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
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
we are in him 1. Ioh. 3.10 in this are the children of God knowne and the children of the deuill whosoeuer doth not righteousnesse is not of God neither he that loueth not his brother c. 4.13 hereby we knowe that we dwell in him and he in vs because he hath giuen vs of his spirit Cap. 5.1 whosoeuer beleeueth that Iesus is the Christ is borne of God Now this knowledge here spoken of is not coniecturall but infallible as 1. Ioh. 1.4 these things write we vnto you that your ioy may be full now it is but an vncertaine ioy that riseth vpon coniecturall knowledge Againe this knowledge brings forth confidence and boldnesse euen before God 1. Ioh. 3.21 If our heart condemne vs not then haue we boldnesse toward God and therefore it cannot but include an infallible knowledge as further appeareth Cap. 4.16 where the Apostle saith We haue knowne and beleeued the loue that God hath in vs. If I bee demaunded whether I know how long I may be assured I must tell you that my assured trust and confidence is that God will neuer forsake the worke which hee hath begun because he hath said Rom. 9.33 that he that beleeueth in Christ shall neuer be confounded or ashamed that is his hope shal not be deceiued And Christ hath taught me Ioh. 10.28 that his sheep which heare his voice of which I am one shall neuer perish but that he will giue vnto them eternall life And howsoeuer I know that the wickednesse and the corâ—…tion of mine owne heart is such that beeing left vnto my selfe I should soone fall away from God yet I looke vnto that promise that God hath made to all his faithfull seruants Ier. 3 〈…〉 I will put my feare into their hearts â—…y shall not depart from me resting myâ—…e not only in this that I haue apprehended Christ Phil. 3.12 but much more in that that he hath apprehended me not onely in this that I know God but much more in this that I am knowne of God Gal. 4.9 And because the gifts and calling of God are without repentance Rom. 11.29 therefore I rest vndoubted that if I liue I shall liue vnto the Lord and if I die I shall die vnto the Lord and whether I liue or die I am the Lords Rom. 14.8 neither shall any thing seperate mee from the loue of God which is in Christ Iesus our Lord cap. 8.39 Lastly to answer that Popish out-crie wherein they charge vs that our assurance of saluation grounded vpon the promise of God is a vaine and faithlesse presumption We say that to hope for saluation as they doe by vertue of our owne doings is a wicked and damnable presumption but our presumption which groweth of faith is a commendable presumption as Amb. de Sacr. lib. 5. c. 4. saith It is a good presumption to presume not vpon thine owne worke 〈◊〉 vpon the grace of Christ Such a 〈…〉 tion August in Psal 88. teacheth saying Whatsoeuer there is about thee or in thee to presume of cast it from thee and let God be thy whole presumption or presume wholly vpon God namely in that sort Ambr. teacheth by occasion of Dauids words Psal 119.116 Receiue me according to thy word It were a matter of intollerable presumption saith he to say to God Receiue me but that hee addeth the promise of God as if he should say thou hast caused vs to presume we chalenge thee vpon thine owne bond This is the presumption of true faith whereby we withdraw our eies from our selues and cast them wholly vpon God assuredly beleeuing that we shall receiue because we beleeue in him that promiseth Wherefore Greg. magn in Ezeck homil 22. saith by presuming of grace and life the righteous sing of that iudgement which all the vnrighteous are afraid of So then there is a godly presumption of saluation and of eternall life which because it cannot arise of any sufficiencie of our workes must necessarily be grounded vpon faith alone whâ—… yet notwithstanding faith receiueth comfort and strength by the good fruites and effects of grace in the feare and loue of God in faithfull care and conscience of dutie towards God and men because albeit of themselues they cannot be presumed of yet beeing fruites of faith euen in their beginnings and imperfections they are tokens of Gods secret election and foreshewings of future happines as saith Bernard lib. de gra libero arbitrio Occultae predestinationis indicia futurae foelicitatis praesagia Here we are to meete with two great and dangerous temptations the one suggested by Sathan the other proceeding from our owne corruption The first temptation Sathan will say that wee haue no faith and therefore that we haue no interest in Christ and consequently can haue no asrance of saluation To whom we may answer that our beleeuing dependeth not vpon his testimonie it is enough that we our selues do know and feele by the grace of God that we do beleeue though some men falsly perswade themselues that they beleeue yet hee that hath true faith indeede knowes that hee hath true faith euen as certenly as hee that vnderstands knowes that he vnderstandeth as 2. Cor. 13.5 Know ye not your own selues how that Iesus Christ is in you except yee bee reprobates or vnapprooueable where the Apostle giueth them to vnderstand that all which beleeue haue the spirit of discerning to know certenly that they doe beleeue So Paul speakes of himselfe 2. Tim. 1.12 I know whome I haue beleeued and to like purpose is that 1. Ioh. 3.24 By this wee knowe that hee dwells in vs euen by the spirit which he hath giuen vs where he maketh no question of it but that hee which hath the spirit knoweth that he hath the same So then such as haue receiued the gift of true faith haue also an other gift of discerning whereby they see and know their owne faith But as for the deuill wee doe the rather perswade our selues of faith because he saith we beleeue