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
and valew and as it were set so high a price of Christ and his righteousnes that he accounts euen the most pretious things that are to be but as dunge in regard thereof This affection was notably in Paul Phil. 3.8 who did thinke all things but losse for the excellent knowledge fake of Christ Iesus c. And the same we reade to haue beene in Moses Heb. 11.24.25 who refused to bee called the sonne of Pharaohs daughter and chose rather to suffer aduersitie with the people of God c. Christ commendeth this affection to all that shall in time to come beleeue in him Luk. 14.26 If any man come to me and hate not his father and mother wife and children c. that is doth not preferre me before father and mother c. he cannot bee my disciple Which affection also is significantly expressed in the parable of the precious pearle Matth. 13.45 c. which when a man hath found he selleth all that hee hath to buy it what faith Christ Iesus to Martha Luk. 10.41.42 Martha Martha thou art cumbred about many things but this one thing is needefull Marie hath chosen the good part which shall neuer bee taken away from her so the men of this world are intangled with many things but this one thing is needfull aboue all things Matth. 6.33 seeke first the kingdome of God and his righteousnes The loue of Gods children to Christ is so firmely rooted in their hearts as that it is Cant. 8.6 strong as death which ouercommeth all things deepe as the graue which swalloweth all things yea such as we wil not depart with for any mony and such and so great as it is true that nothing can separate vs from the loue of God in Christ Rom. 8.38.39 Let vs then so loue Christ that it may bee as hot as the flame that whole floods of waters may not quench it and so strong that neither terrors in persecution nor pleasures in life nor the anguish of death may make vs forsake our anchor Christ Iesus but that we may hold our confidence in a hope sure and stedfast which shall at the last giue vs entrance into the vaile whether Christ our forerunner is for vs entred in Heb. 9.20 Now euerie man will say of himselfe that he is thus affected to Christ and that he more highly esteems the least droppe of his blood then all things in the world when as in truth such and so vehement are their naturall and earthly affections and so great their greedines to inioy the pleasures and profits of this life that the marriage of a wife or the triall of a yoake of oxen shall easily keepe them from Christ Matt. 22.5 Luk. 14.17 And are herein like the Israelites who liked better the onions flesh-pots of Egypt then the blessings of God in the land of promise Therefore that no man may deceiue himselfe this affecton may bee discerned by these signes 1. To loue and like a Christian man because he is a Christian for he that doth aright esteeme of Christ doth in like manner esteeme of the members of Christ to loue them as beeing Christs friends 1. Ioh. 3.14 such as are his members because they are so for this commandement haue we of God that he that loueth God should loue his brother also 1. Ioh. 4.21 he which loueth him which begat loueth him which is begotten 1. Ioh. 5.1 And Christ setteth downe a plentifull reward for a cup of cold water giuen to a distressed brother Matth. 10.41.42 Cap. 25.34 now who these brethren bee Christ sheweth to be such as doe the will of his father Matth. 12.50 so as it is not the affinitie in the flesh but the bond of the spirit that must vnite vs. If we loue good men because they are so it is a good signe wee doe much more loue God who is goodnes it selfe as if the father loue the schoolemaster for the sonnes sake it is a signe he loueth his sonne much more 1. Ioh. 3.10 He that loueth not his brother is not of God therefore he that loueth his brother is of God 1 Ioh. 3.18 Here is a double loue the one idle which consisteth onely in word and is proper to hypocrites and flatterers the other is actiue which sheweth it selfe in the affection and the worke and is proper to the godly Therefore the perfectest loue consisteth in the affection of the heart purified by faith in the testification of the tongue and in the performance of the worke And ver 19. there bee set downe two benefits of loue one that thereby we know that we are of the truth that is that we are no counterfeit Christians the other that herehence we shall perswade our hearts that is shall make our hearts secure of our adoption by faith Therefore to conclude 1. Ioh. 4.7 Beloued let vs loue one another for loue commeth of God and euery one that loueth is borne of God and knoweth God Now the vndoubted signes of Christian charitie are two First giuing to those that want Secondly forgiuing those that offend 1. First it is the propertie of loue to be bountifull 1. Cor. 13.4 as to all so especially to those that are of the houshold of faith Gal. 6.10 On the other side hee that hath this worldly goods 1. Ioh. 3.17 and seeth his brother haue need shutteth vp his compassion from him how dwelleth the loue of God in him and consequently the loue of his brethren which is but a streame issuing from this fountaine To doe good and to distribute is a sacrifice wherewith God is well pleased Heb. 13.16 and the high way and beaten path to heauen 1. Tim. 6.18.19 for they that do good and be rich in good works and are readie to distribute and communicate doe lay vp in store for themselues a good foundation against the time to come that they may obtaine euerlasting life The Apostle also would this way trie and make experience of the naturalnesse of the loue of the Corinths in their bountie and liberalitie towards the Saints in want 2. Cor. 8.8 2. Secondly it is the propertie also of true loue to forgiue that is when we are readie for Gods sake and in obedience to his commandement to remit and pardon those iniuries which are offred vs for loue is not prouoked to anger 1. Cor. 13. much lesse therefore to reuenge 1. Cor. 13.7 Loue suffereth all things it endureth all things nay it doth not onely not render euill for euill but it ouercommeth euill with goodnesse Rom. 12.19.21 leauing the reuenge vnto God and to his deputies vicegerents the Magistrates as we see in the examples of Christ Luk. 23.34 and of Steuen Act. 7.60 who praied for their persecutors whose example we are to imitate as Paul exhorteth Rom. 12.14 Blesse I say and curse not Naturally we are wolues lyons leopards c. Isa 11.6.7.8 like bruite beasts willing to offer all iniuries but impatient to suffer any as the Prouerb goeth wee
