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
slippe backe and draw toward death we cannot therefore turne back but with danger to fall into euerlasting perdition Much like vnto him who flying from his enemies that pursue him in stead of sauing himselfe in some towne turneth backe towards them and so putteth himselfe into their hands We are not without many and mighty enemies that pursue vs and labour to make vs turne backe by offending God and these must wee fight against 1. Pet. 2.11 These enemies fight not against our goods to rob vs of them nor against our bodies to depriue them of life but against our soules to induce them to offend God and so to draw them into euerlasting damnation An example in Iob Cap. 1.1 who was a iust man c. and so walked in the way to heauen but Sathan would withstand him and therefore commenced warre against his soule hee seemes as if hee would haue fought against his goods in causing them to be taken away against his children in procuring their death and against his bodie in vexing it most cruelly yet was it properly the soule that hee assaulted Iob. 1.9.10.11 And he fought against it seeking by outward tribulation to induce the same by blaspheming to offend God If wee consider our owne weakenes to withstand our mighty enemies it may breed some cause of feare in vs but as God in old time commaunded Ioshua cap. 1.9 that hee should not feare the Canaanites and assured him that hee would be with him and that by ouercomming them he would bring his people into the land of promise so likewise let vs giue care vnto God that calleth vs to this battell with assurance that he will stand with vs and for vs to the ende that couragiously fighting vnder his banner against our enemies we may by his grace and power obtaine perfect victorie and consequently the possession of our celestiall countrie Secondly that wee turne neither to the right hand nor to the left By those that turne to the right hand wee vnderstand such as seeme to keepe Gods commandements yet not to glorifie him but either to glorifie themselues or to merit Prayer to God almes fasting and other like works are commendable and ordained of God to the end by them to walke towards heauen but such as doe them that they may be seene and praised of men doe turne to the right hand and depriue themselues of all reward in heauen because they receiue it vpon earth aforehand Math. 6.2.5.16 It is also astraying to the right hand when hauing receiued gifts of speaking the tongues of prophecying of knowing all secrets of faith c. 1. Cor. 13. the receiuers doe not vse them in loue Such likewise as in the old time among the Iewes did obserue the lawes and ordinances of God to the ende to merit did also stray to the right hand and turned out of the way of saluation Rom. 10.2 By those that turne to the left hand wee vnderstand such as doe thinke to come to heauen by the path of mens traditions and seruices or voluntarie deuotions not commaunded by God Coloss 2.21 as touch not tast not handle not c. And this Christ obiected to the Scribes and Pharises Matth. 15.8.9 Therefore because God hath taught vs the way wherein wee should walke to heauen let vs beware we turne not either to the right hand or to the left Thirdly that we stand not still in the way but goe forward and fructifie in good workes for such is the way to heauen that hee that goeth not forward slideth backward We nurse little children to the end they may grow great and wax strong and it were a wonder to see a little child continue as little and weake as at the birth euen so if we who being members of the Church of Christ and consequently entred into the path that leadeth to heauen and daily doe receiue the food of Gods word and sacraments should not increase in faith working by loue and amendement of life it were great ingratitude and vnexcusable obstinacy which should not escape vnpunished to stand stil in the way not to go forward The Apostle Paul although be had proceeded very far in this way thought it not his duty to surcease but the nearer he came to the marke the more he striueth towards it forgetting those things which be behind Phil. 3.14.15 And therevpon inferreth whosoeuer are perfect let them be thus minded Must those that are perfect be of this minde how much more behoueth it vs who are but of small growth in comparison to giue all diligence that we may increase and grow vp in grace 1. Thess 4.1 being prouoked also thereto by that exhortation of Saint Peter grow in grace and in the knowledge of our Lord and Sauiour Iesus Christ 2. Pet. 3.18 If we rest contented with a little quantity of faith neuer labour after increase it is a shrewd presumption that such a faith is false and counterfeit For assoon as the seed of true faith is sowen in vs and hath taken roote it sprowteth vp vntill it come to full ripenes in which respect Christ compareth it to a graine of mustard seed which though it be one of the least seedes of the garden yet it groweth to a great tree Matth. 