Sermons Upon the Lords Supper, Sermon 4
THE FOVRT SERMON, VPONUPON THE PREPARATION to the Lord is Supper, preached the 22. day of Feb. 1589.
1. COR. 11. 28. Let eueryevery man therefore examine himſelf, and ſo let him eate of that breade, and drink of that cup. &c.
SVppoſe the doctrine of our tryal and due examination, (welbeloued in Chriſt Ieſus) ought to go before the doctrine & receauing of the Sacrament: ȝit notwithſtanding, ſeing that preparation is alwayes, at all tymes, aſwel neceſſare for the hering of the ſimple word, as for the receauing of the viſible ſacrament. (For no man can heare the word of God frutfully, except in ſom meaſure hee prepare his ſaule, and prepare the eare of his heart how to hear.) Therefore the doctrine of preparation & dew examination mann come in the awn place, and be very neceſſare for eueryevery ane of ȝou. The Apoſtle in the wordes that wee hauehave redd, interponis his counſaile, and giues his aduiſe: and not only giues his aduiſe, bot giues his admonition and command, that we ſuld not come to the Table of the Lord, that we ſuld not cum to the hearing of the worde raſhlie; but that euerie ane of vsus, ſulde come to this holy work with reuerence, that we ſulde prepare, and ſanctifie our ſelues in ſome meaſure: and ſeing we go vntounto the King of heauens Table, it becomes vsus to put on our beſt aray: and in ane word, he takis vp the haill doctrine & matter of this preparation, quhill as he ſayis: Let eueryevery man, and let eueryevery woman trye and examine them ſelues, as gif he would ſay: let eueryevery ane of ȝou trye and examine ȝour ſaules, that is, try the eſtait of ȝour awin hart, and condition of ȝour awne conſcience. Look and beholde in quhat eſtaite ȝour hart is with God, and in what eſtate ȝour conſcience is with ȝour neighbour. He bids not ȝour neighbour try ȝou, hee bids not ȝour companion try ȝour hart: but he bids ȝour ſelfe in perſon, try ȝour awin conſcience, hee bidds ȝour ſelf trye ȝour awin hart, by reaſon nane cā be certaine of the eſtait of ȝour hart, or of the cōdition of ȝour cōſcience, but ȝour ſelf. Now he ſecludis not vthers from the triall of ȝou neither, (for it is leiſum to the Paſtour to try ȝou) but others can nocht try ȝou ſa narrowlie, as ȝe ȝour ſelf can. For na man can know ſa mekill of me, as I knaw of my ſelf: na man can be certain of the eſtait of ȝour heart, and condition of ȝour conſcience, and ȝit ȝe ȝour ſelfis may be certaine of it. As to others, men may judge of ȝour heart and conſcience, according to ȝour works and effects, and except ȝour workes and effectes, be very wicked, and altogether vitious; wee are bound in our conſcience, to judge charitablie of ȝour hart & conſcience. Therefore there is nane ſa meet to try the ſpirite of a man, to try the harte or conſcience of a man, as is the man himſelfe.
Nowe that this tryall may goe on theThe heades to be intreated in this ſermon. better fauoredlie, ȝe hauehave firſt to vnderſtand, quhat it is that ȝe ſuld try, quhat ȝee call a conſcience, quhilk the Apoſtle1. commandes ȝou to trye. Secondly, ȝee hauehave to wey and conſidder, for what reaſons2. and cauſes ſuld ȝee try ȝour conſcience. Thridly and laſt of all, ȝee hauehave to ſee in what chief points, ȝe ſuld trye and examine ȝour conſcience. Then that we ſpeake not to ȝou of things vnknawne, it is neceſſare for euerye ane of ȝou (ſeeing there is nane of ȝou that lakes a conſcience) to vnderſtand what a conſcience is; and ſo nearely as God ſhall giuegive mee the grace, I will bring ȝou to the vnderſtanding and knawledge of a conſcience. IDefinition of conſcience, with the expoſition of the partis thairof. call a conſcience, a certain feeling in the hart, reſembling the judgement of the liuing God, following vponupon ane deede done be vsus, flowing from ane knawledge in the minde, accompanied with ane certaine motion in the hart, to wit; feare or joy, trembling or rejoyſing. Nowe wee ſhall examine the parts of this definition I call it firſt of all, ane certaine feeling in the hart: for the Lord hes left ſic a ſtamp in the hart of eueryevery man, that he doeth not that turne ſo ſecretlie, nor ſo quietly but hee makes his owne heart to ſtrike him, and to ſmite him: hee makes him to feill in his owne hart, whether hee hes doone weill or ill. The Lorde hes placed this feeling in the hart; quhy? becaus the eyes of God lookes not ſa mekill vponupon the outward countenance and exteriour behauiour, as vponupon the inward hart. For he ſaith to SAMVEL, in his firſt book 16. 7. verſe, The Lord behaldes the hart. Siclike 1. CHRON. 28. 9. hee ſaieth to SALOMON: The Lord ſearcheth all harts, & vnderſtandes al imaginations of thoughts. Alſo IEREMIE, 11. 20. ſayes, the Lorde tryes the reines and the hart. And the Apoſtle 1. COR. 4. 5. he ſayes, The Lorde ſhall lighten things that are hid in darkneſſe, and make the counſels of the hart manifeſt. Sa, in reſpect the Lorde makes him chieflie, to haif to do with the harte; therefore in the harte he places this feeling, quhilk is the chiefe parte of conſcience. I ſay nixt, that this feeling reſembles the judgement of God; for this feeling was left and placed in our ſaule, for this end & purpoſe, that we might hauehave as domeſticke and familiar judgement within our ſelfes, to ſubſcriue and reſemble the ſecreete and inuiſible judgement of the high God; a particular judgement to go before that generall judgement, in that generall and great day, quhere euerie man ſall bee juſtified or damned, according to the particular judgement, that is within his awne conſcience. In the meane time, this conſcience is left in vsus, to make out our hail proces in this life, to halde in the trauels of the liuing God, as it were, in that laſt judgement. For the bookes of our owne conſcience in that laſt day ſalbe opened, and euerye man ſall receaue according to the report of the decreet, that is within his awne conſcience; therefore I ſay, that our conſcience reſembles the judgment of God. The third thing that I ſay, is this; It follows vponupon an deed doon be vsus, our conſcience, nor our heart ſtrykes vsus not, before the deede be done. Our hart ſtrikes vsus not before the euill turne be committed: na, it goes not before the deede, but the ſtraik of the conſcience, and feeling of the heart, followis immediatly vponupon the deed, in ſick ſorte, that the deede is not ſo ſoone doone be thee, but thy conſcience applyis it to thy ſelfe, and giues out the ſentence againſt thy ſelfe. Therefore I ſaye, it is a feeling following vponupon ane deede done be vsus. And nixt I ſaye, flowing fra ane knawledge in the minde, for except the conſcience hauehave information, and except the hart knaw that the turne quhilk is done is euil, the hart, nor the conſcience, can neuer count it to bee euill. Therefore knawledge muſt go before the ſtraik of the conſcience. Thy hart can neuer feele that to be euil, quhilk thy mynde knawis not to be euill. So knawledge muſt euer go before feeling, & according to the meſure of thy knawledge, according to the nature and qualitie of thy knawledge, accordinglie ſall the teſtimonie and ſtraik of thy conſcience be. For a light knawledge, a doubting and vncertaine knawledge, makis ane light & ſmall ſtraik: as in the other part, ane haly and a ſolide knawledge drawin out of the worde of God, makis ane heauie ſtraike of the conſcience: Sa the conſcience mann anſwere to the knawledge. If wee hauehave na other knawledge, but the knawledge quhilk we hauehave by nature, & be the light and ſpoonkes that are left in nature, our conſcience will anſwere na farder, but to that knowledge. But if beſide the light of nature, we hauehave a knawledge of God in his worde, and a knawledge of God by his holie ſpirit working in our harts, our conſcience then will go farder, & excuſe, or accuſe vsus; according to the light that is in the worde: Sa that the conſcience is not acquired or obteined, at quhat time wee are enlightened bee the working of the halie Spirite, and hearing of the worde of God; but our conſcience is borne with vsus, is natural to vsus, & is left in the ſaule of eueryevery man & woman: and as there are ſome ſpunkes of light left in nature; ſa there is an conſcience left in it. And gif there were na mair, that ſame light that is lefte in thy nature, ſal be aneugh to condemne thee. Sa the conſcience is not acquired, gotten or begun at the hearing of the worde, or at that time quhen we begin to reforme our ſelfes, be the aſsiſtance and renewing of the halie Spirite: bot euerie man bee nature hes a conſcience, and the Lorde hes left it in our nature: and except that this conſcience bee reformed according to the worde of God, that ſame naturall conſcience ſall be aneugh to condemne thee eternallie. Therefore I ſay, flowing from a knawledge of the minde. Laſt of all, I ſaye, accompanied with a certaine motion of the hart: and we expreſſe this motion, in feare or joy, trembling or rejoicing. In very great feare gif the deed be exceeding heynous, and the ſtraik of the conſcience be very heauie: Than the conſcience takis neuer reſt, for guiltines mann euer dreed. Bot gif the deede bee honeſte, godlie, and commendable, it makis a blyth hart, and makis the harte to burſt out in joy. Sa to be ſhort in this matter, (for I purpoſe not to make ane common place of it) ȝe ſee that in eueryevery conſcience there mann bee twa thinges: Firſt, there mann be ane knawledge, and nixt there mann be ane feeling, quherby according to thy knawledge, thou applyis to thy awin hart the deede doone be thee. Sa that, according as the word it ſelfe teſtifyes, it ryſes of twa partis, it ryſes of knawledge, according to the quhilke it is called ſcience: and it ryſes of feeling, according to the quhilk the CON is put to, & it is called conſcience. Then the woorde Conſcience ſignifyes knawledge with application.