1. begunne at the day of our separation pag. 20. 2. Consummate and perfected at the last day of iudgement pag. 21. The greatnes of this blessing amplified pag. 22. 23. 24. The wonderfull madnes of the world in ouer lightly valuing it bewayled pag. 25. 26. 27. To know whether as it becometh Christians this care of our saluation aboue all things in the world possesseth our hearts yea or no respect must be had to those worthie fruits which through the whole course of a mans life in that case will manifest themselues p. 28. Of such worthie fruits there are expresly mentioned in number p. 29. 1. A moderation of the eager cares of this life p. 29. 2. A making of the mind to rest content with any present condition p. 30. 3. A strengthning of the heart in the induring of chastisements corrections p. 31. 4. A deniall of a mans owne selfe p. 32. 33. 34. The second principall point viz. The Protestants position and doctrine of the reformed churches agreable to the word of God is That a man mry be assured of his saluation p. 35. What manner of assurance this is how shaken it may be with many difficulties yet an assurance That faith is the guide of it and that it is either greater or lesse according as our faith is either greater or lesse p. 36. Against the doctrine of popery see this assurance freed from the imputation of vaine presumption p. 39. Both by Testimonies and Phrases or the manner of speaking in the word of God it is proued at large that a man may be assured of his saluation a pag. 40. ad pag. 48. The popish assertion disabled their outcry answered and the same our assurance shewed to bee if presumption certainely not damnable but a commendable presumption p. 48. Dangerous temptations tending to the ouerthrowe of this our assurance there are especially two The one suggested by Satan the other proceeding from our owne corruption p. 50. The former temptation proceeding from Sathan what it is and how it may be repelled p. 51. The other temptation proceeding from our owne corruption how it stands and how it may be repelled p. 53. ad 66. The third principall point viz. How a man may come to bee assured of his saluation in Christ p. 66. By signes and testimonies in himselfe a man may be assured of his owne saluation p. 66 These testimonies in our selues are two viz. The testimonie of 1. Gods spirit 2. our spirit p. 66. That the testimonie which the spirit of God giueth is true and infallible is prooued two waies First from this that all the conditions required in a true witnesse as 1. knowledge 2. truth 3. faithfulnesse doe therein concurre and meete together in the highest degree p. 67. Secondly the same is also prooued from the ende of the holy Ghosts comming into the hearts of the children of God p. 68. How the spirit of God giueth testimonie and therein are these three points p. 68. 1. That he doth testifie in the heart and conscience of euerie beleeuer that hee is the sonne of God p. 69. 2. That the spirit of God doth not only giue this bare testimonie but further also doth fully perswade vs hereof as beeing a thing most certaine and without question p. 70. 3. That more then so he further also confirmeth the same vnto the children of God in regard whereof the spirit is sometimes tearmed a seale sometimes an earnest p. 77. Touching the testimonie of Gods spirit three questions are mooued p. 79. 1. Whether a man may bee assured hee hath Gods spirit p. 79. 2. How a man may discerne betweene the illusion of the deuill and the testimonie of the spirit of God p. 84. 3. By what meanes the spirit of God giueth a particular testimonie in a mans owne conscience of his adoption p. 95. Concerning the meanes whereby the spirit of God giueth a particular testimony in a mans owne conscience of his adoption they are three 1. The word of God p. 96. 2. The Sacraments p. 105. 3. The fruites of the spirit p. 109. Thus farre concerning the testimonie of the spirit of God and how there by a man may be assured of his saluation The other testimonie viz. of our owne spirit followeth p. 116. The testimonie of our spirit is the testimonie of the heart and conscience purified and sanctified in the blood of Christ p. 116. Now this heart of ours testifieth two waies partly by inward tokens in it selfe partly by outward fruits p. 116. Inward tokens what they are is declared and also that they be of two sorts viz. either as they respect 1. Our sinnes past present to come 2. Gods mercies in Christ p. 116. I. And first in respect of sinnes past a godly sorrow for sinne is declared to be such an inward token p. 116. And it is further shewed that the same diuersly bewrayes it selfe p. 117. In feeling of this godly sorrow for sinne two things are to be remembred p. 120. Sorrow for sinne 1. Legall and worldly 2. Euangelicall and godly and both these distinguished p. 121. 122. 123. Signes by which this godly sorrowe may bee discerned p. 123. 124. 125. The danger of wanting this godly sorrow on the contrarie the profit of hauing it as also what an acceptable thing it is to almightie God p. 126. 127. Helpes of getting this holy affection of sorrow into our hearts are numbred sixe p. 128. to p. 136. II. In respect of sinnes present The combate betweene the flesh and the spirit is declared to be a second inward token for the better vnderstanding whereof foure points are handled p. 137. 1. The first is concerning the parties between whom the combate is viz. the flesh and the spirit p. 137. What these two words Flesh and Spirit doe signifie p. 138. 139. The spirit so signifying is shewed to haue certaine obseruable properties of which are expressely mentioned fiue p. 139. 140. 141 Concerning the operation of the spirit in this sense vnderstood three things are to bee knowne set downe p. 142. 2. The second point handled in this combate betweene the flesh and the spirit is the means whereby this combate is made viz. by the meanes of a twofold concupiscence p. 143. 3. The third point is the cause of this combate which is the contrarictie of the flesh and the spirit p. 144. The fourth point is that this combate shewes it selfe in all the actions of men regenerate p. 145. Here be inserted 2. great conflicts 1. beweene faith and reason 2. hope and despaire p. 148. But in the midst of this combate and fight is declared how the Christian may gather to himselfe sound comfort and certaine assurance and that fowre manner of waies p. 135. c. whereupon ariseth this conclusion that who doth not so fight is none of Christs soldiour p. 153. 154. 155. 156. III. In respect of sinne to come A care to preuent sinne is shewed to be an inward token by the which our
spirit testifieth the same assurance p. 157. This care to preuent sinne is maintained in the practise of these three things 1. watchfulnesse 2. Sobrietie 3. Prayer p. 158. 1. Concerning such manner of watchfulnes p. 158. That this watchfulnesse standeth in two points and which they bee p. 159. as also the meanes to make men watchful which are fowre in number p. 160. 2. Concerning sobrietie it standeth in things outward and inward p. 162. In the inward gifts of the mind and so it teacheth a man 1. To know himselfe 2. Not to despise another p. 162. Touching the knowledge of a mans selfe two things are taught p. 162. 163. Touching the not despising of others See p. 163. Againe sobrietie in outward things is a moderatour in outward things as may appeare in things concerning a mans calling p. 164. estate 165. pleasures and delights p. 166. and last of all concerning things indifferent p. 166. The practise of sobrietie as it is a moderatour in outward things is shewed to bee a fruit of our redemption and consequently the neglect thereof in these our dayes so much the more lamentable p. 167. 3. Concerning prayer the practise whereof is a third meanes to maintaine a care to preuent sinne see p. 169. Inward tokens in respect of Gods mercies in Christ are especially two 1. a spirituall hungring after Christ 2. our speciall valewing and louing of Christ aboue all things p. 171. 1. Concerning our spirituall hungring after Christ is shewed what it is and the same seconded with inducements and motiues thereunto p. 171. Meanes to be vsed for the obtaining of this spiritual appetite are numbred fiue p. 175 2. Concerning our valuing and louing of Christ aboue all things followeth p. 188. Signes by the which a man may come to discerne this speciall valuing and louing of Christ aboue all things are in number sixe p. 193. 