Twenty-Nine Lectures, Lecture 7

Twenty-Nine Lectures · Lecture 7

p. 105The ſeuenth Lecture of the Church.

WHereas the Argument wee treate of is the Church, we turned aſide to expound the Article in the Creede which concernes the Church: I beleeue the holy Catholike Church, the Communion of Saints; and there as you hauehave heard, we found ſixe Adiuncts or Epithites that the Church is qualified withall: Firſt, that it is one; ſecondly, that it is holy: thirdly, Catholike: fourthly, that they hauehave a Communion with Chriſt; fiftly, that they hauehave a Communion one with another; Sixtly and laſtly, that they are knowne onelyonly to God and themſelues. The fiue former are plainely laid downe in the Article, of which you hauehave alſo heatd; The ſixth and laſt, whereof we are now to ſpeake, is not plainely laid downe, but yet it is directly implyed in the words: for if you aske me how this clauſe growes from the Article? I anſwer; Becauſe it is ſaid, I beleeue the Church, &c. Now if it were a knowne manifeſt thing to the eye, and to the outward ſenſe, then it were not ſo properly ſaid to be beleeued; for faith is of things not ſeene, Heb. 11.1.

p. 106Doctr. Wee will make it plaine by an Obſeruation, and that is this; That the faithfull, the true Church, are knowne to none but to God & themſelues. You muſt vnderſtand, that their perſons are to be taken Notice of, as well as the perſons of other men; and likewiſe their profeſſion is to bee ſeene, as well as the the profeſſions of other men: yea, but their ſauing graces whereby they are made members of the true Church are not certainely knowne, but to God and themſelues. You ſee how the Note ſtands; firſt, they are knowne to God; ſecondly, they are knowne to themſelues; thirdly, they are knowne to none but God and themſelues.

Firſt, knowne to God, prooued.Firſt, God knowes them, Mala. 3.16. God hath a book of Remembrance written before him of thoſe that are his, Iohn 10.14. I know mine, ſaith our Sauiour. And in Ioh. 13.18. he ſaith. I know whom I hauehave choſen. 2. Tim. 2.19. The Lord knoweth who are his. This the Apoſtle referres to Gods own ſecret Counſell, to know who are his, Reuel. 3.1, 4. The Lord ſaith to the Church of Sardy, I know thy workes, for thou haſt a name that thou liueſt, but art dead: and Verſe 4. Thou haſt a few names yet in Sardy which hauehave not defiled their Garments, &c. ſo that they are knowne to God by name, thou haſt a few names in Sardy, &c.

Secondly, to themſelues.Secondly, they are knowne to themſelues, 1. Ioh. 3.14.19. We know we are tranſlated from death to life, becauſe wee louelove the brethren; and we know that we are of the Truth, and ſhall before him aſſure our hearts. And 1. Ioh. 4.13, 16. Hereby we know that we dwell in him, and he in vsus, becauſe hee hath giuen vsus of his Spirit; and we hauehave knowne, and beleeued the louelove that God hath in vsus. Here you muſt not vnderſtand it, as if they did certainely know each other to be ſo, as that I ſhould know you, or you me certainely to bee of this number; but that all know the nature of their ſtate, and particularly eueryevery one of their owne Conſciences aſſure them, that they for their parts are of it.

Thirdly, none but God and themſelues know it.Thirdly, none but God and they know it, Rom. 2.28, 29. Reuel. 2.17. He is not a Iew which is one outward; neither is that Circumciſion which is outward in the fleſh: But he is a p. 107Iew which is one within, and the Circumciſion is of the heart in the ſpirit. Here is a plaine exception againſt all outward ſhewes and teſtifications whatſoeuer, as altogether inſufficient to make any certaine proofe to the world, who are the true Circumciſion, and Iewes indeede; that is, who are truly ſanctified, and right members of the Church; and it is reſtrained to the heart, which God alone and themſelues know. It is as much as if he had expreſſely ſaid, They are onelyonly knowne to God and to themſelues, 1. King. 19.10, 18. compared with Rom. 11.3, 4. the Prophet Heliah complaines that hee was left alone: he ſaw no Church at that time, and yet the holy Ghoſt ſaith, that there were then ſeuen thouſand which had not bowed their knee to Baal. If any could hauehave diſcernd them, then the Prophet might, that was their Teacher: but he knew no ſuch, no, nor ſcarce any that profeſt to be ſuch; therefore onelyonly God and themſelues knew it. So much for the proofe of the Point.

The Reaſons are theſe: Firſt, that whereby they are Reaſ. 1 knowne to men, that is, their profeſſion, is common to Hyprocrites as well as to them; for Hypocrites may goe as farre in ſhew of grace as the beſt; therefore they can bee knowne to none but God and themſelues.

Secondly, that whereby true Beleeuers are diſtinguiſhed Reaſ. 2 from Hypocrites, that is, the Truth of their hearts, and their inward affections cannot be ſeene by men; for the faithfull may fall as low in Sinne to the eye of the world, as the wicked, and yet hauehave truth in their hearts ſtill: but none knowes the heart but God and themſelues; therefore none knowes this, who are true Beleeuers, but God and themſelues.

