the Covenant of grace they are operative and working when he commands us to beleeve and obey he gives us grace to beleeve and obey It is our selves that answere but not from our selves but from grace yet notwithstanding let us make this use of it letus search our selves though it be not from our selves that we answere Gods promise by faith and his command by obedience yet we must have this obedience though from him before we can challenge any thing at Gods hands It is arrogant presumption to hope for Heaven and Salvation before we have grace to answere all Gods promises and commands by a good conscience To come more particularly to the words some will have it the Questioning the Demand of a good Conscience but that followes the other For when wee answere truely the interrogatories in Baptisme when we beleeve and renounce then we may from a good conscience demand of God all the good in Christ we may cal upon him pray unto him hath not Christ died and made peace betweene thee and us And may we not triumph against all enemies when there is the answere of a good Conscience If Sathan lay any thing to our charge Christ died and rose and sits at the right hand of God Who shall lay any thing to the charge of Gods people We may with a heart sprinkled with the blood of Christ now ascended into heaven answere all objections and triumph against all enemies wee may goe boldly to God and demand the performance of his promises Hence comes all the spirit of boldnesse in prayer from the answere of a good Conscience for that drawes all other after it Now to come more particularly to the words The answere of a good Conscience It would take up all the time to speake of Conscience in generall and it were not to much purpose I will take it as it serves my purpose at this time A good conscience in this place is a Conscience peaceable and gracious peace and purity make up a good Conscience To make this clearer there be three degrees of a good Conscience though the last bee here meant especially There is first a good Conscience that is troubled a troubled good Conscience and then a pacified good Conscience and then a gracious good Conscience A troubled good Conscience is when the spirit by conviction opens to us what we are in our selves he opens our sins and the danger and soulnesse of our sins whereupon our Conscience is terrified and affrighted Therefore this good Conscience whereby we are convinced of our estate by nature in itselfe it is a good Conscience and tends to good for it tends to drive us to Christ. There is a good Conscience therefore that hath terrour with it The second degree of a good conscience is that that comes from the other when we are convinced of sinne and of the Miserie that coms by sinne then that good conscience speakes peace to us when God shines upon the conscience by his spirit from whence there is peace that is a peaceable good conscience For God takes this course after he hath terrified conscience by his spirit and word then he offers in the Gospell and not onely offers but commands us to beleeve he offers all good in Christ and commands us not only so but invites us Come unto me all ye that are wearie c. Nay he beseecheth us We beseech you to be reconciled he takes all courses Now his spirit going with these intreaties he perswades the soule that he is our gracious Father in Christ Iesus Christ hath suffered such great things and he is God and man he is willing and able to save us Considering he is annoynted of God for this purpose hereupon conscience is satisfied and doth willingly yeeld to these gracious promises it yeelds to this command of beleeving to these sweet invitings This is a peaceable good Conscience Hereupon comes in the third place a gracious good conscience which is a conscience after we have beleeved that resolves to please God in all things as the Apostle saith Heb. 13. We have a good Conscience studying to please God in all things we have a good conscience toward God and toward men When the conscience is appeased and quieted then it is fit to serve God as an instrument that is in tune An instrument out of tune yeelds nothing but harsh Musique so when the soule and conscience is distempered and not set at peace it is not gracious So now you see the order there is a troubled good conscience and a peaceable good conscience and then a gracious heart forwhile conscience is not at peace by the blood and resurrection of Iesus Christ by considering him and by application of him there is no grace nor service of God with that heart but the heart shuns God it hates God and murmurs against God men thinke why should they doe good deeds when they beleeve not when they cast not themselves upon Christ and when conscience is not sprinkled with the blood of Christ they are able to doe nothing out of the love of God and whatsoever is not of faith and love it is sinne The heart cannot but be afraid of God and wish there were no God and murmur and repine till it be pacified That is the reason why the Apostles in the latter part of their Epistles they presse conscience of good duties when they had taught Christians before and stablished them in Christ because all duties issue from faith if they come not thence they are nothing if there be first faith in Christ then there will be a good conscience in our lives and conversations And from the gracious conscience comes the increase of a peaceable conscience there must be peace before we can graciously renew our Covenants to please God but when we have both these faith in Christ and a resolution to please God in all things there comes an increase of peace for then there is an argument to satisfie conscience when first of all conscience goes to Christ to the foundation I have answered Gods command I have beleeved and cast my selfe upon Christ I have answered Gods promise he hath promised if I doe so he will give me Christ with all his Benefits I have yeelded the obedience of faith hereupon comes some comfort here is the foundation of this obedience But then when Conscience likewise from this resolves to please God in all things in the duties to God and man hereupon comes another increase of peace when I looke to the life of grace in my owne heart For a working carefull Christian hath a double ground of comfort One in the command to beleeve and in the promise whether he hath evidences of grace or no but when he hath power by the spirit to lead a godly life and to keepe a good conscience in all things then he hath comfort from the evidence of grace in his owne heart from whence
an increase of peace comes You see what a good conscience is here in this place the answer of a good conscience I will not speake largely of it To come a little further to the point How know we that a man hath a good conscience a peaceable good conscience when it is troubled For here is the difficultie a conscience is never so peaceable and gracious but there is a principle of rebellion in us the flesh that casts in doubtings and stirres up objections as indeed our flesh is full of objections against Gods divine truth there be seeds of infidelitie to every promise and of rebellion to every command in the word How shall a man know that hee hath a peaceable good Conscience in the middest of this rebellion Let him looke if the conscience answer God in the middest of opposition and rebellion my flesh and blood saith thus my sins are great and Sathan layes it hard to my charge yet notwithstanding because God hath promised and commanded I cast my selfe upon God Let us aske our owne hearts and consciences what they say to God what is the answere to God Wee see what Iob saith Though he kill me yet I will trust in him flesh and blood would have shewed its part in Iob as if God had neither respected nor loved him yet when Iob recovered himselfe Though hee kill me I will trust in him So a man may know though conscience be somewhat troubled yet it is a gracious peaceable conscience if peace get the upper hand and grace subdue corruption when the conscience so farre as it is enlarged by Gods spirit can check it selfe Why art thou disquieted