This conſcience the Lord hes appointed,To quhat vſes the Lord hes appointed the conſcience to ſerue in the ſaull of man. to ſerue in the ſaull of man, for manie vſes: to wit, he hes appointed euerie ane of ȝour conſciencis to be ane keeper a waiter-on, and a careful attender vponupon euerie action doone by ȝou: ſo that that action can not be ſo ſecreetlie, ſo quietly,1. nor ſo thifteouſly convoied, but nil thou, will thou, thy conſcience ſall beare ane teſtimonie of it: thy conſcience ſall bee ane faithfull obſeruer of it, and a day ſal be ane faithful recorder of that ſame action: So the Lord hes appointed thy cōſcience to this office, that it attends and waits vpō thee in al thy actions, na thing can ſlip it. Sicklike the Lord hes appointhy2. conſcience and placed it in thy ſaull, to bee ane accuſer of thee: ſo that quhen thou dois ane euill turne, thou hes ane domeſtick accuſer within thy awin ſaull to finde faulte with it. Hee hes alſo placed3. it in thy ſaull, to beare ane true and ſtedfaſt witnes againſt thee: ȝea, the teſtimony of the conſcience reſembles not onlie a teſtimonye or witnes, but the conſcience is als good, as ten thouſande witneſsis. The conſcience alſo is lefte in4. the ſaull, to do the parte of ane judge againſt thee, to giuegive out ſentence againſt thee, and to condemne thee; and ſo it dois▪ for our particular judgement mann ga before the generall and vniuerſall judgemēt of the Lord, at that great day. And quhat mair? He hes left thy conſcience within thee, to put thy awin ſentence in execution againſt thy ſelfe: This is terrible: he hes left it within thee to be ane verye torture, and a burriour to thy ſelfe: and ſa to put thy awin ſentence in executioun vponupon thy ſelfe. Is not this an matter mair nor woonderfull, that ane and the ſelfe ſame conſcience, ſall ſerue to ſa manie vſes in ane ſaule, as to be ane continuall obſeruer, and marker of thy actions: ane accuſer, ten thouſande witneſsis, a judge, and a burriour and tormentour, to execute thy awin ſentence againſt thy ſelf. Sa that the Lord miſters neuer to ſeeke a member of court out of thy awin ſaule, to make out a lawful proces againſt thee: but thou ſall hauehave all thir within thy ſelfe, to make out a full proces againſt thy ſelfe. Take heede to this, for there is neuer a word of this that ſall fall to the ground, bot ather ȝee ſall feill it to ȝour weill, or to ȝour euerlaſting woe. And this ſecreet and particuler judgement, that eueryevery ane of ȝou caries about with ȝou; bydis ſa ſure and ſa faſt within ȝou, that doe quhat ȝe cann, gif ȝe wald imploy ȝour hail trauellis, to blot it out, thou ſall neuer get it ſcraped out of thy ſaull: gif ȝe were als malitious and were become als wicked, as euer anie incarnate Deuill was vponupon the earth, ȝe ſall neuer get this conſcience altogeather ſcraped out of ȝour ſaull: But nill thou, will thou, there ſall als mekill remaine of it, as ſal make thee inexcuſable in the great daye of the generall judgement. I graunt thou maye blot out all knawledge out of thy minde, and make thy ſelfe to becom als blinde as a modewart: I grant alſo, that thou may harden thy hart ſa, that thou wil blot out al feeling out of it, ſa that thy conſcience will not accuſe thee, nor finde faulte with thee, but thou ſall hauehave ane delite in ill dooing, without a remorſe: but I denye that ony gree of wickednes in the earth, ſall bring thee to that pointe, that thou may doe euill without feare: but ay the mair that thou dois euill, and the langer that thou continewis in euill dooing, thy feare ſall be the greater: ȝea, in deſpyte of the deuill, and in deſpite of all the malice of the hart of man, that feare ſall remaine: And ſuppoſe they walde baith conſpire together, it ſall not bee able to them to baniſh that feare, but that gnawing of the conſcience ſal euer remaine: to teſtifie to thee, that there is ane day of judgement: I graunt alſo, that there ſall be ane vicisſitude, and that feare ſall not alwaies remaine, but ſall be ſome times turned ouer in ſecurity: Nather ſall that ſecurity alwayes byde, but ſall bee turned ouer again in feare: ſa that it is not poſsible to get this feare hailelie ſcraped out, but the greater that the ſecurity be, the greater ſall thy feare be, quhen thou are walkened. I grant thirdlie, that this feare ſall be blind; for fra time a man by euill doing, hes baniſhed knowledge out of the minde, and feeling out of the hart quhat can remaine there, bot a blinde feare. Quhen men hes put out all light, and lefte nathing in thair nature, but darknes; there can nathing remaine, but a blind feare: So I graunt, that the feare is blinde, for nather knawe they quhairfra the feare commis, quhat progres it …es, quhereunto it tendes, quhere, nor quhen it ſall ende. Therefore they that …re this way miſſeled vp in thair ſaull, of …ll men in the earth they are maiſt miſe…able: for als long as thou may keepe in thy minde, a ſpoonke of this knawledge and ſpirituall light, in the quhilk, thou may ſee the face of God in Chriſt, quherin thou maye ſee, ane out-gaite in the death and paſsion of Chriſt, and quherein thou may ſee, the bowellis of mercye offered in the bloode of Chriſt; gif thou hauehave any ſpoonke of this light (albeit it were neuer ſo little) to direct thee: And albeit this knawledge, were neuer ſa euill wounded, ȝit there is merciemercy aneugh for thee in Chriſt. But gif thou cloſe vp all the windowes of thy ſaull, & of thy hart; & make them to become palpable darknes, that thou nather knawe, quhairfra the terrour comes, nor ȝit ſeeis onye out-gaite; that is the miſerie of all miſeries.
Wee hauehave mony things to lament, we hauehave the eſtait of this Countrey to lament;Application they are not preſent, quhom to this doctrine ſpeciallie appertains; Alwayis there is nane of ȝou, but ȝee hauehave to take heed to ȝour conſciences now, quhill laiſer is giuen ȝou, that ȝee banniſh not altogither this light, quhilk is ȝit offered to ȝou, and quhereof, ſome ſponks ȝit remaines. For I ſee, the maiſt pairt of our great men of this countrey, rūning headlongs, to baniſh the ſpoonke of light that is in thame; and they will not reſt, ſa lang as there is a ſpoonke of it left, quhil it be vtterlie banniſhed; and quhen they hauehave done ſa, alas quhat can folow, but a blind and terrible feare in their conſcience, quhilk they can neuer get ſcraped out. A feare without an outgait, a feare to grow and not to decay, a feare to deuour tham halelie at the laſt. Therefore, eueryevery ane of ȝou, take heed to this light that is within ȝou, take heed that the foul affections of ȝour hearts, drawe not ȝour bodies efter thame; ſee at the leaſt, that they affections banniſh not this light, and ſa lang as the Lord offers to ȝou this light; in time craue, that of his mercy, he wald giuegive ȝou that grace to imbrace it, to take vp a new courſe, & ȝit to amend ȝour liues, quhill ȝee hauehave time.