1. The first signe is loue to the members of Christ The benefits of this loue are two The vndoubted signes of Christian charitie are two 1. Giuing to those that want 2. Forgiuing those that offend Hereunto that a man deceiue not himselfe in his loue vnto his brethren are added three rules for triall p. 195. 2. The second signe is loue to the Ministers of Christ p. 198. 3. The third signe is the keeping of Gods commandements p. 203. 4. The fourth signe is to hate all things wherby God is openly dishonoured p. 205. 5. The fift signe is willingly to be drawne into the field for the defence of his Maiesty p. 206. 6. The last signe is to haue an earnest desire that Christ should come to iudgement p. 207. Thus farre concerning inward tokens by the which our spirit witnesseth to vs the assurance of our saluation Outward fruites be the last testimonie of our spirit Outward fruites whereby our spirit witnesseth the assurance of our saluation are comprehended vnder the title of new obedience whereof see pag. 212. That this assurance of our saluation proceedeth not from euerie kind of holinesse or obedience but only from that which is true where see rehearsed a catologue of holinesses none of all which can assure a man of his saluation p. 215. What this newe obedience must bee pag. 217. That it may be rightly qualified there are 3. things required 1. That it bee performed vnto all Gods precepts 2. That it proceed from the whole man 3. That it be perpetuall p. 218. c. SECT I. Our principall care to be saued THERE is nothing in this present euill world wherin we are strangers and pilgrimes 1. Chr. 29.15 walking in it as it were in a wildernesse that we ought so to affect and desire as to haue our soules saued in the day of iudgement It is said that when Iohn Baptist first preached Matth. 11.12 that the kingdome of heauen suffered violence and the violent tooke it by force that is there was such forwardnesse and zeale in them that heard Iohn preach to procure themselues the kingdome of heauen that they stroue most earnestly to get in And this affection our Sauiour requireth when he saith Luk. 13.24 Sriue to enter in at the straite gate Some men set their affections vpon honours and will put their liues in their hands to obtaine them as did Absolom and his brother Adoniah And some men hunt after pleasures and the fulfilling of their beastly lusts most eagerly So the drunkard riseth early to follow drunkennes Isa 5.11 So the vncleane person goeth to the whoore-house in the twilight in the euening when the night begins to be blacke and darke Prou. 7.9 So there is one alone and there is not a second which hath neither sonne nor brother yet there is no ende of all his trauell neither can his eie be satisfied with riches neither doth he thinke for whome doe I trauell and defraud my soule of pleasure Eccles 4.8 If these men take such paines and are carried with so violent a streame to effect their carnall desires how ought we to inforce our affections to waite with Iacob Gen. 49.18 for the saluation of the Lord and to desire with Dauid Psal 35.3 that God would say vnto vs that he is our saluation The looking of Daniel out of the captiuitie of Babylon towards Ierusalem Dan. 6.10 may admonish vs that we being set in this world as in the captiuitie of Babel should cast our eyes toward the heauenly Ierusalem Paradise is our countrey which Adam lost by transgression and wee are here as men banished if wee haue the naturall affection which euery man ought to haue to his owne countrey then let vs looke for the citie hauing a foundation Heb. 11.10 whose builder and maker is God Dauid the man after Gods owne heart sware vnto the Lord and vowed vnto the Almightie God of Iacob saying Psal 132.23 I will not enter into the tabernacle of my house nor suffer my eyes to sleepe nor my eye-lids to slumber vntill I find out a place for the Lord c. In like manner let vs make a solemne vow that we will giue no rest vnto our selues nor be quiet in our mindes vntill we haue gotten some comfortable assurance of that immortall and vndefiled inheritance which fadeth not away but is reserued in heauen for vs 1. Pet. 1.4 If we loose the life of our body we may find it again Mat. 16.25 but the losse of the soule is irrecouerable Luk. 16.26 He that hath ears to heare let him heare Mat. 19.9 In going to our countrey we must as the Israelites did goe through a wildernesse wherein are many wayes but they may be reduced to two Matth. 7.13.14 The one is the broad way that leadeth to destruction the other is the narrowe way that leadeth vnto life and these may fitly bee called the wayes of life and of death Ier. 21.8 Now the first of these wayes is the right way whereof Dauid speaketh Psal 119.32 I will runne the way of thy commandements This way is called the olde way and the
good way wherein if we walke wee shall finde rest for our soules Ier. 6.16 and euerie man of God ought to teach vs this good and right way 1. Sam. 12.23 for this way the Lord approoueth Psal 1.6 being the way of the righteous The other way is the way of our owne hearts Eccles 11.9 If we minde to come to paradise we must leaue this way Ier. 18.11 beeing the way of sinners Psa 1.1 which is the way of darkenesse Prou. 2.13 And this way will lead vs vnto iudgement Eccl. 11.9 for the way of the wicked shall perish Psal 1.6 In walking in the right way it behooueth vs to practise two things First we must vse all meanes of goodnesse not one or two of the meanes but euerie one of them in their places For otherwise if we refuse all of them or any of them it is a righteous iudgement of God that wee should liue and die in our sinnes If a man say hee desireth heauen and yet will neuer frequent sermons nor good companie where he may be instructed nor vse any priuate or publike exercises of religion whereby he may be edified he is no more to be regarded then a sluggard that pretendeth that he meanes to haue a crop and yet will neither plowe nor fowe the ground but when others are labouring he is sleeping as no man will euer looke that the one should haue a plentifull haruest of corne so will no wise man beleeue that hee should obtaine a plentifull croppe either of grace here or of glorie hereafter For it is as possible for men to make staires to climbe vp vnto the skie as for vs without these meanes to ascend vnto heauen by any deuise of our owne framings Therefore let vs with great care and conscience heare the Gospel preached frequent sermons receiue the holy Sacraments performe all religious exercises and resort to Gods house that as the poore creeple at the poole Bethesda waited for the moouing of the water by the Angel that his impotencie might be cured Ioh. 5.7 so ought we to wait for the first moouing of the spirituall waters of life that our spirituall impotencie may be helped For the ministerie of the Gospel is the golden pipe whereby and where-through the water of life all the sweetnesse of Christ and all heauenly graces whatsoeuer are deriued vnto vs. Therefore if we desire to be saued we may not neglect the meanes of saluation And here two things are to be known First that the word of God is that light that shineth in darkenesse to shew vs the way and lighten our eyes to walke in the path that leadeth to life 2. Pet. 1.19 Psal 119.105 To the law and the testimony if men speake not according to this word it is because there is no light in them Isa 8.20 In stead of this light wee haue a false light that is the thought of our owne hearts now the thoughts of our owne hearts are said to bee the deuils souldiers and to warre against the soule 1. Pet. 2.11 they follow their captaine and we follow them in so doing we may easily know whether we go Secondly that the guide gone before vs is Christ Iesus vpon whom we must looke and whom we are to followe Hebr. 12.2 looking saith the spirit vnto Iesus the author and finisher of our faith who for the ioy that was set before him endured the crosse and despised the shame and is set at the right hand of the throne of God And as touching the holy Fathers Prophets and Martyrs which through faith and patience inherite the promises we are exhorted Heb. 6.12 to bee followers of them as they were of God 1. Cor. 11.1 In stead of these there bee false guides that is the steps and wayes of our forefathers which we say we will follow Ier. 44.17 but God faith no Ezech. 