delivery is in pain and cryeth out in her pangs so have we been in thy sight O Lord. woman when her time is near and her pangs begin to come upon her or as a child cryeth as soon as it is born so you before you be new born as thus what will become of our poor souls for they are yet unregenerate and therefore cannot in any wise enter into the Kingdom of Heaven unlesse extraordinary mercy be shewn them by the God of Heaven or thus as the Egyptians once cryed out when there was not an house in all Egypt where there was not one dead saying We be all dead men Exod. 12.30 33. And there was a great cry in Egypt See the place So let there be a great cry among you in every house and family For I believe that there is scarce an house where there is not one or more unregenerate and dead and in your several chambers 〈…〉 unto which you have according to my premised advice betaken your selves and let your cry be the same that was in Egypt Oâ— we are all dead men we that are unregenerate men for the mouth of the Lord hath spoken it That except a man be born again he cannot see the Kingdom of God John 3.3 Not all the art and wit of man Not all the â—heâ—orick of the eloquent'st Orator Not all the inâ—reaâ—ies of Saints and Angels can therefore or will perswade God to take one that is a drunkard or Whoremaster or Usurer or Lyar or Thief or covetous man and such have been some of us into his Kingdom 〈…〉 even as not all the perswasions of the men of this Country are or will be able to prevail with any one of us to take but one toad or snake into his bosome Thus cry out for anguish 2. Cry out for and to the spirit of Regeneration for by the spirit also a man must be born again according to that famous saying of our Saviour John 3.5 where note that the Spirit doth three things to regenerate souls 1. He convinceth them John 16.8 9. 2. He injects the feed of Regeneration into them according to that of Saint John His seed remains in them 1 John 3.9 3. He delivers them and makes them free 2 Cor. 3.17 helping them to come forth out of the dark womb of nature into his marvelous light that by him as by a * Irenaeus adv haeres bal. l. 3. c. 40. Ladder they may ascend into * John 3.35 Heaven to our Father which is in Heaven so that unto him you must cry and say O blessed spirit of Regeneration Regenerate our souls O our poor souls that they may live O convince them of their unregeneracy O inject the feed of Regeneration into them from above Oh help them to come forth Oh let a new heart be given to us O let us have flexible and tender hearts like the heart of a little child for we also must be like little children Oh come blessed spirit come and help us Oh come quickly come presently and deliver us 〈◊〉 come now whilest we are in this Room waiting for thee as thou comest upon the Apostles in that house wherein they were sitting Acts 3.2 3. O let this be the time of our regeneration that we also may be sure of our Salvation here be earnest and cry mightily Nay if need be and thou canst not be heard in that day cry in the night too and so come to the Spirit at this time as Nicodemus came to Christ in old time even by night and so cry day and night and then it will not be long before thou shalt be delivered being regenerated for as Christ said once Luk. 18.7 8. And shall not God hear his elect which cry unto him day and night though he bear long with them I tell you that he will avenge them speedily So I shall not the spirit of God hear his elect which cry unto him day and night I tell you that he will hear them and deliver them speedily For ask and you shall have saith Christ Luk. 11.9 It is no more but ask and have ask therefore the spirit and you shall have * How much more shall your heavenly Father give the Holy Spirit to them that ask him Luke 11.13 him ask Regeneration of the spirit understand in the manner aforesaid and you shall have it and it will not be long before you shall hear the spirit cry Abba Father Rom. 8.15 even most emphatically For therefore to the * Abba from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jun. Tremel in Marc. 14.14 Syriack word Abba is added Father if you shall so cry day and night for the spirit to the Father Beloved there is no crying which the Father of mercies loves better and the Father of lies likes worse than this crying and therefore use it 6. Strive to come forth For as endeavour without God cannot so God without endeavors will not help us See Phil. 2.12 13. and therefore as Christ said once strive to enter so I strive to come out Luk. 13.24 for ye will find a very hard bout before ye will be able to come out therefore I say again strive and strive as other children do when they come to their birth or thus strive as once * Gen. 38.29 Pharez and Zarah in Tamars womb nay as Pharez so strove as that he made a breach and was therefore called Pharez from that breach so do you make a breach as it were and tear away from Natures womb and tear away from your beds of ease and sin and tear away especially from your lusts your pride of life your vile affections your violent passions your vain and filthy conversations your usury your atheism polytheism and abominable epicurism and whatsoever else is contrary to the holy Law of God thus strive to come out I pray you pardon my boldness which I took by this digression which carried me so far in this Sea of matter concerning our Regeneration and be pleased to impute it unto the vehemency of my love which made me thus to forget and to lose my self that you might not lose your selves which God in mercy grant 2. Labour to believe 2 Direct or Medium for so did those holy ones who according to my Text were so assured of their salvation v. 8. and besides if a man do believe and be sure of it that he doth he must needs be assured also that he shall be saved For so God loved the world that he gave his only begotten Son that whosoever believeth in him should not perish but have everlasting life John 3.16 Mark He * Nay he that believeth on the Son hath everlasting life Joh. 3.36 which much more and plainly demonstrates that a believing soul must needs be assured of its salvation because it hath it shall have it saith Christ as if he should say he may be sure of it for the mouth of truth hath spoken it