not knowing Ioh. 8.44 that he is a lyar and the father thereof Now he that was neither ashamed nor afraid to charge God himselfe with vntruth Gen. 3.4 will make lesse scruple to deale falsly with men and that therefore we vtterly reiect his witnesse as the witnesse of a notorious and treacherous deceiuer vnworthy all credit and whom wee cannot beleeue though he speake truth without danger For which cause he was so oftentimes silenced by Christ and his Apostles euen then when after his deceiueable manner he bare witnesse vnto the truth as Mark. 1.24.25 when the deuill said to Christ I know thee what thou art euen that holy one of God Iesus rebuked him saying hold thy peace And when the spirit said Act. 16.17.18 these are the seruants of the most high God c. Paul beeing greiued said to the spirit I command thee in the name of Iesus Christ that thou come out of her The second temption I cannot feele in my selfe any good
3.26 First vnto you hath God raised vp his sonne Iesus and him he hath sent to blesse you in turning euery one of you from your iniquities Now as euery man conceiueth the proclamation according to the matter of it no lesse to concerne him then as if it had beene spoken in particular to him alone so doth the Minister leaue euery man a like interessed in the message of saluation what he saith to all in generall that be saith in part to euery man what to beleeuers to euery beleeuer what to sinners to euery sinner Therfore sometimes he speaketh in the singular number as to one that it may be known that he speaketh to any or euery one Ephes 5.14 Awake thou that sleepest and stand vp from the dead and Christ shall giue thee light Rom. 10.9 If thou shalt confesse with thy mouth the Lord Iesus and shalt beleeue in thine heart that God raised him vp from the dead thou shalt be saued euen thou or thou or whosoeuer it be amongst you Thus God gaue his law to all Israel speaking to all as if he had spoken namely and particularly to euery one Exod. 20.34.7 thou shalt haue no other Gods before me c. euery man was therein to conceiue that he himselfe was spoken to Againe the Minister sometimes hath occasion to speake to some one man alone and then he himselfe out of the generall deduceth a particular to that one man as Paul doth to the Iaylor Act. 16.31 beleeue thou in the Lord Iesus Christ and thou shalt be saued for by what authority Paul spake this to the Iaylor by the same authoritie doth the Minister in like case speake the same to any other man in particular Thus much of the Ministers application The next is the work of the hearer who is to apply the word of God heard by him to himselfe A man duely hearing the word of God and receiuing it not as the word of the Minister 1. Thes 2.13 not as the word of man but as it is in deed the word of God and accordingly beleeuing in it as from God for that which he beleeueth generally frameth a conclusion to be beleeued particularly as touching himselfe The Minister saith Luk. 13.3 except you repent you shal perish this he beleeueth and therfore concludes as touching himselfe except I repent I shall perish The Minister saith Mar. 1.15 Cap. 16.15.16 Repent and beleeue the Gospel and you shal be saued this he beleeueth and therefore concludes also of himselfe if I repent and beleeue the Gospel I shall be saued This whether spoken publikely or priuatly the conscience of the hearer apprehendeth this he beleeueth it and therein beleeueth not onely the Minister but the word of Christ and because he beleeueth in Iesus Christ and that by the word of Christ that whosoeuer beleeueth in him shal be saued therefore he beleeueth that himselfe shal be saued Thus then both the Minister maketh such application to the hearer the hearer againe doth applie the same to himselfe as hath bin shewed and then the holy Ghost openeth our deafe eares Psal 40.6 inlighteneth our blind vnderstandings Luk. 24.45 and powerfully inclineth our will Psal 119.36 so that we may attentiuely heare truly vnderstand and be fully assured of the truth which is deliuered not onely in respect of the whole Church but also in respect of our selues particularly so as we may say I beleeue that these promises of God are true and that they belong to all the faithfull and consequently vnto me who do beleeue and am assured of them 1. Tim. 1.15 so did Paul say that Iesus Christ was come into the world to saue sinners whereof I am cheife But yet when we haue the word preached the holy Ghost doth not alwaies presently beget faith and repentance in Gods children for howsoeuer Paul plant and Apollos water yet God alone giueth the increase 1. Cor. 3.6 so that the word may long sound in our eares before it peirce the heart and beget faith in vs vnlesse the Lord open our hearts and make the seed of his word fruitfull And though we doe after not long hearing of the word feele this assurāce of Gods loue and our election yet let vs not giue ouer the hearing of the word but expect Gods blessing vpon it and waite his pleasure with prayer for his grace assuring our selues that in the end he wil make this his owne ordinance effectuall whereas those who neglect and contemne Gods word haue no such assurance because it is the meanes and instrument which is ordained of God for this purpose without which the spirit of God doth not ordinarily beget faith or any sauing grace in vs. So then the principall agent and beginner hereof is the holy Ghost enlightning the minde and conscience with spirituall and diuine light but the instrument to this action is the ministery of the Gospel whereby the word of life is applied in the name of God to the person of euery beleeuer And this is done and conceiued in a forme of reasoning framed in the minde by the holy Ghost applying the promises of the Gospel in this manner Euery one that beleeueth in Christ is the child of God Rom. 8.30 and inheritour of the kingdome of heauen This proposition is made by the minister of the word in the publike congregation and it is nothing else but the promise of eternall life applyed to the particular hearer now while the hearers of Gods word giue themselues to meditate and consider of the same promise comes the spirit of God and enlightens the eyes and openeth the heart and giueth them power both to will to beleeue and to beleeue indeede so as a man shall with freedome of spirit make an assumption saying but I beleeue in Christ I renounce my selfe and all my ioy comfort is in him flesh and blood cannot say this Matth. 