spoken of Christ in special in 40. Psal thou hast loed righteousnes and hated iniquity must be verrified and in some measure accomplished in al the members of Christ they must loue righteousnes and hate iniquity this is the difference that the Apostle putteth betweene the children of God the children of the Deuil that the children of God both loue do righteousnesse and the children of the deuill loue sinne and doe it 1. Iohn 3.6.7 Let no man therefore thinke that he is predestinated to saluation vnlesse he feele and find in himselfe the effects and fruits of predestination for those whom God hath predestinated them also in his good time he calleth Ro 8.29.30 not vnto vncleannesse but vnto holinesse 1. Thes 4.7 and whom he hath called them also hee iustifieth and indueth with the grace of sanctification Ro. 6. and whom he iustifieth them also he glorifieth Ro. 8 if any be ingrafted into Christ by a liuely fayth hee cannot but bring forth the fruit of god life Iohn 15. And whosoeuer doth not bring forth such fruit it is a certaine note that he is not yet grafted into Christ None can say that they are grafted in Christ and shall be saued by him but only those in whom the new worke of regeneration is wrought and doe by the inward work of the spirit feele Christ to be theirs for it is the sanctifiing spirit that giueth feeling in this point For as the Vine branch cannot liue and bring forth fruit except it abide in the Vine no more can we except we abide in Christ and be truely grafted in him by a liuely fayth none can haue any benefit by him but they only which dwell in him none can liue by Christ but they which are changed into Christ none are partakers of his body but they only which are in his body none can be saued by Christ crucified but they which are crucified with Christ noue can liue with him being dead but those which die with him being aliue Therfore let vs roote downward in mortification that we may shoote vpward in sanctification Let vs dye to sinne that we may liue to righteousnes Let vs dye while we are aliue that wee may liue when we are dead Let vs not therefore flatter nor deceiue our selues as though we had true fayth when wee haue not the true fruites of fayth for as the sun cannot be without light nor the fire without heat no more can a sauing faith bee without good workes which are the fruites and effects thereof The penitent theef had but a short time of repentance yet in that short time he wanted no good works to declare his fayth by Luk. 23.40.41 for no sooner was it giuen him to beleeue in Christ but that presently he maketh answer on the behalfe of Christ and cleareth him of all amisse herebuketh his fellow for his incredulity he confesseth the greatnesse of their sinne and their iust punishment for the same he acknowledgeth Christ to be the Lord and calleth vppon him Therefore it is not enough for vs to say we haue faith the diuills haue a kinde of faith Iames 2.19 nor it is not enough for vs to come to the Church onely and to call vpon the Lord for to say Lord Lord wil not serue thy turne Math. 7.21 nor it is not enough for the preacher to preach vnto vs for vnto some that haue preached in the name of Christ it shal be saide at the last day Depart I know you not it is not enough for vs to be onely hearers of the word for then we deceiue our selues Ia. 1.22 but you that say you haue faith must shew it by your deedes Ia. 2.17 And you that come to call vppon the Lord must depart from iniquity 2. Tim. 2 19. And they that preach vnto vs must practise that themselues which they preach and be an example of holy life for vs to follow 1. Pet 5.3 and we that are hearers of the word must be doers of the same and then we shall be iustified Ro. 2.13 There are 10. special notes to be required of al those that shal be able to walke in this holy heauēly way which leadeth to eternal saluation 1. The first is he must be a new creature 2. Cor. 5.17 Ro. 12.2 2 Secondly he must haue fayth according to Gods elect therby we are at peace with God 3 Thirdly he must not liue after the lust of men but after the will of God 1 Pet. 4.2 4. Fourthly hee must walke as Christ hath walked Ioh. 2.6 5. Fiftly he must not walke after the flesh but after the spirit Rom. 8.1 6. Sixthly he must be zealous of good works Titus 2.14 7. Seuenthly hee must die to sinne and liue to righteousnesse Rom. 6.14 8. Eightly hee must bee holy and vnblameable Colos 1.22 9. Ninthly hee must crutifie the flesh with effects and lusts Gal. 5.24 10. Tenthly and last hee must serue God in righteousnesse and true holinesse all the daies of his life Luk. 1.75 God requireth true and vnfained holinesse wash you saith the Prophet Esay 1.16 Make you cleane take away the euill of your workes from before mine eyes cease to doe euill this is the Commandement of God that so wee should bee pertakers of his heauenly nature As he which hath called you is holy so bee yee holy in all manner of conuersation saith Saint Peter Our bodies are the temples of the holy Ghost saith the Apostle to the Cor. 6.15 and therefore glorifie God in your bodies and in your spirits for they are Gods in these bodies we shall rise out of our graues and appeare before the Iudgement seate of God in these bodies we shall sit vpon the twelue tribes God shall crowne them with glory and honour keepe these vessels cleane these are precious keepe them in honor keepe them in holinesse make not the members of Christ the members of the deuil shame not your bodies shame not your selues The Scripture teacheth vs manifestly that none shall become pertakers of the glorious rysing againe wherein consisteth the full measure of our felicity but those which haue endeuoured here to die vnto sinne and to liue againe in newnesse of life which is called the first resurrection euen by the spirit of Christ whom all true Christians haue clothed themselues with all and which haue mortified the deeds of the flesh which haue put off the old man with his workes and put on the new man according to the Image of him that created vs and which haue clensed themselues heere from all vncleanesse both of body and soule and that is the reason why Saint Paule hauing said that when Christ appeareth we also shall appeare with him in glory doth forewarne vs to mortifie our members that are vpon earth whereby hee doth vs well to vnderstand that this mortification must goe before in vs here if we purpose to attaine to glory The same Paul telleth vs that our bodies shall be quickned by reason of