which we tearm the seat of Reason there is not any thing more of moment than there is in the Crany of a Beast thus we speak according to Philosophers as far as they are agreed for they do not all nor can agree among themselves so as to tell us exactly what it is But what saith Divinity of it I Answ That it is a spirit * Lactant. 1. de Opif. Dei c. 17. and breath of life Gen. 2.7 Eccl. 12.7 Heb. 12.9 If you go farther and ask me But what is that spirit and that breath of life I Answer It is something in us and in * Est tota in toto corpore in qualibeâ— parte ejus Petr. Lomb. c. 8. l. 1. Et non in corâ— de tantum ut scribit Terâ—â— l. 3. de Anim. c. 15. every part of us but can be without us and will be after us though it be hardly known how it came into us and how seated in us blessed Austin ingeniously confesseth it that he cannot tell or thus it is a truly spiritual Essence * Num sit ex raduce vel â—reata ut nos â—ensemus cum Lactant. de Opif. Dei c. 19. aliis 〈◊〉 Bucan l. 8. â— 115. incorporeal immaterial and subsisting when it is separated from the body 2. Your Souls â— Contra Terâ—ull qui eam definet esse â—orproream â— 3. de Aniâ—â—a c. 7. meaning the Souls of Saints v. 8. who believing and rejoycing in Christ receive the end of their Faith which is the certainty of their salvation which cometh by Christ Whence note Doct. That * If any would have this Doct. to run thus That Saints in this life may gain and have this Assurance he may take â—it so But I to encourage all Men to labor for it shall use here the word Men and yet chiefly aim at Saints men in this life may gain and have the Assurance of their Souls salvation See Job 9.27 Heb. 10.22.34 2 Tim. 4.78 and especially Heb. 3.14 Where give me leave to shew 1. What this Assurance is 2. Why men in this life may gain it 1. What it is namely The soul of Faith the Paradise of Saints the Canaan of Believers the Ladder of Life the Life of Heaven Or thus it is that whereby we re-enter Paradise surmount all ordinary men triumph over hell transcend our selves and ascend into Heaven it self See Calvin Inst l. 3. c. 2. Sect. 16. how he defines it 2. Why Men in this life may gain and have it As Namely 1. By reason of 1 Reason faith * Fidem ipsam quisque videt in corde suo si credit Augustinus Cui assentit Petr. Lomb. dist 23. l. 3. fol. 259. sure of their faith and see it if they have true faith 2 Tim. 1.12 I know whom I have believed and therefore they may be sure also that they shall be saved for He that believeth and is baptised shall be saved saith Christ Mark 16.16 see also John 3.36 and note it well So that the Apostle might well call faith an evidence Heb. 11.1 and * Vnde Basil de vera pia fide p. 345. Est approbatio sine ulla haesitatione cum summa persuasione Basil a most-high and undoubted perswasion according to Rom. 4.21 2. Men may be sure of their Vocation in this life 2 Rerson if they be called For you see your calling saith the Apostle 1 Cor. 1.26 mark you see it as a man may see himself to be out of a pest-house out of a prison out of darkness so a man may see himself called out of the pest-house and prison of sin and out of darkness brought into God's marvellous light 1 Pet. 2.9 Whereupon it followeth that a man may also be assured that he shall be saved For whom he calleth he glorifieth Rom. 8.30 3. Men may be sure of their election by the use of means 3 Reason although some of the ‖ Error Augustini de cor grat c. 3. Ancients denie it it is evident from 2 Pet. 1.5 6. and if so they may be of their salvation too for whom he did †Rom. 8.30 predistinate he also glorified and if chosen then children Eph. 1.7 Having predistinated us to the adoption of children and if children then heirs Rom. 8.16 For who shall have what we have but our children so who shall have what God hath viz. life and Heaven but his Children 4. Men may be sure of their justification if justified 4 Reason * Hoc negaâ— concil Trid. Sess 6. c. 9. sed temere Quid aliud peccata nostra tegere potuit quam Christi justitia Justin Martyr Epist ad Diognetum whereby their sins are forgiven and covered with Christ's Righteousness Psal 32.5 Thou forgavest the iniquity of my sin Selah Ergo For whom he justified them he also glorified Rom. 8.30 5. Men may be sure of their sanctification if sanctified 5 Reason For to be sanctified is to shine as a light in the dark Phil. 2.15 Now a light in darkness must needs be seen so as that a man may truly say here is light whereupon it followeth that when a man seeth that he is light in the Lord and shines as a light he may also be assured that he shall be saved by the Lord see aâ— Thes 2.13 how therefore sanctification and salvation are enlink'd together 6. Men may be sure here of their 6 Reason * Videatur Cypr p. 141. perseverance and oâ— God's constant