The Excellency of Christ, Section 3 – Section 4
SECT. 3. Satisfaction for the Conſciences of Chriſts people.
1. THis faire flower, and moſt uſefull point is good for the conſcience two wayes.… Which is alſo a part of the underſtanding Tho. Aqu. 1. p. q. 79. a. i. 1. This ſerves to ſatisfie the conſcience.
1. It will ſerve to ſatisfie the Conſcience of thoſe men who would faine know whether Chriſt is in them or no: For they may know it now by ſuch marks and ſignes as may be derived from this preſent compariſon; our Saviour you ſee aſſimilates and reſembles himſelfe to a roſe, and therefore,
I. Thoſe that are inhabited by Jeſus Chriſt, 1Marke.may know it by the mightineſse of his purging Vertue. If one take but fading Damask-Roſes conſerved, they will purge and cleanſe the body, you know; much more doth Chriſt the ſoule, that moſt medicinall Roſe of Sharon, whoſe words falling from him like leaves of Roſes, and being taken inwardly, did once ſo purifie his beſt beloved diſciple, as that nothing in this whole world could make them cleaner; for ſo ſaith Chriſt himſelfe, Iohn 15.3. Now ye are cleane through the word which I have ſpoken unto you; and hence is that Apoſtolicall concluſion, Gal. 5.24. And they that are Chriſts, have crucified the fleſh with the affections and luſts thereof.
But I now not what here will be objected by a ſcrupulous Chriſtian, Obiect. ſaying, Then I feare that I am none of Chriſts, becauſe I am not able to ſay ſo, that I am thus cleanſed, and that I have thus crucified the fleſh; for as much as I am ſo peſtered ſtill with abundance of filthy and corrupt humors, which ſeem even to fill up my poore ſoule, yea and breake out now and then in my life and converſation to my confuſion.
For Anſwer, Sol.whereunto I muſt tell you, that when we affirme that Chriſt doth purge out ſin, and that they that are Chriſts have crucified the fleſh. We muſt not be ſo underſtood, as if Chriſt did take away ſin quite, and that they that are his, are without ſin; No, 1 Iohn 1.8.for if we ſay we have no ſin, we deceive our ſelves, and the truth is not in us, ſaith S. John, and he that thinketh he liveth without ſin, doth not avoid ſin, but rather excludes all pardon, ſaith S. Auſtin; and you know your ſelves how between the very rocks ſome weeds do uſually grow and ſpring up, iAug l. 14. c. 9. de Civ. Dei.which may teach us, that though a man be in the rocke Chriſt, and Chriſt in him, yet ſome weeds of ſin may ill be ſeen in his life and converſation, as Paul teſtifies of himſelfe, that even in the eſtate of his regeneration, Sin did dwel in him, Rom. 7.20.
In what ſenſe then is a man in Chriſt ſaid to be purged from ſin, Queſt. and to have crucified ſin?
I anſwer, firſt, when Sin is reſiſted, Anſw. Gal. 5.17. For the fleſh luſteth againſt the ſpirit, and the ſpirit againſt the fleſh, and theſe are contrary the one to the other. Not to ſin, is to ſtir againſt, and reſiſt ſin, and ſo to ſtudy to be pure.
2. When Sin is hated, Beza in Pſal. 119. Dicuntur non peccare, quia peccato non conſentiunt, quin potius luctando luctantur. Calvin in 1 John 3. Piſcat in locum.Rom. 7.15. Pſal. 119.104. like an enemy, who invading a people that deſires to live quiet and unmoleſted, is deteſted of all the countrey.
