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
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
is meere formall customable but not conscionable Now then when the Lord by the ministerie of his word made effectuall by the inward operation of his spirit doth pull off the thicke skinne of carnall securitie from off the hearts of Gods children cause the scales of ignorance to fall from their eies so as they plainely discerne and feele this their dulnes drousinesse c. let them not be dismaied nor debarre their soules of that consolation which of right belongeth vnto them for flesh and blood doth not reueale this their corruption deadnesse and dulnesse in Gods seruice but the spirit of God which hath begunne alreadie to worke in them shewing them their corruptions and moouing them to an vnfained dislike of them and therfore they may assure themselues that he who hath begun this good worke in them will also bring it in his good time to perfection Phil. 6. onely as the Psalmist exhorteth let them carrie the Lords leasure waite vpon and trust in him and he shall comfort their hearts Senondly how a man may be assured of his Saluation A man may gather the knowledge of his owne faith and election and stand assured of his saluation by signes and testimonies in himselfe These testimonies are two the testimonie of Gods spirit and the testimonie of our spirit Rom. 8.16 First the testimonie of Gods spirit 1. Gods spirit beareth witnesse to our spirit that wee are the children of God Rom. 8.16 But the testimonie of the spirit is most certaine for the spirit cannot bee deceiued neither deceiue any for Rom. 8.15 the spirit of adoption expelleth all feare and where no feare is there loue is perfect 1. Ioh. 4.18 and where no feare is there is no painfulnesse and therefore neither doubtfulnesse nor mistrust Againe what more certaine truth can be imagined then that which the Spirit of God witnesseth to our spirit seeing all the conditions required as true witnesse do concurre in him in the highest degree which are knowledge truth and faithfulnesse Touching knowledge he is a God of knowledge 1. Sam. 2.3 who knoweth all things euen the eternall counsell and decree of God concerning our election 1. Cor. 2.10 The spirit searcheth all things euen the deepe things of God And this spirit doe we receiue v. 12. that wee may knowe the things that are giuen to vs of God as our election iustification adoption c. 2. Touching truth he is most true yea truth it selfe and in regard hereof hee is called the spirit of truth which leadeth vs into all truth Ioh. 16.13 as therefore touching his knowledge he cannot be deceiued so in respect of his truth he cannot deceiue 3. Touching faithfulnesse hee is most faithfull 1. Cor. 1.9 God saith the Apostle is faithfull by whom you are called 1. Thess 5.24 Faithfull is hee which hath called you especially in his word Psal 19.7 for his testimonie is sure and therefore he cannot erre neither will hee conceale the truth for any respect of persons and therefore whatsoeuer this al-knowing true and faithfull witnesse testifieth wee are vndoubtely to beleeeue as beeing most sure and certaine The ende why the holy Ghost comes into the heart as a witnesse of adoption is that the truth in this case hidden and therefore doubtfull might be cleared and made manifest Now if God himselfe haue appointed that a doubtfull truth among men shall bee confirmed and put out of doubt by the mouth of two or three witnesses it is absurd to thinke that the testimonie of God himselfe knowing all things and taking vpon him to be a witnesse should be doubtfull and coniecturall Hauing thus prooued that the testimonie which the spirit giueth is true and infallible next we are to speake that the spirit giueth testimony where three points are to be taught 1. First that hee doth testifie in the hearts and consciences of euery beleeuer that he is the Sonne of God as is proued Rom. 8.15.16 Gal. 4.6 Here first he excludeth the spirit of bondage which like the Papists faith causeth vs to feare and doubt of our election and saluation and Rom. 8.16 hee telleth vs that the spirit beareth witnesse to our spirits c. Now wee haue receiued not the spirit of the world but the spirit which is of God that we might know the things which are giuen to vs of God 1. Cor. 2.12 that is not onely his spirituall graces in this life as election faith iustification c. but also those excellent ioyes in Gods kingdome in the life to come of which also we haue some knowledge and tast by the illumination of the same spirit Rom. 5.2 and Cap. 14.17 Extraordinarie Reuelations are ceased and yet the holy Ghost in by the word reueales some things vnto men for which cause he is called truely the spirit of reuelation Eph. 3.5 Againe the holy Ghost giues testimonie by applying the promises of the remission of sinnes life euerlasting by Christ particularly to the heart of man when the same is generally propounded in the ministerie of the word 2. Secondly the spirit of God doth not onely giue this bare testimonie that wee are elected and adopted and shall bee saued but also doth fully perswade vs hereof as beeing a thing most certaine and without question 1. Ioh. 3.24 Hereby we know that hee abideth in vs euen by the spirit which he hath giuen vs. And blessed Paul by the spirit of God was so stedfastly assured of Gods loue that hee was firmely perswaded that nothing could separate him from it Rom. 8.38.39 and prayed for the Ephesians Eph. 1.17.18 that God would giue them the spirit of wisedome and reuelation that the eies of their vnderstanding might be lightened that they might know what the hope is of his calling and what the riches of his glorious inheritance is in the Saints Gods spirit then doth throughly perswade the faithfull that they are elected and shall be saued but it doth not this at all times For when wee are like newe borne babes in Christ the motions of the spirit are but weake in vs and we are not as yet skilfull to discerne the heauenly language of the spirit Such as these are not said to haue no faith but to bee of little faith Matth. 