love to them in Christ if once they be in Christ let the Papists deny it a thousand times after the tradition of their Fathers who ‖ Cyril Alex. in John 5. p. 703. intelligit nostram charitatem dicit fideles nunquam â—b ea deficere Anathematize us for saying so It is clear from John 13.1 and from Rom. 8.31 Who shall separate us from the love of Christ and v. 37 38. I am perswaded that neither life nor death c. Read that famous place †Bellarmin and Stapleton Rome's great Champions would have this place to yeild but only a * Stapleton Antid p. 503. moral and ‖ Bellarmine l. 3. c. 2. de justificatione conjectural certitude but how can * Concil Trid. Sess 6. c. 116. â—hey prove it sith the Apostle saith expressely I am perswaded of it they have a shift that Paul was perswaded by a Reveâ—ation which we have not and that he speaks of ‖ Stapl. ibid. himself and â—ot us but what saith Paul when he comes to his Revelations he tels us they were of things not lawful for a man to â—utter 2 Cor. 12.4 but this he doth utter Ergo Besides he doth not only speak of himself but us also as his very words shew who shall separate us Mark us not we See also Jer. 32.40 Rom. 11.29 John 10.28 2 Tim. 2.19 For the Saints perseverance and compare all with Matth. 24.13 He that shall endure unto
the end the same shall be saved * Now all these 7 Reasons will serve for Saints also if you leave out if still and that which goeth with it and put in Saints for Men. 7 Reason Men in this life may feel the joys of Heaven 1 Pet. 1.8 whereupon my Text infers that then they receive the salvation of their souls that is the certain hope of their salvation being already rapt up into Heaven heavened in glory embosomed in God elevated to the highest zenith of divine consolation Now to the Application of this grand Conclusion Use of Consut And first May not this serve to confute the Doctrine of the * Concel Trid. Sess 6. c. 9. 16. Church of Rome averring that no man can in this life be sure of his justification and so consequently salvation without a Revelation The Champions of that Church stand chiefly upon these two Objections or places of scripture which I le therefore briefly answer 1. That 1 Object in Eccles 9.1 No man knoweth love or hatred by all things before him Answered To this I answer 2 wayes 1. That which followes v. 2. shewes the meaning of this place that no man knoweth that by these outward things and by the event of things 2. The words love and hatred are Metonymically rendered and expounded by †Jun. or Tremel juxta v. 8. Expositors to be things loved and hated 3. The other place is that in Heb. 6.4 5. For it is impossible for those that were once enlightened c. Read the place From whence they infer that a man may go very far and yet fall away at last and if so how can any man be sure of salvation seeing he may fall away though he be never so eminent now for holiness before he dieth To this I answer thus Either the Apostle speaketh of real or of seeming Saints if of real as some would have it then these words if they fall away must be understood as spoken by way of supposition As 1 Cor. 9. ult 1 Cor. 13.1 2 3. and Gal. 1.8 Though I or if as v. 9. we or an Angel from Heaven preach any other Gospel unto you than that which we have preached unto you let him be accursed If of seeming Saints as I take it then these words were once enlightened c. must be understood of grace temporaliter as Divines speak or for a time received and of the common work of God's Spirit and common gifts which Reprobates and Temporaries and such as sin against the Holy Ghost which sin some say the Apostle here speaks of may partake of so that no wonder it is if they fall away 2. But secondly 2 Use of Addubitation may not this afford me matter of Addubitation also as thus What shall I think then of those who being Protestants do think that they cannot possibly be assured of their salvation in this life and therefore alwaies doubt and rest so contented There was a sect of men once called Skepticks because they questioned every thing and I take these men to be partly of that sect too for sects do not perish with their Authors altogether but like the River Arethus◠though they lose their current in one place they rise up again in another but oh the insufferable infidelity in men professing Christianity 3. And may not this Doctrine afford us matter of Communication too Yes verily as thus 3 Use of Communication Addubitati◠est deliberati◠nobiscum Communicatio cum aliis Then why do not men and women labour for this Assurance I say this Assurance which here I treat of some Assurance some have but it is that which is called Confidence in the flesh or Carnal not this This not one of a thousand hath nor seeks after But why my Brethren why shall I tell you my thoughts some do not because they are not willing to go to the pains which this Assurance costs him that will obtain it and herein even some true Believers may be faulty Others do believe that they do believe when they do not and so do not labour after Faith nor Assurance for why should they labour after it say they seeing they have it already when either they have no Faith at all or if any but a Dogmatical or Temporary which is but a deceitful Faith like Alcumi The Alcumists are grown to that skill that they will make Alcumi appear to be perfect Silver and Gold much of it will bear the touchstone that one can hardly discover it but when fire and hammer come to it it will bear neither of them for it comes not from the right place whence Gold