man is so perfect as can be in this sinfull life put all these together and it is as if S. Paul should say Quench not the spirit by dispising of prophesying neither dispise prophesying because all do not preach alike but rather when you heare some preach one way and some another way doe you trye their doctrines by the Scriptures as the men of Berea did and then chuse that which is best and soundest and truest hauing alwayes such an eye to the truth that thou abstaine from all appearance of error so zealous the holy Ghost would haue vs of our fayth that wee set no atticle vppon our religion but that which is an vndoubted truth The spirit is quenched as our zeale our faith and our loue are quenched with sinne euery vaine thought euery vaine word and euery wicked deed is like so many droppes to quench the spirit of God some quench it with the busines of this world some quench it with the lusts of the flesh some quench it with the cares of the mind some quench it with long delayes that is not applying the motion when it commeth but crossing the good thoughts with bad thoughts and doing a thing when the spirit saith doe it not some-time a man shall feele himselfe stirred to a good worke as though hee were led to it by the hand and againe he shal be frighted from some euill thing as though he were reprooued in his eare then if he resist he shall streight seele the spirit going out of him and heare as it were a voice pronouncing him guilty and shall hardly recouer his peace againe therefore Saint Paul saith grieue not the spirit shewing that the spirit is often grieued before it bee quenched and that when a man begins to grieue and checke and persecute it that is vntill hee seeme to haue no spirit at all but walketh like a temple of flesh It is ment by the spirit the gifts and graces of the spirit the spirit of God is the spirit of wisdome and the spirit of truth No man saith Paul can say that Iesus is the Lord but by the holy ghost Againe the spirit helpeth our infirmities the same spirit beareth witnesse with our spirit that wee are the children of God it is hee that leadeth vs into all truth and openeth our hearts to vnderstand and guideth our feete into the way of peace O dispise not the wisdome of the spirit refuse not his helpe but seeke it that you may be strengthned Comfort your selues in his testimony of your adoption quench not the light he hath kindled in your hearts disdaine not his leading abuse not his mercy Abuse not the time of your visitation let not so great mercy of God bestowed on you be in vaine fulfill not your owne wils Abstaine from fleshly iusts walke in the spirit defire the best gifts and let euery man as hee hath receiued the gift so minister the same to another as good disposers of the manifold graces of God Dispise not prophecying THis admonition is as it were the keeper of the former for by prophecying the spirit is kindled and without prophecying the spirit is quenched and therefore after Quench not the spirit saith Paul shewing that as our sinne doth quench the spirit so prophecying doth kindle it this you may see in the disciples that went to Emaus of whom it is said when Christ preached vnto them out of the law and the Prophets the spirit was so kindled with his preaching that their hearts waxed hot within them This is no maruell that the spirit of man should be so kindled and reuiued and refreshed with the word of God for the word is called the food of the soule take away the word from the soule and it hath no food to eate as if you should take food from the body the body would pine therefore Salomon saith without preaching the people perish therefore hee which loueth his soule had no need to dispise prophecying for then hee famisheth his owne soule and is guilty of her death Prophecying is the preaching and expounding the word of God and hee is called a Prophet and doth prophecy that openeth vnto vs the will of God dispise not therefore to heare the word of God preached turne not away thine eare from vnderstanding God giues power to his word that it may worke according to his good pleasure it will let thee see the weaknesse of thine error and settle thee in the way wherein thou shouldest walke if it had beene dangerous for thee to heare the prophecying of the Gospel he would not haue sent his disciples into the world to preach it if Lidia should not haue liked to heare Paul preach how might she haue known God if those great numbers which heard Peter and were conuerted had dispised prophecying and would not haue heard him declare the grace of the gospell vnto them they had neuer considered the great mercy of God nor sought to bee instructed in their saluation faith commeth by hearing saith the Apostle This hath beene the meanes by which Christ hath giuen knowledge to Kings and Princes and all nations it hath pleased God saith Paul by foolishnesse of preaching to saue them that beleeue 1 Cor. 1. dispise not then to come to the Church of God to pray with the congregation of the