3. When it is not uſually practiſed, as it is written, Whoſoever is borne of God, doth not commit ſin, that is, he doth not make a trade, or uſuall practiſe of ſin, as learned Interpreters expound that hard and difficult ſentence; and the reaſon of it is, becauſe his ſeed remaineth in him, ſaith the Apoſtle there, that is, lRey…olds.the word of promiſe, as ſome ſay, or the mAmeſ. in Coron.principle of externall perſeverance, or the nPiſcat. in loc.ſpirit of Chriſt, as others take it, becauſe Chriſt himſelfe hath ſaid, that he ſhall abide with us, and in us, and that for ever, Iohn 14.16, 17. So as that ſin cannot poſſibly live nor enthrone it ſelfe there, where he is thus reſident; but rather muſt be weakened, and die, and decay more and more, and become unable to doe the hurt which it did once in him in the ſtate of unregeneracy, and doth ſtill in others, who are yet enſlaved by it. oCypr. l. 4. Epiſt. 7.Saint Cyprian compares ſin and Satan with his angels in this reſpect moſt aptly to ſcorpions and ſerpents, who being precipitated into the water, can doe no hurt there; for ſo they can doe no damage, neither much leſſe deſtroy ſuch as are regenerated by the Spirit of God, who is like to the water; and remaineth in the regenerate, that ſuch ſcorpions or ſerpents may not prove hurtfull nor deadly unto them, nor have dominion over them.
Q. But here it may be you will reply, Queſt. that though you may eaſily know you doe not live in the uſuall and outward practiſe of any ſin, yet you know not what to make or to thinke of inward ſinfull motions, whether you doe not inwardly practiſe one ſin or other; for many ſuch motions, becauſe they doe not breake out, but both ariſe and die within, can hardly bee diſcerned, when they prevaile, and when not: how ſhall one know ſay you, that ſuch inward evill motions doe not prevaile within, though they doe not manifeſt themſelves in our lives without us?
For Anſwer, Solut.whereunto I muſt tell you in the firſt place, that moſt certainly this caſe which here is propounded is very difficult; and therefore I deſire the all wiſe, and all-gracious God ſo to enlighten my minde with the rayes and beames of his holy Spirit, as that I may be able to reſolve you as I ought. according to the rule of his holy and heavenly oracles, and everbleſſed word of truth.
2. I muſt and will diſtinguiſh between thoughts flying, and ſtaying, immanent, 1Tranſiët thoughts.and tranſient; the one, that is, tranſient or flying. We ſhall never be able ſo to know, as that we ſhall be able fully to reſolve our ſelves, whether or when we doe prevaile againſt them; for of ſuch it may be truly ſaid, Who can underſtand his errors, Pſal. 19.12. If we firſt miſlike them in generall; ſo as that they be not dilecta peccata, or beloved ſins, though they be our Delicta, or unavoydable faults. 2. And with all pray God to pardon them, ſaying with holy David, Pſal. 19.12. cleanſe thou me from my ſecret ſins; then muſt we reſt therewith contented, and ſatiſfied, as Paul in the like caſe, whom the Lord, upon his earneſt ſute for his freedome and exemption from the pricke in the fleſh, gave no other anſwer but this, My grace is ſufficient for thee, 2 Cor. 12.9.
2. But whether the other ſort of thoughts, and inward evill motions, 2Immanēt thoughts.which we call immanent and ſtaying for ſome time, doe prevaile, or not againſt us, that we may know by theſe enſuing evidences.
1. When we doe not regard them, 1Evidencewhile they ſtay with us, according to holy Davids moſt gracious ſpeech, Pſal. 66.18. If I regard iniquity in my heart; that is, when we doe not honour them: for ſo much the originall doth import, but ſleight and vilifie or deſpiſe them, like a ſtranger that intrudes upon us; and therefore is not eſteemed, nor made much of, but rather to be farther off.
2. When we take no ſuch delight in them, as Non-beleevers doe in many of them; and as one that looketh on a woman with delectation, luſting after her in his heart, Mat. 5.28. for ſo much the ſame originall word implyeth.
3. When they leave us upon ſuch tearmes as theſe, 3Evidence.or after this manner.
1. After they be eſpied and pProv. 4.23. Where the originall is. foreign That is, keep thy heart with all obſervation, noting thy thoughts, as it were.noted, like a thiefe, that flieth when he perceiveth that he is diſcovered and taken notice of when he comes to ſteale.
2. Or after they have been mightily oppoſed, and ſtruggled withall by the force of faith, 1 Pet. 5.9. applying the word of promiſe, and by the mighty power of prayer, Eph. 6.12, 13, 18. Iam. 4.7.