and Silver comes namely from mines so men are come up to that height of skill in deceiving that they will deceive any for they will make their Temporary Faith even to glisten like Gold and it will pass for true Faith amongst men and for a time hold even under some tryals but when greater tribulations indeed come and the word like fire and a hammer comes their Faith is discovered to be no true saving Faith for it cannot endure either because it came not the right way whence true faith comes namely by the Word and by true and sound and deep humiliation and there is much of that Alcumi Faith now going that is much the cause of it why men want this Assurance but I wonder how some of you who are under this want can be so contented if a woman have a husband that can assure her of something she will be assured of something or else she will not be contented nor let him to be quiet and if a man have but one child he will do what he can to make it assured of something after his death and till then he will not rest but you methinks can rest and sit still and be contented though you be certain of nothing that is though you be nothing at all assured as ye ought to be of any bliss or blessedness that you shall have hereafter in Heaven and though you have but one poor soul each of you to be cared and provided for though you know that God who is an everlasting Husband to some of you is able to assure you of something indeed I mean of Heaven and happiness for ever O monstrous carelesness O stupendious security O how can you chuse but even doubt whether you have any * Nam vere fiddis non est nisi qui divina benevolentiae promissionibus fretus indubitatam salutis expectationem praesumit Calvin Inst l. 3. c. 2. s 10. true faith at all yea or no it being a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or * Though wrestling with doubtings which oppose it and by degrees are overcome by it full perswasion Heb. 10.22 4. I come next to a Use of Excitation to stir up my self you to labour therefore for this Assurance 4 Use of Excitation seeing it is so to be had
and help me to believe in Christ I shall be most certainly condemned by Christ For he that believeth not is †Enallage Temporis condemned already saith Christ John 3.18 4. Desire to believe as he Mark 9.24 For a desire of faith if true is faith Or thus as a worthy * Downam in his Christian warfare c. 42. Writer saith confidently Our desire of Grace Faith and Repentance if true are the Graces themselves at least in God's acceptation see Matth. 5.6 Blessed are they which hunger and thrist after righteousness Mark they are blessed who have such gracious desires as are called hungring and thirsting and therefore they cannot be without faith and the cause hereof is the blessed * Blessed Bolton Nobleness of God's Nature which by infinite distances doth transcend the noblest spirit upon earth now men of ingenious dispositions are wont to take sweetest contentment in prevailing over and gaining the hearts good wills and affections of those that wait upon them how much more then must needs spiritual longings gracious aspires and thirsty desires be kindly accepted with that most kind God whose most loving disposition passeth all mens kindness especially sith mens good turns turn many times to our good and benefit but our well doing extendeth not unto God Psal 16.2 Were all the sons of men Abrahams or Angels and as many in number as the stars of Heaven and as shining both with inward Graces and outward acts of piety as they are in visible glory yet could they make no addition to that incomparable Majesty above nor confer so much as one drop to that boundless and bottomless Sea of goodness or the least glimpse unto that Almighty Sun of glory If thou be righteous what givest thou unto him or what receiveth he at thy hands Thy wickedness may hurt a man as thou art and thy righteousness may profit the Son of man Job 35.6 7 8. Our holiness helps him not our sins hurt him not it is only for our good that God would do us good no good nor gain accrues unto him by our goodness for what good can come by our imperfect goodness to that which is already infinitely good What glory can be superadded by our dimness to him which is already incomparably glorious Every infinite thing is naturally and necessarily uncapable of addition Possibility of which supposed implies contradiction and destroys the nature of infiniteness wherefore to return to my purpose sith desires are excepted with God for deeds let every one of you that would be assured of his salvation desire to believe to his salvation It is reported of Luther that when a certain poor student at Wittenberg would not be perswaded by any to believe or that he did believe and so was exceedingly troubled in his mind and left by all he was sent for and when he came did ask him when he said he neither did nor could believe but do not you desire to believe whereunto the poor student replyed yes with all my heart I do desire it why then said Luther you do believe whereat the poor Scholar was exceedingly comforted satisfied and perswaded that he did believe so you be satisfied in this point that if you truly desire to believe you do believe Our most gracious God * As in Abraham Gen. 22.16 17. read the place accepting the will for the deed and your affections for actions and so long so thirst * Dyke of self-deceiving cap. 19. so hunger after Faith as a Fame-lik after meat a Febricitant after drink a Mendicant after a piece of silver and you shall be satisfied For they that hunger and thirst after righteousness and so consequently after Faith which apprehends Christs righteousness shall be satisfied Mat. 5.6 and * Bern. de Lect. Evangel Serm. 7. so much as they can desire they shall receive 5. Labor to see an excellency in Christ surpassing all things and fixing thy heart upon him resolve to seek him without resting and seeking him to sell all for the gaining of him like the Merchant in the Gospel◠who seeking after him and met with him and seeing him to be a * For Christ is that pearl Hilar. in Loc. pearl of great price and so esteeming him above all sold all and bought him Matth. 