faithful to heare the Scriptures of God read and expounded it is the blessing of God offered vnto thee he that dispiseth it shal be dispised of the Lord and he shal be left in darkenesse thus much for the negatiue parts which we must not doe It followeth to try all things and keepe that which is good AFter dispise not prophecying it followeth trie all things as if hee should say but for all that trie prophecying least thou beleeue errour for truth for as amongst Rulers there bee bad Rulers so among Preachers there bee false Preachers this made Christ warne his disciples to bee ware of the leauen of the Pharisies that is of their false doctrine this made Iohn say trie the Spirits therefore wee reade in the Acts 17.11 How the men of Berea would not receiue Pauls doctrine before they had tried it and how did they trie it It is said they searched the Scriptures this is the way which Paul would teach you to trie other whereby he was tried himselfe thereby you may see that if you vse to read the Scriptures you shal be able to trie all doctrines for the word of God is the touchstone of euery doubt like the light which God made to behold all his creatures so is the Scriptures to decide all questions euery doubt must come to the word and all controuersies must be ended at this tribunall the Scripture must speak which is right and which is wrong which is truth and which is error and all tongues must keepe silence to heare it A man trieth his friend before he trust him and shall not wee trie our faith which must saue vs Saint Paul saith Let euery
is good because it prouideth for this life but Maries part is better because it leadeth to eternall life it is good to bee occupied about our calling to get our liuing but it is better to bee occupied in hearing the word which is able to saue our soules As the head and the foote are both needfull in the body so Mary and Martha are both needfull in a common-wealth therefore God hath giuen two vocations vnto man the one earthly by his labour as hee sayd vnto Adam Thou shalt eate thy bread with sweat of thy browes the other is heauenly as is written Thou shalt serue the Lord thy God in holynesse and righteousnesse all the dayes of thy life so there is an actiue life which consisteth in the practising of the affaires of this life wherein man sheweth himselfe to bee like himselfe and there is a contemplatiue life which consisteth in the meditation of diuine and heauenly things wherein man sheweth himselfe to bee like the Angells for they which labour in their temporall vocation doe liue like men but they which labour in spirituall matters liue like Angels when these heare the word then GOD speaketh vnto them and when they pray they speake vnto God so that there is a continuall conference betweene GOD and them because they are continually exercised in hearing and praying As for all other things whether they bee honors promotions pleasures riches and what not they serue onely for maintenance of this present life which is so short and subiect to mutability but the word of God is the food of the soule the bread of life that immortall seed which bringeth forth vnto eternall life Let the word of God therefore be precious vnto vs alwayes because it is so permanent Againe the spirituall minds are heauenly and looke vp because their minds are aboue where their treasure is but the carnall minds are earthly and looke downe like beasts because their treasure iâ— below As the Serpent grouels vpon the earth so doth the Serpents seed and hath not so much as the countenance of grace Therefore as God hath giuen these vocations vnto euery true Pilgrim to bee exercised therein during this present life the one for himselfe the other for God And for that wee may the better as it were beare an euen hand in the practising and exercising of them as God may be pleased and wee comforted Let vs therefore take those directions for the same as God hath appointed by his word otherwise wee should not be able to walke aright but wander cleane out of the right way For if we doe not aske councell at Gods word but trust in flesh and bloud wee are sure to runneawry for as the difference is betweene the body and the soule the one mortall to liue but a short time the other immortall to liue for euer euen so must our exercise and reuerent care bee in our seruice towards them both Now for the bodily estate the Apostle saith If wee haue food and raiment let vs be therewith content 1. Tim. 6. and Salomon beeing both wise and rich prayed for a competent liuing saying Lord giue mee neither pouerty nor riches onely grant mee a necessary liuing Pro. 30.8 Againe the Apostle exhorteth vs to haue our conuersation without couetousnesse beeing content with such things as wee haue besides many other like places for the same purpose Now the worldly man hath no contentment but a continuall desire of worldly riches which is but a false treasure to trust vpon but Saint Paul sheweth vnto vs a riches which euery true Christian ought to couet and desire saying Godlinesse is great gaine if a man be content with that hee hath 1. Tim. 6. Out of these words issue many profitable lessons and instructions for all true Christians to obserue and follow for a Christian shall finde little ioy in riches but shall finde great ioy in the holy Ghost they shall finde little peace in the world but shall finde great peace in conscience Now when the Apostle had found out the disease of couetousnesse hee like a skilfull Physition goeth about to pick out the greedy worme which maketh men so hungry for wealth and then setteth such a glasse before them which hee calleth contentation that will make a shilling seeme as great as a pound and a cottage seeme as faire as a Pallace c. that hee which