Where note by the way, that a ſinfull motion may make a longer ſtay in a man inhabited by Chriſt, A Note.then in an other, who is poſſeſſed and beſlaved of the devill, becauſe it meets with more oppoſition; whereas the devils vaſſals, whether they be hypocrites or prophane Eſauites, yeeld quickly to ſundry pleaſing and profitable motions; though they be never ſo bad and entertaine them, though they breake not out for the preſent, whereupon it comes to paſſe that Satan leaves them ſeeing them ſecretly to give way even to his firſt motions: So as that he needs not to preſſe them more, as he is forced to urge, and often to aſſault and to reaſſault the beleeving ſoule, wherein Chriſt dwels, Epheſ. 3.17. Like a Generall, or war-making King, who will tarry longeſt where he is reſiſted moſt: And leave that place ſooneſt, where he is leaſt oppoſed; becauſe he ſeeth that he needs not much to infeſt or batter that fort which yeelds and ſurrenders it ſelfe upon his very firſt ſummons, without any great deliberation or reluctancy.
Q. If you replie, Queſt. it ſhould ſeeme then that ſuch as are without Chriſt, Anſw. may and doe make ſome reſiſtance too ſometimes againſt evill motions.
I Anſwer yes, by vertue of that power of the ſoule, which by the learned is called *Eſt autem foreign ea p…rs animae quae ſemper reſiſtit vitijs.foreign; but it is ſo weak, as that it cannot laſt long, but is and muſt needs be vanquiſhed quickly, becauſe Satan who uſually ſuggeſts and followeth evill motions moſt violently, is ſtronger then that naturall power of Conſcience; and therefore they a…e ſaid to be overcome for all this 2 Pet. 2.19. and to be led captive by the devill at his will, 2 Tim. 2.26.
3. When they relinquiſh us, after they have been condemned, reproved and well checkt for their over-bold obtruſion and ſtealing in upon us, like Rogues and vagabonds who are taken up, and well whipt for their comming into a well governed Towne or City. See Pſal. 42.11. how David there corrects his turbulent thoughts, and finds fault with his owne ſoule for letting them paſſe freely; ſaying, O my Soule, why art thou ſo diſquieted within me? or why makeſt thou ſuch a noiſe, or art ſo loud, raiſing thoughts as loud and boiſterous as the waues of the ſea, when it is tempeſtuous.
4. When the Conſcience is calme, 4Evidencequiet and cheerfull, or well comforted after they be gone. Like a countrey, that having been much infeſted by a forraine enemy, finds it ſelfe on a ſudden delivered from ſuch a hoſtile invaſion. See Pſal. 42.11. how Davids heart at laſt did even dance, as it were for joy after that reſiſtance which he made againſt the commotions and boiſterous thoughts of his troubled and perplexed ſoule; ſaying, Hope thou in God, for I ſhall yet praiſe him, who is the health of my countenance, and my God.
Q. But may not an incredulous perſon find his heart quiet too when evill thoughts are paſt away? Queſt.
I anſwer, yes, Solut.but then there is much difference, and diſcrepancie between the calmneſſe of that happy ſoule which Chriſt inhabiteth, and that which he inhabiteth not.
Q. What difference? Queſt.
Anſwer 1. The one, Solut. 1. differenceI meane the unbeleeving, may be quiet not knowing wherefore; but the other he can tell, if he be asked, that it is upon his manly reſiſtance and oppoſition, which he made againſt ſinfull motions, of which his owne conſcience beares him witneſſe, that he did neither love them nor like them, Pſal. 119.104. as the unbeleever doth, who finds much *Iob 20.12ſweetneſſe in them. Whereupon it followeth that the quietneſſe of the former, or the one, is but carnall ſecuritie, and the calmnes the other, a gracious and grounded Tranquillity.
2. The unbeleeving may be quiet, 2differencebecauſe other thoughts concerning his temporall affaires, and imployments may interrupt evill motions, and take up his mind in ſuch a manner as that he cannot thinke upon the …llnes, and danger of ſuch motions, and ſo conſequently neither is, nor can be troubled about them; but that bleſſed ſoule, which Chriſt inhabits, is not ſo wholly poſſeſſed and drawne away with the cares and thoughts of this life; but that it reflects withall upon the inordinateneſſe of ſuch evill motions, as make ſome ſtay in the minde; notwithſtanding, is well comforted in God, who did ſend it a moſt happie deliverance. See Rom. 7.24.