16.17 it is the operation of the holy Ghost cap. 11.25 hence ariseth this blessed conclusion which is the testimonie of the spirit Therefore I am the child of God Thus doth Paul conclude 1. Tim. 1.15 This is a true saying and by all means worthy to be receiued that Iesus Christ came into the world to saue sinners whereof I am cheife and propoundeth himselfe herein an example ver 16. to all that shall in time to come beleeue vnto eternall life Thus when God saith Psal 27.8 Seeke my face the faithfull soule answereth Thy face will I seeke when God saith Zach. 13.9 Thou art my people the answer is againe Thou art the Lord my God when Christ saith Mar. 9.22 If thou beleeue all things are possible to him that beleeueth the answer is I beleeue Lord helpe my vnbeleefe Thus therefore to apply the word of the Gospel is the fruit and effect of the spirit of adoption which beareth witnesse to our spirits that we are the sonnes of God Rom. 8.16 our owne heart could not minister such comfort vnto vs but God giueth vs an heart to hearken
blaspheme Christ Beza in Pa. homil 31. but not regarded among Christians The Israelites who were notorious Idolaters proclaimed a fast to shew how they detested the blasphemy which was obiected to Naboth 1. Kin. 21. but we that hate Idolatrie doe not hate blasphemy nay rather we glory in our abusing the holy name of our God Iam. 2.19 The deuills feare and tremble Pilate when he heard that Christ was the sonne of God Ioh. 19.8 was afraid but many are worse then Pilate nay worse then the deuills themselues customably and securely without all feare and regard of Gods Maiestie blaspheme and reuile the liuing God The land mourneth because of oathes Ier. 23.10 but many laugh it out and make but a pastime to take the name of God in vaine If a mortall man be held deare vnto vs we take not his name in vaine we will not endure that any make a scorne of him and when a matter of play and mockerie is proposed we cannot suffer with patience that he be brought in as on the stage for we take this to be his infamie and discredit And shall he haue greater priuiledge then the liuing God whose name commeth in our mouthes in our bargaines and pastimes c. It is a vice which ill beseemeth those that make profession of christianitie for a Christians speech should bee powdered with salt Col. 4.6 and not with blasphemies it should minister grace to the hearers Ephes 4.29 and not be as a contagious leptosie to infect the weake nor like thornes and swords to vexe and grieue the strong Psal 55.21 for howsoeuer euill men make nothing of it to here Gods name dishonoured yet if those who truely feared the Lord and be zealous of his glorie heare these blasphemies their heart quaketh their ioynts tremble and their haire standeth vp an ende Ecclus. 27.14 Salomon Eccles. 9.2 maketh it a true note of a faithfull man to haue a reuerent respect of an oath so he pinneth it as a badge vpon a wicked mans sleeue that hee maketh no conscience of customable swearing Sixtly to haue an earnest desire that Christ should come to iudgement Apoc. 22.20 the Church faith Euen so come Lord Iesus and Christ in his prayer hath taught vs to haue this affection when wee pray Matth. 6.10 Lord let thy kingdom come Now that this is a note of them that are elected to saluation appeareth 2. Tim. 4.8 where it is said that a crowne of righteousnesse is laid vp for all them that loue his appearing Rom. 8.23 They who haue the first fruites of the spirit do euen sigh in themselues waiting for the adoption euen the redemption of their bodies when as their corruption shal put on incorruption c. 1. Cor. 15.53 Christ hath told vs that his children at his comming shall looke vp and lift vp their heads Luk. 21.28 And on the other side that the kingdomes of the earth shal mourne Matth. 24.30 and that the prophane worldlings shall say to the mountaines Fall on vs and hide vs from the presence of him that sitteth vpon the throne and from the wrath of the lambe Apoc. 6.16 Naturally we abhorre to thinke of this fearefull daie and tremble with feare when mention is made thereof as Felix did Act. 24.26 because by our sinnes we haue deserued euerlasting death Rom. 6.23 but when the spirit of God by the ministerie of the word hath begotten faith in vs whereby we apply vnto our selues Christ with all his merits by whom we are reconciled vnto God then do we earnestly desire the comming of Christ our Sauiour to iudgement 1. Thess 1.9 You knowe saith blessed Paul what entring wee had and how we turned you from idols vnto God and to looke for his sonne from heauen no sooner were they turned to God but they waited for his sonne Hereby the faithfull are marked as by their propertie euen such as with the good seruants expect their Masters comming Matth. 24.45 such as looke for him Heb. 9.28 such as loue his appearing 2. Tim. 4.8 such as beeing wise virgins and louing spouses prepare themselues and euerie thing needefull for the bridegromes comming Matth. 25.4 and such as beeing strangers and pilgrims vpon earth haue their eies still toward their countrey who while they liue on earth yet haue their conuersation in heauen from whence they looke for a Sauiour Philip. 