hath but twenty pounds shall be as merry as he which hath an hundred pounds If wee heare and vnderstand them with the same spirit that Saint Paule writ them then will they so worke vpon our hearts that euery man shall goe away contented with that hee hath like Zacheus which before hee had seene Christ knew nothing but to scrape but as soone as hee had heard Christ all his minde was set vpon giuing This was the first day that Zacheus seemed rich to himselfe when riches seemed dung vnto him and godlinesse seemed riches for when wee contemne riches then shall wee seeme riche because no man hath enough but hee which is contented for wee shall be couetous vntill wee become religious Therefore he that will haue contentation must leaue his couetousnesse in pawne for it for what hath brought vsury and simony and bribery and cruelty enuie strife and deceit into the world and made euery house an Inne and euery shoppe a market of othes and lyes and fraude but the superfluous loue of money and therefore name couetousnesse and thou hast named then the mother of all these mischiefes Of them which seeme to bee wise there bee no such fooles in the world as they which loue money better then themselues but this is the iudgement of God that they which deceiue others deceiue themselues and liue like Caine which was a vagabond vpon his owne land so they are beggers in the middest of their wealth for though they haue vnderstanding to know riches and a minde to seeke them and wit to finde them and policie to keepe them yet they haue a false sight and bleered eye that when their riches lye before them they seeme poore and hee which hath so much seemeth richer then they It is a wonder to see men compassing about seeking what they may get such loue is there betweene men and money that they which professe good will vnto it with their harts will not take so much paines for their life as they take for gaine therefore no maruell if they haue no leisure to sanctifie themselues which haue no leisure to refresh themselues Our Sauiour Christ knew what hee spake when hee said No man can serue two Maisters meaning God and the world therefore the Apostle saith The loue of this world is enmity to God signifying such emulation is betweene these two that God cannot abide the world should haue a part and the world cannot abide that God should haue a part therefore the loue of the world must needs be emnity to God And so no couetous person is Gods seruant but his enimy
thee art thou my sonne my sonnes giue me their hearts and by this they know that I am their father if I dwell in their hearts for the heart is the temple of God therefore if thou be his fonne thou wilt giue him thy heart because thy Father defireth it thy Maker desireth it thy Redeemer desireth it thy Sauiour desireth it thy Lord and King and thy Maister desireth it which hath giuen his sonne for a ransome his spirit for a pledge his word for a guide the world for a walke and reserueth a kingdome for thine inheritance Now if wee would consider the right way whereby we may giue our hearts vnto God the counsell of him whoe speaketh nothing but the very truth and he himselfe is the truth that is our Lord and sauiour Iesus Christ which saith where your treasure is there will be your hearts also therefore let our conuersation be in heauen and vpon heauenly thinges that wee may thereby make our trasure there and so wee shall haue our heartes there placed where our enemies cannot take it from vs thus much for this note as hath beene said now it followeth in the next Now if wee haue not remembred our Lord and Creator in the daies of our youth and withall haue not giuen our hearts vnto him whereby we might become religious and to increase in vs renewed hearts and mindes for the better vnderstanding and finding out the right path-way which leadeth vnto eternall happinesse therefore I say if wee haue not prepared our selues and done this already as hath beene declared in this second part it is then now high time to begin to remember God and to giue our hearts vnto him in age or else to forget him for euermore for the gray-head which looketh euery day for his last Sabaoth when hee shall rest in the graue had neede to pray twice asmuch heare twice as much do twice as much to prepare sacrifice of his body and soule ready and acceptable vnto GOD because the night is at hand when he cannot pray nor heare nor repent any more It is said the Diuell is very busie because his time is short but an ould mans is shorter therefore if youth had neede of legges age had neede of winges therefore in the next consequence it is further to bee obserued what further duties wee are to proceede in as followeth Moyses in the 90. Psalme vers 12 saith teach vs to number our daies that we may apply our hearts vnto wisdome this Psalme was compiled by Moyses as may appeare by the title At what time the spies returned from the land of Canaan and God for the murmuring of them pronounced that all which were aboue twenty yeares ould should die in the wildernesse except Caleb and Iosua that encouraged their bretheren to goe into Canaan Now when Moyses heard the sentence of death pronounced against him-selfe and all the Iewes which came out of Egypt except onely two That all should die before they came to the land which they sought for he prayeth thus for himselfe and the rest Teach vs O LORD to number our daies that wee may giue our hearts vnto wisdome that is seeing wee must needs dye and that our dayes are short teach vs therefore to thinke vpon death that wee may dye in thy feare O Lord and so to liue againe for euermore this sheweth vs that the consideration of our mortality will make vs apply our hearts to godlinesse therefore Moyses thinking of his death