13.45 46. For * Rogers of Dedham in his Doctrine of Faith e. 2. p. 128. then is Faith begun when namely a man begins to be of Kilians a Dutch School-masters and blessed Martyrs mind who being asked if he loved not his Wife and Children said Yes if the World were gold and were mine to dispose of I would give it to live with them though it were but in prison yet my soul and Christ are dearer to me than all O souls souls how do your hearts now stand affected are ye so resolved to sell all do you so prize Christ above all will you seek after him upon such terms if you will well for assuredly you shall have him and faith in him and with him O my God help this people so to prize thy Son help thy Sons to believe in thy Son I humbly pray thee 6. Labour to have your hearts over-powered with the evidence of truth and reason For we find by experience that though truth and reason and conscience and all make for it so as that we may truly say Amen to what is said yet the heart is stubborn and will not yield but stands out like a contentious Adversarie which though he be overthrown in every trial yet will begin again So the heart though it be answered and overcome with Arguments and Pleas and Reasons again and again yet will begin again to plead against it self For say some when they are non-suited and have nothing to say Ministers are mercifull and good Christians compassionate will not discourage us but did they know our hearts what base unclean Cages they be they would judge otherwise than they do Therefore I say give over quarrelling and be satisfied and perswaded when Truth and Reason tell ye that ye ought to yeild and to believe because the Lord of Life and God of Truth hath said Him that cometh to me whatsoever his heart be or have been and whatsoever his former life have been for he saith not unlesse he have a base filthy heart Again him that cometh to me though he have been the vilest wretch that ever the Earth bore though a notorious Belialist a beastly liver a filthy fornicator an insatiable Drunkard an unreasonable Extortioner I will in no wise cast him out John 6.37 O my Brethren what could Christ say more Christ you see speaks for you and will you have us speak against you nay will you speak against your selves O be overcome by Reason overcome by Truth for Reason tels you that you ought to yield when your Reasons are answered and Truth commands you to submit when you are so well promised by the God of Truth 7. Beg Faith for it is the
gift of God Phil. 1.29 say as Rachel Give me children or else I die Gen. 30.1 So Lord give me Faith or else I die and he will not say thee nay For every one that asketh receiveth saith Christ Luke 11.9 Ask therefore and say Lord thou hast said every one that asketh receiveth O let me receive for one or how else can it be every one if I may not for one Prayer is the souls recourse to the fountain of life and a Christians address to the God of all power to fetch power and help in a time of need Heb. 4. ult Go therefore O dear Christians to the Christians God for power and help in this time of need Go and cry and say with that poor man in the Gospel Lord help mine unbelief Mar. 9.24 Lord help my poor soul to believe Beloved no less power is here required for you to be able to believe being dead than was for the raising of Christ from the dead Eph. 1.19.20 see the place and place your selves therefore before his Throne of grace that you may get grace and power to believe according to the working of his mighty power which he wrought in Christ when he raised him from the dead and set him at his own right hand in heavenly places And thus beg power to believe and to be good and do not think that it is in * Vt Platonici Stoici aiunt apud Clem. Alex. l. 1. c. 61 your power to have faith in God when all your power must come from God * Videatur Concil Arau s c. 24. It is man's greatest weakness to presume upon his own strength when his greatest strength is but weakness and therefore I press and perswade you to beg which if ye do as ye ought I assure you in the words of Christ that it will not be long before you get faith in Christ not long neither before ye will be blessed with that heavenly Assurance of the Saints which cometh by Christ Christ not being able to deny you because he cannot deny himself 2 Tim. 2.13 and not deny himself because he is Truth it self John 14.6 and being Truth it self hath said Ask and you shall have seek and you shall find knock and it shall be opened unto you Luke 11.9 Thus labour by all these holy waies and means to believe and when your carnal friends shall go about to hinder thee saying what needs all this praying and all this weeping and all this running to Sermons say would ye not have me to live if I do not believe I cannot live Again say Would ye have me be assured of nothing I will be by Gods grace assured of something and especially of my salvation Again if