Thirdly, Sinne is a ſecret thing in an Hypocrite, and therfore Reaſ. 3 he may beare a ſhew of Religion, and yet harbour ſecretly ſome ſinne, that may vtterly cut him off from the eſtate of Grace; therefore none can know who is Gods, but God and themſelues.

Fourthly, there are certaine inward graces in the heart Reaſ. 4 which cannot outwardly be diſcerned; as faith and Repentance, p. 108eſpecially Gods louelove and fauour to a man, and the forgiueneſſe of his ſinnes, is a cloſe Secret, not to bee diſcerned outwadly, onelyonly theſe are knowne to God that gaue them, and to them that hauehave them, Reu. 2.17.

The vſes are theſe, firſt, this ſerues to refute thoſe that hold this opinion, that we that are of the Church may know others to be ſo too, and that take vponupon them to affirme, that ſuch and ſuch ſhalbe ſaued. Where God hath ſaid it, wee may boldly affirme it too, as of Dauid, Abraham, Peter, Paul, &c. but wee muſt meddle no further, leaue the reſt to God; we may ſay of others, that wee are perſwaded that they are Gods; but wee cannot ſay, that we know it to be ſo, Ioh. 21.21, 22. when Peter would inquire of another what he ſhould doe; Our Sauiour anſwers him, What is that to thee follow thou mee. For the exceptions made out of 1. Ioh. 3.10. where the children of God are ſaid to bee knowne, and the children of the Diuell; Whoſoeuer doth not righteouſneſſe is not of God, &c. And that in the 2. Ioh. 1. where the Apoſtle calles the Lady he wrote to, Elect Lady. And in the 1. Theſſ. 1.4. knowing beloued (ſaith the Apoſtle) that ye are Elect of God. Theſe, and ſuch like places are thus anſwered; that either this is ſpoken out of a Charitable perſwaſion, or elſe it is ſpoken ſo of all, becauſe ſome are ſo, (for that ſeemeth to be the caſe, 1. Theſ. 1.4.) or if he had any certaine knowledge of any particulars, it was by diuine Reuelation; wee cannot ſay therefore out of a certaine knowledge, that any particular man is a true member of the Church. OnelyOnly this we may ſay, that we are perſwaded vponupon good grounds he is ſo.

Vſe 2 Secondly, the Papiſts are here refuted; for they ſinne horribly in this kind, in that they pray to ſuch and ſuch particular perſons, as Saints; whereas many of them (it is to bee feared) are damned Spirits in Hell; for falſe Teachers may be knowne by their fruits, Matth. 7.19.20. Againe, this refutes three other errors of Popery, that do directly contradict theſe three branches of the Obſeruation: Firſt, they make Predeſtination to be contingent, and ſo they ſay, God p. 109himſelfe doth not preciſely know who are his; for if Predeſtination do depend vponupon mans will, that if man will he ſhal be ſaued, then God knows nothing till he ſee what man wil doe. Secondly they deny certainety of ſaluation, and ſo the faithfull themſelues cannot know themſelues to be Gods; they will hauehave no man ſay certainely of himſelfe that hee ſhalbe ſaued; and yet they will ſay it of others, that they are ſaued. And that is the third error which contradicts the third branch of this Obſeruation, in that they ſay, the Church is alwaies viſible, and ſo generally others may know who are true members of the Church as well as themſelues. But we ſee all theſe errors are here refuted by this Doctrine, wherein we hauehave taught and proued, that the faithfull are onelyonly knowne to God and themſelues, and to none other. But if any man aske me, How then ſhall wee louelove one another, and do good one to another as Brethren, if we know not who are Brethren. I anſwer, we muſt perſwade our ſelues of others, that they are Gods vponupon good grounds, and good hope, becauſe wee ſee the fruits of faith and Repentance, and louelove in them, ſo farre as can outwardly be diſcerned; therefore we muſt be perſwaded they are Gods, and ſo we muſt louelove them, and doe good to them as Brethren.

The third Vſe teacheth vsus, that if eueryevery one may know Vſe 3 himſelfe to be Gods, then eueryevery one of vsus ſhould labour to learne this, and know it for himſelfe. But you will ſay, how ſhall we know this? I anſwer, by a due examination of thy ſelfe whether thou haſt Gods Spirit, the Spirit of Adoption, which maketh vsus to cry Abba Father, that is, which maketh vsus go to God as to our father, and to call vponupon him as our father: for that ſame Spirit beareth witnes to our Spirits, that we are the Children of God, Rom. 8.15, 16. And in the 1. Cor. 2.11, 12. What man (ſaith the Apoſtle) knoweth the things of man, ſaue the Spirit that is in man; euen ſo the things of God knoweth no man, but the Spirit of God: now we hauehave receiued not the Spirit of the world, but the Spirit which is of God, that we might know the things that are giuen vsus of p. 110God. The Apoſtle ſaith, no man knowes the things of God, that is, the ſecrets of God, but the Spirit of God. Now this is one of Gods ſecrets, to know whether we are Gods; therefore hauing this Spirit, wee may know our ſelues to bee Gods. And that wee may further ſeale this vntounto our ſelues, let vsus labour to make our Election ſure vntounto our ſelues, by walking in good workes, ſtriuing againſt ſin, and working the workes of Holineſſe, and Righteouſneſſe, and obedience to God, which are the fruits of the Spirit of God, and ſo ſhall we aſſure our hearts that we are Gods.