oh my soule why art thou troubled trust in God trust in God reconciled now in Christ when conscience can lay a charge upon it selfe and check it selfe thus it is a signe that conscience hath made this gracious answer Againe one may know though conscience be troubled somewhat yet it is a gracious peaceable conscience when it alwayes allowes of the truth of God in the inward man Whatsoever the flesh say the word is good the commandement is good the promise is good as St. Paul saith I allow the law of God in my inward man by this a man may know though his peace be somewhat troubled that yet notwithstanding there is the answer of a good conscience Againe when a man can breake out of trouble and such an estate as the Divell weakens our faith by for he useth the troubles of the Church and our owne troubles to shake our faith as if God did not regard us now when conscience can rise out of this as in Psal. 73. Yet God is good to Israel yet my soule keepe silence to the Lord though things seeme to goe contrarie to a man as if God were not reconciled as if he had not part in Christ Yet my soule keepe silence and God is good to Israel This conflict shews that there is a gracious part in the soule and that conscience is a gracious conscience It is said here it is the answer of a good conscience Towards God For conscience indeed hath reference to God and that will answer another question for conscience as it performes holie duties as it is a gracious conscience it lookes to God whether may a man know or how shall he know that he doth things of conscience whether he be in the state of grace and doth things graciously He may for why is conscience set in man but to tell him what he doth with what mind he doth it in what state he is this is a power of the soule which conscience shewes A man may know what estate he is in and whether he performe things graciously or no Now how shall a man know whether he doth things of conscience or no First whatsoever the answer of conscience is it is towards God if a man doe things from reasons of Religion if a man be charitable to his neighbour if he be just and good if it be from reasons of Religion because God commands him this is a good conscience A good conscience respects God and his command What we doe for company or for custome is not from a good conscience A good conscience doth things from God with reasons from God because he commands it it is Gods deputie in our hearts Againe what we doe from a good conscience we doe from the inward man from an inward principle from the inward judgement because we thinke it is so and from an inward affection When we have not a right judgement of what we doe and doe it not out of love and from the inward man we doe it not out of a good conscience what is done out of conscience is done from the inner man Therefore in all our performances let us examine our selves not what we doe but upon what ground we doe it in conscience to God to obey him in all things I cannot dwell upon these things The answer of a good conscience that saves us together with Baptisme when there is the answer of a good conscience then Baptisme seales salvation To come more neere to the answer of a good conscience in Baptisme You will object if the answer of a good conscience in Baptisme doe all and not the outward washing of the body why are Children Baptised then they cannot make the answer of a good conscience I answer the place must be understood of those of yeares of discretion For infants that dye in their infancie we have a double ground of comfort concerning them First they are within the Covenant have they not received the seale of the Covenant which is Baptisme And how-ever they actually answer not the Covenant of grace by actuall beleeving yet they have the seed of beleeving the spirit of God in them and God doth comprehend them by his mercie being not able to comprehend him nay we that are at yeares of discretion are saved by Gods comprehending and imbracing us we are comprehended of him as the Child is of the nurse or of the Mother The Child holds the nurse and the nurse the Child the Child is more safe from falling by the nurse and the Mothers holding of it then by its holding of them Those that are at yeares must claspe and graspe about Christ but Christ holds and comprehends them much more doth God comprehend those that are Children that are not able to comprehend him For those that live to yeares of discretion their Baptisme is anngagement and obligation to them to beleev because they have undertaken by those that answered for them to beleeve when they come to yeares and if when they come to yeares they answer not the Covenant of grace and the answer of a good conscience if they doe not beleeve and renounce Sathan all is frustrate their Baptisme doth them no good if they make not good their Covenant by beleeving and renouncing It is
should not be carried in his affections to a good that he is perswaded of and how is it possible he should not loath ill and dest 〈◊〉 things If he were perswaded that hell were such as it is and that these courses lead to hell and destruction and estrange him from the favour of God whose loving kindnesse is better then life it self if men were perswaded of 〈◊〉 things in any strength their soules would not be affected as they are Therefore if wee would know whether nature be corrupted or no we may do it by this You have some men that are conceited especially when they are in their ruffe and have all things plenty Divines talke much of the corruption of nature and such things they think all is well O! but do but lay these things together the excellency of the things promised and the terrour of the things threaâ—…ed and our â—…ndisposition to these things in regard of perswasion that we live as if we did not think these things to be true What a disposiâ—…on oâ—… soule is that that cals divine truths into question To believe the lies of our owne hearts and the temptations of the devill and the world that lies in mischiefe before the 〈◊〉 ved truth of GOD it selfe that is sealed 〈◊〉 the oath of God And yet the heart of man 〈◊〉 naturally carried to believe these things moâ—… than God himselfe Witnesse the lives of meâ—… who have dead carâ—… base affections 〈◊〉 regard of heavenly things they shew 〈◊〉 they are not perswaded of them notwithstanding all the sweete arguments and perswasions that the Scripture hath They doe not professe that they call them in question yet they live as if they made no doubt that they are all false It is a folly not to believe those things that are sealed by so many evidences as divine things are but it is more desperate folly to live as if wee did not believe them at all If these things were digested they would make us out of love with our owne naturall estate and to labour for a spirit of faith to perswade our soules both that those things are so indeed that God hath revealed and to get assured perswasion of our part and interest in them Indeed a dead faith is no faith at all it is the effect of the whole Epistle of S. Iames that it is no faith that is dead it doth not worke upon the heart and affections nor the life and conversation a dead faith is no faith at all Let us shame our selves therefore Lord doe I professe I see things above nature that I see Christ in heaven and see my selfe there and do I professe that I am perswaded that the word of God is true and am I no more affected where is my love where is my joy where is my comfort doth my heart runne after other things that professe my selfe to bee perswaded of better things Let us never rest but bee angry and wroth with our hearts and affections for they are made for these promises our precious faith is made to imbrace precious promises and to carry the whole soule to them And let us helpe this with complaining of our selves and with prayer Lord thou hast discovered excellent things in thy word and hast perswaded me Lord open my heart the heart is thy throne the heart and will and affections thou dealest with especially Lord incline my heart inlarge my heart The LORD hath promised in the new covenant