runneth to wisdome as a remedy against death Therefore wee must come to some Schoolemaister which is like Saint Iohn Baptist what shall wee doe that wee may growe in knowledge as wee grow in yeares Teach mee saith Moyses to number my dayes that I may apply my heart to wisdome whereby Moyses telleth vs that this was one of his helps which made him profit in the knowledge of God To remember his daies as a man which hath a set time for his taxe listneth to the clock counteth his houres So wee haue a set time to serue God worke while it is day Iohn 9.4 saith Christ what hee doth meane by this day the Apostle sheweth vs saying This is the day of saluation that is This life is the day wherein wee should worke our saluation this is a long taxe therefore wee had need to remember our dayes and loose not a minuit least we be be-nighted before our work be done As God hath numbered our dayes so we must learne to remember our dayes or else it seemes we cannot apply our hearts to wisdom that is vnlesse wee thinke vpon death wee cannot fashion our selues to a godly life though we were aswell instructed as Moyses was This we find dayly in our selues that the forgetfulnes of death maketh vs to apply our hearts vnto folly and pleasure and all voluptuousnesse that contrary to his aduice worke your saluation we worke our damnation therefore this is the fruite which commeth to a man by numbring or remembring his dayes God teacheth man to apply his heart to wisdome and that is his lesson which he giueth for that purpose Remember thy dayes that is thinke that wisdom is a long study and that thou hast but a short time to get it and this will make thee get ground of vertue Therefore fiue things are to be noted in these words first that death is the heauen of euery man whether hee sit in the throne or kept in a cottage at last hee must knock at deaths doore The second is That mans life is decreed and his bounds appointed which he cannot passe Thirdly that our dayes are few as though wee were sent into this world but to see it Fourthly the aptnesse of man to forget death rather then any thing else Lastly to remember how short a time wee haue to liue will make vs to apply our hearts to that which is good For the first poynt is that as euery man had a day to come into this world so hee shall haue a day to goe out of this world we are not lodged in a Castle but in an Inne where we are but guests therfore S. Peter calleth vs Pilgrims and strangers we are not citizens of the Earth but citizens of Heauen And therfore the Apostle saith We haue here no abiding citty but we looke for one to come as Christ saith My Kingdome is not of this world so we may say my dwelling is not of this world but the soule soreth vp-ward whence it came and the body stoopeth downeward whence it came euery man is but a tennant at will and there is nothing sure but death In Paradice we might liue or die euery thing and euery day suffers some eclips and nothing standeth at a stay but our Creator calleth to another let vs leaue this world our fathers summoned vs and we shall summon our children to the graue So in an houre wee are and are not wee may well bee called earthen vessells for we are soone changed what
neuer throughly vnderstand it O what a benefit had Salomon lost if he had lost his wisdom which God gaue him euen as great a benefit doest thou loose if thou loose the knowledge of Gods will Wilt thou know what this renuing is It is the repairing of the Image of God vntill wee be like Adam when hee dwelt in Paradice As there is a whole old man so there must bee a whole new man The old man must change properties with the new man that is wisdome for wisdome loue for loue feare for feare his worldly wisdome for heauenly wisdome his carnall loue for spirituall loue hsi seruile feare for Christian feare his idle thoughts for holy thoughts his vaine words for wholsome words his fleshly workes for sanctified workes Thus much of our regeneration and new birth which may bee called the Christian mans practise because it concerneth euery Christian to seeke for that foode which belongeth to the renued man according to the saying of Saint Peter 1.2.2 As new borne babes desire the sincere Milke of the word that yee may grow thereby The nourishment and food for there generate man 9. NOw followeth to bee obserued for the benefit and duty of the renued man that hee may proceed and grow on and dayly increase more and more in faith and feare of Iesus Christ whereby wee receiue all our growth and increase in God And therefore hee hath giuen vs speciall meanes that is the meditation and liuely preaching of the word of truth Therefore the Apostle by a figuratiue and borrowed speach earnestly presseth them to thrist and to long for the word of God euen for the foood of their soules for there are two births mentioned in the Scriptures the one fleshly and naturally by propagation from the first Adam whereby original and our birth sinne as it were a Serpents poyson passeth and transfuseth it selfe into vs the other is heauenly and spirituall by renouation from the second Adam which is Christ whereby grace and holinesse is deriued and brought vnto vs. In this latter and better birth God is our father to beget vs the Church his spouse our Mother to conceiue vs the seed whereby wee are bred and borne againe is the word of God the Nurse to feed and cherish vs are the Ministers of the Gospell and the food whereby wee are nourished and held in life is the Milke of the word Therefore in as much as children which are new borne cannot increase in growth and stature but must needs dye and come to dissolution vnlesse they bee continually fed and nourished with wholsome food It behooueth therfore all the faithfull and godly who are