And ſo much be ſpoken of this laſt Adiunct, and alſo of the Article.

The fourth generall Head in this queſtion, which is the diuiſion of the Church, which is partly of the name, partly of the thing it ſelfe. Firſt, of the name.Now wee come to the fourth generall Head propounded to be handled in the Doctrine of the Church, and that is the diuiſion of the Church. Now the diuiſion of the Church is partly of the name, and partly of the thing it ſelfe. Firſt, of the name; The name is doubtfull, and carries many ſignifications, yea and many contrary ſignifications, and therefore is to be diuided accordingly. In the largeſt ſenſe it may be applyed to any multitude or company of people whatſoeuer; whether in caſe of Religion, or not in caſe of Religion; and the originall word both Hebrew and Greeke in the old and new Teſtament will beare it. In the old Teſtament, Ezek. 32.22. there the name is applyed to Aſhur and his company, to a company of men not in caſe of Religion. And the ſame is applied, Deut. 33.4. in caſe of Religion to the Congregation of Iacob, that is, to the Church of God. Nay further, that name is extended to thoſe that maliciouſly oppoſe the Church of God, and oppoſe Religion, Pſalm. 26.5. I hauehave hated the aſſembly (or Church) of the wicked. So that the Hebrew word in the old and new Teſtament beares it as well for a company, not in caſe of Religion, as for a company in caſe of Religion. So likewiſe the Greeke word Eccleſia in the new Teſtament beares it in this generall ſenſe, as Act. 19.32. where it is applied to a diſordered aſſembly in a caſe of mutiny; The aſſembly (that is, the Church) was out of order. And p. 111in the Act. 2.47. the ſame word is applied to the company of Beleeuers, that is, to the Church of God; The Lord added to the Church. So wee ſee how this word hath been applied in the old and new Teſtaments, to any multitude or company of people whatſoeuer, either in caſe, or not in caſe of Religion. Yea, but yet it is reſtrained in ordinary vſe of ſpeech, and ſo hath been for many yeeres, vntounto a company of people as profeſſing ſome certaine Religion: whatſoeuer Religion it bee, the Church is accordingly ſo called; for there is a true Religion, and eueryevery Church that imbraceth that Religion is a true Church. And againe, there are falſe Religions, and they that embrace any of them are falſe Churches; ſo eueryevery Church receiueth her denomination from the Religion ſhe embraceth. As for example, we call thoſe Iewes which are borne Iewes; but thoſe onelyonly are of the Iewiſh Church, which embrace the Iewiſh religion; ſo that if a Iew borne doe embrace the Chriſtian religion, he is not of the Iewiſh Church; though he be of the Iewiſh Nation, yet he is of the Chriſtian Church. So likewiſe if a man bee a Chriſtian borne, and yet ioyne with the Iewiſh Church in their religion, hee is not of the Chriſtian, but of the Iewiſh Church; and ſo it is of all others. So then the name of Church and Religion are in ſome ſenſe yoke-fellowes, all Churches receiuing denomination from the Religion they profeſſe. Now then Religion being as the forme of the Church, giuing it name and being, therefore looke what Religion it is that the Church profeſſeth, and ſuch is the Church to bee reputed. There is a true Religion, and eueryevery Church embracing and profeſſing the ſame, is to bee reputed a true Church, as the reformed Churches. There are many falſe Religions, and eueryevery Church profeſſing ſuch Religion, are falſe Churches: as the Churches of the Heathen that worſhip falſe Gods, and ſo embrace falſe Religions. And ſo the Churches of the Saracens, that erect and ſet vp Mahomet againſt Chriſt; and of the Iewes that deny the comming of the Meſsiah in the fleſh, are falſe Churches. But there are ſome Churches that embrace party p. 112Religions, in part true, and in part falſe: yea, what Church is ſo pure, that is not tainted with ſome error? and what Church is there ſo impure, that profeſſeth not ſome notable heauenly Truths? We muſt therefore conſider what truths and what errors they hold, and ſo the truth will bee ſoone decided. Without Chriſt there is no ſaluation, and ſo no true Church, 1. Ioh. 5.12. He that hath the Sonne, hath life; and he that hath not the Sonne of God, hath not life. If yee aske me, whether one and the ſame Church may not bee a true Church, in reſpect of ſome in it profeſſing the truth; or in reſpect of ſome fundamentall truths profeſſed in it; and yet a falſe Church in reſpect of ſome profeſſing falſhood in it, or in reſpect of ſome fundamentall truths ouerthrowne in it? I anſwer; Surely it may, till ſuch time as the falſe Church hath gotten the vpper-hand, and makes lawes for her errors, and againſt the others truths, with ſentence of abandoning all thoſe out of their Church which doe hold the truths. So it was with the Church of Rome before the Councell of Trent. And thus it was with the Church of Sardy, Reuel. 3.1, 4. ſhe had a name to liue, but was dead: and yet in the fourth Verſe the Lord ſaith, He hath a few names in Sardy, &c. Therefore take this for a Rule, Whatſoeuer Church embraceth Chriſt Ieſus God and Man, the onelyonly meanes of ſaluation, is a true Church, though tainted with many errors beſides; and on the contrary, whatſoeuer Church beleeueth not this is a falſe Church, though it hold many other excellent truths beſides. So much of the diuiſion of the name of the Church.