Satan seek to hinder you from striving and praying that ye may not believe yet pray and use all the means premised because God hath promised that you shall be heard and he will do his best for you when Satan shall do his worst against you The Lord give you hearts to pray and hearts to believe that believing you may be assured that you shall be saved so prayeth from his heart your faithful friend to his your best friend who is a hearer of prayers and can do abundantly above all that you or I can ask or think or conceive to him be glory in the Church by Christ Jesus throughout all ages world without end 3 Medium Now this and the rest of the ensuing Mediums are properly and chiefly provided for Saints who do believe for which cause and for whose sake I call this Tract the Saints Assurance à potiori Amen Eph. 3.20.21 3. Labour to live as spotless a life as you can possibly for * 1 Joh. 3.3 every man that hath this hope in him What hope that he shall see God v. 2. namely in ‖ Irenaeus l. 4. c 37. Christ and by himself purifieth himself even as he is pure Observe every man that hath this hope and so consequently whose soul is safe whose faith is sound whose heart is sure Again observe purifies himself that is labours to be pure and how is that even as he namely God himself is pure O height of holiness O profunditie of purity are there any such in the world say the men of the world Yes saith the Apostle there are such which though they are not without sin yet are not * 1 Joh. 3.9 1 Joh. 1.9 under sin that is under a reigning sin pressing hard towards perfection which is to be pure as he is pure that is aspiring to it and climbing after it and towards it as Johnathan's Armor-bearer after his Master I remember what a * Anselm de Simil. Father saith that he had rather be in Hell than lie in any sin against God and I have been much taken with his saying God grant that by it you also may be so taken as that you may not be so often overtaken But to the Law and Testimony for all the Fathers Who is she that looketh forth as the morning fair as the Moon clear as the Sun Cant. 6.10 Observe how Christ praiseth his Church for her transcendent pureness and surpassing fairness Some spots she hath and therefore she is assimilated to the Moon as well as Sun and yet called fair because she alloweth them not and because of that Christ seeth them not No no even Balaam could say He hath not beheld iniquity in Jacob neither hath he seen perversness in Israel Numb 23.21 Again She is fair as the morning for she is * Instar diluculi quando aurera incipit tenebras dispellere Paraeus partly clear and partly dim like that wonderfull day which is only known to the Lord not day nor night Zech. 14.7 for so is the * Vide Chrysost in Rom. 13.12 Morning and so is she not altogether day because of sin remaining in her nor altogether night because of sin resisted by her and so and after this manner fair and clear and pure but farther what saith Christ of her Thou art all fair my love there is no spot in thee Cant. 4.7 that is no spot * Rom. 7.15 allowed no spot approved for whilst she is able to stand she stands and * Heb. 12.4 striveth against sin so do you labouring to cleanse your selves from all filthiness of flesh and spirit 2 Cor. 7.1 and that by the Spirit Rom. 8.13 For as any one blemish in the face mars beauty and one dram of poison spoils a whole box of precious Ointment so if you let alone but one sin to reign in you and over you that one will spoil all even all your fair carriage and all your confidence for no * Si unum in locum collata sint omnia mala cum turpitudinis malo non erunt comparanda Cicoro 2. Thusc evil like the evil of sin to spoil a man When Phocas the Roman Emperor had built a most fair and stately Pallace there was a
follow Mark here are two witnesses to assure us of our both filiation and salvation 1. Our own spirit How our own Spirit what more deceitful than a mans own * Jer. 17.9 heart but stay it is not the carnal heart but theregenerate heart as the word spirit is taken 1 Cor. 2.11 whence * Origines in Loc. Origen The Spirit bears witness not to the Soul but to the Spirit that is the heart regenerated by the Spirit which goes for sence and feeling and finding it self to have Faith indeed and truly to be regenerated by the Spirit is able to say truly with the Apostle I know whom I have believed 2 Tim. 1.12 and I am crucified with Christ nevertheless I live yet not I but Christ lives in me Gal. 2.20 see the place Stapleton that subtile Popish Writer would have this witness to be our charity but there is not a syllable for it in the Text and therefore his assertion I reject for false The second witness is the Spirit of God who as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Co-witness steps in and confirms what our own spirit affirms saying it is true thou art a child of God But how shall I know that this testimony is not a delusion but the Spirits truly Thus you may be sure of it saith a worthy Writer Either it is the Spirits or the fleshes perswasion Not the fleshes for that doth not lead us nor adduce us to divine and heavenly things therefore the Spirits and the Spirit doth not lie 〈◊〉 Bellarm. l. 3. de justif c. 9. Thus he Bell armine saith that this testimony of the Spirit begets but a conjectural certitude of our salvation but that is as false as God is true for can any thing be more true and certain than that which is asserted by the God of truth well then here are two Witnesses for you and you know what the Law saith that