13.31.32 It is not possible that any who haue tasted of true faith and of those inestimable benefits which it assureth vs of should content themselues with a small pittance and neuer labour after more For who is it that hauing tasted and eaten a little bit of some delicious meates doth not with an hungring appetite desire more till he be filled and satisfied or who is it that hauing any weake title and assurance of some goodly inheritance doth not earnestly desire and vse all good and lawfull means whereby his title may be strengthened and his assurance confirmed So if any haue truly tasted of faith and the excellent benefits that accompany it which are assurance of Gods loue remission of sinnes peace of conscience and ioy in the holy Ghost they cannot content themselues with a little modicum and neuer hunger after more for can we imagin that we haue any finall title or true assurance of those vnspeakable ioyes of Gods kingdome if we neuer vse meanes to confirme our title and strengthen our assurance surely it is impossible To conclude Satan if he cannot make vs worse will labour to make vs not to be better nor to go forward in religion Hast thou not more zeale now then thou hadst when the gospel was first brought thee then feare least the spirit be much quenched wherefore as Sathan endeuoreth to make thee stand at a stay in christianity so let the spirit of God in thee striue for the contrary 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 hearbes which by the sunne are made more flourishing Hauing thus far Christian Reader perswaded
crowne of righteousnesse which the Lord the righteous Iudge shall giue vs at that day and not to vs onely but vnto all them also which loue his appearing Beware of profane Esaus speach what is this birth-right to me Gen. 25.32 No rather take vp Naboths answer to king Ahab who would haue gone beyond him for his patrimonie God forbid that I should sell the inheritance of my fathers 1. Kin. 21.3 God forbid that I should for this or that sinnefull pleasure this or that messe of pottage or trifling commoditie or whatsoeuer coine hauing Sathans superscription vpon it sell mine inheritance And thus much shal suffice to haue perswaded to expect and long after the blessing of eternall life Now to the assurance of the same life SECT II. Assurance of Saluation WE teach and professe that a Christian man may bee assured of his saluation which assurance is not such as whereby a man is meerely secure and made free from all doubting at any time but such as many times is assaulted and shaken with many difficulties feares and doubts which oftentimes doe much perplex the soules of such as bee faithfull as Psal 22.1 Dauid complaineth saying My God my God why hast thou forsaken me And Ionas Ion. 2.4 I am cast out of thy sight Now these feares and doubts arise not from the nature of faith but from the frailtie and corruption of our euill nature and from the weakenes of our faith In nature it selfe is a voluntarie shrinking and relinquishing of the comfort of faith thorough the seedes of vnbeleefe that originally are sowne in vs so that the ground of our owne hearts is euer and anon casting obiections and questions The effects of grace doe not alwaies appeare the same yea sometimes they seem to be quite ouerwhelmed with contrarie effects By these occasions it commeth to passe that the dayas of faith are like the dayes of the yeare whereof some are faire some foule so faith seemeth one while cast downe as it were to hell an other while to bee as it were in the courts of heauen Neither doth this sildome fall out but euen daily is there a change by turnes And this God doth to the intent that beeing in some sort for the time put from him wee may take the faster hold when wee returne againe that the tast of his loue may be the sweeter and our ioy thereof the greater when out of the floods of temptations we ariue vnto it But the true and proper worke of faith is to giue to the beleeuer a stedfast and vnmooueable assurance of the loue of God that he may fully enioy the comfort therof without interruption and let Therefore it is not the office of faith to cherish and maintaine such feares and doubts but to resist them to fight against them and so much as is possible to expell them and to driue them out And as a child afrighted runneth to the father looking for defence and helpe from him euen so in the midst of all feares and temptation faith is still running vnto God still importuning of him calling vpon him casting it selfe vpon him depending vpon his aide and expecting from him that things become otherwise then presently they are and sildome going so farre but that it seeth a glimpse at least of light in darkenesse of hope in despaire of comfort in distresse of life in death or if it loose the sight thereof it recouereth it soone againe Of all which wee see pregnant examples in the distresses and temptations of the Saints which