The bodie ſall leaue the ſaull, and the ſaull ſall leaue the bodie; but the conſcience ſall neuer leaue the ſaull; but looke quhereuer the ſaul gais, to the ſame place ſall the conſcience repair: and looke in quhat eſtait, thy cōſcience is quhen thou dies; in the ſame eſtait, ſal it meet thee in that great day. Sa that, gif thy conſcience was a burriour to thee, in the time of thy death, gif thou gat it not pacified, in the time of thy death, it ſall be a burriour to torment thee in that general iudgement. Therefore, this matter wald be weill weyed, and euerie ane of ȝou, ſuld ſtudie to hauehave an good conſcience; that quhen the ſaul is ſeuered fra the bodie, leauing ȝour conſcience at reſt and peace with God, it may bee reſtored to ȝou, and meet ȝou againe, with als great peace and quietnes. This far concerning conſcience; quhat it is. I pray the liuing Lorde, ſa to ſanctifie ȝour memories, that ȝee may keepe thir things, and that eueryevery ane of thir things, may ſa ſticke with ȝou in ſome meaſure, that to the ende of ȝour life, ȝee may remember vponupon thame.
The ſecond thing that wee hauehave to ſpeake off, is this; we hauehave to try & conſider, wherfore we ſuld examin our conſcience; for what cauſes ſuld a man or womā bee mooued to try thair awin conſcience and ſaull: I ſall take vp the reaſons ſhortlie. It becomes eueryevery ane of ȝou, to trie ȝour conſcience; quhy? Becauſe the Lord will make his reſidence in na vther pairt of the ſaull, but in the conſcience: he hes appointed his dwelling to be in the hart of man, and into the will and conſcience of man: and therefore, it becomes ȝou, to make his dwelling place cleane, and to take heede to ȝour heart. Nixt, ſuppoſe the Lorde of heauen made not reſidence there; ȝit, in reſpect the eie of God is ane all-ſeeing eie, and able to pearce thorow the very thicknes of the fleſh of man, how darke and groſſe ſoeuer it be, & to pearce thorow the very ſecret hirnes of thy conſcience (for vntounto the al-ſeeing eie of God, the maiſt ſecreet hirne of the conſcience, is als patent, cleare and manifeſt; as onie outwarde, or bodilie thing in the earth can bee to the outward eie of the bodie.) In reſpect therefore, that his eie is ſa percing, and that he caſts his eie onelyonly vponupon our heart; it becomes vsus to try our harts. Thirdly, he is the Lord of the conſcience; There is not a Monarch of the earth, that hes ony ſoueranitie or lordſhip ouer the conſcience; onelyonly the God of heauen, onlie Chriſt Ieſus, King of heauen & earth, is Lord of the conſcience; hee hes power onelyonly to ſaue and tine: Therefore, quhen thou dreſſes thee to this Lords Table; becomes it thee not to looke vponupon thy conſcience, to trie thy conſcience, and to examine the eſtait of it? Laſt of all, quhilk is ane of my chiefeſt reaſons; it becomes thee to trie and examine thy conſcience; quhy? Becauſe the welfare and health of thy ſaull, dependes vponupon thy conſcience; gif thy conſcience that is within thy ſaull be weil, gif it be at peace and reſt, thy ſaul is weill; gif thy conſcience be in an good eſtait, thy ſaull mann bee in ane good eſtait; gif thy conſcience be in good helth; of necesſitie, thy ſaull mann bee in good health: For the good health and weill of the ſaull, depends vponupon ane good conſcience: Therefore it becomes euerie ane of ȝou, to try weill ȝour conſcience. There is not a law that ever was ſet down or deuiſed; but of all the lawes that euer was made, it is leifsom to vsus, to hauehave a care of our health, it is leifsome to vsus, to ſeeke ſic things as may procure our helth, preſerue & entertain our helth; Now ſubſume: but the helth of thy ſaull, ſtands in the health of thy conſcience, & in preſeruiug thereof: Therfore be al laws, thou aught to attend to thy conſcience; gif thou keep thy conſcience weill, thy ſaul is in health; and gif thy ſaul be in health; lat troubles com quhat wil vponupon the bodie, thou wilt bear thame out all: But gif thy ſaull be diſeaſed, & gif that dwining ſiknes occupy thy ſaull, quhilk ane euill conſcience brin gs on, thou ſalt not be able to beare out the leaſt trouble, that can come vponupon the bodie: quhere as, gif the conſcience were at reſt, & in good health; that trouble could not light vponupon thy bodie, but the ſtrēgth of ane good conſcience, ſuld beare it out. Then hauehave ȝee not reaſon, and mair nor reaſoun, to take tent to ȝour conſcience, to examine and trye ȝour conſcience, in quhat eſtait and diſpoſition it is.
Now, becauſe it is ane ſauourles jeſt toCertaine leſſons to b… learned, quhair throw a man may preſerue health in his conſcience and ſaule. tell ȝou, that health is neceſſare, and not to open vp the way, how this health may be acquired, preſerued, and intertained, Therefore, to keepe ȝour conſcience in quietnes, and in good health; I ſall giuegive ȝou thir few leſſons. Firſt of all tak heed, that ȝe kepe faſt, a perſwaſion of the merciemercy of God in Chriſt Ieſus; examin quhen thou lies down, and examin quhen thou riſes vppe, in quhat eſtait thou art with God; quhither thou may looke ſurely for merciemercy at his hand or not: art thou perſwaded of merciemercy; aſſure thy ſelf, thy conſcience is at ane good point, thou hes health in thy ſaul, for be keeping of faith the conſcience is preſerued, as ſayis the Apoſtle, 1. TIMOTH. 1. 19. Keep this perſwaſion, halde it haill and ſound, hurt it not, bring not thy ſaul in doubting ſa far as thou may, ſtay not, nor hinder not thy perſwaſion, gif thou walde keepe health in thy ſaull: for gif thou doubt, or in onye wayes diminiſh thy perſwaſion, and aſſurance, aſſuredlye thy aſſurance cannot ſo ſone be hindered, nor diminiſhed; bot in that ſame article of time, ſall follow, the diminiſhing of the health of thy ſaull: Ȝea, it cannot be, but in that ſame article of time, followes the hurt of thy conſcience, for faith will not dwell, bot in ane haill conſcience. Thairfore in quhat article of tyme thou dois againſt thy conſcience, in that ſame article of time thou loſes ane gree of thy perſwaſion of the mercy of God: and vntounto the time that thou fall downe at the feete of Chriſt, & obtein mercy for that ill deed, purchaſe peace at his handes, to repaire thy perſwaſion; thou ſall euer doubte of merciemercy, and want healthe in thy conſcience. Then this is the firſt leſſon, to keep health in ȝour ſaulles, look and ſee, that ȝe be perſwaded of mercy.