20.18 forbidding to walke in the ordinances of the fathers and to obserue their manners and straitly charging to walke in his statutes and to keepe his iudgements The other thing to be practised of vs in walking in the right way is that wee vse this world and all things therein as not abusing them 1. Cor. 7.31 and herein we are to resemble a pilgrime who so long as his staffe is an helpe and stay for him in his iourney he is content to carrie it in his hand but so soon as it beginneth to trouble him hee casteth it away So all Gods Saints that are gone before vs in comparison of heauenly things haue contemned the worldly vanities for no sooner were they made partakers of the gifts graces of Gods holy spirit had but some little tast of the heauenly happinesse but presently they contemned the world and the vanities thereof they were ready to leaue all and to follow Christ and euen to lay down their liues for the profession of the Gospel Abraham at Gods commandement left his owne countrie and contemned all the profits pleasures and preferments which it might haue yeelded vnto him in comparison of the land of promise though hee dwelt there but as a stranger and had little ioy and comfort in it but only as it was a type of the heauenly Canaan Heb. 11.9.10 So Moses refused to be called the son of Pharaohs daughter and chose rather to suffer aduersitie with the people of God then to enioy the pleasures of sinne for a season esteeming the rebuke of Christ greater riches then the treasures of Egypt for hee had respect vnto the recompence of the reward Chap. 11.23.24 And if it were a sufficient reason to mooue Iacob Gen. 45.20 to neglect his stuffe in the land of Canaan because King Pharaoh promised him the best things of Egypt when he came into his kingdom how much more should it bee auaileable to perswade vs vnto the contempt of these worldly and worthlesse vanities seeing wee haue the assured promise of God himselfe that we shall enioy the best things of his heauenly kingdome when wee come vnto him But alas these earthly things though they be small and contemptible doe hide these superexceeding ioies of gods kingdome from the eyes of those who spend their thoughts vpon their worldly affaires For as a small dish beeing held neere the eyes hideth from our sight a great mountaine so these earthly trifles beeing placed neere our sight doe so shadow and ouercloud these great and shining excellencies that wee cannot truely behold them not rightly iudge of their greatnesse Therefore let vs remooue them further from vs and then they will seeme small and smally to be regarded in comparison of the incomparable ioyes in heauen Furthermore that our care and desire after saluation be not weakened and wee faint in the mid way wee must beware of three points First that wee turne not backe againe by offending of God and transgressing his Commandements for as in walking after his word in his feare we goe to God and euerlasting life so by sinning in stead of going forward wee
this estate and yet when all hath beene said that can be it is nothing in comparison of that which the thing is in it selfe and we shall find it to be when we shall lay downe this bodie of corruption and bee cloathed vpon with perfect glory Learne therefore what a wonderfull blessing we haue obtained by Christ By nature we are wrapped in the guilt of sin subiect to the stipend of sinne subdued vnder the curse of the lawe and lie right vnder the whole wrath and displeasure of God Our sinnes proclaimed vs Rebels to God through heauen and earth banished vs out of our countrey set hell gates open for vs and gaue vs into the hands of Sathan as an hangman to execute Gods sentence of eternall death passed against vs yea further hopeles wee were in this wofull condition for Gods displeasure was so kindled against vs as men and angels could not reconcile him the law was so transgressed that all men and angels could neuer satisfie nor make vp the breach the sentence was so seuere as all men and angels could neuer haue stood vnder iâ— the execution so certen as the verie gybbet was euer standing in our sight in the horrors of our soules and terrors of our accusing consciences wee seemed to walke and bee left in the midst of ten thousand deaths but nowe when no meanes was left to pacifie God offended to satisfie the lawe transgressed to remake the sentence denounced the Sonne of God must come from the bosome of his father and become obedient both to the performing of the whole will of his Father as also to the ignominious death of the crosse that so becomming a curse for vs as that execrable kind of death betokened wee might haue God well pleased with vs as he is with him we might present him his lawe perfectly fulfilled not in our persons but in our nature and in his owne person for vs we might pleade the paiment of all our debts and by this our surety sue out our full discharge because the vtmost farthing is fully paid haue our right in the tree of life and might enter in thorough the gates into the citie Apoc. 22.14 This blessed tree is in the middest of the Paradise of God the leaues of the tree are not onely for shadowe but also to heale the nations with and it hath both leaues and fruites to satisfie our hunger and twelue manner of fruits euerie moneth brought forth to satisfie our pleasure and it groweth by a riuer side cleare as chrystall proceeding out of the throne of God so that it cannot possibly wither Apoc. 22. Let vs beseech God who hath planted is with his owne right hand that we may liue to 〈◊〉 how wholesome and pleasant that tâ—… is And considering that we looke for life euerlasting after this life let vs not deceiue our selues lingring and deferring the time to the last gaspe but let vs lay the foundation of life eternall in our selues in this world and haue the earnest thereof laid vp in our hearts Now this is done if we repent vs heartily of all our sinnes and seeke to be assured in conscience that God the father of Christ is our father God the sonne our redeemer and God the holy Ghost our comforter Ioh. 17.3 this is eternall life that they know thee to be the onely God and whom thou hast sent Iesus Christ yea let vs proceed further yet endeauouring to say with Paul Gal. 2.20 Thus I liue yes not I now but Christ liueth in mee and in that I nowe liue in the flesh I liue by the faith in the sonne of God who hath loued me hath giuen himselfe for me when we can thus say in truth of heart wee haue in vs the verie seede of eternall life Lastly here we may consider the wonderfull madnes of worldly men who only haue regard to the state of this life cast all their care on the world and neuer so much as life up their hearts and thoughts vnto heauen The ende of Christ comming in the flesh was principally for our soules by taking away the sinnes of the world and after for our bodies by remoouing corporall infirmities Matth. 