3.20 The sonnes of the Church begotten by the Gospel cannot but waite for the adoption of sonnes Rom. 8.19.23 The Church is sicke of loue after him whome her soule loueth Can. 2.5 The common voice of the spouse is Amen vnto the promise of Christs comming Apoc. 22.21 The bride saith come and doubleth her desire and ardencie saying Amen Amen Neuer thinke then that the heart is right affected vntill thou finde in it this desire and breathing after Christ thy life for this is a speciall note of discerning betweene the godly and the wicked the one hath the spirit which saith Come the other shake at the mention of his comming the one longeth that these shadowes flie away and that day breake on them Cant. 2.17 the other can no more desire his comming then the guiltie fellon can desire the comming and presence of the Iudge Some there are that beleeue not nor wait not for the day of Christ but deale as the Israelites did with Caleb and Iosua Numb 14.7 concerning the promised land who when they told the people that it was a good and a fat land and that if the Lord loued them he would giue it them and seat them in it they rebelliously bad stone them with stones but behold presently Gods sentence passed vpon them that they should neuer see that land ver 23. Such liue like the Sadduces who said that there is no resurrection nor angel nor spirit Acts. 23.8 Such was that Cardinall of Burbon who professed that he would not giue his part in Paris for his part in Paradise Such was that Pope who all his life could not be perswaded whether there was an heauen or hell and therefore at his death blasphemously vttered these words Now shall I know whether there be a God aâ— hell or any immortalitie of the soule and shortly after knew it to his cost Others are fallen asleepe with the euill seruant while their master maketh stay of his comming and in one dead sleepe of sinne or other out of which they will not be awakened wast out their dayes as though their soules should for euer sleep after death Others call on the Lord Iesus to come but neuer till they be cast on their death bed their hearts nor mouthes neuer harbour such requests in their life time and therefore in all likelihood they are vnsound Therefore call to minde the commandement of God Luk. 12.36 Be ye like men that waite for their master when he will returne from the wedding herein is put a difference betweene the godly and the wicked It was euer a marke of good men to wait for Christs
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
thing or discerne any sparke of grace but I plainly perceiue want of faith doubting and infidelitie want of the loue of God hatred and rebellion want of zeale coldnesse drousie dulnesse how then can I receiue comfort that I haue faith and consequently be assured of my saluation Answ When the question is of our faith in Christ whether we beleeue in him or not we must beware that we seeke not here perfection of knowledge which in the most learned diuines is vnperfect nor rest vpon the perfection of perswasion which in al Christian men is mingled with imperfection it is enough for our present comfort and to the silencing of our aduersary that we haue a true knowledge of the mystery of our redemption by Christ not only an implicite vnderstāding which Satan hath planted in the kingdom of Antichrist For perswasion also we acknowledge that partly by the corruption of nature and partly by Sathans assaults the same is oftentimes assayled and shaken yet by the grace of God it is such as it faileth not vtterly nor quite falleth vnto the ground It is plaine by many examples of Gods children from time to time though they haue beene endued with a great measure of faith and in a high degree of fauour and loue with God sometimes in their owne sence they haue felt in themselues in stead of faith nothing but doubting diffidence and incredulity and in stead of Gods loue and fauour they haue apprehended nothing in their present feeling but the wrathfull anger of God and his grieuous displeasure As Dauid a man according to Gods owne heart sheweth that sometimes he had no sense nor feeling of the graces of Gods spirit in him as when hee desired the Lord Psal 51.10 to renewe a right spirit in him and v. 12. to restore to him the ioy of his saluation And sometimes he apprehended in his present sense in stead of Gods loue and fauour nothing but his wrath and displeasure whereupon he complaineth that God had forgotten him Psal 13.1 hath forsaken him Psal 22.1 2. withdrawn his mercie and fauour from him Psal 77.8 9. Ieremie beeing grieuously afflicted both in bodie and minde was for a time depriued of the sense of Gods loue and fauour apprehending nothing but present miserie and in stead of faith and affiance in God hee bewraieth his doubting diffidence and impatience cursing the day of his birth c. Ier. 20.14 15. Christ Iesus though hee were the Sonne of God in whom the Father was welpleased Matth. 3.17 yet in his owne sense and feeling he apprehended Gods wrath greiuous displeasure and lamentably complaineth as a man abandoned and cast out of all loue and fauour Matth. 