for our instruction and comfort are recommended vnto vs in the word of God whereof many shall be set downe in the sequele of this discourse So then it is now manifest what manner of certaintie and assurance it is wee hold and teach that it is the propertie of true faith to guide this assurance and that our assurance is the greater by how much our faith is greater and the weakenes of our assurance the weaknes of our faith at the feeling whereof we must be humbled with sorrow to repentance and yet with confidence pray as the Apostles did Luk. 17.5.9 Lord increase our faith which faith that it may be strong must haue grace and meanes to grow yet happily it may seem weake to vs when it is strong to God The Papists are of an other minde teaching that no man can haue any certainty of his saluation without some speciall reuelation from God as they affirme of S. Paul Rom. 8.38 where they style our asurance a most damnable false illusion presumption Rhem. in Rom. 8. sect 9. And elsewhere teach that the heretiks vnhappy security presumption and faithles perswasion of their saluation for so they deride our assurance is not the faith of the Apostles but the faith of deuills Rhem. in 1. Cor. 9. sect 9. But our securitie of saluation is no vain presumption but an assurance grounded vpon the word and promise of God that thorough faith in Gods promises manifested by walking in the way that God hath appointed vs we shall vndoubtedly come to eternall life which certenly dependeth not vpon our will or workes as the Rhemists would haue it 2. Cor. 3. sect but vpon the promise of God confirmed to vs in Christ therefore we shall not misse of the performance of his promises which hee will vndoubtedly performe vnto all that truely beleeue in him for to doubt of saluation in respect of the promiser is indeed to denie that he is true in all his sayings And therfore though the godly be assaulted of their owne concupiscences and of Sathans temptations to doubt oftentimes of their saluation yet they must oppose the infalibilitie of Gods truth against such assaults and holding fast the promises of God assure themselues of the effect of them So then euery Christian man which is endued with faith and hope may and ought to be constantly assured that being iustified he shall be saued because the word of God and his promise to all that beleeue in him and in faith cal vpon him cannot faile but must be most certainely fulfilled When the disciples of Christ returned from preaching wherto he had sent thē and declared what wonders they had done the text saith they reioyced greatly but Christ said vnto them Luk. 10.20 reioyce not that the spirits are subdued vnto you but reioyce in this that your names are written in heauen whereby our Sauiour signifieth that they beleeued that their names were written in heauen why else should he bid them therein reioyce seeing none can reioyce in any felicitie who doth not enioy it or vndoubtedly beleeue it and we cannot neither do we reioyce in things either vnknowne vnbeleeued or vncertaine and if there be ioying and glorying it must therefore arise from certainty and assurance Rom. 5.2 we reioyce or glory vnder the hope of the glory of God because the hope of the things to come is as sure and certaine as the things already giuen Chrysost in Rom. homil 9. Paul
faith by the author and finisher of our faith Heb. 12.2 To this effect maketh excellently that worthie speach of Christ Matth. 11.12 saying that the violent take the kingdom of heauen by force that is the true Israelites though they endure bitter conflicts yet by faith hold fast God apprehēded in his word and through the same faith and patience obtaine the promises Heb. 6.12 To conclude therefore we are not to build our assurance vpon our owne sense and feeling but vpon Gods vnchangable and gratious promises made vnto vs in Christ Iesus And if at any time our sense and feeling telleth one thing that is that God hath withdrawen his loue from vs Ps 77.7.8.9 and forsaken vs Esa 54.7 and the word of God assure vs of an other thing that is that God will neuer forsake vs Heb. 13.5 but continue his loue vnto vs vnto the end Esa 49.8 wee are not to trust our owne feeling but vnto Gods promise for otherwise what doe wee else but preferre our deceiuing sense before Gods infallible truth and make God a lier because we beleeue not the truth of his written promise 1. Ioh. 5.10 After that we haue attained to faith and haue felt some effectuall working of Gods spirit in vs commonly in many of Gods children succeede not long after some deadnes and dulnes and they think in themselues that they haue lost the spirit of God as we haue before shewed Here we are to search the cause whether it be for some sinne committed or for some present duty not practised for leauing and neglecting the meanes of our saluation or for for some sinne not repented of or for not vsing the meanes of saluation vprightly To which purpose the Lord commandeth vs