quickned and reuiued in the life of God as new borne babes to desire the sincere Milke of the word that they may grow by it Let vs now therefore come to the perticuler parts which issue and spring from the seuerall branches of this scripture First here is noted a preparation if wee will be bettered and increase by the word we must be as new borne babes Secondly our affection and duty when we are new borne we must desire Thirdly the matter and obiect of our desire is the Milke of the word Fourthly the quality of the milke that must be sincere lastly the vse and end for which we desire it that wee may grow thereby Now for the first poynt we must be as new borne babes for Children we know are principally commended for simplicity and harmlesnes And therefore all those which will profit in the schoole of Christ and receiue light and comfort by the preaching and meditation of the word are heere taught to become as babes to lay aside all maliciousnes and to bring holy and sanctified heartes to the hearing of it For we are neuer fit to heare and learne of Christ til we be reformed and newly renewed and changed againe for the secrets of the Lord as Dauid sayth is with them that feare him Psal 25.14 God wil not admit no sinfull soules into his secrets for wisedome wil not rest in the defiled soule nor in a body that is subiect to sin Therefore if we wil haue the Lord to blesse our hearing and reading we must wash and rence out the dregges of sinne that are frozen in vs that is wee must purge the leuen of maliciousnes that soureth our soules we must cast vp our couetousnesse and pride and our flothfulnes and for this is the cause why there are so many sinfull and non proficient hearers of the word because there are so many sinful hearers Wherfore to shut vp this poynt we must be as babes because Christ reueileth knowledge and wisedome to none but to babes And yet we must not be babes only but new borne babes which haue new soules a new life new members new affections imparted vnto them for we must be changed and new fashioned in euery part And therefore they which are implanted into Christ are called new Creatures because neither the old heart nor the old man nor the old eare nor the old eye wil serue the turne but all must be changed and new framed againe for whatsoeuer is borne of the flesh is flesh If we wil haue it spirit that is fit for Gods worship who is a spirit and wil be worshipped in spirit and truth we must be borne againe of the spirit the sence heereof made the prophet Dauid crye out create in me a cleane heart O God and renew a right spirit in me So let vs neuer rest seasoning our soules til all bee sanctified for then we are fit to vnderstand euery part of Gods will when wee bee in euery part new borne againe Wee may see the Apostle maketh no other accompt of the vnregenerat then of a dead man and therefore that they must be quickned and new borne againe before they can practise or performe any vitall action in the life of God Christ is resembled to a vine and wee to the branckes for that al iuyce and sap whereby the branches spring and liue issueth ariseth from the roote of the vine So all graces and goodnes that is in vs droppeth and distilleth from the riches of the person of Iesus Christ so vntil God blesse our hearts they be wicked and fruitlesse Therfore as an vncleane fountaine cannot send forth sweet water nor a bad tree bring forth good fruit no more can the corrupt and wicked heart of the vnregenerate bud and bring forth any good and vertuous actions Thus much of our condition and preparation whereby wee haue learned with how holy and with how sanctified affections we ought to repayre the hearing of the word of God Now it followeth our duty and affections when we are new borne we must not be children in wauering and inconstancie because the Apostle sayth that God hath furnished his church with pastors and teachers that we be noe more children wauering and carried about with euery wind of doctrine nor we must not bee children in vnderstanding and knowledge because
the same Apostle sayth Brethren be not children in vnderstanding knowledge because the same Apostle saith Brethreren bee not children in vnderstanding but in maliciousnesse be children but in vnderstanding be of a ripe age For when we come to heare the word of God euery man must reach and stretch out his heart to receiue it for then indeed the word worketh most effectually in vs when our hearts before are kindled and inflamed with desire of it So when wee waxe warme in the spirit and conceaue a desire and a thirst of the word it is an vndoubted token that we are borne againe and that there is breath and a soule in vs and that wee are not vtterly dead in the life of grace Therfore we must desire and imbrace the word because our faith is not able to sustaine and support it selfe vnlesse it be presently fed and nourished with the food of life Now we come to the matter and obiect which we must desire namely the food and nourishment in Christ our Lord which is here called the Milke of the word By this our Sauiour recalleth vs from all our dainties Labour not saith hee for the meat which perisheth but for the meat which endureth for euer for the word is euerlasting food and immortall seed because it makes vs immortall and to last for euer The word of God hath many titles and names giuen for the benefit and nourishment of all true Christians it is called a lanthorne to direct vs a medicine to heale vs a guide to conduct vs a bit to restraine vs a sword to defend vs water to wash vs fire to inflame vs sault to season vs milke to nourish vs and a key to vnlocke heauen gates vnto vs. It is the word of saluation because it saueth euery faithfull soule from damnation it is called the