to teach our bowels to love Lord teach my heart to love thee Thou hast opened my understanding to conceive holy things or else I had never beene able to understand thee and thy truth teach my bowels also to love teach them to cleave to the things take off my love my joy and delight from earthly things and plant them where they should be inlarge them the right way fill my heart with thy selfe as thou hast made it for thy selfe This should be our desire What be the affections wherby the soule imbraceth these good things it is perswaded of The soule imbraceth these things in the affections of faith and hope in the first place for faith is an emptiegrace in it selfe it is carried to somewhat out of it selfe that it imbraceth and layeth hold on and hope is with faith alway Together with the work of faith and hope there is a sanctifyed affection of the imbracing soule there is a love of the things promised which is imbracing and a love of the meanes and likewise joy and delight in them expressed by thankfulnesse As you see the Patriarchs in the story of Genesis when God discovered holy things to them aâ—…resh that he would give them the land of Canaan and the Messias to come and all that happinesse there was thankfulnesse presently they built Altars to God And which alway accompanies thankfulnesse humility As Abraham Genesis 17. 3. downe he falls when God made him such a large promise he fals downe on his face as if he were unworthy of such a thing so this disposition alway accompanies a soule that imbraceth together with faith and hope that leads the affections after them there is love expressed in a constant obedience and care of duty to God many wayes As it is an affection that will not bee concealed And joy and delight with thankfulnesse and humility considering the excellency of the things and our unworthinesse that we cannot but have this disposition alway thankfulnes and humility And likewise contentment to end our dayes a disposition that followes imbracing in faith for where imbracing of faith and love is in an imperfectestate there will be joy when that comes that makes way to full imbracing that is in heaven it selfe as Simeon rejoyced when hee imbraced Christ in his armes what did the old man thinke we when he came to heaven when Christ and he met there And Abraham rejoyced to see CHRISTS day with the eye of faith and likewise imbraced it with faith and that wrought joy What did Abraham then when he came to heaven when he see all ended there I say death that makes way to full enjoyning and imbracing in this very respect it is not only patiently entertained of Gods children but comfortably as letting them in to the good things that they esteeme above all the world besides to the possession of Christ to heaven and happinesse Let us consider of these things To come to direct us a little about this imbracing in faith and hope and love and joy and the whole soule when the soule as it were goes out to the things wee are perswaded of How shall this be wrought upon the soule This imbracing wee see it followes upon perswasion and perswasion followes seeing they saw them farre off and were perswaded of them and thereupon they imbraced them Therefore let us labour for a cleare understanding of divine things That which the eye sees the heart grieves for in ill and that that
the eye sees the heart imbraceth in good And in what measure our eye sight of heavenly things is clearer and our perswasion stronger in that measure our imbracing is lovely and full of joy and delight Therefore let us labour to grow in knowledge in supernaturall spirituall knowledge and that our perswasion may be stronger every day more and more for answerable to that our affections will grow and will be carried to the things discovered And there is nothing more effectuall to commend knowledge to us then this that it is a meanes to work a holy and heavenly disposition and temper in us especially if it be spirituall And let us meditate upon what wee seeme to know and are perswaded of let us dwell upon things still to work them upon the will and affections let us dwell upon them till our hearts bee warmed well with the things knowne and that we professe our selves to be perswaded of And joyne with it an enquiry upon the soule are these things so doe I know these things and am I perswaded of these things that they are so how is my disposition answerable then am I so affected as I should be is my love so hote and my joy so working and spiritly and quicke as it should or no and hereupon take occasion to stirre up our selves and to checke our owne soules Alas that I should have such things discovered and that I should see such things in such a strong perswasion in the booke of God and professe my selfe to be perswaded of these things and yet be so dead at all times And if we find our affections any thing working that wee are disposed to imbrace these things then wee cannot but be in an excellent temper and blesse God that vouchsafed together with the excellency of the things themselves to shew us our portion by his holy spirit to enlighten our understandings and to perswade us let us blesse God for this for it is a worke above nature And withall because the soule cannot close with and imbrace these things but it must let loose other things for you know in imbracing there must bee a letting goe of those things that were formerly within the gripe if we would gripe these things in our affection and will we must have them only we must not think to graspe the world and them together the things here below and them together as wee shall see after in that point they accounted themselves strangers to earthly things Therefore this is one way to come to this imbracing to come to the sight of the vanity and insufficiency of all things in comparison of Christ and the happinesse wee have by Christ. To see in matter of judgment the insufficiencie of workes and merit and such like in the matter of justification the insufficiency of all such trash as the popish religion abuseth the world withall And so in matter of conversation to see the insufficiency and empâ—…nesse and vanity yea the vexation of all things besides these good things here offered the good things that Gods spirit offers to the eye of our soules that he offers to our wills and affections what are all to these and effectually thinke so thinke what should draw a mans affections after it beauty or strength consider what will become of these ere long And then withall consider the excellency of the estate of the body and soule in heaven if we carry our selves as wee should doe and preserve our selves in our spirituall condition let us lay these things together and then wee shall see how infinitely the one is beyond the other If it be for honour and favour of the world consider the vanity of them and how short a time wee may enjoy them and the things themselves are subject to alteration And withall consider the constant excellency of the favour of GOD in Christ Iesus which will comfort us in life in death and for ever And so for riches and possessions in this world consider how soone all here must be left and how the soule is larger then all these things if wee had a thousand times more abundance then we have and that our soules that are more large and more excellent they are not made for these things but for better and what use we shal have of better things when these faile the soule being immortall and eternall This will make us let goe earthly things in our affections and hold them in their place in a secondary place as things serviceable in the way to heaven and not to graspe them in our affections for then they pierce the soule to death and damnation And if we would be affected as we should be to good things let us keepe our affections tender and keepe them cleare from the guilt of any sinne that may work feares and doubts for together with sin goes feares and doubts they are bred in sinne naturally therefore if we would maintaine this imbracing oh let us keepe our soules as we keepe our understandings cleare so keepe our affections tender