8.27 All men in this naturall life haue their degrees to proceede in which they neuer change As first they bee children then afterward grow to a more vnderstanding which was euen true of Christ in this flesh Luk. 2.52 who is said to haue increased in wisedome and stature Euen so the spirituall birth is not perfect the first day but it hath as it were a childhood and we are babes to be fed with milke 1. Pet. 2.2 and then afterward we growe from faith to faith and from one degree of grace to another 2. Pet. 3.18 growe in grace and knowledge saith the Apostle Now as Paul saith 1. Cor. 13.11 when he was a child he vnderstood as a child but when he became a man hee put away
childish things so when we were young in Christ then wee did vnderstand and discerne the testimonie of the spirit as children that is in great weaknesse A weake faith is when a man of an humble heart doth not yet feele the assurance of the forgiuenesse of his owne sinnes and yet he is perswaded they are pardonable desiring that they might be pardoned and therefore praieth to God that hee would pardon them and giue him strength to leaue them Now this faith is weake either when a man failes in the knowledge of the gospel Rom. 14.1 him that is weake in faith receiue vnto you c. here the Apostle calleth him weake in faith who is verie meanely endued with the knowledge of the Gospel who is not sufficiently taught and perswaded of Christian liberty as being ignorant that the ceremonies of the Law are abrogated by the comming of Christ of such weake knowledge speakes the Apostle Heb. 5.12 Or when he is weake in applying vnto himselfe the sweet promises of grace and saluation we may resolue our selues that the true child of God may haue an hungring desire in his heart after reconciliation with God in Christ for all his sinnes with care to keepe a good conscience and yet be weake sometimes in the apprehension of Gods mercie and the assurance of the remission of his owne sinnes Dauid hauing a long time continued in his two great sinnes 2. Sam. 12.7 was admonished thereof by Nathan and beeing admonished he confessed his sinnes and straightway Nathan declared vnto him from the Lord the forgiuenesse of them yet afterward Dauid humbled himselfe Psal 51.1 c. prayeth most earnestly for the forgiuenesse of those and all other his sinnes euen as though it had not beene true that they were forgiuen already as Nathan told him The reason is because he was not so fully perswaded of pardon as his heart desired to be nor so resolued thereof as God requireth those to bee who depend vpon him and his promises by faith SECT III. Markes of saluation AS the corne which is cast into the ground is for a time couered and after springeth vp the blade and then the eare so faith beeing sowne in our hearts which first are broken vp with the threatnings of the lawe and apprehension of Gods anger due vnto our sinnes doth in the time of our humiliation and contrition lie couered so as we cannot discerne it till being more and more watred with the water of the spirit and the heauenly promises of the Gospel offred in the preaching thereof it sendeth forth an holy desire and earnest endeauour to serue God But it is otherwise when we are in Christ as in Abraham Rom. 4.20 and yet euen old men and that are of tall stature in the faith cannot alwaies heare the testimonie of the spirit and sensibly see the same in themselues for if they waxe proud grow secure and fal into sinne the graces and gifts of the spirit will decay in them their cleare vnderstanding their feeling their affection and all may be so darkened that in their owne iudgement and in the iudgement of others it may seeme that they haue quenched the spirit The Galatians were truly called and effectually regenerated by the spirit as may appeare by this that for the words sake they reuerenced the Apostle as the Angel of God Gal. 4.9 and in that the Apostle calleth them the sonnes of God by faith in Christ Cap. 3.26 yet they were snared with false doctrine and sell very dangerously to the choaking and quenching of the graces of Gods spirit in them The spirit was not taken from thē nay Christ did stil continue in their harts but yet for want of godly graces he was as it were without forme and fashion so that the Apostle did as it were trauell againe vntill Christ was fashioned a new in them Gal. 4.19 Dauid also after the committing of his sinne was brought into the like case therfore he praieth Psal 51.10 that God would create in him a cleane heart what was the spirit quite gone no for hee prayeth v. 11. that God would not take away his holy spirit But howe can these