9.2.6 but it is not thus with the sonnes of men now they neglect the care of their soules but they make prouision for the lusts of the flesh with all possible diligence As the prodigall sonne forsooke his fathers house for a strange countrey his fathers fauour and inheritance for a bagge of money father kinred and friends for vnhonest and vncourteous harlots and the bread in his fathers house for the huskes of beanes which the swine abroad fed vpon and his soule desired So the worldlings forsake God for this present world heauen for earth euerlasting pleasure at Gods right hand for the pleasures of sin for a season It is a iust iudgement that earthly riches do deceiue our hearts when heauenly riches do not delight vs that the outward things should carie vs away wheÌ„ heauenly things cannot so much preuaile with vs. If a man hauing two houses the one but an homely cottage and the other a princely pallace should leaue the better and take all the care for the dressing and beautifying of the first would not euerie man say he were a madde man now God hath prepared for vs two houses the one is this our bodie which wee beare about vs which is an house of clay Iob. 4.19 the other house is the third heauen Iob. 14.2 which is the dwelling place of the holy Saints and Angels therefore what spirituall madnesse is it to employ all our cares for the maintenance of this house of clay which is but dust and to haue no regard of the blessed estate of the second house which is prepared for vs in heauen The three Apostles when they had seene some part of the glory of Christ in his transfiguration vpon the mount Tabor were so mooued that they said Matth. 17.4 Master it is good for vs to bee here What then would we do if we should conuerse in heauen and there behold the Maiestie of God and the glorie of Christ would not euen the apprehension thereof allure vs to wish to dwell there and to forget and despise the earth But our earthly talk and communication our worldly course of life and the corruptions of the flesh that beare so much sway in vs due manifestly shew how little wee are conuersant in heauen and consequently doe testifie that we are burgesses of earth and not of heauen All faithful beleeuers do know and are assured that at the seperation of the soule and the body the soule shal be exalted to heauen with Christ now as this seperation daily doth by death draw nearer and nearer to the faithfull so doth the kingdome also come vpon them Therefore how carefull should we be to amend our liues to despise these earthly vanityes and to prepare ourselues to make our entry into heauen Now in that we haue bin sufficiently
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
is nothing else but the horrour of conscience apprehension of the wrath of God for the same Now godly sorrow indeed may be occasioned by our sinnes but it springs properly of the apprehension of the grace and goodnesse of God in Christ Iesus 2. Worldly sorrow is a griefe for sinne onely in respect of the punishment but godly sorrow is a liuely touch and griefe of heart for sinne because it is sin though there were no punishment for it 3. This is godly sorrowe when wee loue the man that rebuketh vs Act. 2.37 and reuerence the word the more beeing by it reprooued in our conscience but this is worldly sorrowe when we hate him that reprooueth in the gate 4. If our sorrow doe driue vs to prayer or to seeke comfort in the word of God it is good but when men to put away sorrowe will go sleepe will go play will goe sport themselues get to merry companie and passe away the time and so as they tearme it will purge and driue away the rage of melancholie neuer go to preacher neuer respect praier nor seeke comfort in the word of God this sorrow is not good To conclude S. Paul hath set downe seuen signes whereby this godly sorrow may be discerned 2. Cor. 7.10.11 which when a man doth find in himselfe he hath no doubt godly sorrow in him Signes of godly sorrowe A care to avoide euill past and not to sinne againe Ioh. 5.14 Sinne no more least a worse thing come vnto thee And this care is signified by watching and waking Apoc. 2.2.3 A confession of our sinnes to God and comdemning our selues for them Thus the prophet taught the people Hos 14.2 to say Take away all iniquitie c. and holy Daniel the man beloued of God did practise this rule Dan. 9.18.19 O God incline thine eare open thine eyes and behold c. Prou. 28.13 he that confesseth his sinnes and forsaketh them shall haue mercie A holy and inward anger against our selues for our carelesnes in looking to our owne wayes Iob. 42.6 I abhorre my selfe So when Ephraim repented this was the effect of her repentance Ier. 31.19 She smote vpon her thigh A feare not so much of Gods iudgements as least we fall into the same sinnes againe and so offend our mercifull father Psal 130.4 with thee is mercie that thou mayst be feared Pro. 28.14 blessed is the man that feareth alwaies A desire euer after to please God with all our hearts This was in Dauid Psal 119.11 I haue hid thy promise in my heart that I might not sinne against thee ver 60. I made hast and delayed not to keepe thy commandements ver 106. I haue sworne and will performe it that I will keepe thy righteous iudgements ver 5. O that my waies were directed to keepe thy statutes A zeale for Gods glorie and worship with sorrow for the defect in himselfe and others Apoc. 3.19 zeale and repentance are coupled as the cause and effect This zeale was in Dauid Psal 119.139 my zeale hath euen cōsumed me ver 135. I saw the transgressors and was greiued because they kept nor thy word ver 136. mine eyes gush out with riuers of water because they keepe not thy law A reuenge or punishing of our selues for our offences committed against God which is when we denie some things vnto our selues to free vs thereby from sin which otherwise we might vse lawfully for our comfort Thus Dauid would not drinke 1. Chro. 11.18.19 of the water of Bethelem and thus hauing offended in gluttony and drunkenesse let vs reuenge our selues by fasting and abstinence Now hast thou found these worthie fruites in thy selfe then certtainly as they said vnto Peter Math. 26.73 that his speach bewrayed him to be a Galilean so these gratious signes will assure thee that thou hast sorrowed with a godly sorrow for thy sinnes Vnto these things I may adde the iudgement of that reuerend Diuine Mr. Grenham whose speach was that the oftner sinne and the lesse greife is a note of the childe of the deuill but contrariwise the oftner sinne and the more greife is a note of the child of God If a man be not troubled for sinne here it is the way to hell if he troubled here it is the way to heauen And as they which haue not beene troubled hauing had a little ioy shall haue eternall paine so they which here haue had a little paine shall afterward haue euerlasting ioy Luk. 16.25 They that are corrected here and profited by it are afflicted of the Lord in mercie but they that be vexed and amend not receiue a token of