5. We may know that we doe prevaile againſt ſuch evill motions, when, 5Evidencebeing tried and provoked afterward, we can ſtand out like a Rocke unmovable, and impenetrable, and doe not as we would do, if it were not for Chriſts dwelling in us by his holy and bleſſed Spirit, Gal. 5.17. wherein ſuch gracious ſoules mainly differ from all unbeleeving perſons, who being without Chriſt, though they may keep in, and ſeeme to have overcome their evill motions, yet will be ever ready to diſcover themſelves in time of tryall, and provocation; for they are but like Leopards chained and kept in a den, who being let looſe, and meeting with a prey, will manifeſt the cruelty of their natures forthwith. See Ier. 13.23. So as that thereby we may eaſily conceive how fitly alſo, even then, when they doe not breake out, they are reſembled to an Oven heated by the Baker, Hoſ. 7.4. that is, the devill, who is the baker that heats their hearts; ſo as that, like an oven ſtopped, they are ſo much the hotter within; their hearts doe even burne with envy or pride, and wrath, and luſt, and the love of money.
6. VVe may underſtand that evill motions reigne not in us, 6Evidēce.though they rage when we doe lament them after we have been foiled and vanquiſhed by them at any time, giving way to them, and taking pleaſure in any of them againſt the ſtudy, bent, and purpoſe of our hearts: Like Tamar, who though ſhe had loſt her virginity, being forced by her brother Ammon; but ſecretly and cloſely in a cloſe roome; yet did afterward moſt lamentably bewaile and bemoane the ſame. See Rom. 7.23, 24. how the Apoſtle himſelfe, who being forced, like Tàmar, 2 Sam. 13.19.and brought into Captivity to the Law of Sin, by ſin dwelling in him, and prevailing now and then againſt him in his mind and ſoule, did bemoan himſelfe, ſaying; O wretched man that I am, who ſhall deliver me from the body of this death? and how he did prevaile for all this, and was reſpectively delivered, as he implyeth in the words following: I thanke God through Ieſus Chriſt our Lord. So then with the mind; that is, the part regenerate, I my ſelfe ſerve the Law of God, but with the fleſh; that is, the part unregenerate, the Law of Sin.
2. Thoſe that have Chriſt in their hearts truly, 2Marke generall.may know it by the very ſmell and ſweeteſt fragrancy, which he ſends forth out of the heart into every part and member of the body. So as that their thoughts muſt needs even ſmell as it were of Chriſt, Eph. 4.29.moſt ſweetly, and their words likewiſe, and workes muſt be moſt pleaſant, gracious, and ſavoury: For if there be but corruptible and withering roſes in a cloſe roome, you know how ſweetly and ſtrongly all that roome doth ſmell of roſes; how much more muſt the hearts and the lives of thoſe be moſt ſweet, and fragrant, who have and carry within them the Lord Jeſus Chriſt himſelfe, that ſweeteſt roſe of Sharon, whoſe ſ V. ſtimenta ej…s, ſunt ſancti ejus, electi ejus. t…ta Eccleſia ejus. Aug. in loc.garments ſmell all of Myrrh and Aloes, and Caſſia, Pſal. 45.8. VVhen Polycarpus was to be ſacrificed unto the Lord by fire, by the hands of his moſt bloudy perſecutors (who not beeing able to burne him, becauſe the fire would not touch him, did at laſt kill him with the ſword, as he was ſtanding in the midſt of the fire, all reſplendent rEuſeb. Ecc. hiſt. l. 4 c. 14.like ſhining burniſht gold) his body did ſend forth ſuch an odoriferous and ſweet ſavour, as they of Smyrna record it in an Epiſtle of theirs, as if it had been perfumed with incenſe, or ſome other fragrant and aromaticall Eſſence. Now though every other ordinary Chriſtians body doe not yeeld ſuch a miraculous odor, yet you may read as much in effect of a moſt gracious perfume, which the precious ſoules of all Chriſts beleeving members, his myſticall Spouſe, doe ſend forth in a moſt ſweet and pleaſant manner, Cant. 3.6. Who is this that commeth out of the wilderneſſe, like pillars of ſmoake, perfumed with myrrhe and frankincenſe, with all the powders of the Merchants? Marke, Who is this] ſaith Chriſt, the coeleſtiall bridegroome of his faire Spouſe, the Church, and her members, That commeth out of the wilderneſſe) that is, uGreg. in loc.out of this world, which is like a wilderneſſe.) Like pillars of ſmoake] that is, having an aſpiring and aſcending mind. Perfumed with myrrhe and frankincenſe, and with all the powders of the Marchant] that is, being perfumed, and ſweetned with all the moſt fragrant and ſweet ſmelling graces of the Spirit of Chriſt, who being the Merchant here ſpoken of, doth ſo perfume and grace the ſame.