Secondly, of the thing it ſelfe.Now wee come to ſpeake of the diuiſion of the thing it ſelfe, that is, of Gods Church; which is not ſo to be vnderſtood, as if God had ſo many ſeuerall kinds of Churches: for the Church (as I hauehave ſhewed before) is one and the ſame from the beginning of the world to the end: that Church of God which was in the beginning, and remaines now, and ſhall continue to the worlds end, is but one and the ſame Church; therefore when we mention the diuiſion of the Church it ſelfe, we meane not that it is ſeuerally diuided p. 113into diuers and ſeuerall kinds, but diſtinguiſhed in it ſelfe, in diuers and ſundry reſpects; and principally for theſe, firſt, in reſpect of the bounds and limits,Three wayes how the Church is diſtinguiſhed. or compaſſe of it; ſecondly, in reſpect of the ſeuerall portions belonging to it, in the ſeuerall eſtates that it is ordained vntounto; thirdly, in reſpect of the outward ſtate of it to the world, ſometimes knowne, ſometimes vnknowne.

Firſt, it is diſtinguiſhed in it ſelf, in reſpect of the bounds and compaſſe of it, and ſo it is either vniuerſal or particular; vniuerſall, that is,Into vniuerſall, the whole company of Gods choſen both in heauen an earth. But this hath no limits, but is diſperſed farre and wide ouer the face of the whole earth, and reacheth to heauen it ſelfe. But becauſe I hauehave ſpoken of this before, both in the Adiunct Catholike, and alſo in handling the generall nature of the Church, therefore I will truſt your memories for that Point, and not ſpeake more here of it. In the next place a particular Church, that is,or particular. eueryevery particular company of the faithful, or at leaſt of thoſe that are called to the profeſſion of the faith, which being ſeuerall by themſelues, of ſeuerall times and places, are but particular Churches. But becauſe wee ſhall ſpeake more properly of this, when wee come to ſpeake of the viſible Church; therefore we will reſpit it till then.

Secondly, it is diſtinguiſhed in it ſelfe,Secondly, it is diſtinguiſhed into the Church Militant and Triumphant. What the Militant Church is, defined. in reſpect of the ſeuerall portions that belong vntounto it, in the ſeuerall ſtates that it is ordained to, and they are two. The firſt is on earth, or in this life, and that is a fighting or warfare: and the ſecond is in heauen, in the life to come, crowned and triumphing. And accordingly the Church is diuided into the Church Militant, and the Church Triumphant. To begin with the firſt, the Church Militant is the Congregation of the faithfull on earth, that doe continually exerciſe a ſpirituall warfare againſt ſinne and Satan, and all the aduerſaries of God, and of his Religion. Marke the parts of the definition; I ſay, it is a Congregation of the faithfull that doe thus fight; for though Hypocrites, and ſometimes thoſe that doe perſecute the Goſpell doe fight the Lords Battels p. 114and ſo in a generall ſenſe may be reputed parts of this Militant Church, yet that is but colourably and outwardly for ſome ſiniſter reſpect, not in truth and ſingleneſſe of heart, nor in true hatred of ſinne, nor in a true deſire to obey God, and to aduance his Kingdome and glory. And therefore to ſpeake properly, none are true parts of this Church Militant,This warfare is ſpirituall in three reſpects. but the faithfull onelyonly. Secondly, I ſay, it is a ſpirituall warfare, and that in many reſpects: Firſt, it is ſpiritual in reſpect of the end of it; for though ſometimes the aduerſaries 1of the faithfull oppugne them in their bodies and outward ſtates, yet it is meerely in a ſpiritual reſpect, either directly or indirectly to hurt their ſpiritual eſtate, or life of Grace, & ſo likewiſe when the faithfull defend their bodies, or outward eſtate againſt their aduerſaries, when they maintaine their reputations or their liues, it is not ſo much for the thing it ſelfe, as to defend and maintaine our ſpirituall eſtates. Secondly, 2it is ſpirituall in reſpect of the weapons that are vſed in this fight, for they are chiefely ſpirituall on both parts; the aduerſaries weapons are temptations, &c. the faithfull, their weapons are the whole Armour of God. 3Thirdly, it is ſpirituall in regard of the Generals of the Field on both ſides, which are Spirits: Gods good Spirit on the ſide of the faithfull; and Satan and ſpirituall wickedneſſes on the wickeds ſide. The third thing in the note is this, that this warfare muſt be exerciſed continually; for the enuious man ſleepes not, Mat. 13. he and his are alwaies vp in armes againſt vsus, therefore we muſt be ſo againſt them. And take this for a Rule, that looke whenſoeuer wee intermit out fight, wee doe ſo farre forth for the time ſuffer our ſelues to bee ouercome; if once wee ſtart aſide, the enemy gets the more vantage of vsus. Laſtly, it is generall againſt all the aduerſaries of God and of his Religion: for Satan and all his forces bend themſelues againſt God, and againſt his Church; and therefore the faithfull muſt bend all their forces againſt Satan, and all the aduerſaries of Gods Church. God promiſed to Abraham, Gen. 12.3. that he would bleſſe them that bleſſe him, and curſe them that curſe him. And ſo muſt all p. 115Abrahams ſeed, the faithfull, doe for God; as they muſt louelove all that louelove God, ſo they muſt fight againſt all that fight againſt God.