Gods further wrath Therefore we must not looke to feele comfort in the remission of our sins vnlesse we also haue sorrow for commiting of out sinnes For neuer were any of Gods children comforted throughly but they were first humbled for their sinnes Deut. 32.39 I kill and giue life I wound and make whole saith the Lord. For shal Christ haue his heart pricked with a speare and shall not we haue ours pricked with sorrow we can neuer without the knowledge and feeling of sorrow for our sinnes heartily long for Christ In all their sacrifices of the law wherein Christ was perfigured was also manifested vnder darke signes the contrition of the heart and acknowledgement of their vnworthines Psal 4.5 Tremble and sinne not saith Dauid where he sheweth that this is an effectuall thing to true repentance to quake and tremble for feare of Gods iudgements Therefore we must feare and humble our selues because before terror and quakeing at the iudgements of God we will neuer be brought to offer our selues to Christ alone Dauid Psal 32. intituled a Psalme of instruction concerning the free remission of sinnes teacheth how we shall find the same where he sheweth vntill trouble of minde did driue him to God he found no comfort Manasses 2. Chron. 33.12.13 which did eate the bread of sorrow and drinke the water of griefe vntill he had lamented and sorrowed felt no rest nor peace in his soule This godly sorrow is well pleasing to God Psal 51.18.19 the sacrifices of God are a contrite spirit a broken and contrite heart O God thou wilt not dispise Isa 66.2 To him will I looke euen to him that is poore and of a contrite spirit Matth. 9.13 I am not come to call the righteous but sinners to repentance not euery sinner but that sinner which condemneth sinne in himselfe and is weary and laden with his sinnes Mal. 11.28 Christ preferreth the harlotts and publicanes before the Pharises Matth. 21.32 for they being pricked for their sinnes and convicted did sorrow So then Christ giueth righteousnesse to them that feele themselues sinners ease to them which are burthened light to them which are in darkenes life to them which are dead and saluation to them that condemne themselues To conclude that we may the better get this holy affection of sorrow into our hearts wee must vse all helps needfull for this purpose
And first of all we must be carefull and conscionable hearers of the word of God because by the power of Gods word this godly sorrow is wrought in our hearts Heb. 4.12 for the word of God is liuely and mightie in operation and sharper then any two edged sword Mens affections are cold neither are they touched and displeased with their sinnes so long as they be in ignorance but when the word of God peirceth into the deepest bottome of their heart and telleth them that they haue to doe with the Lord then they are touched with sorrow and begin to feare and to come to the knowledge and feeling of that whereof before they were ignorant Ioh. 16.8 For he reproueth the world of sinne that is the spirit of God by the word awaketh our consciences that those sinnes which before were hid should be made manifest It was a good while before Dauid openly confessed his cruell sinnes to Nathan or to God neither did he find comfort of conscience vntill he had thus confessed 2. Sam. 12. Iosephs brethren were thirteene yeares and neuer remembred their sinne vntill after such time as the Lord laide it out before them Gen. 42.21 The woman of Samaria was pleasant and iested with our Sauiour Christ vntill her sinnes were opened and then she beganne to answere with more reuerence for vntill she was willed to call her husband she thought all was safe but after she was told she had played the Adultres she acknowledged him that he was a prophet The Iewes cared not for the Apostles nor made any conscience of their sinnes but after they had heard Peter preaching against their sinnes then they left off mocking were pricked in their hearts Act. 2.37 Paul 1. Cor. 14.24.25 saith If all doe prophesie and there come in one that beleeueth not or one vnlearned he is rebuked of all men and is iudged of all men and so are the secrets of the heart made manifest and so will he fall downe on his face and worship God and say plainely that God is in you in deed where he sheweth that the word of God citeth and sommoneth our consciences before the tribunall of God and woundeth vs with a liuely feeling of Gods iudgements and sense of our sinnes Because it is a supernaturall worke we must intreate the Lord according to his promise Zach. 12.10 to put his spirit into vs and thereby to mollifie our stony hearts as he hath couenanted Ezech. 36.26 Otherwise we may toile out our selues in vaine and after a long and tedious strife be as farre nay further from a tender and sorrowful heart then we were at the beginning The Apostle Iam. 4. requireth vs to draw neare vnto God to witte by the ministerie of the word by partaking of the holy Sacraments and by faithfull and feruent praier and then he saith that God will draw neare vnto vs namely in his mercie and goodnes and in all the fruits and effects thereof Now ver 9. marke what the Apostle addeth Afflict your selues sorrow and weepe c. The griefe signifieth that heauines which is ioyned with a certaine shamefastnesse as appeareth in the countenance And if we thus begin to cast downe our selues before the Lord he will assuredly raise vs vp ver 10. We must aggrauate our sinnes by calling to our minds our many and great offences against his Maiestie and by laying before our eyes in as particular manner as we can our corruptions both originall and actuall before and since our callings here consider how grieuous they haue beene many of them being committed against our knowledge and consciences yea against those promises and couenants that we haue made vnto the Lord for the resisting and forsaking of them Further we are to thinke with our selues of how long continuance they haue beene how offensiue how pernitious and infectious to others how many we haue poysoned by them of whose recouery we are altogether vncertaine some of them for ought we know to the contrarie being alreadie in torments in hell fire for the sinnes whereinto we haue drawne them and others perchance likely enough to goe the same way after them if the Lord doe not in mercie preuent them by his grace These and the like meditations will cause our hearts if they be not past sense and feeling somewhat to relent Thus Nehemiah aggrauateth their sins that liued in his time Neh. 6.7 c. And so did Dauid his owne corruptions endeauouring in many words to make them odious in his owne eyes Psal 51.5 acknowledging that he was conceiued in sinne which was the fountaine of all and brought forth in iniquitie that God required truth in the inward parts ver 9. but he had beene hypocriticall and false-hearted that God had taught him wisedome in the secret of his heart but he had put that out of his consideration and cast it behind his backe when it should haue restrained him from all those ill courses that he tooke Thus holy Dauid labours to set out the haniousnes of his offenses that his owne soule might abhorre them and all the world might see his vtter detestation of them We must not onely with patience endure but with earnestnes entertaine the admonitions and reproofes of those which haue beene and are acquainted with our behauiour For we are so full of selfe loue that others may easily discerne more euill