by all meanes and keepe our consciences unspotted that so our affections of joy and delight and love may bee ready prest to good things even to the best things Another way is in particular to meditate of the love of Christ the love of GOD in Christ and of his imbracing of us For wee must know that our imbracing is upon perswasion of Gods imbracing of us We imbrace not the promises of Christ as a man imbraceth a dead post that cannot returne imbraces to him againe this imbracing of Christ and heaven it is a mutuall imbracing and it is a second reflexive imbracing wee imbrace God and Christ because we find God in Christ imbracing our soules first in the armes of his love therefore we imbrace him again in the armes of our affections because we find Christ imbracing us in the armes of his affections Therefore let us attend upon the meanes upon private reading of the word and upon the ministry for what are the ministers but to contract Christ and the soule together they are friends of the Bridegroome to discove CHRISTS love to us and his lovelinesse his lovelinesse in himselfe his riches in himselfe and his love to us to allure us againe to CHRIST the ministery is for this end especially to draw Christ and the foule together And what is the Scripture in the intent and scope of it but to discover to us the excellen ciâ—… of Christ and the good things we have by him his love good intention to our soules Now hearing these things in the ministery they are effectuall together with the spirit to draw our affections backe againe to him And naturally wee cannot but love those that love us Now when we are perswaded of Gods love tous in Christ and Christs love to us God having made our soules for love to himselfe and friendship with himselfe and the nearest and sweetest conjugall friendship now therefore the more his
to hate the Whore and to eat her flesh that is to overthrow the Monasteries those Cages of uncleane Birds and those Peter-pence those exactions for indeed the Pope made England his Asse to beare his burthens It would move any mans patience to see how pittifully the Popes of Rome have abused this Iland so that we may now truly say as Christ saith If the Son make you free you are free indeed Christ hath made us free the Gospel hath made us free and ever since the comming of the Gospel wee have flourished King Henry shooke off the yoke first and after him King Edward and after him Elizabeth of blessed memory and now our gracious King So that this Vntill it begun long since to hate the Beast and to eat her flesh one thing therâ—… is yet undone To burne her with fire if they hate the Beast and eat her flesh this will câ—…me toâ—… to burne her with fire even the ten Kings that were subject to her before shall doe that Wee see wickednesse shall not thrive alwayes it shall not alwayes bee night but the Sunne shall arise at the last Impostures shal not alwayes abuse the world their madnesse shall be made manifest at length as Paul saith 2 Tim. This is our Comfort that there is an Vntill a time prefixed of God to discover and to lay open all Impostures And now the time is come that most of this should be fulfilled some of these words of God are fulfilled the Beast is hated and now the Beast is known to bee the Beast to bee cruell witnesse the blood of Saints the Murther of Kings those horrible acts that are allowed from Rome The Beast I say is now discovered and hated The Affections that are due to the Beast is hatred If ever we hatred any thing we may hate the state of Rome It is a Beast and the object of hatred and ever was and if ever I say wee hated any thing that was deserveable of our hatred it is that why do we not hate a Harlot doe we not hate an old Strumpet an old painted Strumpet doe wee not hate her that is a Bawd there was never Bawd there was never Whore that did the thousand part of that harme that this Bawd this Beast this Whore of Rome hath done drawing so many thousand soules to hell Of all the Iudgements that ever were since the beginning of the Christian world that God hath visited the pride and wickednesse of men with there was none so grievous as to suffer this Man of sinne to rule in the Church the spirituall judgement of the Papacie it is the greatest judgement of God that was ever inflicted upon any We hate them that misuse us under the pretence of love that cheat and cozen us and we delight in their punishment there was never Cheater never Cozener like this And surely so God hath fulfilled his word that shee is hated even in our Children that know but the grounds of Religion to whom Christ hath shined by the evidences of his thuth that have the Spirit of God in them they hate those Impostures those abuses of Christian Religion with which this Beast hath deluded the Christian world which shewes that they have a contrary spirit to the Spirit of God and indeed so they have for besides their own base government they maintaine the corruptions of men feeding the pride and vanity of mens natures with outward formall empty things so that the very weake ones even Children now they hate the Whore hate her Impostures hate her Cruelty hate her Lying and all I see the time is past I can goe no further â—…ut will draw to an end only a little to still us up Shall God then reveale and discover this painted Strumpet this Bawd and shall wee labour to conceale her ill shall we dawbe shall we make her better then she is shall we hinder Gods purpose Gods word is that shee shall be revealed the Princes shall hate her and consume her with fire Let every one of our purposes helpe Gods purpose and Providence and decree in this point that this shall be it is Gods purpose and whosoever stops it certainely they bring the judgement of God upon them those that would reare up â—…ericho againe wee know what befell them and they that reare up Rome that begins now to bee discovered they bring the Iudgement of God upon them God will performe this as well as he performed the other as he put it into the hearts of these Kings to betray their Kingdomes to the Beast so hee will put into their hearts to hate the Whore Now that we may hate her let every one labour in his place Ministers in their place to lay open their Impostures their cousenings and all their filthinesse whereby they deceive the people Magistrates in their place to ocuntenance the Ministers to see the lawes executed as they may These that through ignorance are seduced that are not Iesuited for there is no hope of them but others their persons many times in the policie of state may have favour but not their Religion Let us all take heed that wee grow in knowledge Let us labour to make more of the Gospel of Christ the more Christ appears in glory the more Antichrist will appeare in shame Let us labour by prayer and not give God over by prayer to plant the love of the truth in our hearts to entertaine the truth with love to value it according to the respect it deserves at our hands and let us labour to be molded into that truth to obey it else though we have it yet if wee doe not love it if wee be not transformed into it though our wits and parts be never so great we may be seduced to errour God gave over these Kings men of great place and of great parts because they did not love the truth to beleeve lies My purpose was to have shewed the danger if we do not further Gods purpose in discovering this wicked Antichrist A state wherin the Devill the Dragon is effectuall and this Book wonderoâ—…sly sets downe the danger It is another manner of danger now to relapse and to apostatize after the appearing of the glorious Gospel of Christ then it was a hundred years agoe under darkenesse and we know it to bee so of all the judgements in this world it is the greatest for God to give up a man to decay in his love to the truth to affect this cursed Religion that the sentence of God hath past upon and it must be fulfilled That they shall hate the Whore and burne her with fire that she shall be left desolate and naked But you may object Alas how is that likely to be when wee see now what strength the Beast hath gotten and how he ruâ—…fleth in the world at this time how he triumpheth and trampleth the poore Church under his feet Well it is but a living before death undoubtedly Babylon is fallen it is fallen saith Iohn
