lie down with it rise with it Psal 15.2 It is to be noted that the holy Ghost speaketh in the present tense he that walketh vprightly thereby signifying a continuall act he doth not say who hath wrought but he which worketh for it is not one action that maketh a vertuous man but it behoueth a man in his whole life to keep a constant course of wel-doing Godlines is a iourney there must be no fainting in it it is not enough if we enter into the christian 〈…〉 runne well in the beginning if we stand still in the middest or before we come to the goale Math. 24.13 he that endureth vnto the end he shal be saued Luk. 9.62 but he that puteth his hand vnto the plough and looketh backe is not apt for the kingdome of God Therefore we must not iudge of our obedience by some particular actions but by the whole tenour of a mans life And thus we haue heard the testimonies and tokens whereby a man may be certified in his conscience that he is the adopted child of God and an inheritour of the kingdome of heauen Now the God of peace that brought againe from the dead our Lord Iesus the great shepheard of the sheep through the blood of his euerlasting couenant sanctifie vs throughout both in body and soule and spirit make vs perfect in all good works to doe his will working in vs that which is pleasant in his sight through Iesus Christ to whom be praise in the Churches throughout all generations for euer Amen FINIS