The ſecond leſſoun to keepe a good conſcience, or to keepe health in thy ſaul is this: Ȝee mann flee, eſchewe, and forbeare quhatſoeuer may trouble the helth of ȝour ſaull, quhatſoeuer may trouble the quietnes & peaceable eſtait of ȝour conſcience: Caſt it out, forbeare it, and eſchewe it. This generall is good: but quhat is it, lat ſee, that troubles the quiet eſtait of the conſcience? Nathing in the warld but ſinne, nathing in the earth, but an euill nature: Therefore, wee mann of force, to keepe health in our ſaulle; forbeare and eſchew ſinne, we mann flee ſin, and rid our hand of it. It is not posſible, that ȝee can baith keepe a good conſcience, and ſerue the affections of ȝour heart: and therefore, to keepe peace and health in thy ſaull; thou mann bidd thy luſtes goodnight: thou mann renounce the luſts and affections of thy heart, and thou mann not doe, as thou was woont to doe: thou mann not bee giuen to the ſeruice of thine affections, and of thine appetite, to put thame in executioun as thou woont to doe: but incaſe, thine affection or luſt, commaund thee to doe onie thing; quhat is thy part? Thou mann try, howe farre this may ſtande with the good will of God, and how far that affection quhilk commands thee, may agree with the law of God. Is there ſic an harmony, that that, quhilk thine affectioun commaunds thee, may ſtand with Gods law and halie will? Na queſtion, it is ane ſanctified affection; thou may put it in execution. But efter this triall, gif thou find thine affection to be exorbitant, and out of rule, carying thee plat fra God, and agains his lawe: Beware of it, reſiſt it: beware, that thou put not the will of it in executioun. Or vtherway is, gif thou fulfill the will of that affectioun ane hour, quhat pleaſure can that bring with it? It may weill bring with it, a flattering pleaſure in the entrie: but it cloſes euer with a bitter remorſe in the ende. Then to eſchew this bitter remorſe, ſuld ȝee not all trie ȝour affections? Ȝee mann examine and try tham, be the ſquare of Gods law, ȝe mann ſee, how far they agree with his law, or how far they diſaſſent from it: and in ſa far as, they diſaſſent fra that law: lat eueryevery man denie himſelfe, renounce his affections; and ſwa, this triall being tane this way be thy ſelfe, it ſanctifies thine affections, makes Chriſt to ludge in thy ſaull, makes thy conſcience to be at reſt, and the halie ſpirite this way, maks baith bodie and ſaull, to be in good health, and to reioyce. Then flie fra ſin: This is the ſecond leſſon.
The third leſſon is this, Studie to doe well: Walde thou keepe healthe in thy ſaull; ſtudie to do better and better continuallie: At leaſt, hauehave a purpoſe in thy ſaull and hart, to take vp a better courſe dailie. Quhilk is the laſt leſſon? Seeing that quhen wee ſtudie to doe beſt, and that the iuſt man, that is, the maiſt halie man, fallis ſa oft in the daye, as ſeauen tymes in the daye: ȝea rather, ſeuentye tymes ſeauen tymes, quhat is thy parte in thir ſlippes, and ſnappers? Suppoſe thou fall, as thou can not eſchew to fall, ly not ſtill there: ſleep not there quhere thou hes fallen: It is a ſhame to ſleepe there, therefore, ryſe againe: And how ſould thou ryſe? Be lifting vp thy ſaull, and running to the fountaine of grace & merciemercy: bee running to Chriſt Ieſus to ſeeke to be for a day, or for a ȝear: but it aught to bee eueryevery day, and eueryevery ȝeare of thy haill lifetime. For that conſcience, that ſuld reſt for euer, with the liuing GOD, that conſcience, quhilk mann euer looke vponupon the face of the Sonn of God: It can not be ouer wel ſcowred, we cannot look ouer narrowly to it: the mair curious we be in ſearching out of this conſcience, we are the better occupied: I ſpeake of our awn conſcience, I ſpeak not of our neighbours.
I ga to the third, and I come to the points quhairintill, euerie an of ȝou, ſuldIn quhat points wee ſuld examin our conſcience. trie and examine ȝour ſelfis. I giuegive ȝou twa points; quhairintil, eueryevery ane of ȝou, aught to try and examine ȝour conſciences. Try thy conſcience firſt in this point; quhither thou be at peace with God, quha is the Lorde of heauen, or not: Nixt, trie thy conſcience in this point: quhither thou be in louelove & amitie with thy neighbour, or not. Wald thou knaw, quhither thy conſcience, bee at vnitie and peace with God, or not? thou ſall knawe it this way. The God of heauen, hee cann hauehave na ſocietie, nor can keepe na companie, with that ſaull, quhilk is alwayis vnclean, that is eueryevery way defiled: na, he cannot. Now I ſpeake not ſa preciſely, that I mak a ſaull to be fullie ſanctified, and perfectlie halie in this life. Na, in this life, there is wonderful iniquities, groſſe ſinnes, and great faults, quherewith, euen the righteous ar defiled: But this is my meaning; There is na ſaull, cann bee at peace with God, or quherewith the Lorde can hauehave ony ſocietie, but in ſome meaſure, it man be ſanctified, and made halie: for GOD cannot make reſidence in a ſaull, that is a ſtincking midding alway: and therefore on force, in ſome meaſure it man be ſanctified; there mann be ſa meekle made cleane, in ane nuke or vther of that ſaule, quherein the Lord of heauen, be his halie ſpirit may make his reſidence. Nowe lat ſee, quhereby is the ſaule ſanctified? PETER Acts 15. 9. ſayis, that the ſaull of man is purified be faith; that the heart of man is purged bee faith. Sa faith opins and purges the heart: bee faith in Chriſt Ieſus, and in the merites of his blood, we hauehave peace with God. Being iuſtified be faith, wee hauehave peace towards God, thorough our Lord Ieſus Chriſt, ſayis the Apoſtle, ROM. 5. 1. Nowe comes in this point, ȝe hauehave to proue ȝour ſelfs, quhither ȝee bee in the faith or not, as the Apoſtle ſayis. 2. COR. 13. 5. Trie and ſee, quhither ȝee hauehave faith in Chriſt or not. Examine, gif ȝour ſaull be ſeaſoned with this faith: for gif ȝee hauehave not faith in Chriſt; Chriſt is not in ȝou: and gif Chriſt be not in ȝou, ȝee are in ane euil eſtait, ȝe are in the eſtait of the reprobat and damned. Sa, eueryevery ane aught to looke carefullie, and ſee, gif hee hes a beliefe in the blood of Chriſt or not: quhither hee beleeues to get merciemercy bee his merites, and ſanctificatioun be his blood or not: For gif thou hauehave na meaſure of this fayth, thou hes na meaſure of peace with God: Be reaſon, our peace with God, is ingendered, and grows daily mair and mair be true faith in Chriſt. Now this faith, quher it is true, quhere it is liuelie, and couples the heart with God, as I hauehave ſpoken; it mann breake out in worde and deed: It cannot be halden in, but it mann breake out. It mann breake out in word, in glorifying the God of heauen, quha hes forgiuen vsus our ſins: It mann breake out in word, be giuing a notable confesſion of they ſinnes, quherein we hauehave offended him. It mann breake out in deed, in doing good workes, to teſtifie to the warld that thing, quhilk is within thy heart: to teſtifie to the warld, that thou, quha hes this faith, art ane new man; that bee thy good example of life and conuerſatioun, thou may edifie thy brethren, the ſimple anis of the Kirke of GOD: and that bee thine halie life, thou may draw ſinners to repentaunce, that they ſeeing thy light, they may bee compelled to glorifie God in thee. Then in the firſt point of triall, lat vsus looke to thir three; to the heart, to the mouth, and to the hand: Take heed, that there be ane harmonie, betwixt thir three, and that they all ſing ane ſang: for gif the heart, bee inwardly coupled with God; there is na doubt, but the mouth wil outwardly glorifie him: and gif thine hart and mouth be renewed, and be ane: of necesſitie, thou mann vtter this, in thy conuerſatioun: There mann bee agreement betwixt the hart, and the hand: thy conuerſation mann be changed with the heart, and be halie, honeſt and godly, as the heart is: Swa that, gif thy conuerſaſion be good; it is a ſure taken, that thou art at ane with God: but gif thy conuerſation be not good; lat men ſpeake quhat they wil, the hart is but defiled: this true and liuely faith, hes na place in it. Then will thou ſpeare, quhen art thou at ane with God? Quhen thy conuerſatioun, thine hart, and thine mouth ſayis all ane thing; then na queſtioun, thou hes the warke of fayth, wrought be the halie Spirit in thy heart, quhilk makes thee to bee at peace with God. This is the firſt point, quherein ȝee ſuld trie ȝour ſelfs.