two stand together first to pray that God would create in him a cleane spirit ver 10. and then to pray ver 11. that the spirit might not be taken from him Surely the spirit it selfe was still in him amd therefore he prayeth that it may not be taken from him but the cleannesse of his heart was defiled with his vncleane thoughts and therefore hee praieth that they may be cleansed and renewed in him A mother that loueth her child most tenderly sets it downe in the floore lets it stand and fall and breake the face and all this while she hides her selfe not because her purpose is to leaue her child quite but that when she taketh it vp againe it may loue her the better and hold her more fast so dealeth the holy Ghost with men to make the see their own frailties he hides himselfe as it were in some corner of the heart for a season that they may more earnestly hunger after grace the want wherof they felt Sathan endeauoureth to quench the spirit by this if we wil not be worse he wil make vs to be no better nor to goe forward in religion but to stand at a stay so let the spirit of God in vs striue for the contrarie that he that is righteous may be more righteous Apoc 22.11 for we may not be worse then the ground which by the raine is made more fruitfull nor then the herbes which by the sun are made more flourishing To conclude then as it fareth with women with child so it happeneth to Gods children we know that a woman with childe feeleth no life nor motion of the child diuerse monthes together and after the time of her conception and after she hath felt it striue and mooue oftentimes there is an intermission wherein she feeleth not the motion thereof a good space together so the child of god after that by the word faith is begotten and conceiued in his heart feeles no life motion nor vndoubted signe of the spirit a long while that is of the pardon of his sinnes and of reconciliation vnto God and when afterward he hath a feeling of faith and other spirituall graces by their motions and fruits oft-times he is againe depriued of it either because he hath wounded his consciēce by falling into some known sin as Dauid did 2. Sam. 12. or for that the Lord will exercise his faith and manifest his power in his weaknesse Deut. 8.2 2. Cor. 12.9 Thirdly the spirit of God doth not onely giue testimonie and perswade men of their adoption but also confirmeth the same vnto them as Ephes 4.30 Cap. 1.13 2. Cor. 1.22 Cap. 5.5 These testimonies do minister vnto euery faithfull man no small consolation if they bee rightly waighed First the spirit is called a seale Ephes 1.13 Cap. 4.30 As writings which passe to and
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
is liuely and mightie in operation Secondly how a man may discerne betweene the illusion of the deuil and the testimonie of the Spirit Whereas presumption and the illusion of Sathan will as well tell a man that he is the child of God as the true testimonie of the spirit the way to put difference betweene them is this as followeth First we are to know that the preaching of the Gospel is the ministery of the spirit whereby we are sealed in the assurance of our saluation 2. Cor. 3.6 and hence it is that the preachers of the Gospel are called the ministers by whom men beleeue 1. Cor. 3.5 and the words of the Gospel are called by Christ spirit and life Ioh. 6.63 because it is the ministery of the spirit which quickneth vs. And Gal. 3.2 the Apostle saith that wee haue receiued the spirit by the hearing of faith that is by the doctrin of faith preached in the ministery of the Gospel If therefore the testimonie of saluation in the minde of the faithfull be conceiued by the preaching of the Gospel applied vnto them by faith then it is most certainly the testimonie of Gods spirit which sealeth in vs the full assurance of that we beleeue Eph. 1.13 for the inward testimonie of Gods spirit is not different from the outward testimony of the word and therefore it doth beare no witnesse nor giue any assurance that they are saued whome Gods word pronounceth to be in the state of damnation Now if this perswasion of theirs be not grounded vpon Gods word who perswade themselues that they are elected adopted and shall be saued notwithstanding that they liue in their sinnes without repentance making no conscience of their waies nor endeauoring to serue the Lord in vprightnes of life then it is not the testimonie of Gods spirit but a presumptuous phantasie and a secure and carnall imagination Those who haue the testimony of the spirit haue an earnest desire after the outward meanes of our saluation as the hearing and reading of the word the receiuing of the Sacraments other holy duties of Gods seruice and are carefull to enioy them not onely when they come good cheap that is in the daies of peace but also when they be verie chargeable that is in the day of trouble and aduersity That this earnest desire is a note of Gods children and a testimony of the spirit appeareth by these testimonies following Ioh. 10.27 my sheepe heare my voice Cap. 8.47 he that is of God heareth Gods word 1. Ioh. 4.6 he that knoweth God heareth vs Ier. 15.16 thy words were found by me and I did eate them and thy word was vnto me the ioy and reioycing of my heart Chrys homil 4. in Genes Sicut esurire c. as to hunger after meate is a token of bodily health so to haue our hearts to braye after the word of God Psal 119.20 is a signe of spirituall health for Salomon saith Pro. 18.1 that for the desire therof a man will separate himselfe to seeke it so as neither oxen nor farmes nor wife shall stop the way against him Luk. 14.8 A true member of Christ is therefore well compared to a wise merchant Matth. 