27.48 My God my God why hast thou forsaken me which words shewe both Christs affiance in God and his present apprehension in his sense and feeling for in respect of his affiance and trust in God he calleth him still his God but in respect of his sense and feeling hee complaineth that he is forsaken It is therefore manifest that a man may be dearely beloued of God and yet for a time deepely apprehend his wrath and displeasure towards him It is an vncomfortable and vnsound manner of reasoning to inferre because we doe not sensibly feele and discern that we haue faith therefore we are destitute thereof We must distinguish betweene Gods spirit and his graces for his spirit may liue in vs when hee for our good doth not worke in vs nor communicate our former sauing comfort for euen in many diseases of the bodie it is so with men that they seeme little better then dead corpses and yet then is life in them which hidden for a time after is recouered and raised vp againe so it is many times with the children of God that beeing distressed and ouerborne with extremitie of affliction and temptation they seeme for a time both to themselues and to others to haue lost the life which they once enioyed But whē the tempest is ouerblown and the gracious countenance of the Lord again beginneth to shine vpon them then the faith which was as then hid for the time taketh life and sheweth foorth it selfe As the trees when they bud in the spring time and bring forth their fruit were not dead as they seemed to be in the winter so the faith of Gods children springing afresh after the stormy winter of temptation declareth manifestly that it was not dead when it seemed so to be but was onely dulled or respited for the time that afterward it might bring forth more fruit The sunne shineth not in the night season nor whē it is obscured with clouds shall we say therefore that there is no sunne or that it hath vttterly no operation The Sunne and Moone doe not perish in their eclipses nor loose their light for euer so in this eclipse which happeneth for a time vnto our faith the same shal not perish or loose his vertue for euer but shal in good time be restored to her former vigor and strength againe vnto our further and more assured comfort Againe true faith doth not rest it selfe vpon our sense and feeling for Heb. 11.1 Faith is the ground of things not presently enioyed but which are hoped for and the euidence or demonstration of things not which are subiect to the senses and sensibly discerned but which are not seene we beleeue such ioyes are prepared vs as neither eye hath seen nor eare hath heard neither can enter into mans heart It is a kind of infidelitie to beleeue only those things which are subiect to our senses and vnderstandings and therefore when Thomas would not beleeue that Christ was risen Ioh. 20.25 before it was made manifest to his senses he is reprooued for infidelitie bee not saith Christ ver 27. and 29 faithles but faithfull The most excellent faith sheweth not it selfe most glorious when we haue sense or feeling but rather when we feele and discerne the contrarie Holy Iob when he apprehended nothing but Gods wrath and displeasure euen then shewed a most victorious faith Chap. 13.15 Loe though he slay me yet will I trust in him The son of God appearing in the forme of a mortall man did wrastle with Iacob Gen. 32.24 shewing himselfe as an adversarie to him where we may coniecture what a fearefull conflict Iacob endured both in body and soule whereto also the circumstance of the time doth sensibly lead vs this conflict being in the night Now the terrors of the night are described to be most fearefull Ps 91.5 which the deuills the princes of darknes Ephe. 6.12 doe by Gods permission especially in the night strike into vs now in this grieuous and tedious conflict it continuing all night Iacob shewed a most victorious faith saying I will not let thee go except thou blesse me Gen. 32.26 Another worthie example is the woman of Canaan who though she receiued diuers rep◅ and earnest denialls yet continued her suite Matth. 15.28 and is commended for her
spirituall neither are these fruits bare signes onely of our election and saluation but also manifest seales which by their plaine impression doe euidently assure vs thereof First God knoweth vs Ioh. 10.27 and then by the light of this knowledge communicated vnto vs he enligâ—neth our hearts with the true knowledge of himselfe as the sunne first lightneth the eyes and by this light we see the sunne it selfe And this Christ sheweth Ioh. 10.14 where first he saith he knows his sheepe and then he addeth that he is also known of them As if he should say whilst I know and acknowledge them for my sheepe hereby I bring to passe that they in like manner by the participation of this my light and knowledge doe acknowledge me for their true pastor If therefore we know and acknowledge God for our gracious God and louing father in Christ Ioh. 6.69 wee know and beleeue saith Peter c. it is a most certaine signe that he also by his foreknowledge doth know and acknowledg vs for his children but if we remaine in our ignorance without the knowledge of God and his sonne Christ we can gather no assurance of our election and saluation Ioh. 17.3 For this is eternall life to knowe thee to be the true God and him whom thou hast sent Iesus Christ Secondly God hath eternally loued vs in Christ Thou hast loued them Ier. 31. 3. with an euerlasting loue and hath expressed this his loue by sending his son and giuing him to death for vs Ioh. 3.16 1. Ioh. 4.9 Now this loue of God hath descended vpon vs whereby we loue him again and this is plainly shewed 1. Ioh. 4. 