The nixt point is louelove; ȝee mann trie, quhither ȝee be in louelove, and vnderunder charitie with ȝour neighbour or not: For as thou art not coupled with God, but bee the band of faith: ſa thou art not coupled with thy neighbor, nor joyned with na member of Chriſt in this earth, but be the band of louelove, amitie, and charity. Tak away louelove, thou art not a member of this bodie: For louelove is the maiſter ſennoun, that couples all thir members of Chriſts body togither, & maks tham to grow vp all in a ſpirituall and miſtical vnitie. LoueLove is the onelie marke, quhereby the children of Chriſt, and members of Chriſtes bodie, are knawen from the reſt of the warlde. LoueLove is that halie oyle, that refreſhes our ſaules, and makes vsus like vntounto God: and the mair wee growe in louelove, the mair God be his ſpirit dwels in vsus; for God is louelove. Sa that, except in ſome meaſure, louelove towardes thy neighbour dwell in thy hart, thou can hauehave na ſociety with thy neighbour, and far leſſe with GOD. Gif the manners of men were examined be this rule; wee ſuld find a multitude of godles people in this Country, quha hes their hearts raging with malice, ilke ane againſt vthers: and quhere the Deuill, and a malitious ſpirite dwels; there is na place there for the haly ſpirit: & now ſuppoſe the Lord hes gan about, be al means posſible, late and air, to inſtruct thame, and to infound in thame, this precious louelove and amitie towardes God and their neighbour, and ſa to alter their condition: Ȝit they will not ſuffer thame ſelfis to bee walkned, quhill the great vengeance and malediction of GOD, light on their carcaſes. Alwayis this louelove, this honeſt and godly conuerſation, flows all fra the root of faith: ſa that, gif thy hart hauehave faith, in any meaſure; and it were neuer ſa ſmall; in that ſame meaſure, thou man hauehave louelove towardes thy neighbour: and this louelove is neuer idle, but it is euer vttering the ſelfe; ather in ane effect, or vther: And in reſpect faith is the ground, quherevpon all the reſt dependes, and in reſpect, that this faith, is ſick a jewell, as without the quhilk, it is not posſible to onie of ȝou, to pleaſe God; without the quhilk, al ȝour doings are abhomination before him; without the quhilk, ȝee are left in a terrible miſerie: quhilk miſerie, is ſa meekle the mair terrible, that ȝe are ignorant of it: Is it not good reaſon, that we knaw and vnderſtand, how this fayth is wrought and created in our ſaules bee the halie Spirite, and howe it is intertayned and nuriſhed in our ſaules: That ſeeing how it is created, and hearing tel the maner, how it is brought about; ȝe may examine ȝour conſciences, and ſee quhither ȝee bee in the faith or not. My purpoſe was to hauehave inſiſted langer in this matter, nor this time will ſuffer. Nowe therefore, as time will ſuffer, and as God will giuegive the grace, I ſall lat ȝou vnderſtand, how the halie Spirite imployes his trauaile, in the heart and mind of man & woman; and quhat pains he taks in creating and making vp this jewel of faith in their ſauls. Ȝit or I enter to this wark, to lat ȝou ſee the trauaills of the ſpirit of God, in working of this faith in ȝour harts: It is neceſſare, and mair nor neceſſare, that ȝee vnderſtand firſt, ȝour awin miſerie and infirmitie: and that ȝe knaw how the Lorde was induced, to recouer ȝou out of ȝour auld eſtait, & to recreat ȝou, quha were loſt be the deede of ȝour fore-father ADAM.
Then to take vp the matter the mair highlie, I call to ȝour memories thisThe myſt of mans nation in ſome me ſure diſc ſed. ground: That man vniuerſallie, and eueryevery ane particularie beeing corrupted, being loſt, and that be his firſt forebears faulte: (For gif there were na mair but that ſame firſt fault and ſinne of his, wee are all juſtlie obliſhed and bound to ane double death, baith of body and ſaul for ever.) Man, this way vniuerſally and particularlie, being vtterly loſt, without any hope of regres left in his ſaull, without ony ſenſe of the recouerie of that for mer eſtaite, or reparing of that image quhilke hee had tint throw ſinne lang of before: he being loſt be this ſinne, and lefte in this deſperate eſtait in him ſelfe, quhat dois God? The euerliuing God, God, onlye wiſe; quhais wayes are vnſearchable, hes found out ane waye, how that man this way loſt; ȝit hee may bee ſaued. In this turne, he ſoght counſaill, quhome at? Not at any creature: but he ſought counſaill at him ſelf: the perſons of the Trinitie, ſought counſaill at them ſelfis: ea God was moued to ſeeke counſaill at him ſelf, onlie moued in him ſelf: for he had not ane externall principall outwith him ſelf, to induce him. Swa he ſeeking this counſell at him ſelfe, and beeing mooued in him ſelfe thereto: AS EPHES. 1. 9. quhat dois hee? Quhen all men and women ſulde hauehave died for euer, it pleaſis him of his infinite merciemercy to ſelect out of all, and to elect a certaine number out of the loſte race of ADAM, that ſuld hauehave periſhed for euer. In this his counſail and decreet, moued I ſay of him ſelf, and ſeeking counſaill at himſelf onlie, he ſelectes a certaine number out of this rotten race: quhilke certaine, he will hauehave ſanctified, he will hauehave juſtified, he will hauehave glorified. And therefore to bring about the work of their ſaluation, quhat dois hee? He appointes his awin naturall ſonne (for he had but ane naturall ſonne,) he appointes the ſecond perſon of the Trinitie, his awin naturall Son, God in power, glorie, and Majeſtie, als high as him ſelfe: aequall with God the Father in all things; he appoints him to work this warke, to bring about this wark of our redemption and aeternal ſaluation: (this is but the myſterye of it in ſome meaſure diſcloſed.) And therefore in the fulnes of tyme (for he diſpenſis all times according to his wiſedome,) at ſik tyme as he appointed, he maks his ſonne to come downe, to ſeaſe him ſelfe in the wemb of the virgin, to take on our fleſh, to take on the likenes of ſinne, he tooke not on ſinne, but he took on the likenes of ſinne. Quhat call I that likenes? our fleſh is the likenes of ſinne: hee took on our fleſh and nature, the lyknes of ſinne, quhilk wes perfitelie ſanctified, in the verie moment of his conception, in the verie wembe of the virgine: Hee tooke on this fleſh, that in this fleſh and nature, ſin might be baniſht and dung out of vsus for euer. And quhere we ſuld all hauehave gane ea gaite, (for there was na exception of perſons be nature;) Chriſt Ieſus our Saueour, hes elected vsus: and according as his Father in his ſecreet election, before the beginning of the worlde, had elected vsus: the ſame Chriſt Ieſus in his awin time hee callis vsus, hee makis vsus pertakers of that ſaluation, quhilk he hes purchaſed: and hee repairis not onlye that Image quhilk was loſt in our fore-father ADAM, he places vsus not in a terreſtriall paradiſe, quhere ADAM was placed at the beginning, (and quhat mair could hauehave bene ſought be vsus?) but he giues vsus a far mair excellent image, nor we loſt: he places vsus in a mair high, and in a mair coeleſtial Paradiſe nor wee loſt. For, ſa meekill the mair heauenlie is the paradiſe quhilk hee giues vsus, as the ſecond ADAM is mair excellent nor the firſt: and as the Son of God, and God him ſelfe, gais far aboue any creature that euer was; man, or Angell. Therefore it comes to pas, that be the benefite of the ſecond ADAM, Chriſt Ieſus our Sauiour, the Sonne of God; quhereas, gif we had remained in that Image quherein our fore-father was firſt created: wee ſuld hauehave ſetled our ſelfis in the earth for euer, we culd not hauehave craued a better Paradiſe, nor ane earthlye Paradiſe for earthly tabernacles. Be the benefite of the Sonne of God, I ſaye, it comes to pas, that we are plucked vp out of the earth to the heauen, and to ane heauenly paradiſe. And quhat hauehave we to do with heauen? Are we not made of the earth, to returne to the earth? becoms not ane earthlye paradiſe, ane earthly body? Ȝit the Lord in his mercy ſendis downe his Sonne, to draw vsus vp out of the earth to the heauen: This is ſa high a thing, that it cannot be eaſily cō ſidered: For this drawing of vsus to ane heauenlie paradiſe, is a thing mair nor coulde hauehave beene thought of, that wee ſuld liue ane Angels life in heauen: how could the hart of man think on this? ȝit it pleaſed the leuing Lord in the great riches and bowels of his merciemercy, and in the exceeding greatnes of the power of his merciemercy towards vsus: (The Apoſtle in that Epiſtle to the EPHESIANS, can not get words anew to expreſſe this; hee knawes not how to begin, nor how to end: quhā he ſpeakes of the riches of that mercye. And gif ȝe look that Epiſtle to the EPHESIANS narrowlie, ȝe ſall finde maa high, and excellent ſtiles, giuen to the riches of that merciemercy, in that Epiſtle, nor in ony other parte of the ſcripture.) It pleaſed him, I ſay, of his awin mercy, not to giuegive vsus ſimply the Image quhilk we loſt, nor to leaue vsus in this earth: but it pleaſed him to giuegive vsus, a better image: and beſide that, to place vsus in heauen, to byde with him for euer.