13.45 who rather then he would want the pretious pearle of Gods word selleth all he hath to buy it Whosoeuer therfore laboureth to purchase this precious pearle whosoeuer hungreth after this heauenly Manna as well in time of aduersitie as in time of prosperity and carefully diligently and attentiuely heare it may to their comfort assure themselues that they haue an vndoubted signe of their election But yet it may be that sometimes we find no heart in the word but that it is irksome to vs which if we feele at any time let vs not exclude our selues from hearing for oftentimes a stomacke is gotten by eating As in generall diseases of the body as in an ague all parts are weak but principally the stomacke yet it receiueth a medicine and the disease it selfe prouoketh vs to that so if Sathan haue weakened thy stomacke so much that thou hast no list to heare the word let this dulnes be so farre from discouraging thee as it make thee to lust and desire the more after it For as a mans desire to any thing groweth or decreaseth so doth his endeauour and labour for the meanes if thy desire be strong then shall not light occasions withdraw thee from the meanes but it must be a violent occasion and let that shall stoppe the passage of thine endeauour and seeking after the meanes This is a worthy rule to examine our loue to Gods word by Therefore let vs remember with what desire and affection we haue heard the word of God how precious it hath it bin vnto vs aboue gold euen the fine gold how sweete and comfortable euen aboue the honie and the honie combe and remember further with what fruit of knowledge in the will of God increase of faith in his promises purpose and endeauour of amendment of life we haue oftentimes heard the same and in the truth of these things we may comfort our selues But presumption ariseth not from the vse of these meanes but from carnall securitie for the lesse that the presumptuous man heareth the word and performeth the duties of Gods seruice the more confidently doth he boast of his faith and full assurance Therfore they who had rather be without the meanes of saluation then enioy them who will bee at no cost to obtaine them nor forgoe any pleasure or commodity that they may haue them nor when they heare are affected with any delight these can haue no assurance of their election and saluation Thirdly the testimonie of the spirit is much assaulted with doubting in all Gods children against which we must striue by faith till this mortall flesh be swallowed vp of immortalitie Christ reprehended Peter for his doubting Matth. 14.31 the virgin Mary doubted Luk. 1.34 how can this thing be This is the lot of all the members of Christ they totter and reele in their soules Looke vpon Abraham the father of the faithful distrusting the prouidence of God as vnwilling to defend him and his wife from Pharaoh and Abimelech vnlesse shee would follow that way that seemed best to him namely to call him brother and her selfe sister Gen. 12.20 Looke vpon Moses also when he was called to goe to Pharaoh Exod. 3.11 c. who am I that should goe vnto Pharaoh c. And Samuel when he was willed to anoynt Dauid feared the malice of Saul 1. Sam. 16.2 Vndoubtedly he that neuer doubted neuer beleeued for whosoeuer in truth beleeueth feeleth sometimes doubtings and wauerings of his faith Euen as the sound body feeleth oftentimes the grudgings of a feauer and distemperature of the body which if he had not health he could neuer find and feele so the faithfull soule feeleth often-times sundry doubtings which if his faith were not found he could not discerne for we feele not corruption by corruption because
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
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
Christ being vtterly lost in regard of himselfe Luk. 9.10 and withall heartily to desire yea to hunger and thirst after reconciliation with God in the merite of Christ and that aboue all other things in the world is not onely a beginning of grace but euen grace it selfe by which we may be assured of our adoption and saluation This was in Paul Rom. 7.24 O wretched man that I am who shall deliuer me from the bodie of this death Euen as Iacob when as he and his family were pinched with famine was glad to send and to goe into Egypt for food to releeue him and his so will those that are spiritually hungrie and thirstie be at any paines and breake through any difficulties for the satisfying and refreshing of their fainting soules This desire of grace I say is not only the beginning of grace for how can we desire it till in some measure it bee wrought in vs but also our desire of grace as of faith and repentance are the graces themselues which wee desire of God who accepteth the wil for the deed where there is no power or habilitie to doe the deede and our affections for the actions according to that wee haue not according to that we haue not 2. Cor. 8.12 And therefore if we earnestly desire to repent and beleeue it is accepted in Gods sight 2. Cor. 8.12 So then our hungring