to take knowledge of our sinnes Ier. 3.13 and to remember from whence we are fallen Apoc. 2.5 The meanes to attaine to a sight of sinne is a diligent examination of a mans own selfe Lament 3.40 and Dauid giueth the same counsell to Sauls courtiers Psal 4.4 examine your hearts This examination must be made principally by the law of God and namely by the ten Commandements which ransaketh the heart to the very quick Rom. 3.20 for by the law commeth the knowledge of sin this was the meanes of Pauls better knowledge of himselfe Rom. 7.7 I knew not sinne but by the law And as this comparing the life with the law of God made the vnbeleeuer 1. Cor. 14.24.25 to fall downe on his face and to worship God and the Psalmist being a man after Gods owne heart to say Psal 130.3 if thou O Lord straitly markest iniquities who shall stand and therefore to begge of God saying Psal 143.2 O Lord enter not into iudgement with thy seruant for in thy sight shall none that liue be iustified So will it be the meanes to worke in vs a sight of our sin and to repent of the same as we haue example Acts. 2.37 who vpon Peters sermon being pricked in their hearts said Men and brethren what shal we doe To whom Peter prescribed the remedie ver 38. requiring them to amend their liues Thus by his repentance did Dauid recouer Psal 52.5 and thus Peter recouered weeping bitterly after the Lord looked vpon him Luk. 22.61.62 for if we repent God will forgiue Ier. 18.8 who after he hath spoyled vs will heale vs and hauing wounded vs will bind vs vp Heb. 6.1 for he came to seeke and to saue that which was lost Luc. 19.10 and he came not to call the righteous but the sinners vnto repentance Math. 9.13 to whom he promiseth ease and comfort Cap. 11.28 To him therfore let vs pray and say Hos 14.3 Take away all iniquity and receiue vs graciously so will we render the calues of our lippes Another remedie to recouer and stay vs in this distresse that we sinke not into the gulfe of destruction is in calling to our remembrance the times past in which we haue enioyed the loue mercie and goodnes of God and in which we in token of thankfullnes haue glorified God by a iust holy and sober conuersation Dauid being grieuously afflicted could not receiue in his soule any true comfort Psal 77.3.4 for howsoeuer he did thinke vpon the Lord yet he was still troubled what helpe did he then finde in this his present distresse he tells vs ver 5.6 that he considered the dayes of old and the yeares of auncient times he communed with his owne heart and his spirit searched diligently he remembred the workes of the Lord and his wonders of old Iob apprehending and conceuing of God as of his enemy in respect of his present sense and feeling and being moued by his freinds to doubt of his grace which he had receiued and also to condemne himselfe for an hypocrite comforteth himselfe and strengtheneth his faith in the midst of all these greiuous temptations by calling to his remembrance his fruits of faith works of sanctification which he had discerned in himselfe informer times Iob. 31.1 c. Thus we see that the faithfull feare for a time but they gather their spirits againe and recouer warm'th at the sun-shine of Gods mercies their feete were almost gone Psal 73.2 but not altogether they went into the sanctuary of the Lord ver 17. a proppe to keep them vp at length they confesse against themselues This is my infirmitie they reprooue themselues for their diffidence and howsoeuer they say in their hast that all men are liars and perhaps God himselfe not true yet by leasure they repent it and remembring Gods mercies receiue comfort Psal 119.52 The Apostle doth pithily expresse my meaning 2. Cor. 4.8 Staggering but not wholy sticking Ionah was a prisoner in a strange dungeon without light without companie without comfort in a whales belly where he accounteth himselfe as cast out of Gods sight Ion. 2.4 saying I am cast away out of thy sight but behold presently hee giueth the checke to himselfe hee recouereth in the instant when hee was in the pits mouth readie to sinke eternally and said that he would looke againe towards the Lords holy Temple This then is the fruit of beleeuing and calling to remembrance the sweete mercies of our Sauiour that in the day of sorest triall it is able to keepe vs vpright who else should fall down groueling vnto death This dulnesse and deadnes and doubtfulnesse is commonly incident vnto Gods children beeing at the same time in the estate of grace and is a part of that inbred corruption and fleshly old man which before our calling wholly possessed and ouerruled vs and after also beareth some sway in vs euen when wee are regenerate till with all other corruptions we lay this aside also by death But worldly and carnall men do neuer discerne how dull and drowsie they are in Gods seruice nor feele the huge masse of inbred corruption but fondly flatter thēselues imagining that they are in exceeding good case and verie deuout in Gods seruice which indeede as they performe it