that grave and Reverend Person Prayer gets blessings but thankefulnesse keeps them so thankefulnesse to God for that which is past for so many Deliverances is a means to preserve Gods love and care of us still that he wil be our Buckler and castle hold and al defence thankfulness will do this We are over prone to looke upon civill grievances which are to be regarded and helped in season but naturally our nature is subject to complaine more then to be thankefull we are so sensible of ill as to pray for remedy but then let us alway be thankfull to God for the good we have had these many years together and the good that still blessed be God wee enjoy What cause have we to be thankfull that we are as the three young men in the Furnace Al Europe hath been in combustion and wee have beene untouched and safe in the middest of the Furnace under a quiet government What cause have wee to blesse God fâ—… continuing the liberties of the Gospel where by the soule is built up in saving knowledge and Ignorance banished It was a fault in Rehoboams time in the beginning of his Raigne it was a fault in these men they could complaine of the government of Salomon and certainly there were many grievances in Salomons He was a great Builder and it was not without some cause they complained Yet notvvithstanding Salomons time vvas a blessed time and they had great cause to blesse God for the government of Solomon Novv it is very likely in the story that they forgat it and only lighted upon some grievance I beseech you let us in these times stirrpour hearts to be thankful as upon other occasions so upon occasion of this day we are to blesse God for this glorious deliverance vvhich vvee have spoken of 〈◊〉 againe and againe and therefore we need â—…t be much in the particular setting out that â—…inorous and prodigious fact that gives the â—…y occasion to be remembred as it hath oft â—…ne before Let that Remembrance I say â—…re us up to thankefulnesse to shew our â—…ankefulnesse and love to that truth that God â—…th defended Hath God beene a wilderâ—…sse to us As the Prophet complaines hath â—…ligion done us any harme why should â—…e grow cold and luke-warme why should 〈◊〉 decay in our first love why should we be 〈◊〉 unfruitfull when God hath given us so â—…any encouragements to be thankefull and 〈◊〉 as he hath done I beseech you let 〈◊〉 consider with our selves if we be not more â—…ankefull upon these occasions for these deliâ—…erances and worke our hearts to love Reliâ—…on and to hate Poperie more it will be just â—…ith God that they shall bee thornes in our â—…des more then they have beene and pricks 〈◊〉 our eyes that wee shall see what a dangerous â—…ction they are and what case we are in For â—…ose that are drunk with the Cup of this Harâ—…t it takes away their wits from them those â—…hat worship Images and stocks they are stocks â—…hemselves Though the danger be great to â—…hemselves yet they labour to make others â—…orse than themselves there is no trusting to â—…hem we should more feare them then forrain â—…nemies both reasons of State and reasons of Religion and reasons of our owne safety all should be forcible to have a speciall regard to prevent the growth of Popery For our selves that heare of the destruction of this Iericho we have heard what Iericho was before it was destroyed For ought we know God may destroy Ierusalem as well as Iericho and by a worse people then themselves as the Prophet saith Ezek. 17. by a base people It is no matter though others be worse then ourselves God when he plagues his people will doe it by worse then themselves and cast the Rod into the fire when he hath done Ashâ—… the Rod of my wrath Esay 10. Therefore let us looke to our selves that we bee thankfull to God It will be no plea that we have bin safe thus long thus many years for these people of Iericho God let them alone foure hundred years as it is in Gen. 15. They were threatned but the sinnes of the Amorites were not yet 〈◊〉 Iericho was a part of that Countrie but when their sins were full then they were destroyed God had patience foure hundred years to the sins of the Amorites to this people And at last judgement came upon them fearfully So howsoever God hath beene forbearing and long suffering towards us Yet let us looke about us oh destruction may be neer It is not sufficient to thinke that God will destroy Antichrist that the wals of Iericho shall down he may doe that and yet he may destroy us there may bedanger toward us too And it is no comfort to them neither that God will punish us or that easeth not their overthrow neither â—…or if hee doe so to the greene Tree what will hee â—…oe to the dry If his Children bee whipped with Scorpions what will he doe to Rebels â—…f the Children of God scarcely be saved where â—…hall the sinner and ungodly appeare If the Children taste of the wrath of God then the enemies shall taste of the dregs of his wrath it is no comfort for them for their Doome is set downe Babylon is fallen It will not be so much comfort to us that God will destroy them as it will be to looke to our selves in time before a peremptorie Decree come forth to make our peace with God The King of Sodom and others were delivered by Abraham but aâ—…terwards we see how fearfully they perished Pharaoh was let alone for a time yet after hee was destroyed in the Sea Ierusalem had warning after warning yet afterwards it was destroyed so though we have had deliverance upon deliverance yet if we make not more of Religion and grow more in detestation of that Religion that God would have us set our selvs against it will be just with God to punish us and to lay us open to them that wee have sinfully favoured Wee see what great matters faith will doe in the use of meanes though they be poore weake base meanes Therefore let us set upon Popish Religion in our places and callings in a spirit of faith in the use of meanes and let us never thinke we are too weake and now they are mighty and strong It was said to Luther when hee began to write against the Pope oh poore Monke get thee into thy Cell and say Lord have mercy upon thee dost thou thinke to overcome the whole world with thy writing so the wals of Iericho may seeme so mighty the opposite power that we are to set against as if wee should loose our labour to set against it but whatsoever is opposite to Christ we have a promise it shall be overthrowne Let us in a spirit of faith set upon them in the use of meanes and God wil make it good as in former times And for all
the truth of the promises then the will and affections they joyne and imbrace those things the will makes choyse of them and cleaves to them the affection of desire extends it selfe to them the affection of love imbraceth them the affection of joy delights in them Spirituall conviction alwayes drawes affection For God hath framed the soule so that upon discovery of a good oâ—… of it selfe it doth stretch out it selfe to imbrace that object the good thing presented it cannot be otherwise We see the eye it cannot but delight in beautifull objects so the understanding of itselfe it delights in true things and the will in things that are good that are delightfully good or spiritually and conveniently good to the person it cannot but be so The author of nature God doth not overthrow nature but preserves it in its owne worke therefore where hee gives a light to discover and perswade both of the truth in generall and of our particular interest in those things hee gives grace likewise to the will and affections to that part of the soule that is carried to good things to imbrace them and upon discovery of evill in that part of the soule that is affected to evill there is an aveâ—…sation and loathing of things that are in convenient and â—…itfull it must needs 〈◊〉 in the light of reason We may know whether the spirit of God have wrought any thing in 〈◊〉 by oâ—… imbracing of good things