Now, reſtes his mercy and grace heir? Na: But that this ſaluation quhilk hee hes alreadye purchaſed, and brought about, be his Sonne our Sauiour Chriſt Ieſus, that it might bee alwaies accompliſhed, hauing nathing lacking in it: As he redeemed vsus in his awin perſon perfitlie: Swa, he makes this ſame redemptioun, to come to our knawledge, and makes vsus ſure of it in our owne conſciences; and to this ende, quhat dois hee I praye ȝou? As he be his death purchaſed our ful redemption: ſa he maks it knawin to vsus: hee intimates it to vsus, bee our inwarde calling: letting vsus baith finde and feele in our heart, quhat hee did in his bodie for vsus: For our Lord▪ quhen he maks his ſeruants to proclaime this redemption, and to intimate it to our conſciencis: he workis this jewell of faith in our ſaulls, quhilk aſſures vsus, that the Sonn of God hes died for vsus: For quhat coulde it auaile vsus, to ſee our redemption, to ſee our ſaluation and our life a farre of, gif a way wer not founde out, and a hande, & a moyan giuen vsus, quhereby we may apprehend that ſaluation, & apply it to our ſelf. Quhat can it avail a ſick man, to ſee a drog in ane Apothicaries booth, except a way be found out, how it ſall be applied to his ſick bodie: Swa, to the end that this worke of our redemption and ſaluation, may bee fullie and freely accompliſhed: Look how freelie hee hes giuen his onelyonly Sonn, to the death of the Cros for vsus: als freelie hes he founde out this way & moyen, & propyned vsus with this hand quhereby we may take hald on Chriſt, & apply him to our ſaulls. This moyan, to conclude, is faith. There is not a waye, nor ane inſtrument in the Scriptures of God, quhereby ony man or woman, may apply Chriſt to thair ſaulls, but only the inſtrument of faith: therefore faith cannot bee aneugh commended. Turne to faith, and it will make thee to turne to God, and ſwa conjoine thee with God, and make all thine actions to ſmell weill in his neaſe: And there is neuer a good actiō that we do, ſuppoſe it glaūce neuer ſa weill before the warlde, gif it bee not done in faith, but it is abhomination before God, & will help foreward to our dānation: Hauing faith, all the creatures of God mann laugh on vsus; they mann all conſpire to the furtherance of the worke of our ſaluation: As be the contrare, lacking faith, there is neuer ane of the creatures of God, but they ſall be enemies to vsus, and conſpire to our damnatioun. For faith conjoynis vsus with the GOD of heauen, and makis vsus heauenlye. This jewell of faith, ſeaſons all the giftes and graces quhilk God giues vsus. I will not giuegive a ſtraw, for all the riches of the earth to my ſaull, without faith. And quhat auailes it to ony man, to hauehave all the ſciences, wiſedome, and knawledge in the earth, without faith? for the deuil hes all this knawledge; and is not the better. Quhat auaillis it to me, to conques all the Monarches, Kingdomes, & haill riches in the earth? quhat can all thir auaill to my ſaull? Na thing; but to make out a proces againſt mee, gif I want faith. Therefore all the benefites and giftes of God, without faith; auailes nathing, but to augment our miſery. All the giftes and graces of God, are abuſed without faith: Faith onlie makes thee to vſe the benefits & graces of God rightly: faith onlie ſuld bee ſought, keeped, and interteined heir in this life: hauing faith, all the reſt of Gods graces are profitable to thee: for this jewell keeps them all in order, and makes them al fruitful: quhere, lacking this jewell, there is nathing heir in this earth, but it will beare teſtimonie againſt thee.
Then let vsus come to ſpeake ȝit of thisHow faith is created i… our ſauls. faith, how it is created in eueryevery e ane of ȝour ſauls. I take my ground out of the Euangeliſt IOHN, 6. 44. quhere our maiſter ſayis: Na man can come to mee, except the Father quhilk hath ſent mee, drawe him. Into the quhilk words, we ſee cleaerlie, that except we be drawne, except we be compelled, except wee bee rugged, except of vnwilling we be made willing, be God the Father; it is not poſſible for vsus to come to his Sonne. Quhat is the reaſon of this, that the ſpirite of God mann draw vsus, and make vsus willing or euer we come to God? Becaus be nature, we are not onlie wounded and lanced be ſinne and iniquitie; but as the Apoſtle ſhawis EPHES. 2. 1. We were halilie dead in treſpaſsis and ſinnes. Ȝea, farder looke, howe voide any carcaſe is of a naturall life, als voide ar our ſauls (ſuppoſe they be liuand the naturall life) als voide are they of the life of God, of that heauenlie and ſpirituall life, quhereunto we in this life doe aſpire: vntounto the tyme that the ſpirit of God draw our harts & mindis, that is; quicken our hartes and mindis. Nay, it is not a draught as wee take it commonlie, it is a verye quickening of a dead thing: It is a quickening of that thing quhilk was voide of the life of the ſpirite. Then, except the ſpirit of God drawe vsus, that is, quicken vsus with that ſpirituall & heauenlie life: it is not poſſible to vsus to come to heauen. And except hee nouriſh this life, quhilk hee hes begunne, it is not poſſible that wee can ſtand in this life. Swa, the ſpirit of God is ſaid to drawe vsus, that is, to begin this life in vsus, and be the ſame halie Spirit to continue & nouriſh this life in vsus. Now be the draught of the ſpirit, our ſauls ar quickened: and bee the drawing of the ſpirite, I vnderſtand na other thing, but the forging and creating of faith in our ſauls, quhilk makis vsus newe creaturs. Lat vsus ſee now, quhat order the ſpirit of God keepis in drawing vsus, and in forging and creating this faith in our ſauls. Firſt of al, I deuide the ſaull in na ma parts, nor commonlie it vſis to be deuided: that is, in the hart and in the minde. Our mind then being ane clud of darknes, altogether blinde naturallie: there beeing nathing in that mind of ours, but vanity & error, quherby we vaniſh away, & can neuer bide at na good purpoſe: quhat dois the ſpirit of God? The firſt work that euer the ſpirit of God dois, he takis order with the mind: and quhat dois he to the mynde? He banniſhis darcknes, he chaiſſes out vanitie and blindnes, that naturally lurkes in the minde: and in ſtead of this darcknes, he places in the mynde, a light▪ a coeleſtiall and a heauenlie light, a light quhilk is reſident in Chriſt Ieſus onlie. Then the ſpirite chaiſſes out that clud of miſte and darcknes, and places light in the mynde. And quhat dois hee be this light? Wee getting this inward and heauenlie light in the mind, and ane ſanctified vnderſtanding; incontinent he makis vsus to ſee God: not onlie, as hee is God the creator of the warld: but alſwa, as hee is God the redeemer, and hes redeemed vsus in his Son Chriſt Ieſus. Now before I get this light, quhat is my heart and mynde dooing? There is neuer ane of ȝou, but ȝee hauehave experience, as I my ſelfe hauehave, in quhat eſtait the heart and minde is before this light enter. The mynde is lyand drowned in blindnes, & the hart is hardned, and they baith conſpire together in ane vice, to ſet vp ane Idoll in ſteed of God: ane domeſtick & inuiſible idoll, & quhat a ſort of idol is that I pray ȝou? Na doubt, an warldly or fleſhly affectiō, ane or vther: this is ſet vp in the throne of thy hart: And on this idol, thou beſtows the ſeruice of thy hail hart, of thy hail minde, of thy haill ſaull & bodie: Sa, that the ſeruice, baith of ſaul and bodie, quhilk ſuld be beſtowed vpō God onlie, is imployed vpō that idoll, quhilk is ſet vp in thy hart, that is, in the place of God, in the ſteede of the maiſt high God: And thou art mair addicted to the ſeruice of that idol, nor euer thou wes to the ſeruice of the liuing God. Ȝea, vntounto the tyme that this Idol of ours be baniſhed, & that this blindnes, quherthrow this idoll is ſerued, be tane away; there is not ane of ȝou, but ȝe are ſeruant to ane luſt or vther: & thy ſaul that ſuld be conſecrat to the ſeruice of the liuing God, it is imployed vpō ane affectiō or vther: vpō ane warldly or fleſhly luſt of thin awin But now, fra time the Lord begin to ſcatter the cluds of our natural minds & vnderſtāding: & begin to chaſe away this thick miſt of the dark ſaull; & places therin a ſponk of heuenly light, quhilk flowis out of Chriſt: And quhere we were children of the night and darknes of before, he makes vsus to be light in the Lord, and to bee children of the light, and of the day. Then wee ſee, that all the things in the warld, beſide the liuing God, are vanities, deceaueable allurements, vnconſtant ſhaddowes, fleetand and flowand without ony byding: and then wee ſee that our hartes and mindes was ſet on ill continuallie. Then wee begin to abhor that Idoll, and to ſeek to ſerue God onlie. Now except the Lord of his awin mercy & goodnes, place in vsus this light, vntounto the tyme that we get ſome glimmering of this light, wee can neuer ſee our awin vanitie, lat bee to ſee God. This then is the firſt warke of the Spirit, hee banniſhes darcknes and errors, and places light in our mindis. Nowe, this firſt wark of the Spirite, is termed oftymes in the Scripture, vnderunder the name of faith: for the minde hes the awin aſſent & perſwaſion in the awin kynde, als weill as the hart hes: and therefore the mind being illuminat & ſeaſoned with this light, the aſſenting and knawledge in the ſame minde, is called faith. The Apoſtle, and the Euangeliſts giues to this knawledge, the name of faith: for fra time ains thou hauehave ane eie to ken God, and quhom he hes ſent Chriſt Ieſus, fra ains thou get a ſight of him, and gets acceſſe to him, gif it wer na farder nor in the mind, it is called faith.