is meere formall customable but not conscionable Now then when the Lord by the ministerie of his word made effectuall by the inward operation of his spirit doth pull off the thicke skinne of carnall securitie from off the hearts of Gods children cause the scales of ignorance to fall from their eies so as they plainely discerne and feele this their dulnes drousinesse c. let them not be dismaied nor debarre their soules of that consolation which of right belongeth vnto them for flesh and blood doth not reueale this their corruption deadnesse and dulnesse in Gods seruice but the spirit of God which hath begunne alreadie to worke in them shewing them their corruptions and moouing them to an vnfained dislike of them and therfore they may assure themselues that he who hath begun this good worke in them will also bring it in his good time to perfection Phil. 6. onely as the Psalmist exhorteth let them carrie the Lords leasure waite vpon and trust in him and he shall comfort their hearts Senondly how a man may be assured of his Saluation A man may gather the knowledge of his owne faith and election and stand assured of his saluation by signes and testimonies in himselfe These testimonies are two the testimonie of Gods spirit and the testimonie of our spirit Rom. 8.16 First the testimonie of Gods spirit 1. Gods spirit beareth witnesse to our spirit that wee are the children of God Rom. 8.16 But the testimonie of the spirit is most certaine for the spirit cannot bee deceiued neither deceiue any for Rom. 8.15 the spirit of adoption expelleth all feare and where no feare is there loue is perfect 1. Ioh. 4.18 and where no feare is there is no painfulnesse and therefore neither doubtfulnesse nor mistrust Againe what more certaine truth can be imagined then that which the Spirit of God witnesseth to our spirit seeing all the conditions required as true witnesse do concurre in him in the highest degree which are knowledge truth and faithfulnesse Touching knowledge he is a God of knowledge 1. Sam. 2.3 who knoweth all things euen the eternall counsell and decree of God concerning our election 1. Cor. 2.10 The spirit searcheth all things euen the deepe things of God And this spirit doe we receiue v. 12. that wee may knowe the things that are giuen to vs of God as our election iustification adoption c. 2. Touching truth he is most true yea truth it selfe and in regard hereof hee is called the spirit of truth which leadeth vs into all truth Ioh. 16.13 as therefore touching his knowledge he cannot be deceiued so in respect of his truth he cannot deceiue 3. Touching faithfulnesse hee is most faithfull 1. Cor. 1.9 God saith the Apostle is faithfull by whom you are called 1. Thess 5.24 Faithfull is hee which hath called you especially in his word Psal 19.7 for his testimonie is sure and therefore he cannot erre neither will hee conceale the truth for any respect of persons and therefore whatsoeuer this al-knowing true and faithfull witnesse testifieth wee are vndoubtely to beleeeue as beeing most sure and certaine The ende why the holy Ghost comes into the heart as a witnesse of adoption is that the truth in this case hidden and therefore doubtfull might be cleared and made manifest Now if God himselfe haue appointed that a doubtfull truth among men shall bee confirmed and put out of doubt by the mouth of two or three witnesses it is absurd to thinke that the testimonie of God himselfe knowing all things and taking vpon him to be a witnesse should be doubtfull and coniecturall Hauing thus prooued that the testimonie which the spirit giueth is true and infallible next we are to speake that the spirit giueth testimony where three points are to be taught 1. First that hee doth testifie in the hearts and consciences of euery beleeuer that he is the Sonne of God as is proued Rom. 8.15.16 Gal. 4.6 Here first he excludeth the spirit of bondage which like the Papists faith causeth vs to feare and doubt of our election and saluation and Rom. 8.16 hee telleth vs that the spirit beareth witnesse to our spirits c. Now wee haue receiued not the spirit of the world but the spirit which is of God that we might know the things which are giuen to vs of God 1. Cor. 2.12 that is not onely his spirituall graces in this life as election faith iustification c. but also those excellent ioyes in Gods kingdome in the life to come of which also we haue some knowledge and tast by the illumination of the same spirit Rom. 5.2 and Cap. 14.17 Extraordinarie Reuelations are ceased and yet the holy Ghost in by the word reueales some things vnto men for which cause he is called truely the spirit of reuelation Eph. 3.5 Againe the holy Ghost giues testimonie by applying the promises of the remission of sinnes life euerlasting by Christ particularly to the heart of man when the same is generally propounded in the ministerie of the word 2. Secondly the spirit of God doth not onely giue this