desire after grace is not onely to be made partakers of Gods mercies and Christs merits and righteousnesse by which we are iustified reconciled to god and receiue the pardon of our sinnes but also our desire is after the meanes and instrumentall causes whereby the assurance of Gods mercie and Christs merits is deriued vnto vs namely true faith and after vnfained repentance and the rest of the graces of Gods sanctifying spirit This desire in the Scriptures is resembled to hunger and thirst Psal 42.1 Isa 51.1 Psal 143.6 Psal 63.1 noteth two things vnto vs First a sense of our want and secondly an appetite or earnest desire to be satisfied and haue our want supplied And in these spirituall things first we feel the want of Gods graces Christs righteousnesse and then we earnestly desire that we may be filled and satisfied therewith So that to hunger and thirst after the grace of God and righteousnes of Christ and to be wearie and heauie laden Math. 11.28 are much alike and both are blessed of the Lord for as those that hunger and thirst after righteousnesse are blessed because that they shal be satisfied Matth. 5.6 so they are blessed who are weary heauy laden with the burden of their sins for such Christ calleth vnto him and hath promised to ease them that is to giue vnto them the remission of their sinnes and to release them of this burthen by taking it vpon his owne shoulders Further to this earnest desire of grace the Lord hath made the like gracious promises which he hath to those who do find themselues plentifully endued with the graces themselues Luk. 1.53 And calleth vnto him such as thus hunger and thirst promising that he wil satisfie them Ioh. 7.37 Apoc. 21.6 Cap. 22.17 Lastly whosouer findeth and feeleth this desire in himselfe ioyned with a carefull and continuall vse of the meanes of saluation whereby his desire may be satisfied he may assure himselfe that the Lord who hath wrought in him the will to desire will also in his good time work in him the graces which he so earnestly desires Psal 145.19 he will fullfill the desire of them that feare him c. And therefore if in the middest of our afflictions and greuious temptations we can cry out with Dauid Psal 38.9 Lord I powred out my whole desire before thee we may be assured how miserable soeuer we are in out owne sense and feeling that we are in the state of grace and shal haue our desires satisfied Phil. 16. yea whosoeuer hungreth and thirsteth after the grace of God and righteousnesse of Christ whosoeuer is wearie and heauy laden that is whosoeuer hath a true sense and feeling of his sinnes and is vexed and grieued with the burden thereof and with all his heart desireth to bee cased of his load though he thinke himselfe in a most miserable estate yet if hee come vnto Christ and with blind Bartimeus crie out O Son of Dauid haue mercie on me I may answer him as it was said vnto this blind man Be of good comfort for Christ calleth thee Mark 10.46 47. and if Christ calleth vs he will giue vs to drinke of the water of life whereof whosoeuer drinketh shall neuer bee more a thirst Ioh. 4.14 but it shall be in him a well of water springing vp vnto euerlasting life When Dauid would perswade God to bring him againe to the assemblie of the Saints where he might enioy the meanes of comfort and saluation he vseth this as a forcible argument Psal 42.2 My soule thirsteth for God euen for the liuing God when shall I come and appeare before the presence of God Psal 48.2 My soule longeth yea and fainteth for the Courts of the Lord. As none are bidden guests to feast with Christ but such as haue thirstie soules Isa 55.1 so euerie one that thirsteth come ye to the waters Apo. 22.17 Let him that is a thirst come so none else haue any promise of speeding well if they should come for thus goeth the promise Isa 43.3 I wil powre waters vpon the thirstie and floods vpon the drie ground Ioh. 7.37.38 If any man thirst let him come vnto me and drinke So then if wee once come with a longing heart that doth as it were gape and enlarge it selfe to take in the raine of grace as the drie ground doth to receiue the showers that fall vpon it through we be neuer so thirstie we shall be fully satisfied 1. Pet. 2.2 As new borne babes desire the sincere milke of the word of God that you may grow thereby that is if you be as sharp set for the food of your soules as little children are for their mothers milke you shall get inward growth of grace thereby and still increase in the inward man as children do in the outward and finde a progresse in grace as they doe in nature Now to the end we may haue this spirituall appetite let vs vse all good means for the obtaining of it which are as followeth First for as much as sinne doth annoy our stomake and kill our appetite wee must put away the practise of it and the allowance of all infirmities both great and small This wee are taught 1. Pet. 2.12 Wherefore laying aside all maliciousnes and all guile and dissimulation and enuie and euill speaking as new borne babes desire the sincere milke of the word of God c. Whence obserue how we are required to put a way a bitter and enuious minde against our brethren a dessembling heart towards God and not to suffer our euill affections to break forth into euill
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
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