word of life because it reuiueth the spirit it is called the word of reconciliation because it is like a golden chaine to linke God and the faithfull together And in regard hereof it is called a Iewel of inestimable price as if all the treasures in this world were not sufficient to buy it The Prophet Dauid saith it is more to bee esteemed then gold yea then much fine gold and it is sweeter for comfort then hony and the hony combe Psal 19. Againe in the 119 Psal O how sweete are thy words vnto my throate yea more sweeter then hony vnto my mouth Likewise Sallomon his sonne setteth forth the great benefit and comfort that commeth by the word of God vnder the title of wisdom saying Blessed are they that finde wisdome and get the vnderstanding thereof for the marchandise thereof is better then the Marchandise of siluer and the gaine thereof is better then gold shee is more worth then precious stones yea and all things that thou canst desire are not to bee compared vntò her in her right hand is long life and in her left hand riches and honour her waies are pleasant and all her pathes are peaceable shee is the tree of life to them that lay hold on her and blessed is hee that entertoyneth her Pro. 3.13.14 Therefore seeing the word is so precious and so beneficial vnto euery faithful Christian let vs most earnestly long and languish for the milke therefore The word is resembled to milke in three respects first because it is the onely food of the faithful as milke is the onely proper food for babes secondly because it is not hard and intricate but plaine and easie to bee conceiued thirdly because it is sweete and comfortable to the soule For the first our Sauiour Christ fendeth vs to search the Scriptures because by them we haue eternall life And therefore it is the food whereby our soules must liue If wee would duly consider that we cannot be nourished vnto eternall life but by the word of God◠wee would rather wish our bodies might be without soules then that wee should want knowledge and comfort of the word The second point that the doctrine of the Gospel is plaine when the wise man saith All the words of his mouth are plaine and easie to them that will vnderstand Againe the testimony of the Lord is sure and giueth light to the simple If the Gospell bee hid saith the Apostle it is hid vnto them that perish So that if the word of GOD bee a Lanthorne vnto our feete and a light vnto our pathes then it is euident that the word hath no darkenesse in it The third point that the Gospell is the onely comfort and consolation of a faithfull soule the Prophet Ieremy saith Thy words were found by mee and I did eate them and thy word was vnto mee reioycing and the ioy of my heart thy testimonies haue I taken for an heritage for euer for they are the ioy of my heart In all the story of the Actes wee see ioy and comfort to haue followed the word so all true Pilgrims may haue great matter of ioy and comfort when they heare the word preached which shall carry them to heauen So that if the wicked did seele the calme of conscience the ioy of heart the consolation of spirit and the exceeding and euerlasting comfort in God which the faithfull possesse and enioy by hearing and reading the word they would then more gladly indeuoure themselues to heare and read the word with more diligence then they doe Now it is to bee considered the end of our hearing that is that wee may grow in grace and increase in the faith of righteousnesse for the faithfull are called the trees of righteousnesse because they must alwayes spring liuing stones because they must growe in the Lords building good seruants which must trade and traffique the Lords Talents to increase fruitfull branches which must bee purged and pruned by the hand of the heauenly husbandman Therefore wee must not alwayes bee children but grow vp and encrease and profit more and more for wee must neuer rest walking till wee come to God if wee haue faith wee must proceed from faith to faith if we haue loue we must encrease and abide in loue if wee haue zeale we must endeuour to bee consumed with zeale if wee bee liberall to the Saints distressed wee must double our liberalitie and that with cheerfulnesse if wee read the Scriptures wee must goe on and continue in prayer so wee must still increase till wee come to perfection Let vs bee ledde forward vnto perfection Hebrew 6.1 As God hath ordained a heauen for all true Pilgrims so hath hee appointed a way to come to it which way hee that misseth shall neuer come to the end of his race for there bee many wrong wayes as there is many errors but there is but one right way as there is but one truth Iohn Baptist is said not to prepare the wayes of the Lord but the way shewing that there is but one right way to life So that the right way to heauen is by the word of God which
Christs spirit which shall haue dwelling in vs heere and whereby wee shall haue repressed all our former affections Saint Iohn protesteth that whosoeuer putteth his trust in Christ doth purge himselfe after the example of Christ To bee short there are infinite places touching this poynt in the holy Scriptures and though there were no more but this one that is vttered so often namely That the vnrighteous shal not inherit the kingdome of God it might bee enough to content vs withall and to put vs in feare and make vs to come to the true and earnest repentance It is comfortably sayd God hath commanded vs to beleeue in his sonne and for beleeuing in him he promiseth vs euerlasting life so that all they which beleeue in Christ taking him for their Sauiour and applying to themselues al the benifits which he hath purchased for vs by his death are in the right way But who bee these beleeuers euen they sayth the Apostle