bare testimonie that wee are elected and adopted and shall bee saued but also doth fully perswade vs hereof as beeing a thing most certaine and without question 1. Ioh. 3.24 Hereby we know that hee abideth in vs euen by the spirit which he hath giuen vs. And blessed Paul by the spirit of God was so stedfastly assured of Gods loue that hee was firmely perswaded that nothing could separate him from it Rom. 8.38.39 and prayed for the Ephesians Eph. 1.17.18 that God would giue them the spirit of wisedome and reuelation that the eies of their vnderstanding might be lightened that they might know what the hope is of his calling and what the riches of his glorious inheritance is in the Saints Gods spirit then doth throughly perswade the faithfull that they are elected and shall be saued but it doth not this at all times For when wee are like newe borne babes in Christ the motions of the spirit are but weake in vs and we are not as yet skilfull to discerne the heauenly language of the spirit Such as these are not said to haue no faith but to bee of little faith Matth. 8.27 All men in this naturall life haue their degrees to proceede in which they neuer change As first they bee children then afterward grow to a more vnderstanding which was euen true of Christ in this flesh Luk. 2.52 who is said to haue increased in wisedome and stature Euen so the spirituall birth is not perfect the first day but it hath as it were a childhood and we are babes to be fed with milke 1. Pet. 2.2 and then afterward we growe from faith to faith and from one degree of grace to another 2. Pet. 3.18 growe in grace and knowledge saith the Apostle Now as Paul saith 1. Cor. 13.11 when he was a child he vnderstood as a child but when he became a man hee put away
the blessed hands and feet of Christ so should the meditation of the crosse and passion of our Redeemer be as it were nailes and speares to peirce vs that our hearts might bleed for our sinnes and we are not to think more hardly of the Iewes for crucifying him then of our selues because our sinnes also crucified him For the losse of a little worldly pelfe how are we greeued but seeing our transgressions are the weapons whereby the Sonne of God was crucified let vs learne to bee greeued for them aboue all things Thus then the meditations of the manifold sufferings of Christ should cause our hearts to be dissolued into teares We must as oft as fit occasion is offered goe vnto the house o mourning where we may be put in mind of our woful estate by reason of our wicked nature and sinfull cariage in violating the Lords holy commandements And this is commended as the part of a godly wise man Eccles. 7.6 where it is said The heart of wisemen is in the house of mourning but the heart of fools is in the house of mirth And the reason why this is a part of wisedome is rendred ver 4. It is better to go into the house of mourning then to the house of feasting because this is the end of all men and the liuing shall lay it to his heart And if others chastisments should affect vs much more should Gods correcting hand moue vs and when he smiteth vs we should ioyne with him and take his part and rend our owne hearts Ioel. 2.13 and then if Gods stroaks on others or on our selues doe make vs greeue for our wickednesse happie are we for so saith Dauid Psal 94.12 blessed is the man O Lord whom thou chastisest and teachest in thy law and our blessed Sauiour also saith Matth. 5.4 blessed are those that mourne c. Therefore when we find our selues enclined to heauines in respect of any outward rodde that lieth on vs or on our friends let vs take hold of the occasion and turne the course of our griefe an other way which if we can performe so making our sinnes our greatest sorrow Christ Iesus shal be our greatest ioy and we being mourners in Sion shal be comforted in due season Matth. 11.28 our iniquities shal be couered and not imputed Psal 32.1 scattered as a mist taken a way as a cloud Isa 44.22 and we receiued into euerlasting happines Secondly the combate betweene the flesh and the spirit The second token which is in regard of sinne present is the combate betweene the flesh and the spirit proper to them which are regenerate who are partly flesh and partly spirit For the better conceiuing of this point foure things must be handled First the parties here by whome the combate is made are the flesh and the spirit The flesh signifieth the corruption of the whole nature of man Rom. 8.3 Col. 2.11 here called the sinnefull bodie of the flesh Rom. 7.18 I know that in me that is in my flesh dwelleth no good thing Gal. 5.19 the works of the flesh are manifest as adulterie c. Here we must make a distinction of three things 1. mans nature 2. the faculties of nature 3. the corruption of both which corruption hath two parts 1. the losse of the image of God 2. a pronesse to all wickednesse So that we may truly say that the nature and the powers of the soule of man are corrupted this is