in vs then we can espie in our selues and those of all other are the best and most faithfull freinds that will mercifully and wisely though sharply and roundly tell vs of our faults as Nathan dealt with Dauid when his heart had bin withdrawne by lying in sinnes vnrepented of 2. Sam. 12. which priuate admonition of his as we may obserue was then a more effectuall meanes for his rowzing out of that dead slumber then the publike ordinances of God which is not spoken as if this priuate dealing were to be preferred before Gods publike ordinances but that we may haue each of them in due estimation When we by our owne searching and examination and by the plaine and faithfull admonitions of others haue found out our manifold corruptions and sinnes then in the next place let vs inwardly and seriously meditate vpon the infinit mercy of God in giuing vs his Sonne and also consider the incomparable loue of the Sonne in submitting himselfe to become a ransome for vs 1. Ioh. 4.10 Rom. 5.8 when as we neuer intreated or desired it on our part nay euen then when wee were children of wrath Ephes 2.3 and his mortall enemies Rom. 5.10 This was the thing that caused the Iewes Zach. 12.10 so to mourne and lament because they considered what Christ had suffered in their behalfe And this should breake and bruise our hearts as it did others that we wounded and pearced Christ our Sauiour by our transgressions For the chastisment of our peace was vpon him and by his stripes we were healed Isa 53.5 Looke as the blood followed the nailes that were stricken through
men of sundrie conditions that hee might mooue them to repentance But in the next place cap. 6.10.11 he doth giue warning of the approach of mighty enemies willing vs to arme our selues in our owne defence where further obserue that Paul enrolleth himselfe in the number of Christian soldiers Therefore it hence followeth that when we haue receiued the spirit of God and haue faith wrought in our hearts and endeauour to serue the Lord in a Christian life then beginneth a fierce battell which neuer endeth till by death our spirituall enemies get a finall ouerthrowe Now though this fight be exceeding sharp and most troublesome to the poore Christian yet he may thereby gather vnto himselfe a certaine assurance that he is endued with the spirit of God and a liuely faith for when he discerneth that hee is assaulted with Sathan and his own corrupt flesh he may bee assured that Sathan is diseased of his quiet possession by a superiour power which is no other but the power of Gods spirit Secondly by his assaulting it manifestly appeareth that hee findeth some resistance so that hee cannot peaceably re-enter Thirdly that howsoeuer our faith seemeth vnto vs neuer so weake yet it is so strengthened continually by vertue of Gods spirit that Sathan and all the power of hell cannot preuaile against it Matth. 16.18 and 2. Cor. 12.9 Christ saith My power is made perfect through weaknes for otherwise how should such weaknes withstand such might Lastly beeing assured that it is the spirit of God which assisteth and enableth vs to withstand Sathan we may also bee assured that in the ende we shall obtaine victorie 1. Ioh. 4.4 Little children ye are of God and haue ouercome them for greater is he that is within you then hee that is in the world In vs is Christ in the world is the deuill Luk. 11.21.22 When the strong man armed keepeth his palace the things that he possesseth are in peace but when a stronger then hee commeth vpon him and ouercommeth him hee taketh from him his armour for as fire when it wrastleth with the water throwne vpon it ceaseth not til it hath ouercome so the resistance of the spirit against the flesh wil not cease til the full victorie be obtained and Satan himselfe troden vnder our feet Rom. 16.20 Here then is consolation for Gods children who feeling the burthen of their sinnes and beeing vexed with the continuall assaults of their spirituall enemies may comfort themselues with assurance that they are the members of the Church militant into which none but soldiers are intertained and that now they become to be Gods seruants and Saints when as Sathan opposeth himselfe against them Here also is instruction to teach that who doth not fight is none of Christs souldier thou art not seruant of Iesus Christ because to be his seruant is to bee his souldier Therefore if thou art not skilled in this spirituall battel if thou be not daily exercised to resist the deuill and to resist sin if there be not in thee a daily controlling of thine owne wayes and checking of thine heart a resisting of thine owne desires a subduing of thy owne affections that thou maiest bring euery thought to the obedience of Christ if all be at peace within thee and thou find no diuision no contradiction between the flesh and the spirit betwixt the old man and the newe man what doest thou in the Lords tents Many there are that say they are Christs and take his name in their mouthes who yet neuer drew sword nor gaue stroake in Christs behalfe who defie the deuill with their mouths but wrastle not against his workes who haue renounced the world and yet liue in league with the world and continue deepely entangled in the corruptions therof They would faine liue with Christ in heauen but yet would liue in themselues here on earth they would bee blessed in the world to come but yet would not be crossed in the pleasures of this world but this cannot be for he that hath called vs to eternall life hath told vs that we must striue Luk. 13.24 he that hath set before vs an incorruptible crowne hath withall warned vs that wee must fight for it 2. Cor. 9.25.26 2. Tim. 2.5 Thirdly a care to preuent sinne The third token that respects sinne to come is a care to preuent it 1. Cor. 9.27 I beare downe my bodie and bring it in subiection least by any meanes after that I haue preached vnto others I my selfe be reprooued This care was in Dauid Psal 39.1 I thought I will take heede to my waies that I sin not with my tongue and Psal 119.11 I haue hid thy promise in my heart that I might not sinne against thee Of this care Ioseph is a notable patterne Gen. 39.12 in that he left his garment and fled from his Mistresse This care sheweth it selfe not onely in ordering the outward actions but euen in the verie thoughts of the heart for where the Gospel is of force it brings euerie thought into captiuitie 2. Cor. 10.5 and the Apostles Rule is to bee followed Phil. 4.8 Whatsoeuer things are true c. if there be any vertue or if there be any praise thinke on these things This care must bee maintained in the practise of three things 1. watchfulnesse 2. sobrietie 3. prayer First of Watchfulnesse Here first is required watchfulnesse where there is no feare of danger as in heauen there needeth no watchfulnesse but there we may liue in great securitie but where there is nothing but snares laid and nets pitched to take vs where there may bee many enemies gaping after our ruine there must not be carelesnesse but circumspect vigilance Mat. 26.41 Watch and pray that you enter not into temptation Luk. 31.36 Watch therefore and pray continually that ye may be counted worthy to escape all these things that shal come to passe As valiant and careful soldiers who are still in danger to be assaulted by their enemies will be verie watchful to preuent dangers so must we bee because beeing assured that Sathan knowing his time is but short will redouble his forces to worke our destruction 1. Pet. 5.8 as a roaring lyon seeking whom hee may deuoure Apoc. 12.22 Woe to the inhabitants of the earth and of the sea for the deuill is come downe which hath great wrath knowing that his time is but short Euen as souldiers wil most fiercely assault a towne when they cannot lie long at the siege either by reason of winter drawing on or the approaching of new forces to releife the towne or raise the siege To bee watchfull is a most excellent and Christian dutie Apoc. 3.2 Be awake saith Christ to the Angel of the Church of Sardi It is not bodily but spirituall and it is practised when a man hath a circumspect care in respect of the saluation of his soule Now this dutie of watchfulnesse concerneth sinne which watchfulnesse against sinne standeth in two points First a man must daily