for as I said Godhath made our soules thus when the soule 〈◊〉 convinced of the truth and goodnesse of a thing and isperswaded the affections will alway follow that that is shewed to be the best Now when the spirit of God discovers to the soule the excellencies of religion to bee above all other excellencies whatsoever That the favourof God is better than life itselfe and discovers to the soule the vanity of all other things then comes the soule to imbrace them for the soule cannot but 〈◊〉 which the understanding being 〈◊〉 〈◊〉 〈◊〉 best and best for me in comparison of all other things this is now at this time all things considered best for mee to doe hereupon comes imbracing alwayes the affections follow spirituall perswasion There bee two maine branches of faith One is spirituall conviction and perswasion that things are so good and that they belong to us Another branch of faith is to goe out and close and meet with the things Vpon discovery of the excellency of the things the heart opens it selfe to let in those things It is in grace as it is in nature the heart is open upwards and pointed downeward 〈◊〉 the heart and soule of a man opens to heaven ward when those things are discovered by the spirit to bee best the spirit opens and closeth with those things A man may know what he is in religion by his affections by his affection of love for the affection of love will open to the things that are discovered to bee best whereof heeis perswaded and his affection of joy hâ—… will delight in those thingâ—… and his affection of griefe his heart will bee shut to things that are contrary and his affection of zeale in the pâ—…sute of the meanes and in opposing that that is an enemy to that good it is alway so the heart imbraceth what wee are perswaded of God hath made the affections of the soule for supernaturall things hee 〈◊〉 made our understanding to conceive of the heavenly light and those prerogatives and priviledges and hee hath made our affections to imbrace those heavenly things And then a man is in his right subordination in his right state under God he is framed as he should be he is in a right frame of soule when his soule is convinced of the excellency of the best things and when his affections of joy and love and delight of zeale and trust and all are set on those things For then a man is raysed above the condition of an ordinary man such a man is come to his perfection hee is come out of that cursed estate that naturally all are in for now the soule is set upon things that make it better than it selfe For the soule is as the things are it is carryed to when the soule is perswaded of heavenly things and of its interest in them and is carryed to them by the sway and weight of the affections of love and joy and delight which is called here im bracing then the things imbraced transforme the soule to be like them as they be heavenly and glorious and excellent there is nothing in the world to be named with them all else is â—…g and drosse then a man comes to bee holy and heavenly and spirituall hee is raysed in a condition farre above others above all othermen though hee bee never so meane in the world when his soule is enlightned and answerable to the light there is heate when there is light in the understanding and heate in the affections accordingly to imbrace then the soule is in a right temper a man is a holy and happy man therefore no wonder if upon perswasion and sight they imbraced those things Let us trie the truth of our estate by our affections by our imbracing of good things by opening our hearts to the best things by our joy and delight in them Is there a holy wonderment at them Oh! how I love thy 〈◊〉 and one day in thy courts is better than tenne thousand elsewhere and Oh the depth of his mercie and one thing have I desired of the Lord that I may dwell in the house of the Lord all the dayes of my life When the soule stands in admiration of God and good things when it is ready to welcome Christ and heavenly things and the state of religion now away all former vanities away all lusts of youth away all confidence in beauty and strength and riches all these are but dung to the soule the soule hath seene better things there is a discovery of better things and now the respect of all other things falls downe in the soule when there is a discovery of better things The soule cannot doe otherwise when it is convinced supernaturally the same spirit that discovers better things opens the soule to â—…low them it is so with every soule that hath the true worke and stampe of the spirit in it it is set upon heavenly things it saith with Saint Paul I account all dung and drosse in comparison of the excellent knowledge of Christ. There is an attractive a drawing magneticall power in heavenly things when they are propoâ—…nded to the soule by the spirit to draw the affections and to make us spirituall like themselves Let us therefore labour more and more to have our affections wrought upon As wee are in our affections we are in religion It is impossible that a Christian should be spiritually convinced that there are such excellent things belong to religion and that hee hath his part and
that be when every one shall be glorious himselfe and shall put downe the Sunne in glory in his body and soule and when there shall be such a world of them so glorious If every Starre be beautifull how beautifull are all in their lustre when so many Saints shall be gathered together they shall be farre more glorious then the Sunne in his Majestie and this glory is reserved till all be gathered together God said of the creatures severally they were good but when hee looked on them together they were exceeding good so the severall soules of Christians are glorious but at the day of Judgement when all shall be gathered together there shall be an exceeding glory It is reserved I say for the gathering together of the Saints when Christ who is the head shall have gathered all by his word and ministery out of this sinfull world which are scattered here and there then they shall come to perfect glory Then there shall be perfect union betweene the body and soule then there shall be a perfect union betweene us and all that are dead together then there shall be a perfect union betweene us and Christ then we shall have the perfect fruition of God of Angels of all the blessed company in heaven Oh! what a blessed time will this be and this shall be at the glorious appearing of Christ. Christ shall appeare in glory himselfe as verily as he appeared in his first comming and wee shall appeare with him in glory Why should wee doubt of it is not that which is greater done already hath not God himselfe become man hath not God dyed and God beene abased in his first comming Is not that more wonder then that man should become like God in his second comming whether is greater for God to become man or for men to be raised out of their graves and become glorious certainely this is the lesser why should we doubt of it Let us rayse our hearts with this that as verily as he came in abasement to worke our salvation so verily hee shall come and rayse us to glory and this is a lesser worke then the former But to come nearer to make some further use of this surely these are maine points and should bee oft thought on O! that the hearts of Christians were exercised with them Could wee be dead either for grace or comfort if wee did oft thinke of this with application Let us oft warme our selves with these things let us bring our selves to the light let us thinke of the blessed times to come could we be unfruitfull This made Saint Paul adjure Timothy and the Thessalonians I beseech you by the comming of our Lord Iesus Christ c. I shall need no greater argument to presse you then as verily as Christ shall come in glory and as you shall be gathered to him so heare what I say So Saint Paul chargeth Timothy 1 Tim. 6. 