A queſtion may be demanded here,That the good Angels are parties of this Church Militant in ſome ſenſe, though no… parts of it. Whether the good Angels be not alſo parts of this Church Militant? I anſwer: They are parties in this buſineſſe in ſome ſenſe; for though the enemies cannot annoy them, and therefore they need not, neither doe they fight for themſelues, yet doe they fight for vsus as true guardians and aſſiſtants, and as Gods Inſtruments and Meſſengers to ſuccour vsus, or to diſcloſe and deſtroy our enemies, and their enterpriſes againſt vsus. They are heauenly Souldiers, not onelyonly in generall as the Starres and all the Hoaſt of Heauen are; but in particular aſſiſting vsus in our ſpirituall warfare, and that perſonally, and by their office; they comfort vsus in our temptations, as they did our Sauiour Chriſt, Matth. 4.11. after his temptation. And ſo Luk. 22.43. they comforted Chriſt in his agony, there appeared an Angell from heauen comforting him. And Pſal. 34.7. the Angels are ſaid to pitch their tents round about them that feare God. So that the Angels are not only about vsus, but they pitch their tents about vsus to fight for vsus, and they do alſo deliuer vsus. So then in ſome ſenſe they are parties in this warfare; yea, but yet becauſe they are out of the danger of the enemies that they cannot annoy them, therefore they cannot properly bee ſaid to be any part of the militant Church.

Secondly, the Church Triumphant, what is that?What the Church Triumphant is. That is the Congregation of Saints in heauen, that hauehave already finiſhed their warfare, and ouercome their enemies, and do now raigne and triumph in glory together with Ieſus Chriſt in his Kingdome. But becauſe I hauehave ſpoken of this Point before, therefore I will not now ſtand vponupon it; onelyonly we will here ſhew ſome differences betwixt the Church Militant, and the Church Triumphant; and ſo come to an obſeruation ariſing from hence.

The differences are theſe following.

Doctr. The Obſeruation from hence is this, That ſeeing there is firſt here a Church Militant on earth, and then a Church Triumphant in heauen; hence I ſay ariſeth this Obſeruation, That none can euer come to be members of the Triumphant Church in heauen, except firſt they bee members of the Militant and fighting Church on earth. This was figured in the paſſage of Iſrael out of Egypt into Canaan; they muſt incounter with Pharaoh and his Hoaſt, they muſt paſſe through the Red Sea, they muſt wander in the Wilderneſſe many yeeres, and ſuſtaine hunger and thirſt; they muſt warre with their enemies, euen whole Nations by the p. 117way. All this they muſt doe before they can enter into this earthly Canaan: euen ſo it is with vsus in our paſſage to the heauenly Canaan. We muſt meet with many enemies, and ſuſtaine and vndergoe many miſeries, as the Apoſtle ſaith, Through many afflictions wee muſt enter into the Kingdome of heauen. Act. 14.12. What are afflictions, but aſſaults, troubles, temptations and fights? Why, through theſe wee muſt enter, and through many of theſe, ſaith the Apoſtle; we ſhall meet with many of them here in this life; yea, we muſt paſſe through them, ſaith the Apoſtle; there is a neceſſitie of it, it is vnauoidable. The end we ſeeke after, is Gods Kingdome; why, this is the way thither (ſaith the Apoſtle) theſe are the Pikes you muſt paſſe through, euen many afflictions. So in the 2. Tim. 3.12. the Apoſtle ſaith, that all that will liue godly in Chriſt ſhall ſuffer perſecution. All thoſe that looke to triumph in heauen, muſt liue godly in Chriſt Ieſus; now all that will doe ſo ſhall ſuffer perſecution whether they will or not, 2. Cor. 4.17. For our light afflictions, which are but for a moment, cauſe vntounto vsus a farre more excellent, and an eternall weight of glory: not that our afflictions doe cauſe it by way of efficacy or merit; for the Apoſtle ſaith, Rom. 8.18. that the afflictions of this preſent life are not worthy of the glory which ſhall bee reuealed to vsus. What is the meaning then of this place? It muſt be vnderſtood by way of order and conſequence, that afflictions muſt of neceſſity goe before, or elſe the eternall weight of glory cannot follow after, Reuelat. 2.10. Yee ſhall hauehave tribulation, but bee thou faithfull vntounto the death, and I will giuegive thee the Crowne of life. As if he ſhould ſay, Thou ſhalt hauehave trials and tribulations, but be thou faithfull and fight, and thou ſhalt hauehave the Crowne of life. And the promiſe of life is reſtrained onelyonly to thoſe that ouercome, Reuel. 2.7, 11, 17. And hence it is, that the whole courſe of the faithfull is called the Fight of Faith, 1. Tim. 6.12. Fight the good fight of Faith, lay hold on eternall life: As who ſhould ſay, Whoſoeuer thou art that haſt faith, fight for it, or elſe thou ſhalt neuer lay hold on eternall life, neuer receiue p. 118the end of thy faith, which is the ſaluation of thy ſoule. And Matth. 20.21, 22. the Mother of Zebedeus children came to Chriſt, and beſought him that her two ſonnes might ſit, one at his right hand, and the other at his left in his Kingdome: But Ieſus anſwered and ſaid, Yee aske yee know not what; Are yee able to drinke of the Cup that I ſhall drinke of, &c. that is, Can yee participate with me in my afflictions? Shewing plainely, that we can neuer come to heauen to partake with him in glory, vnleſſe firſt we drinke of his Cup, and partake with him here in affliction. And ſo much for the proofe of the Point.