the wound Secondly othersome there bee prophane sensuall men that will neuer be weary of the pleasures of this life of such S. Paul speaketh Phil. 3.19 that make their belly their God Thirdly some there be that be onely cast downe with som heard exigent in the world for many be weary of the world that are not weary of themselues and of their sinnes wishing onely to be deliuered from the burden of their distresse and not which Paul from the body of their sinne Rom. 7.24 Now none of these sorts can thirst and hunger for any benefit to their soules to bee giuen them out of the treasure of Christs saluation Fourthly and lastly wicked and prophane men may see their sinnes for what can hide them from their eyes being so innumerable in multitude so grieuous and haynous in respect of their quantity and quality but yet they feele not their weight neither are troubled with them For it is a pastime to a foole to do wickedly Pro. 10.23 Yea there are some so delighted with all prophanesse that they draw iniquitie with cordes of vanity and sin with cartropes Isa 5.18 And though the iniquitie of sinners be so heauy that the earth cannot beare it but reeleth to and fro like a drunken man and is remoued like a tent Isa 24.10 though it make all the creatures groane and trauell inpaine together Rom. 8.22 yea though it wearieth euen God himselfe with suffering and bearing with it Isa 43.24 yet doe they walke bolt vpright and with stretched out necks not so much as stouping vnder the vnsupportable burden till at last it groweth so heauie that it ouerwhelmeth them and presseth them down to the bottome of hell as it did Caine Iudas and the rest The reason hereof is because they are wholly plunged yea drowned and dead in their sinnes and therfore as those who being diued to the bottome of some deep water doe not feele the waight of that which is all on them whereas if they were pulled out of the waters they would be ouerwhelmed with the burden of one tunne so those who are deeply plunged into the gulfe of sinne doe not feele the waight of this vntollerable burthen but if once they come out of their sinnes by vnfained repentance the waight of some few of them would presse them downe vnto the gates of hell if they be not supported and freed from this burthen by Christ Fourthly to make a man truly hunger and thirst after Christ c. is the knowledge of a mans owne inability either to free himselfe from sinne or from the punishment due vnto it First touching freedome from sinne it is farre from our power to free our selues of it Ier. 13.23 Can the Blackemore change his skinne or the Leopard his spotts then may you also doe good that are accustomed to doe euill Cap. 4.22 we are wise to doe euill but to doe well we haue no knowledge we may by the gratious power of Christ represse the rage of our corruption and mortifie our members which are on earth as fornication and vncleanes c. Col. 3.5 yet the roote and the whole bodie will remaine still in our hearts and soules and will as occasion is offered breake forth This was it that made holy Dauid to pray so earnestly to the Lord to purge him Psal 51.27 Wherein he acknowledgeth that there is no power in vs to free our selues from sinne either actuall or originall but it is a supernaturall nay and a diuine worke of Christ Iesus to cleanse vs from all our sinnes Secondly touching freedome from the punishment of sinne man is as weake in this respect as in the former from this consideration flowed these speeches Act. 2.37 Men and brethren what shall we doe Act. 16.30 Sirs what must I doe to be saued Psal 143.2 Dauid beggeth at Gods hands that he would not enter into iudgement with him So then seeing there is no helpe in our selues to be found neither doe we know what to doe our eyes must be towards Christ Iesus who is the mightie God and our blessed Sauiour who gaue himselfe for vs that he might redeeme vs from all iniquitie The waight of one sinne would presse vs downe into hell but Christ is able to beare the burden of our sinnes nay he hath already borne them in his body on the tree that we might be deliuered from them 1. Pet. 2.14 To whom therfore should we go in this our sicknesse but to this our heauenly physitian whose helpe should we seeke for the curing of our wounds but the helpe of this our blessed surgeon who cureth all with the balme of his pretious blood For Esa 53.8 he was wounded for our transgressions he was broken for our iniquities the chastisement of our peace was vpon him and with his stripes we are healed There is no saluation in any other neither any other name giuen vnder heauen whereby we must be saued Act. 4. 12. To this Iesus therefore who is able to do exceeding aboundantly aboue all that we aske or thinke be praise in the church throughout all generations Eph. 3.20 21. Lastly there is no one thing that can set so sharpe an edge on our affections and stirre vp a more vehement appetite after grace and saluation then to meditate and consider the excellencie of the saluation prepared for vs from before the beginning which is such as the eye hath not seene nor the eare heard neither haue entred into the heart of man For this saluation bringeth with it freedome from all euill both from the guilt of sinne and from the power and punishment of sinne And withall the enioyment of all blessings needfull for body or soule for this life and that which is to come Now that mens affections and desires are so weake cold and dull it is because they haue not tasted how good the Lords is On the otherside if we haue neuer so exquisite a sight and sense of our sinnes yet if they seeme vnto vs a sweet burthen which we are content still to beare without any great wearines nay with pleasure and delight then Christ doth not pronounce ease to such Matth. 9.13 herein we resemble the rich miser who though his backe should be almost broken with the waight of his owne gold yet doth he not thinke it any trouble but rather is well contented because his burden pleaseth him so if we feeling that our sinnes are a massie burden are neuerthelesse not troubled nor wearie by bearing them but rather esteeme this burden sweete and delightfull we may assure our selues we are not in the number of those who Christ calleth and therefore nothing remaineth for vs but a fearefull expectation of wrath and vengeance to be powred out vpon vs in full measure And thus much may suffice to haue bin spoken of the meanes of getting a spiritituall hunger after Christ The loue of Christ The Second is a diuine affection wrought in the hart by the spirit of God whereby a man doth so esteeme
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