which walke not after the flesh but after the spirit they which take paynes to frame them-selues to the will Christ into whose body they are grafted and vnto whom they bee knit together as his liuely members they which endeuour to loue God and to giue ouer the loue of themselues and of the world they which haue their whole conuersation in heauen they which loath their former life and for feare of falling there-into againe doe the more watch and looke the wariler to their thoughts deuices words and deeds they which feeling their owne weakenesse and infirmities make incessant praier to God for the spirit of strength and steadfastnesse and they which feele their coldnesse vnlustinesse doe craue the spirit of feruentnesse earnestnesse they which do in the time of aduersity keepe themselues from murmuring endeuor to be patiēt they which be thinke themselues of Gods benefits yeeld him thankes for them they which striue themselues to succor the poore needy both in body soule and at a word they which crucifie the flesh with the affections and lusts thereof For in so much that they in whom these fruits are not found wee make the talent of faith to preuaile in such manner as hath beene said cannot be said to bee in the number of true beeeuers and faithfull ones notwithstanding though they pretend some countenance of honesty and therefore much-lesse can those bee said to bee of that number in whom the workes of the flesh are aparant But some fleshly Christian will say still that as for him he is clothed with the righteousnesse of Christ and that the perfect obedience which Christ hath yeelded to God his Father in satisfying the law is imputed vnto him as if he himselfe had yeelded it And to bee short that he is reckoned for righteous by his faith so as none of all his imperfections are to bee made account of If thou list to beguile thy selfe thou maist but it wil be to thy harme and confusion indeed Christ laieth not our sinnes to our charge if wee beleeue a right in him neither shall all our imperfections hinder the vertue and efficacie of his death But to beare thy selfe in hand that Christ holdeth thee for righteous when thou giuest thy selfe to vnrighteousnesse and hast no other care but to follow thine owne inordinate lustes it is not only a doing great dishonour vnto him but also a scorning of him for his redeeming of thee But Saint Iohn saith manifestly that as Christ is righteous so hee that worketh righteousnesse is righteous and that hee which sinneth is of the deuill yea and he saith moreouer that the thing wherein the children of God doe shew themselues to differ from the children of the deuill is that the one sort worke righteousnesse and the other sort worke sinne And of a truth I cannot tell how Gods true Children who are al true Cristians could otherwise be better marked out then by their aplying of themselues night and day to doe what-soeuer is pleasant and acceptable to their heauenly father whome because they know to be righteous they also doe wholy endeuor themselues to doe righteous thinges wherein they shew themselues to be borne of God as Sainr Iohn sayth further If you know that God is righteous know ye also that whosoeuer worketh righteousnes is borne of God Moreouer how can it come to passe that the true Christians should not giue themselues to righteousnesse seeing they haue Christs spirit to guid them for he that hath not Christs spirit sayth the Apostle is noe Christian which beeing holy of himselfe cannot but driue foreward the party to all holines whom he possesseth And it cannot be but that he must needes bring forth his fruites which are louingnesse goodnesse quietnesse mercifulnesse meekenesse faithfulnesse mildnesse and stayednesse to be short it cannot be but that hee must needes alter the whole man both within and without to make a new creature of him For sith that CHRISTS life was not set forth vnto vs all onely to make aledgement of it or to make a wondring at it in wordes but to be followed by vs it is the marke wherevnto wee must bend in drawing to perfection as neere as is possible and as much as our frailty can afford And otherwise seeing we be towled therevnto by Iesus Christ himselfe not only in wordes but also in examples which are as liuely portratures of the life which wee ought to lead heere in wayting for his glory and glorious comming againe wee cannot exempt our selues from it without preiudice of our saluation no nor yet without be wraying that we haue no lust to it for were we rightly desirous to become happy and to attaine to the endlesse life which is promised vs in CHRIST wee could not shew it better in taking the way thereto whereby wee may and must attayne vnto it And that way is none other then to beleeue in Christ and to walke as he walked and that is Saint Iohns meaning where he sayth that hee which sayth he dwelleth in Christ ought to walke as he walked that is he ought to endeauour to liue as be liued And certes it is not possible that they which are vnited and knit vnto Christ as his members should not be touched with desire to resemble him and to follow his steppes for the very thing wherein the vnion and coniunction is shewed is that the members doe shew themselues to be of the same that the heade is and where that is not done it is an euident proofe that the member is rotten senceles and voyd of life which is in the head Not without cause therefore doth Saint Paul say that we must be of the same mind which Iesus Christ was of for thereby his meaning is to giue vs to vnderstand that we which are members of Christ must be answerable to him in vnion of affection and will which thing he teacheth yet more plainely in another place where he sayth that we be grafted into Christ after the likenes