called the old man Eph. 4.22 and the bodie of sinne Rom. 6.6 As poison put into a cuppe of wine doth make it deadly dispersing it selfe into the same in like manner originall sinne and concupiscence which is by the first sinne of Adam is spread ouer his posteritie doth poison his whole nature so that no sound part is found in him from the crowne of the head to the sole of his foote Isa 1.6 In this corrupt flesh are two things Affections and Lusts Gal. 5.24 First by affections vnderstand inordinate affections which shew themselues and beare sway in carnall men as anger in Caine Gen. 4.5 loue of pleasure more then of God in the last times 2. Tim. 3.3 immoderate sorrow in Ahab when he could not obtaine Naboths vinyard 1. King 21.4 Secondly lusts are inordinate and insatiable desires after the things of this world as riches honours and pleasures c. of this sort are couetousnes pride gluttonie the lust of the flesh c. By this we see what a carnall man is namely one that is carried a way with som inordinate affection or some inordinate lust Herod did many things at the motion of Iohn Baptist yet was he a carnall man for he was possessed with an inordinate loue of his brothers wife Mar. 6.20 Iudas a disciple of Christ yet he a carnall man caried a way with the inordinate desire of mony Ioh. 12.6 The spirit is the gift of regeneration lost by Adam restored by Christ The spirit I tearme a gift and this gift is tearmed by the name of the spirit because the spirit worketh it immediatly in vs comming to doe so from the Father and the Son Againe I say it is a gift of regeneration to make distinction between it and ciuill vertue For there is a gift of regeneration which mortifies corruption and a gift of nature which serues onely to keepe in corruption of this second kind are all ciuill vertues in naturall and heathen men and not the first Iosephs chastitie is a part of regeneration and proceeds from the spirit here mentioned but the chastity of Scipio is not so proceeding onely from nature and the generall prouidence of God and not from the spirit of sanctification More plainely the spirit is a diuine nature quality or conditiō 2. Pet. 1.4 wherby we are made conformable to Christ in righteousnes and holines And this spirit hath certaine properties First that it is a rich liberall grace of God for it containes in it the seed of all vertues and all necessarie graces of God because it comes in the name of originall sinne which containes in it the seeds of all vices and sinnes The second is the largnes of it for this spirit is in all the powers of them that are regenerate that is in the minde conscience will affections and in the sensuall appetite 1. Thes 5.23 the very God of peace sanctifie you throughout c. therfore he that is sanctified in one part may in time be sanctified in all The third is sincerity for the grace of God is without false-hood or guile Psal 32.1 Hence ariseth the difference betweene the godly man and the hypocrite betweene the works of nature and the workes of grace There are men that in distresse desire the assistance and fauour of God and they do it without the spirit of God for they doe it deceitfully desiring Gods fauour not for it selfe but in respect of some euill from which they would be deliuered as the mariners Ion. 1.5 and Pharaoh Exod. 9 28.
will doe no right nor suffer no wrong and therefore when our sauage crueltie is turned into charitie and wee become as meeke and harmelesse as the lambe calfe or little child it is a manifest signe that wee are borne anew and quickened by Gods spirit and are elected vnto saluation So also hereby wee are assured of the forgiuenesse of our sinnes when we finde our selues readie and willing to forgiue our neighbours Matth. 6.12 For this facilitie and kindnesse wherewith we are mooued to pardon those that haue hurt vs in word or deede is an argument that we are the sonnes of God For whereas by nature we are violently caried with desire of reuenge it commeth to passe we neuer doe forgiue iniuries receiued except Gods spirit doe correct the corruptions of our nature extinguish in vs the heate of reuenge and kindle in vs the feruent heate of charitie and in whome this is done it is certaine they are guided by the spirit of God are the children of God and consequently do loue their brethren Moreouer that a man deceiue not himselfe in the loue of his brother S. Iohn giueth three Rules 1. First that christian brotherly loue should not bee for outward respects or considerations but principally because they are the sonnes of God and members of Christ 1. Ioh. 5.1 2. Secondly that it must not be outward in shewe onely but inward in the heart 1. Ioh. 3.18 Let vs not loue in word or in tongue onely but in deed and in truth 3. Thirdly that it be not onely in time of prosperitie but when he stands in most neede of our loue 1. Ioh. 3.18 For whosoeuer hath this worlds good and seeth his brother haue neede and shutteth vp the bowels of