19. where it is said we loue God because he loued vs first and hence it is that the Apostle saith ver 7. that loue commeth of God because we can neither loue God nor our neighbour aright till his loue towards vs hauing shined vpon vs hath inflamed our hearts So also S. Paul saith Rom. 5.5 that the loue of God is shed abroad in our hearts by the holy Ghost which is giuen vnto vs whereby loue towards God is begotten in vs. If therfore the loue of God be in our hearts we may be assured that it is made by the seale of his loue towards vs. And thus we haue heard of a second effect of the spirit which may put vs out of all doubt of Gods loue towards vs But for our further satisfaction let vs consider the speciall fruits of the spirit as he best knoweth that he hath life which feeleth it in himselfe so he best knoweth that he hath the spirit of God that feeleth the spirit working in him Now the fruits of the spirit are set downe Gal. 5.22.23 as followeth First loue respecteth both God and man And the loue which respecteth God sheweth it selfe in two things First when a mans heart is set and disposed to seeke the honour and glory of God in all things Secondly when a man by all meanes endeauours himselfe to please God in euery thing counting it a most miserable estate to liue in the displeasure of God by these two signes a man may know whether he loue God or no. Our loue to man is a fruite of this loue to God for God is to be loued for himselfe and man is loued for God This loue must be in deed and in truth 1. Ioh. 3.18 and is shewed in giuing and forgiuing as afterward shall more appeare Secondly ioy which is when a man is glad at the good of his neighbour as at his owne good and this is an especiall worke of the holy Ghost Rom. 12.15 Reioyce with them that reioyce This was the the practise of the neighbours of Zacharias and Elizabeth when Iohn Baptist was borne Luk. 1.58 And thus did the faithfull for the conuersion of the Gentiles Act. 11.18 Thirdly peace which is nothing else but concord which must be kept in an holy manner withall men both good and bad so farre foorth as can be Rom. 12. 18. The prophet Esay speaking of the Gospel saith c. 11.6 that the wolfe shall dwell with the lambe and the Leopard shal be with the kidde c. shewing hereby that in the estate of grace Christians howsoeuer by nature cruell shall become gentle and liue peaceable with all men yea with those that hate peace so farre forth as may stand with a good conscience Psal 120.7 Fourthly long suffering whose propertie is to keep the affection of anger in moderation and compasse It standeth in two points first when a man deferreth his anger and is hardly brought to it secondly when beeing angrie hee stayeth the whotnesse of that affection Colos 3.12.13 Fiftly gentlenesse whereby a man behaueth and sheweth himselfe friendly and courteous to euerie man Tit. 3.2 Sofâ— shewing all meekenesse to all men This gentlenesse stands in three points first to speake to euerie man friendly and louingly secondly to salute friendly and courteously thirdly to be readie vpon any occasion to giue reuerence and honour to euery man in his place Sixtly goodnesse which is when a man is ready to doe good and become seruiceable in his calling to all men at all times vpon all occasions as Iob 29.15.16 I was the eyes to the blind I was the feete to the lame I was a father vnto the weake c. Thus did Paul 1. Cor. 9.22 To the weake I became as weake that I may winne the weak I am made all things to all men c. The godly are trees of righteousnesse Isa 61.3 bearing fruite not for themselues but for others and therefore Paul saith By loue serue one an other Seuenthly faith or fidelity which standeth in these two duties first to make conscience of a lie and to speake euerie thing whereof we speake as we thinke it is and not to speake one thing and think an other secondly to keep and performe the promise which thou hast made beeing lawfull and good Eightly meekenesse which is a notable grace of God when a man prouoked by iniuries doth neither intend not enterprize the requitall of the same This meekenesse was in Dauid who when hee was cast out of his kingdome and scourged with the rayling of Shemei was not mooued vnto wrath but did Christianly beare his reuilings and did forbid any to hurt him 2. Sam. 16.10 The same vertue was in Moses Numb 12.3 of whom it is recorded that he was a verie meeke man aboue all the men that were vpon the earth And the like grace was in Paul Rom. 9.3 who notwithstanding the Iewes sought to kill him yet he wished to be separated from Christ for them Ninthly temperance whereby a man brideleth his appetite or lust in meate drinke or apparell 2. Pet. 1.6 this is a fruit of faith and Dan. 1.8.11 practised by Daniel Now to conclude where these fruites of the spirit are to be found there is also the spirit of God for as certainely as we knowe that there is fire because it easteth forth heate and
Againe there are men which mourne for their sinnes without the spirit of God for there is much falsehood in their mourning because they mourne for sinne onely in respect of the punishment thereof Lastly there are that pretend a loue to God and yet want the spirit for they loue God onely in respect of his benefits as Saul loued God for a kingdome such loue is mercenarie and a worke of nature whereas the loue which is from the spirit makes vs loue God for himselfe and for his honour The fourth is excellencie for the spirit of grace in Christians is more excellent then the grace of creatiō in two respects 1. In respect of the beginning thereof for the spirit is from Christ the second Adam both God and man the grace of creation should haue bin convayed vnto vs from the first Adam but a meere man if he had stood 2. In respect of constancie for God gaue the will to Adam to perseuere if he would he giueth further to beleeuers both the will to perseuere and the deed The fift is liuelines whereby the spirit is effectuall in operation Iob. 32.18.19 Elihu saith that the spirit compelled him and was in him as a vessell of new wine which must haue a vent Now for the operation of the spirit three things are to be knowne First that the spirit workes in and by the word of God which therefore is called the ministerie of the spirit 2. Cor. 3.6 Secondly that the spirit worketh by certaine degrees The first degree and the very first beginning of his diuine operation is to illuminate our minds and make vs feele what great neede we