But we are forbidden to ſtand heir, gif faith ga na farder nor the minde, it is not the faith wee are ſeekand. For the Faith that juſtifies, and dois vsus good, mann oppin the heart, als weill as it oppinnis the minde: it mann banniſh that idol and affection, out of the hart, and in his ſteed, ſet down a Throne to Chriſt Ieſus. Sa that, except the good Spirite of God ga farder, nor rhe mynde; and banniſh this idol, als weil out of our harts, as out of our minds, we get not that juſtifiing faith, quhereby wee may looke for merciemercy. Ȝea, the Spirit of God mann not onlie ſtand in lightening the minde: but it mann mollifie this hart of thine, and change thine affection: And quhere thy affection was wicked and ill, Gods Spirit mann change the will: and hee neuer can change the will, except he make the ground of thy hart good: that it may be ſet on God, and bring foorth good frute aboundantlie to the awner. And quhat teaches this? This teaches ȝou to ſeeke, for ane honeſt hart, and to ſeeke inſtantly, quhil ȝe obteene it. For quhat auails it to ony man to ken quhat is good, or quhat is ill, except he hauehave a way ſhawin him, how hee ſall eſchew the ill, and a moyan giuen him to make him ſelfe pertaker of the good? Is not this ane idle and vnprofitable knawledge to mee, to ſee a far off: and to ken, that this is good for mee, quhen as I finde not a moyan how to be pertaker of that good, that it may be ane ſpeciall good thing to mee. Is it not ane idle knawledge alſo, to ken that this is ill for mee, that it wil do mee ill gif I doe it: and ȝit that ſame verye thing I will do; and na vther? Swa, the Spirit of God linckes thir twa together in this warke: and as he reformes the minde, hee reformes alſo the heart, and makes ȝou to be pertakers of that good quhilke ȝou ſee, and to eſchewe that ill quhilk ȝee ſee. And this is the ſecond warke of the Spirit, not onlie to preſent a thing to thee, but to make it thine in effect. For, howbeit the minde wald do hir turne neuer ſa weill, and lat thee ſee that Chriſt is thine; and preſent him to thee, neuer ſa oft; gif the hart be not reformed, that wil, and cruked affection that is in thy heart, will prefer it ſelfe to Chriſt, and will make thee to compt all but follie, in reſpect of that Idoll. And therefore it were ane idle and ane fooliſh thing for mee to ſee my ſaluation, except I get grace to be pertaker of it: & quhat auailes it to thee to ſee the Diuel, to ſee thine awin ſins that ſlayes thee, except thou get grace to eſchew tham: & ſa the ſecond wark of the ſpirit is this; he enters in the heart, he dantons the hart, & wō derfully chāges it, & makes the will of it obediēt; he mollifies the affection, quhilk was hard of before, in ſic ſort, that it is made to poure out thy affection in ſome meaſure on the liuing GOD, quhere it was powred out on ane idoll or vther of thine awin before. Then except the hart wil do his part, as the mind dois his part; the haill ſaull is not conſecrate to God: for God hes not made the ſaull, that the heart ſuld ſerue thee, and the minde onelyonly ſuld ſerue him: but thy ſeruice is then onelie acceptable to GOD, quhen thou conſecrates thy hart, as weill as thy mind to him.
Now this mater is ſa cleare, that it miſters not to be illuſtrat be ſimilitude: ȜitA ſimilitude of the app…e henſion of the corporal food, to illuſtrat the ſpirituall▪ to make it mair cleare vntounto ȝou, we ſal lat ȝou ſee bee a ſimilitude, that the apprehēſion of the mind is not aneugh, except ȝee get the apprehenſion of the heart alſo. In corporall things, in meat and drink that ſerues for the vſe of ȝour bodies; there mann bee of this meat and drinke, twa ſort of apprehenſions; and as there is twa ſort of apprehenſions, of the meat and drinke, that is the food of the bodie; ſwa, there is twa ſort of apprehenſions, of the bodie & blood of Chriſt Ieſus, quhilk is our meat and drinke ſpiritual. Of meat and drinke corporall, there is ane apprehenſion bee the eie, and be the taiſt: that quhil as the meat is preſent to ȝou on the table, ȝour eie takes a view of this meat, diſcernes on it, and makes a choyce of it; Ȝea, not onelie the eie, but alſo the taiſt, diſcernes on that meat, and the taiſt approouing it; that is called the firſt apprehenſion.