13. I charge thee before Christ who at his comming c. Keepe this Commandement This will moove a mans conscience and carry him to duty if nothing else will Let us thinke seriously Christ will come with thousands of his Angels in glory and majestie and all shall be glory then there shall be nothing but glory glorious in his company glorious in himselfe glorious in his enemies he shall trample them under his feet by a glorious confusion there shall be nothing but glory in heaven and earth then And wee shall come to the same glory the Spouse shall partake of the glory of her husband Let us thinke of this it will quicken and inspire all our courses with a spirituall kind of light to all actions it will enliven and quicken them And it will put a kind of manner upon all our actions that they shall be acceptable to God For how should wee performe all that comes from us All should be done in sincerity and constantly and abundantly chearefully readily and willingly for God requires these qualifications in what wee doe now what stirres us up to do all in this manner acceptably to God but this consideration What stirres us up to doe things sincerely to Christ He will appeare in glory therefore let us doe things that may stand with his judgment It is no matter what the reprobates of the world judge let us doe things so as wee may stand before Christ at that day A Christian studies to arraigne himselfe before Christ that he may doe that that may approve him to him that shall be his judge ere long And so let us hold out we shall receive a reward what will make us constant but this what makes a man sowe his seed that he scarcely can spare but the hope of a harvest what makes a man runne but the victory and the Crowne so what makes a man worke but the hope of reward be constant for in him yee shall receive the reward if yee faint not And so for abounding in good workes your labour is not in vaine in the Lord what made Saint Paul presse the abounding in good workes Finally my brethren be stedfast and unmooveable alâ—…y abounding in the work of the Lord why for your labour is not in vayne in the Lord your bodies shall rise againe ere long in glory when Christ shall appeare you shall appeare and be glorious with him Therefore abound in the worke of the Lord sow to the Spirit and you shall reape glory they that sow sparingly shall reape sparingly What mkes men abound in workes of mercy and love but this appearing of Christ If their love be perfect they have comfort in this appearing and if they abound in mercy Christ will appeare in mercy to them And so for chearefulnesse that God also requires in every action what inlargeth the heart of a man in Gods worke what puts fire into his affections but this that Christ will come and appeare in glory ere long that he will come and crowne every good worke that we shall not loose a good word that hath beene spoken in a good cause not the least good action not a cup of cold water but all shall stand on our reckoning at that day when Christ shall come to be 〈◊〉 in his Saints This makes us doe things sincerely constantly abundantly and chearefully I beseech you consider from what ground these things come for these are principles that should be grounds of faith they are pregnant and spred themselves through the whole course of a Christians life and therefore are worthy to be thought often on Againe why doth God reveale these things before hands that wee shall appeare in glory in our body and soule in our whole man As it shewes us our duty and the manner ofit so it is a ground of comfort in all estates A Christian may thinke Now my life is a hidden secret life I passe under censures it is thus in the world and thus with me well there will a time come the time of Resurrection that will make amends
therfore all Christians are reverent creatures they doe all in feare they passe the whole time of their conversation here in feare they make an end of their salvation with fearâ—… and trembling they enjoy their liberties in feare Saint Iude makes mention of a number of wretched people in his time that eate without feare you may know a man that hath not this grace of God in his heart by his unreverent carriage hee never thinkes of the presence and All-seeing eye of God A Christian that hath God to his God knowes that wheresoever hee is hee is in the eye of heaven therefore he is jealous even of his owne most secret corruptions he knowes that they are lawlesse of themselves and therefore he alwayes sets himselfe in the presence of God he is full of reverence full of feare even in the enjoying of his Christian liberties So likewise for the affection of love if God be thy God thou hast grace given thee to love him above all things with whom God is graciously reconciled he giveth them his Spirit to be reconciled backe againe to him He loveth us and we love him againe for wee are by nature enemies to God as hee is to us there is no wicked man in the world can love God indeed as God is a God that promiseth salvation he loveth him hee would faine have that and therefore would faine be in his favour but hee cannot love God as he is in all respects but he hateth him and hee hateth his children hee trifleth with his name by oaths and blasphemy and the like hee scorned God hee wisheth that there were no God can this man say that God is his God when he doth not carry himselfe backe againe to him in his affection as his God no such matter he is Gods enemie and God is his enemie So if God be our God if hee have set his love upon us wee cannot but love him againe if hee be reconciled to us wee are reconciled to him This is a sure signe that God is our God if we love him above all Now that may be knowne if wee be zealous when God is dishonored any way for whatsoever we make our God wee will not endure to have touched if a man make his lust his God if that be touched hee is all in a chafe when that which a man loveth is touched experience shews it hee is presently all on a fire And here the best Christians have cause to be abased hath God their love when they can heare him disgraced and his name abused without being greatly mooved and yet notwithstanding in the meane time will not endure their owne credit to be touched but they are as I said all on a fire where there is no zeale there is no love certainely when vvee can heare Gods children misused and Religion indangered and profession scoffed at c. and yet not be affected nor cannot take Gods cause to heart this is great fault in our love And so for joy and delight wee make God our God when we joy in him above all things in the world when wee make him our boast all the day long as it is Psalm 44. 8. when we make him our glory as he is called our Glory in Ierem. 2. 11. They changed their glory God is our glory if hee be our God wee count it our chiefest glory that we are his that he is ours whatsoever our estates be we glory in God and not in our selves a Christian when he would joy and glory hee goeth out of himselfe to God He is his joy But doe not men joy in the creature and delight in it ofttimes more then in God It is a great shame for us and that for which even the best of us all may be abased to consider what a deale of delight and comfort wee take in the creature more then in God We see Ionah a good man when his Gourd was taken from him that God raised up to be a shelter for him a poore simple defence it was and yet we see how pettish the good man was all the comfort he had could not keepe him from anger and fretting when the Gourd was gone and yet God was his God So many men whereas they should joy in God above all things yet if God take outward comforts from them they are as if there were no God in heaven no comfort there as if there were no providence to rule theworld as if they â—…ad no Father in covenant with them I say this is a great shame for us Againe if God be our God wee will trust in him relye and depend upon him above all things for whatsoever our trust is most in that is our God now if our conscience tell us that wee trust most in God more then in wealth or friends and will not to displease God please any man it is a signe that we have make God our God because we trust in him And surely if we would examine our selves the best of us all it would bring us on our knees make our faces be