haue of Christ and to desire to be reconciled and turned vnto God this is the first motion of the spirit in vs and they which want this haue nothing as yet of the spirituall graces of God in them Thirdly that the whole worke of the spirit may bee reduced to three actions The first is to cast downe euery thing in vs that exalts it selfe against God 2. Cor. 10.5 and namely to beate downe erronious reason and rebellious affection and to put a man out of heart with his chiefe delights and with his owne selfe The second is to kindle in our hearts a care and desire of reconciliation with God in Christ hence the spirit is called the spirit of grace and supplication Zach. 12.10 The third is to write the Lawe in our hearts Ier. 31.33 and that is done by putting a newe light of knowledge into the minde and new inclinations into the will and affections Secondly the meanes whereby this combate is made is a twofold concupiscence as Gal. 5.17 the flesh lusteth against the spirit c. First the lust of the flesh sheweth it selfe in two Actions first to defile and represse the good motions of the spirit in which respect Paul saith Rom. 7.21 When I would doe good euil is present v. 23. The law of my flesh rebells against the law of my minde hereupon the flesh is fitly resembled by the disease called the Mare in which men in their slumber thinke they feele a thing as heauy as a mountaine lying on their breasts which they can no way remooue Secondly to bring forth and to fill the mind with wicked cogitations and rebellious inclinations Matth. 15.19 Out of the heart commeth euill thoughts murders adulteries c. Cap. 12.34.35 How can you speake good things when ye are euill c. In this respect concupiscence is said to tempt intice and drawe away the minde of man Iam. 1.14 Secondly the lust of the spirit hath two actions first to curbe and restraine the flesh Thus S. Iohn saith That the seed of grace keeps the regenerate that they cannot sinne 1. Ioh. 3.9 Secondly to ingender inclinations agreeable to the will of God Thus Dauid saith that his reynes did teach him in the night season Psal 16.7 and the Prophet saith Isa 30.21 Thine eare shall heare a voice behind thee saying This is the way walke in it This voice no doubt is not onely the voice of such as be teachers but also the inward voice of the spirit of God in vs. And thus by the concurrance of those contrarie actions in one and the same man is this combate made Thirdly the cause which maketh this combate is the contrarietie of the flesh and the spirit and the contrariety is verie great for the spirit is the gift of righteousnesse and the flesh standeth in a double opposition to it 1. In a want of righteousnesse 2. In a pronenesse to all vnrighteousnesse that is to say not in a single but a double priuation or want of the grace or gift of God Quest It may be demanded how these twaine beeing but qualities can fight together Answ The flesh and the spirit are in the whole man regenerate and all the powers of the foule of man fire and water are said to be in compound bodies light and darkenesse are in the aire at the dawning of the day In a vessell of luke-warme water heate and cold are in it we cannot say that the water is in one part hot and in an other cold but the whole quantitie of water is hot in part and cold in part euen so the man regenerate is not in one part flesh and in an other part spirit but the whole mind is partly flesh and partly spirit and so are the will and affections throughout partly spirituall and partly carnall Now vpon this it commeth to passe that the powers of the soule are carried and disposed diuers wayes and hereupon followes the combate Fourthly this combate shewes it selfe in al the actions of men regenerate which Paul signifies Rom. 4.19 I doe not the things I would For example in prayer sometimes we feele feruent desires and sometimes againe deadnesse of spirit sometimes faith sometimes doubting This combate as it is in all the actions of the godly so especially in good actions thus much Paul teacheth Rom. 7.21 When I would doe good euill is present with me v. 19. for I do not the thing which I would but the euill which I would not that doe I. This combate of the flesh and the spirit is when the minde is carried against it selfe and the affections against themselues by reason that they are partly spirituall and partly carnall because our regeneration is in part therefore it is opposed by the contrarie corruption which we haue by nature so that what the spirit loueth the flesh hateth what the spirit imbraceth the flesh abhorreth what the spirit would haue vs to doe the flesh would haue vs to leaue vndone whatsoeuer the spirit is delighted with that the flesh is vexed and displeased Sathan doth not fight against the flesh nor the flesh against Sathan nor either of them against themselues for so their kingdome being diuided could not possibly stand Matth. 12.25.26 And therefore it must needes bee some other force which causeth this opposition which can proceed from nothing els but from this