Reaſ. 1 The Reaſons are theſe. Firſt, it was ſo with Chriſt our Head, Luk. 24.26. Ought not Chriſt to ſuffer theſe things, and ſo to enter into his glory. And therefore it muſt be ſo with vsus his members: for ſhall wee thinke to ſpeed better then he; therefore ſeeing he ſuffered firſt, and ſo entred into his glory; ſo muſt we too. For if we fuffer with him, then wee ſhall alſo raigne with him, 2. Tim. 2.12. and if wee bee firſt made conformable to his death, ſo ſhall wee bee alſo to his Reſurrection, Phil. 3.10, 11. And if wee partake with him in his ſufferings; ſo certainly ſhall wee partake with him in his glory, 1. Pet. 4.13, 14. And Luk. 22.28, 29. Our Sauior ſaith, Yee that hauehave continued with me in my Temptations, I appoint vntounto you a Kingdome, euen as my Father hath appointed vntounto mee a Kingdome.

Reaſ. 2 Secondly, it is the portion and Legacy aſſigned to vsus by Chriſt himſelfe, Ioh. 16.33. In the world ye ſhall hauehave afflictions.

Reaſ. 3 Thirdly, Reaſon requires it, that we ſhould not be crowned, vnleſſe wee ſtriue and fight, 2. Tim. 2.5, 6. And if wee cannot bee crowned in earth except wee fight and ſtriue, much leſſe in heauen; And if we doe fight, then certainly we ſhall be crowned, as the Apoſtle there ſheweth, 2. Tim. 4.7, 8.

Reaſ. 4 Fourthly, the malice of Satan and his inſtruments cauſe it to be ſo, 1. Pet 5.8. Your aduerſary the Diuell like a Roaring Lyon walketh about ſeeking whom he may deuoure: hee p. 119is ſtill bruiſing our heele. Gen. 3.

Fiftly, our owne corruption doth neceſſarily require it, Reaſ. 5 that wee be continually exerciſed in this warfare: For firſt, our Corruption doth continually raiſe vp ſuch fightings in vsus, Gal. 5.17. The fleſh Iuſteth againſt the Spirit, &c. And ſecondly, our Corruptions muſt bee vanquiſhed and ſubdued, and mortified, elſe we can neuer enter into Gods Kingdome, 1. Cor. 15, 50. Fleſh and blood cannot inherit the Kingdome of God, neither can corruption inherit incorruption: therefore we muſt endure many conflicts here, before we can come to Gods Kingdome.

Sixtly, for the Triall and exerciſe, and increaſe of Gods Reaſ. 6 grace in vsus, Faith and Conſtancy, Patience, Wiſdome and Experience, Hope, LoueLove, and all our beſt graces; ſome are begotten, ſome tried, ſome confirmed, all vſed and exerciſed in this fight, Iam. 1.2, 3, 4.

Seuenthly, by this meanes God ſeaſons our hearts with Reaſ. 7 a lothing of the world, finding nothing here but troubles and fights; and with a longing after heauen, where wee ſhall be freed from them all.

Laſtly, Our Ioyes in heauen ſhal hauehave the better reliſh to Reaſ. 8 vsus, if firſt we ſuffer afflictions and Temptations here.