SECT. 4. Conviction for ſuch as want Chriſt.
2. THis point may ſerve to convince the Conſciences of all carnall, 2This point ſerves to convince the conſcience.civill, and hypocriticall men and women, that Chriſt is not in them: For Chriſt is like a Roſe, whereſoever he is, yeelding a moſt ſweet and fragrant ſent; but they doe even ſtinke by reaſon of their abominable thoughts, words, and deeds; Like the ſnuffe of an extinct candle, as the Apoſtle doth moſtaptly deſcribe them, Tit. 1.15. affirming that ſuch as are unbeleevers, are alſo abominable, or execrable, odious, and ſtinking-perſons, as the *foreign, i.e mal… o…tes, a foreign, i.e. foetor extinctae lucernae.originall plainly ſheweth. Say therefore, or thinke what you will of your eſtates, you that are ſo bad; I muſt needs tell you to your faces, that Chriſt is not in you: For if Chriſt did inhabit in you, your thoughts, words, and workes, would be as ſweet and ſavory as Chriſt is, that moſt ſweet and fragrant roſe of Sharon; but now thy words and works, O thou prophane Eſauite, are deteſtable; and though thou hypocrite, and civill honeſt man make a faire ſhew without, and profeſſe much, yet are thy very inward parts, reſerved imaginations, and cloſeſt thoughts moſt execrable; for they ſmell altogether and ſtinke of helliſh pride, and devilliſh envy, of filthy luſts, and dunghill covetouſneſſe; and therefore who will beleeve any of you, that Chriſt that is in you? you your ſelves will never beleeve a man, though he ſhould ſweare that there are roſes in his cloſet or cheſt, if when he openeth it, you ſmell in ſtead of roſes nothing but dung and ſtinking carrion. Now this is juſt your caſe, O ye carnall, civill and hypocriticall men and women; you may thinke or ſay Chriſt is in you, and ſo conſequently, that you have ſaving faith in Chriſt; but when you doe but open your mouthes, and diſcloſe your thoughts, unlocking the cheſts and cloſets of your hearts, by your deeds, then we can ſmell nothing but the ill ſavour of boaſting, or lying, or rayling, or curſing, or banning, or ſwearing, or coveting, or luſting, or ryoting, which ſtinks worſe then any dung: And when you keep in ſuch ſtuffe, and doe not breake out, then your evill thoughts doe ſtinke within you; Like the dead corps of Lazarus in the grave, Iohn 11.39. So that you ſhall never make me beleeve that Chriſt is in you, though you ſhould even ſweare by your faith, as ſome doe, who even thereby teſtifie to the world that they have none at all, being ſo free and prodigall, as to ſweare away even that faith which they ſay or thinke they have.
And therefore be convinced of it, all you that are thus abominable, and ſay no more, that Chriſt is in you, and that you have ſaving faith in Chriſt, ſeeing you cannot make good what you ſay, and ſo conſequently neither are nor can be credited or beleeved, what ever ye ſay and proteſt of it. What doth it profit, my brethren ſaid Saint Iames once, Iam. 2.14.though a man ſay he hath faith, and hath no works, can faith, that is, ſuch a verball faith ſave him? And ſo ſay I, what doth it profit you, though you ſay that Chriſt is in you, when as the Saviour of your thoughts words, and works is ſo ill, and the purple ſpots of your fouleſt ſins and enormities ſo many? Can your ſaying ſave you? or bind others to beleeve you though you ſay it? No, No.