doth not teach vs so to reioyce as if there were no further dangers to be feared no further opposition to be expected no further temptation to be endured no further enemies to be resisted but importeth that there is much fighting and wrastling much care and sorrow many perplexities and troubles yet to be forecast and looked for we may not then be secure as if there were nothing any more to trouble vs but we may be secure and without doubt of an happy issue and deliuerance from all troubles and this is the hope that we reioyce in Therfore Saint Augustine saith vpon Psal 37. Ioy that thou art redeemed but yet not in reall effect as touching hope bee secure 2. Pet. 1.10 here the Apostle giueth vs counsell rather to giue diligence to make our calling and election sure by good workes but it were idle and vaine to vse diligence if the assurance of our election and vocation could not be attained vnto without any extraordinary reuelation And this place sheweth that the election of God which is most certaine in him and in it selfe is made known and certaine to vs by good works whervnto God hath appointed vs not that it is grounded vpon our will or workes which are good but vpon his gracious decree by which before the world was made he chose vs and in time called vs and hath giuen his spirit by which we are made not onely willing but most thankefully to embrace his grace and to know his fatherly loue towards vs for if by his spirit we know that God is our father as Paul teacheth Rom. 8.15.16 we know also that we are predestinate to his inheritance in Christ which knowledge is confirmed by the works of obedience which are the fruites of the spirit of adoption But if we cannot know it as the Papists say but onely hope with such hope as is vncertaine and may be confounded in vaine should the Apostle exhort vs to make our election sure by good works 2. Cor. 13.5 proue your selues whether you are in the faith examine your selues knowe you not your owne selues how that Iesus Christ is in you except ye be reprobates here the Apostle takes it for graunted that he which hath faith may know that he hath faith and sheweth that to prooue a mans selfe whether he be in the faith is to prooue whether Christ be in him because the faith of which he speaketh is that liuely faith wherby Christ dwelleth in our hearts And if Christ be in you saith Paul Rom. 8.10 the body is dead as touching sinne but the spirit is life for righteousnes sake which cannot be without repentance hope charity such other spirituall graces wherewith the spirit of Christ endueth them in whom Christ doth dwell He therefore that knoweth himselfe to be in the faith as the Apostle meaneth it knoweth Christ to be in himselfe he knoweth himselfe to be dead to sin and aliue to righteousnes and that he is not without repentance hope charitie and other vertues wrought in him by the spirit of Christ and consequently he knoweth and is assured of his election and saluation for faith is the faith of Gods elect Tit. 1.1 and Act. 13.48 so many beleeued as were ordained to saluation Rom. 8.38 I am perswaded that neither death not life c. therefore the Apostle was fully perswaded of his saluation in Christ otherwise to speake as if the Apostle were in doubt is a blasphemous vntruth for in many places he protesteth his assured hope and confidence as Philip. 1.23 desiring to be loosed and to be with Christ here he doubteth not but after his dissolution to be with Christ We haue the like confidēce notably expressed 2. Tim. 4.8 Henceforth is laid vp for mee the crowne of righteousnesse which the Lord the righteous iudge shal giue me at that day c. this particle for me is the speech and language of faith So the Virgin Mary doth call Christ her Sauiour Luk. 1.47 and the theefe vpon the crosse said Lord remember mee c. Cap. 23.43 The like also Paul saith Gal. 2.20 that Christ gaue himselfe for me and in that it is repeated againe it sheweth the strength of his confidence Neither is this any singular priuiledge and prerogatiue in Paul but it is the common confidence of all the faithful Eph. 3.12 by whom we haue boldnes and entrance with confidence by faith in him here the Apostle speaketh not only as a teacher of the Church as an Apostle as a man of experience in which respect we ought to giue him credit but he ioyneth himselfe with many others as if he should say we haue boldnes meaning the rest of the Apostles the Ministers and all the faithful When a word is confirmed by the mouth of two or three witnesses we ought to giue credit but hauing here so great a cloud of witnesses we ought to beleeue it without all gaine-saying that a man may be assured of his saluation for entranae with boldnes is a fruit of iustification Rom. 5.1.2 1. Ioh. 3.14 We know we are translated from death to life that is to say we are free from death the wrath of God sinne and damnation translated vnto the fauour of God righteousnes and eternall life The certaine vnfallible and vndoubted assurance thereof is expressed by the verbe of the tense fully past for he doth not say we know that we shal passe but that we haue passed from death to life The like place is Ioh. 5.24 shall not come into condemnation but hath passed from death to life and againe Eph. 2.6 hath raised vs vp together and made vs sit together in the heauenly places in Christ Iesus 1. Ioh. 5.19 we know that we are of God therefore we may be assured of the fauour of God and that we are in the state of grace The Apostle speaketh not in the third or second person but in the first person wee know putting himselfe in the number now the Apostle was sure hee had the spirit of God for if the Apostles Paul and Iohn could pronounce certainely of others 1. Ioh. 2.14 that they knew the Father that they were strong and the word of God did abide in them and that they had ouercome the wicked and blessed Paul 1. Thes 4.8 of the Thessalonians that God had giuen vnto them his holy spirit as also 2. Thess 2.13 that God had chosen them to saluation much more were they certaine of themselues 1. Ioh. 5.10 he that beleeueth in the sonne of God hath the witnes in himselfe Saint Iohn penned his first Epistle that he might shew vnto the Church of God a way how they might ordinarily and fully be assured of the loue of God of eternal life and therefore he affoards vs many pregnant testimonies for this purpose Ioh. 2.3 Hereby wee know that we haue knowne him if we keepe his commandements v. 5. he that hath his word in him is the loue of God perfect indeed hereby we know that