The vſes of the Point are theſe. Firſt, this teacheth vsus that Vſe 1 we ſhould neuer looke (not any of vsus) for to hauehave any ſetled ſtate of minde, peace, or quietneſſe in this world: ſo long as wee are in this vale of Teares, wee are ſo farre from peace and quietneſſe, that on the contrary we can look for nothing but afflictions, perſecutions, temptations, and fightings within, and terrors without; no ſooner is one affliction ended, but another begins. It is true, that it is not with all alike in this caſe, but ſome hauehave greater, ſome leſſer Conflicts; but yet all muſt drinke of this Cup in ſome meauſre, elſe there is no glory for them. And therefore moſt dangerous and fearefull is the ſtate of all ſuch, that doe not come within theſe liſtes, nor endure the bru…t of this fight: they thinke themſelues happy, becauſe they are all in peace and quiet, and they will thanke God for it that they are not thus p. 120troubled and turmoild: But alas, poore Soules, it is their bane and miſery, it makes them vtterly vnfit and vncapable of a Crowne, and ſo depriues them of all true happineſſe. If thou hauehave no affliction, but that all is at peace within thee, then the ſtrong man, the Diuell, hath thee in full and quiet poſſeſſion, Luk. 11.21. Therefore let vsus not enuie ſuch, though they be at reſt and quiet, and we in trouble and affliction; for though in ſhew their eſtate ſeeme better then ours, yet in Truth our eſtate is better then theirs. Put the caſe we were at Sea, toſt with many waues vp and downe, and yet were ſure to come to a Hauen, where wee ſhould hauehave all things our hearts could deſire: and put the caſe alſo we ſhould ſee others on the ſhoare at peace, neuer like to attaine to that Hauen, would wee enuie them. So though we paſſe through the waues of this world, and the wicked ſtand on the ſhoare in peace, yet we hauehave no cauſe to enuie them, or to thinke their caſe better then ours: For wee are paſſing through theſe waues to the Hauen of eternall glory, which they ſhall neuer attaine vntounto.

Vſe 2 Secondly, this teacheth vsus, that ſeeing this is our portion, then firſt we muſt not thinke much or ſtrange of it,And in it fiue things. that afflictions and temptations befall vsus here, as the Apoſtle exhorteth, 11. Pet. 4.12. Dearly beloued, think… it not ſtrange concerning the fiery Triall which is amongſt you, to proue you, as though ſome ſtrange thing were come vntounto you. We muſt not thinke it ſtrange; for it is the vſuall eſtate of all the faithfull: ſo that God deales no otherwiſe with vsus, then with his deareſt Saints. A Chriſtian when he comes firſt into the Schoole of Chriſt, is like a Scholler when hee goes firſt to Schoole, that thinkes it ſtrange for to be beaten; yea, but if hee will be a Scholler, hee muſt be beaten; And ſo if we be Schollers in the Schoole of Chriſt, we muſt looke for afflictions. This is our portion allotted vntounto vsus, therefore let vsus not thinke it 2ſtrange when it doth befall vsus. Secondly, it teacheth vsus, that when God calleth vsus to this warfare, we ſhould not detract, nor hide our ſelues, nor runne away as Ionah did; But wee muſt willingly, and cheerefully offer our ſelues vntounto the p. 121Lord for ſuch imployments in this ſeruice, as it ſhall pleaſe him to make vsus fit for; and though we endure many blowes, yet we muſt ſtand to it, for it is Gods ſeruice. Thirdly, ſeeing 3it is our portion, wee are not to bee ſorry, nor to take it heauily that we are thus dealt with, but to kiſſe and embrace it as a ſweet portion, which the Lord in mercy and faithfulneſſe hath allotted, to vsus, Matth. 5.11, 12. Bleſſed are you (ſaith our Sauiour) when men reuile you, and perſecute you, and ſay all manner of euill againſt you for my ſake falſely; reioyce and be glad for great is your reward in Heauen. So the Apoſtles, Act. 5.41. went from the Councell reioycing, that they were accounted worthy to ſuffer for Chriſts Name. And to this the Apoſtle exhorts vsus, Iam. 1.12. My Brethren count it exceeding ioy, when ye fall into diuers Temptations. Fourthly, as we muſt not take it heauily, but reioyce in it, 4ſo we muſt prepare and arme our ſelues for it before hand. As a man that is to fight againſt his enemies, will fit and prepare, and arme himſelfe to the Battell: ſo muſt we; Our enemies will be ſure to be prepared againſt vsus, and therefore if we be not prepared againſt them, how ſhall we be able to withſtand them, and therefore we muſt be continually preparing our ſelues to incounter with ſinne and Satan, and all our ſpirituall Enemies. As we muſt prepare our ſelues to this Battaile, So fiftly, we muſt carry our ſelues reſolutely 5and valiantly in this fight, and ſee that we fight a good fight of faith, as fighting the Lords Battails. Thus Ioſhua incouraged the people to warre, becauſe they fought the Lords Battails.