at the mouth of two Witnesses matters shall be established Deut. 19.15 and therefore why should ye doubt Chrysostom upon this place triumphs as it were saying * Chrysost in Rom. 8.16 to be noted against Bellarmines conjectural Assurance What ambiguity is there then left for us if a Man Angel or Arch-Angel promise a thing a man may happily doubt but sith the supreme essence of God's Spirit who makes us pray promises to them that pray and performs what he promises doth so bear witness within us what room is left for hesitating and doubting to us Labour therefore for this testimony of the Spirit Q. But you will say Qnest How shall we come by it Answ I Answ * Luk. 11.15 Crave it as thus O blessed Spirit bear witness to my Spirit that I am a child of God Venisancte Spiritus Come O holy Spirit and tell my Spirit so that my Spirit may rejoyce in the God of my salvation I being assured of my salvation Men suppine men to be witnesses for them but do you only intreat the Spirit to be a witness for you and he will be willing to do it for you For as Christ saith of the Father The Father himself loveth you John 16.27 so I of the Spirit The Spirit himself who is one with the Father loveth you Therefore go again and again to the Spirit and pray to the same effect saying Holy Spirit speak to my Spirit and speak plain even so plain as that I may know that it is thy voice and not the voice of a stranger for thy sheep do not love to hear the voice of * Joss 10.4 5. Joh. 10.3 strangers Nay come blessed Spirit and call me as it were by my * Rev. 22.17 name as Christ calls his sheep by name saying Christopher John Peter Mary thou art a Child of God O sirs let every one that heareth me this day say so come blessed Spirit come and testifie so and he that shall come will come and will not tarry and when he cometh Assurance cometh for he comes not alone when he cometh but his reward is with him and before him to wit his testimony and his earnest 2 Cor. 5.22 which is the exceeding great reward of our supplications and the merciful compensation of a truly gracious conversation 9. 9 Medium But I have one help more for you and that is you must try your selves daily by some evid ences for Heaven When a Traveller being bent for a certain place and told by signs and tokens which is the way to it as namely there are such Meadows at the one hand which he must pass by such miry places at the other which he must leave and such Mountains before him which he must pass over and he findes it so he is sure that he is in his right way and shall certainly come to the place appointed For saith he when he is past the places spoken of lo there be the meadows the miry places the mountains which I was told of I am past them now a child of God being bound and bent for Heaven is such a Traveller too according to that of the Psalmist Psal 84.6 and * thus rendred in your English meetre Psal 24.6 This is the brood of Travellers in seeking of his grace As Jacob did the Isralite in that time of his race And this Traveller is told in the holy Scriptures and by us Ministers which is the way to Heaven and how he shall know that he is in his way and shall certainly arrive there As for example such sins and waies which are like miry places and meadows must be left on the right and on the left hand and that such and such duties and perfections which are like high and craggy Mountains he must go over whereupon it followeth that when he looketh back into his life and courses and finds it to be so as he was told he must needs be assured that for certain he shall be saved for saith he are not these sins which I have left the miry places which I was told of and these pleasures of sin for a season which I have passed by the pleasant meadows which I was told of and those difficult duties which I have laboured to perform as believing self denyal a spotless walking and a constant and laborious serving of God even day and night the high and craggy mountains which I was fore-shown Beloved it is * Mr. Nichols hath it in his life reported of that holy man Ignatius Jordan whom I formerly mentioned that when he was near his end and one did ask him how he did and could so keep up and maintain his Assurance so constantly even to the end he answered that every day he did try himself by some undeceiving signes and evidences for Heaven that kept it up so died Do you therefore likewise as he did and you may be assured as he was But I know you will be very inquisitive now what those evidences are whereby you are to try your selves so and
see them I see them but what must I do to escape them Believ Looking beyond them with the eie of Faith upon the word of truth in general and applying the Word of Promise in special Soul But that is very large and therefore how can I see it all or appropriate it when I am suddenly assaulted Believ nor is it necessary that one do make use of all at once and therefore at this time chuse but one threatning and one promise for instance Rom. 8.13 If ye live after the flesh ye shall die but if ye thorow the spirit do mortifie the deeds of the body ye shall live and then imagine 3 several habitations a high a low a middle the high is the House of God called Heaven the low Hell the middle this world the two extreams are quite contrary one to the other but the middle is somewhat like to both for in it is light and darkness heat and cold sickness and health sadness and gladness hatred and love good and bad just and unjust Lords and servants rule and subjection death and life whereof one