Now vponupon this, quhilk is the firſt, the ſecond apprehenſion followes: that is, efter that ȝe hauehave chewed that meat, letten it ouer ȝour halſe, and ſend it to ȝour ſtomachs, quhere it digeſts, and conuerts in ȝour nuriture: Then in ȝour ſtomach, ȝee get the ſecond apprehenſion. But gif ſwa bee, that ȝour eie like not of that meat, & that ȝour taiſt like not of it nather; the ſecond apprehenſioun followes not: for thou wilt ſpit it out again, or reject it, and prefer an vther thing to it, that thou likes better. That meat quhilk thou likes not, enters neuer in thy ſtomach, and ſa it can neuer bee conuerted in thy nuriture: For it is onlie the ſecond apprehenſion of the meat, that is the cauſe of the nuriſhment of the body, to our corporall food: Swa that, gif ȝee chewe not this meat, and lat it ouer; it feeds ȝou not. Then it is onelyonly the ſecond apprehenſioun, that nuriſhes our bodie. It is euen ſiclike in thay ſpirituall things (ſa far as they may bee compared) in the foode of Chriſt Ieſus, quha is the life and nuriture of our ſaules and conſciences: there mann bee twa ſorts of apprehenſions of Chriſt Ieſus; The firſt apprehenſion, is be the eie of the minde, that is, be our knawledge and vnderſtanding▪ for as the eie of the bodie, diſcerns bee ane outwarde light; ſa the eie of thy mind, diſcerns be ane inward and renewed vnderſtanding, quhereby, wee gett the firſt apprehenſion of Chriſt. Now, gif this firſt apprehenſion of Chriſt, like vsus weill, then the nixt followes: wee begin to caſt the affectioun of our hearts on him, wee hauehave good will of him: For all our affections proceeds fra our will, and our affection being renewed and made halie: we ſet it halely vponupon Chriſt, we louelove him; and gif wee louelove him, wee take hald on him, we eat him, and digeſts him; that is, wee apply him to our ſauls: and ſa of this louelove & liking of him, the ſecond apprehenſion dois folow. But gif ſa be, that we hauehave na will of him, that we hauehave na louelove nor lyking of him; quhat doe we I praye ȝou? Then we reject him, and prefers our awin idoll, and the ſeruice of our awin affecton to him; and ſwa, the ſecond apprehenſion follows not: We cannot digeſt him, and gif wee digeſt him not that ſpirituall life cannot grow in vsus. For look in quhat place, the eie ſerues to thy bodie; in that ſame roume, ſerues knawledge and vnderſtaunding to thy ſaule: and looke in quhat place, thy hand and thy mouth, the taſt and the ſtomach, ſerues to thy body; in that ſame roume, ſerues the heart and affection to thy ſaull: ſa that, as our bodie cannot bee nuriſhed, except our hand take, and our mouth eat the meat, wherthrow the ſecond apprehenſion may follow. Likewiſe, our ſaules cannot feed on Chriſt, except we gripp him, and imbrace him hartelie be our wil and affection. For we come not to Chriſt, bee ony outward motion of our bodie, but be ane inward motioun and apprehenſion of the heart: for God, finding vsus al in a reprobat ſenſe, hee brings vsus to Chriſt, be reforming the affectioun of our ſaules, bee making vsus to louelove him. And therefore, the ſecond apprehenſion, quhereby we digeſt our Sauiour, will neuer enter into our ſaules; except, as he pleaſes the eie, ſa hee pleaſe the will and the affection alſo. Nowe gif this come to paſſe, that our wil and affectioun is halelie bent vponupon Chriſt; then na dout, we hauehave gotten this jewell of faith: hauehave ȝee ſic a liking in ȝour mind, and ſic a louelove in ȝour heart of Chriſt, that ȝe will preferre him to all thinges in the warlde; Then na queſtioun, faith is begunne in ȝou.
Now, fra time a thing be begun, there is farther required: for ſuppoſe this faithHow faith is nuriſhed & intertained in vsus. be formed in ȝour mindes, in ȝour harts and ſaulles, ȝit that is not aneugh, but that quhilke is formed, man be nuriſhed, and hee quha is conceaued, mann bee intertained and brought vp; or els the louelove that is begone in me bee the halie ſpirit, except be ordinare means, it be daily intertained and nuriſhed, it will decay: except the Lord continue the draught and working of his halie Spirit; it is not posſible that I can continue in the faith. And how mann we nuriſh and continue fayth in our ſaules? Twa maner of wayis: firſt, we nuriſh faith begun in our ſaul, be hearing of the word: not of euerie word, but bee hearing of the worde of GOD preached: and not bee the hearing of euerie man; but be hearing the word preached be him that is ſent. For this is the ordinair meane, quherevnto the Lorde hes bound him: he will worke faith, be hearing of the word, and perceptioun of the Sacraments: and the mair thou heare the word, & the oftner thou receaue the Sacraments; the mair thy faith is nuriſhed. Nowe it is not onelyonly, bee hearing of the word, and perception of the Sacraments, that we nuriſh faith. The word & the ſacraments, are not able of thame ſelfis, to nuriſh this faith in vsus, except the working of the halie Spirite, bee conjoyned with their miniſterie: But the word and ſacraments, ar ſaid to nuriſh faith in our ſauls, becauſe they offer and exhibite Chriſt to vsus, quha is the meat, the drinke, and life of our ſaules: and in reſpect, that in the word & Sacraments, we get Chriſt, quha is the foode of our ſaules; therefore the word and Sacraments, are ſayd to nuriſh our ſaules: as is ſet downe Acts 2. 42. The Diſciples of Chriſt, were earneſtlie occupied, and continued in the Apoſtles doctrine and fellowſhippe, and breaking of bread, and praiers: bee thir meanes, intertening, augmenting, and nuriſhing the faith that was begun in thame. Then the halie Spirite begets this faith, works this faith, creats this faith, nuriſhes and intertaines this faith in our ſaules, be hearing of the preached word, and be participation of the ſacraments, quhilk are the ordinair meanes, quhereby, the Lord nuriſhes vsus, and continews this ſpirituall food with vsus: For looke be quhat meanes, the ſpirituall life is begunne, bee thay ſame means, it is nuriſhed and intertained. As this temporall life is intertained and nuriſhed bee thay ſame meanes, quhereby it is begun.
Thē ſeing be thir means, the haly ſpiritConcluſion with an … hortation. begets this work of faith in our ſauls: it is our dutie to craue, that he wil continue the wark, quhilk he hes begun: & for this cauſe, we ſuld reſort to the hearing of the word, quhen it is preached, and to the receauing of the ſacraments, quhen they ar miniſtred, that we may be fed in our ſauls to life euerlaſting. But alas, we are come to ſic a loath, diſdain, & offcaſting of this heauenlie foode in this Countrey: That quhere men in the beginning, wald hauehave gane, ſome twentie miles, ſome fourtie miles, to the hearing of this word: they will ſcarcelie now come fra their houſe to the Kirk, and remaine ane hour to heare the word, but bides at hame. Weil I ſay, ouer great welth, gars wit wauer; and the aboundance of this word, ingenders ſik a lothſomnes, that it is a rare thing to find out onye, that hes that thirſt and deſire to heare the word, as they were wont to hauehave in the beginning: And as to our great men, they wil not heare it at all: for they cannot heare the thing that accuſes thame, and conuicts thame, but becauſe this word accuſes & conuicts thame, they run fra it. But they ſuld not do ſwa; they ſuld not run fra Chriſt, nor fra his worde that accuſes tham: but they ſuld hear the worde, and as the worde accuſes thame, they ſuld accuſe tham ſelfs alſo that therby, they may come to a confesſioun of their ſin, & obtaine merciemercy for the ſame. Sa, quhen Chriſt accuſes thee, thou ſuld not run fra him, but thou ſuld draw neer to him, thou ſuld threepe kindnes of him and make irruption, as it were, and forciblie enter in his kingdome. It is not the way, quhen thy ſinne twitches thee, and quhē Chriſt accuſes thee, to run fra him: Na, thou ſuld then turn to him; thou ſuld confes thy ſin, cry Peccaui, & ſeek mercy: and efter that thou hes gottē mercy, this word ſal become als pleaſant to thee, and thou ſall take als great delite, to come to the hearing of it; as euer thou delited to fly fra it before. But alas, our lothſomnes and diſdaine, is grown to ſick ane height; that truly, I am moued to beleeue firmly, that the Lord hes concluded, that wee ſal not enter in his reſt; and that only, for the great contempt of his mercy and grace, quhilk is now ſa richly offered: For why? God cannot deal vtherwayis with vsus, nor he dealt with our for fathers the Iſraelits, for the negligence of the euangel, quhilk was but then obſcurely preached: for thē, it was farre fra the incarnation of Chriſt; and the farther that it was fra his incarnation, the Euangell was ay the mair obſcurely preached, vnderunder darke types and ſhadows; Ȝit notwithſtāding, the fathers that hard that euangel preached, and beleeued it not; they periſhed all in the wildernes, except twa, as ȝe hauehave hard ſometime fra this place: And gif they, for the contempt of ſa darke ane light periſhed: Meeklemair mann ȝe, that are their children periſh, for the contempt of the Son of righteouſnes, quha is riſen ſa plainlie, & ſhines ſa clearlie now, in the preaching of the goſpel: except the Lord in his mercy preuent ȝou, and except ȝee preuent his judgment be earneſt ſeeking, and except ȝe ſeeke a feeling, & ſeek inward ſenſes, that ȝe may ſee & feele the grace that is offered. Craue againe, that he wil ſanctifie ȝour hearts be repentance, that ȝee may repent ȝou of ȝour ſinnes, and take vp ane honeſt, and ane godly conuerſation in all time-comming; that baith body and ſaull may bee ſaued in the day of the Lord. The Lord worke this in ȝour ſauls, that ȝe may ſeeke merciemercy, & ſeeking merciemercy, ȝe may get mercy: and in merciemercy, ȝee may get a grip of Chriſt, and that for his righteous merites: To quhome with the Father and the halie Spirit, be all honor, praiſe and glorie, for now and euer.
Amen.