confounded to consider what a deale of Atheisme there is in our hearts though we are not altogether Atheists yet what a deale there is that must be mortified and subdued For if an honest man and that we know is faithfull should say to us I will be yours I will take upon me to provide for you to defend you to protect you to stand by you against all adversaries wee beleeve and hope that hee will doe it but doe we so to God hath he our trust and affiance Alas no so farre forth I meane as wee are not subdued to God a Christian indeed in some measure is inabled to make God his trust and confidence but there remaines abundance of Atheisme even in the best of us If God be our God why doe we not trust in him depend upon him for all things depend upon him for protection and deliverance from all ill spirituall ill specially from sin Satan hell and wrath depend upon him for all good the good of grace specially for the change of our nature and the forgivenesse of our sinnes for spirituall priviledges adoption and sonneship for the inheritance of heaven c. It is a signe I say that God is our God when wee trust in him above all the world and trust other things onely from him and for him I will trust man but man may deceive me I will not trust him therefore with an absolute confidence no that were to make a God of him What is the reason that God confoundeth proud men at last David shewes the reason this man he tooke not the Lord for his God when men will in contempt of Religion set up themselves and somewhat else to relye on besides God God at the last brings it to passe that the world shall note them out this man trusted in his greatnesse he trusted in his policy in his wit in his friends this man tooke not the Lord for
his God Againe if we make God our God we may know it by our obedience especially by the obedience of the inward man when the inward man is vowed to God when a man yeeldeth inward obedience to God it is a signe that God is his God when a man can araigne his thoughts and desires before God when lusts rise in his heart contrary to the Spirit he checks them presently this becommeth not those that are Gods it beseemeth not those that walke after God that have Gods Spirit for their leader therefore he is ashamed presently of base tentations A Christian can performe the first and last Commandements which are the most spirituall Commandements hee can make God his God in his affections his affections are placed upon him alone as I have shewed before he can yeeld up all his inward affections of feare and love and joy and such like unto God which is the summe of the first Commandement and hee can be content not to have his lusts rage and range suppresses his very thoughts and desires will not suffer any thing to rise in his heart unchecked and uncountrouled which is the summe of the tenth Commandement I meane he can doe it in some measure And there is a inward passive obedience too It is God as David and other Saints said It is the Lord let him doe what seemeth him good in his owne eyes I am Gods and he shall dispose of me the soule that knoweth God to be his God hath an inward obedience of contentation with his estate God is my portion and it is large enough the earth is his and the fulnesse thereof therefore I will be content to be at his disposing whether it be more or lesse and if any murmuring arise in his heart against God in respect of his estate or otherwise he presently suppresseth it as being contrary to the blessed government that a Christian is under that should resigne his whole soule unto God Thus by our affections by the tryall of them wee may know whether God be our God if wee give him the affections of the heart which Religion most stands in when we make the whole inward man stoope and bow and bend unto him when we make him our King and give him the supremacy when we set the Crowne upon his head when hee hath our feare our joy and delight our love our trust I meane when he hath the supreame of all for we may love man as God deriveth good to us by him and so for the rest but God must be supreme others must be loved and feared c. in him and for him but hee chiefely when wee depend upon him for all deliverance out of ill and for all good and shew our dependance on him by our subjection to him in all his wayes by our yeelding to him obedience answerable to all this and especially when we shall shew it by performing inward worship to him when we walke before him pefectly sincerely as it is in the beginning of this Chapter I am God All-sufficient walke before me and be perfect By this we may know that God is our God I need not enlarge it the practise of the first Commandement will teach us what is our God whatsoever we give the supremacy of the inward man to whatsoever we love most whatsoever wee trust most whatsoever we feare most whatsoever we joy and delight most whatsoever wee obey most that is our God I am the Lord thy God in the first Commandement there is the ground what followes Thou shalt have no other Gods but me that is thou shalt love nothing in the world nor feare nothing nor trust in nothing nor joy in nothing more then me no nor with me but all things else thou shalt trust them and feare them c. in me and for me otherwise what is our love is our God what is our trust is our God what is our greatest feare is our God if wee feare man feare him to doe ill man is our God if we love the creature or sinne that is our God if wee cracke our consciences for wealth the covetous mans wealth is his God if wee cracke our consciences for pleasures or for our bellies our pleasures and our bellies and our lusts are our God we make not God our God except we give him the supremacy of the inward man But to proceed and to come to some few familiar signes more that will try us though these may try us in the intercourse that is betweene God and us Whosoever hath God for their God they have the spirit of supplication prayer to cry unto God to run unto him specially in extremity all Gods children have the spirit of adoption to crie Abba Father they have the spirit to give them boldnesse to God when otherwise their nature and likewise trouble joyning with nature and tentations would make them runne from God yet the Spirit of God in them makes them bold to goe to God in Jesus Christ Gods children that are in Covenant vvith him can at all times pray to God if they cannot pray they can chatter and sigh to God there is somewhat they can doe there is a spirit in them that groaneth and sigheth as Rom. 8. and God heareth the voyce of his owne Spirit they are cryes in his eares My groanes and sighs are not hid from thee saith the Psalmist The spirit of supplication vvill shevv God to be our God because if he vvere not ours vvee could not be bold to goe to him in the time of extremity especially this signe you have in the 13. Zach. last They shall call upon my name and I will heare them they shall be my people and I will be their God Invocation prayer is a signe that God is our God vvhen vvee goe to God presently in all our vvants and necessities by prayer Pharaoh and reprobate spirits say to Moses pray you for me but as for a spirit of supplication in themselves they have not they may speake of prayer but they cannot pray whosoever is Gods he can crie to God a child wee know the first voyce it uttereth as soone as it is borne it cryes so Gods new borne children they can crie unto God Paul in the 9. Acts you shall find him praying as soone as ever he was coverted and certainely those that use not to pray morning and evening and upon all occasions that acquaint not themselves with God God is not their God if he were their God they would seeke to him and be acquainted with him the Spirit will teach them to goe unto God as to a Father Againe wee may know that God is our God by this by our separating from all others in our selves and out of our selves there is a separation in our selves for there is the first separation God whose God hee is hee giveth them his Spirit and that like fire severeth the drosse and gathered the sold together and as heate in the body that severeth