part doth emblematize Heaven the other Hell for in this world there is a mixture of good and bad but in Heaven are none bad but all good in Hell none good but all bad and of the men of the world some are elevated and lifted up on high into Heaven others are drawn and thrown down into Hell for like and like are to be joined good with good bad with bad just men with just Angels and transgressing men with Angels transgressing the servants of God with God the servants of Satan with Satan Think on this O my soul when thou seest Satans snares before thee and believe verily that as living in the world thou seest the image and similitude both of Heaven and Hell before thee even light and darkness life and death so they which live after the flesh fulfilling the lusts and doing the works of the flesh shall never inherit the Kingdom of God and that they which mortify and overcome them shall certainly be emparadised translated into that highest habitation and * 2 Cor. 5.1 house eternal in the Heavens where there is light without darkness health without sickness gladness without sadness love without hatred good and just inhabitants only and none bad satiety and fulness even of joy and pleasures without famine and life without death even life for evermore Doest thou believe this O my soul Soul I do believe it Believ Then consider whether thou oughtest not to avoid all the foresaid snares mortifying the flesh with all the lusts and affections therefore that thou maiest live and not die for ever Soul So I will by Gods help But you said that I must apply also the word of promise in special what do ye mean by that Believ Thou must assure thy self that thou in particular shalt live forever and be Angelized in case thou subdue and mortifie thy corrupt nature and resist Satans tyranny look up therefore O my Soul and possess thy self as it were of Heaven by faith and thou shalt easily overcome the earth Soul I do now understand you therefore I lift up my self as well as I am able and beholding as it were the place ordained and prepared for me I salute it as the Patriarchs saluted * Hebr. 11.13 the promises when by faith they saw them saying O Jerusalem Jerusalem whose * Revel 21.21 streets are of gold and gates of pearls how pleasant and how beautiful art thou Glorious things are spoken of thee O thou City of God for in thee there is nothing but light and joy and bliss and blessedness and sweetness and comfort and peace and life even life vital life beatifical life immortal life eternal without spot without dolor without Anxity without corruption change or perturbation O sweet O quiet O blessed life O life of lives O life angelical Oâ— thee also O new Heavenly Jerusalem there is no adversary to oppose no sin to Intice no fear but love no Night but only day no Sun but instead of it the Son of God himself the Son of righteousness blessed for ever And therefore farewel all earthly Pleasures Profits Honours For they be but as dung and dirt and shadows and dreams in comparison of that * Hebr. 10.34 induring substance that * 2 Corinth 4.17 Psal 16.11 et ernal weight of glory and those surpassing pleasures which are of the right hand of God for evermore The third Conference like the former The 3. Solilâ—quie BEliev. I perceive that now thou art quite chang'd O my Soul For whereas in formeâ— times thou hast been much disquieted now thou art very calm and quiet or rather secure Soul So I am Believ How comes this to pass Soul I have felt so much comfort lately as that upon it I did even joy too much and promised my self too much peace and tranquility which caused me to seek out for humane Consolations and Contentments at last as being too inordinately disirous to live comfortably still whereas I should rather have fitted my self for new * Quouiam transibit hora illa sequetur tentatiâ— Tho. a Kempis de imit Chrifli l. 2. c. 9. temptations this as now I see is the cause of my security Believ So it is and therefore rowze up thy self O my Soul and look about thee For neither Satan is asleep nor the flesh quite dead but both are coming on with renewed strength and therefore we must resist them by faith Soul How by faith Believ In this case of security I see no fitter weapon to be used by faith than the sight and serious consideration of hellish torments compared with Heavenly joyes that so being afraid of the one and inflamed with a desire of the other thou mayest resist Satan and avoid sin unto which now thou art more prone than thou hast been in times past for security brings Licenciousness and much imbecility Soul I like this well and therefore make choice of one apt Subject or other whereon I may now muse and meditate Believ Me thinks that fearful place in Matth. 24.51 against Hypocrites whose portion shall be weeping and gnashing of teeth will in this thy case be very seasonable Soul So it will be for one may well suspect himself to be but an Hypocrite when he is so secure as I am now being apt to yeild to any temptation Believ Mark then O my Soul the two Principal punishments of Hell here in extinguible heat and intollerable cold for of * Aug. de Tripl habit l. c. 2. heat comes weeping of cold gnashing of teeth whence result innumerous sorts of punishments to be endured in that siery lake even intollerable thirst the punishment of hunger the punishment of horror the punishment of fear the punishment of anguish add dolor without remedies bonds without any solution vengeance without end all which grievous Punishments do accompany the two foresaid principles