compassion from him how dwelleth the loue of God in him By triall of this that hath beene said both young and old may see how farre they are from soundnes in this grace contenting themselues with a shadow of it For the most of mens loue is growne dead either vpon receit or hope of benefit or vpon flesh or fleshly respects and is not begunne in nor for God nor knit by the spirit of God the least part of it is set vpon the Saints that are vpon earth excelling in vertue it generally determineth it selfe in selfe-louing and selfe-seeking not seeking the things of others as well as their owne or not louing the soules of men as well as their bodies or respecting persons and not embracing the poore as well as the rich or not blessing their enemies as well as their freinds The loue of men for the most part is a lip-loue a counterfeit and fruitlesse loue diuorced from inward heartie affection or else a vanishing and flitting loue flinching in aduersitie when most neede is and readie vpon the least occasion to be ouercome with euil and changed into bitter hatred This crazy loue euery where argueth a riuen and crackt faith such counterfeit loue is the daughter of counterfeit faith and vnsoundnes of loue is a sure token of vnsoundnes of faith Furthermore we shal be to them that wrong by word or deed or writing the least of Gods little ones who are so deare to the Lord as the apple of his eye Zach. 2.8 Let the scorners and enemies of good men remember Ier. 2.3 that Israel is as a thing hallowed to the Lord all they that eate it shall offend euill shall come vpon them saith the Lord men may dip their tongues in venome and their pennes in poison and keepe the garments of such as stone Steuen but the Lord wil avenge the cause of his poore ones he will not alwayes hold his peace nor hide his face Secondly to loue Gods Ministers not onely because they are Christians but also because they are sent of God to execute those holy functions for the gathering together of Gods elect Eph. 4.12 And this Iesus Christ declareth when he saith Matth. 10.41 that he that receiueth a Prophet in the name of a Prophet shall receiue a Prophets reward that is euerlasting ioy and vnspeakable happines in Gods kingdome And least the pouertie of some might herein worke in them some doubtfulnes of their estate in grace the Lord telleth the poore that their Christian affection may be shewed euen in giuing a cup of cold water Matth. 10.43 for the widowes mite was accepted Mar. 12.44 And S. Paul saith 2. Cor. 8.12 that not according to that a man hath not but according to that a man hath he shal be accepted if there be first a willing minde when we vnfainedly loue Gods Ministers that we thinke nothing too deare for them as the Galathians did loue Paul Gal. 4.15 it is because by them the blind eyes of our vnderstanding are enlightened with the knowledge of God and Christ we are reconciled vnto God and haue peace of conscience and so consequently are assured of our adoption And this is it that S. Paul presseth the Thessalonians withall that they haue the Ministers which turne men from darkenes to light and from the power of Sathan to God Act. 26.18 in singular loue for their worke sake 1. Thes 5.12.13 And the very approching of such Ministers vnto vs seemeth beautifull and delightfull from whom we haue receiued the glad tidings of peace to our great comfort Rom. 10.13.14.15 If any Embassadour were sent from a mightie Prince who was our enemie in times past and able at his pleasure to destroy vs not onely to conclude a peace but to offer vs the free vse of all the commodities of his kingdome who being hereof assured and perswaded would not receiue him with ioy and giue him royall entertainment but this is our case our sinnes had made our heauenly King our enemy who is able in a moment with the very breath of his nostrils to destroy vs. Now it hath pleased him to send his Embassadors not only to offer peace but to beseech vs that we would be reconciled to him 2. Cor. 5.20 and vpon this reconciliation to assure vs of the riches of his kingdome who therefore would not loue those Embassadours that bring these glad tidings and shew some token of thankfulnes to them Of this loue we haue a singular example in Lidia the purple seller who as soon as the Lord had opened her heart and that she was baptised did presently invite the Apostles to her house Act. 16.14.15 wherein she bewrayed her faith burning with loue vnfained to Gods Ministers whose loue shineth in this that she is desirous to giue them entertainment who had giuen the doctrine of saluation to her The like example to the like purpose we haue in the conuerted Iaylor ver 32.33.34 But the great and generall contempt of the Ministery is a manifest signe that there be few in this respect which can assure themselues of the spirit of adoption The number is exceeding small who loue and respect the Lords Ministers in regard of their message and Ministerie nay the most euen for their