Now to fit vsus, and to helpe and direct vsus in this warfare,What to be conſidered of f…r the fitting, helping, and directing of vsus in this warfare. Conſider theſe particulars: Firſt, what enemies they are that we fight againſt. Our enemies are many, euen a world of enemies, the Dragon and all his Angels, the World and all her Children and Darlings, the fleſh and all the wiſedom and ſenſe thereof (for all that is enmity againſt God) Sinne, 1Death, Hell, all come with open mouth to deuoure vsus. This is it the Apoſtle ſaith, Epheſ. 6.12. Wee wreſtle not againſt fleſh and blood (that is not onelyonly againſt fleſh and blood, but p. 122againſt Principalities and powers againſt worldly Gouernors, the Princes of the darknes of this world, againſt ſpirituall wickedneſſes, which are in high places. Marke how the Apoſtle ſets them out in all their Terror and power, marching as it were with their Colours diſplaied in all their Ruffe & Brauery. And this he doth, not to diſmay or diſcomfort vsus, but to incourage vsus, and to whet vsus on, that we ſeeing how many, and how ſtrong and how reſolute our enemies be, we 2ſhould labour to be as reſolute as they. Secondly, we are to conſider what weapons we are to vſe; we muſt put on the whole Armour of God, Epheſ. 6.11. And ſpecially we muſt labour to be furniſhed with theſe two parts of this Armor, Prayer and Watchfulneſſe: nothing is more neceſſary to a Souldier in time of warre then watchfulneſſe; for if he fall, aſleepe, his enemy comes and kills him; or elſe if his Colonell comes and findes him, hee kils him. Therefore the Apoſtle, 1. Pet. 5.8. exhorts vsus to watchfulneſſe, Bee ſober and watch; for your aduerſary the Diuell, like a roaring Lyon, walketh about ſeeking whom he may deuoure. But what kind of watching is this? This is not to watch with a Bille on our 3ſhoulder; but it is to watch ouer our owne hearts. Thirdly, we are to conſider how far forth we are to fight, euen to the death, not onelyonly of ſinne, but euen to the death of the body too if neede bee, Reuel. 2.10. Bee thou faithfull vntounto the death, and I will giuegive thee the Crowne of life. And we muſt reſiſt euen vntounto blood, Heb. 12.4. wee muſt fight till wee ſtand vp to the knees in blood, and not yeeld to ſinne; wee muſt fight till we ouercome; wee muſt not onelyonly fight, but we muſt fight ſo long, ſo hard, ſo happily, that wee may ouercome. But how ſhall we ouercome if we fight till death, if we die in the fight? I anſwer; Wee may ouercome for all that: for that death is but to the outward man; It is the Spirit and inward man that ouercommeth, and therefore 4though we be ſlaine, yet we ouercome, Reuel. 2.1. Fourthly, wee muſt conſider what helpes and forces wee hauehave on our ſides, ſurely more then are againſt vsus; we hauehave ſuch an Army, that all the world cannot yeeld the like, wee hauehave p. 123God and Chriſt, and the holy Spirit, and all the holy Angels to helpe vsus; we hauehave the prayers and wel-wiſhings of all the faithfull in heauen and earth; we hauehave the Word, the Sacraments, the examples of Chriſt himſelfe, and all the faithfull to incourage vsus. And who would not fight, hauing all theſe to fight for him and with him? And who would or can doubt of the victory, ſeeing we hauehave all the powers and forces of heauen and earth to aſſiſt vsus, and to take part with vsus? OnelyOnly the powers of hell are againſt vsus, and how can they hurt vsus? Fiftly, and laſtly, we are to conſider with 5what minde wee are to come into the field, and to defend our ſelues, Not for faſhion, nor for company, nor to bee ſeene, nor to get profit: but we muſt come with this mind, to obay and to glorifie God, to maintaine his Lawes and kingdome, and to vphold that ſpirituall life, that God hath endued vsus withall, and to deſtroy and keepe vnderunder the power of Satan, and the malignant Church; and not with any ſiniſter intention whatſoeuer. And thus if wee obſerue theſe Rules, they will be good meanes to fit vsus to this warfare, and to direct vsus in it, as alſo to helpe vsus to ouercome.

The third Vſe is for ſingular comfort to all Gods children, Vſe 3 that howſoeuer wee ſuffer many Conflicts here, yet all our afflictions and tribulations, and Conflicts, ſhall one day be rewarded, and recompenced plentifully with a Crowne, and that in heauen: as wee ſuffer with Chriſt here, ſo wee ſhall raigne with him hereafter. Therefore let vsus ſee that wee bee fighters in this Battell, and that wee fight a true fight elſe wee ſhall hauehave no ſuch reward. But if wee doe thus fight, wee are ſure to hauehave our Reward. What then though ſinne tirannize, the Conſcience th…eatens, the world perſecutes, and the Diuell ſometimes puts vsus to the worſt; yet our comfort is, we ſhall certainly hauehave the victory, and ſo a Crowne at laſt. Therefore let vsus not thinke much to endure troubles here for a while, for we ſhall be conquerors, yea more then Conquerors, faith the Apoſtle, Rom: 8.34, 35. We are more then Conquerors: he doth not ſay, yee ſhall be, p. 124but you are already more then Conquerors through him that loued vsus.

Laſtly, this ſhewes vsus how much we gratifie Satan and wrong the Lord, when we yeeld vntounto ſinne, we betray him and his cauſe, and his glory (as much as in vsus lies) into his enemies hands; yea we fight againſt God for Satan; Hee that is not with me (ſaith our Sauiour) is againſt mee: yea, we wrong our ſelues exceedingly, leauing the glorious and honourable Colours of the Lord that made vsus, and fighting vnderunder Satans Banner. And ſo much for this Point and for this Lecture.