The Usefulness and 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.h 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,
Marke. 1 I. Those that are inhabited by Jesus Christ, 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.
Obiect. But I now not what here will be objected by a scrupulous Christian, 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 silthy 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.
Sol. For Answer, 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, which may teach i Aug l. 14. c. 9 de Civ. Dei.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.
Quest. In what sense then is a man in Christ said to be purged from sin, and to have crucified sin?
Answ. I answer, first, when Sin is resisted, 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, Rom. 7. 15. Beza in Psal. 119. Dicuntur non peccare, quia peccato non con…entiu…t, quin potius luctando luctantur. Calvin in 1 John 3. Piscat in locum.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, lReynolds.the word of promise, as some say, or the mAm…s. 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.
Quest. Q. But here it may be you will reply, 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?
Solut. For Answer, 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 ever-blessed word of truth.
2. I must and will distinguish between thoughts flying, and staying, immanent, and transient; the one, that is, 1. Transiēt thoughts.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 2. Immanēt thoughts.thoughts, and inward evill motions, which we call immanent and staying for some time, doe prevaile, or not against us, that we may know by these ensuing evidences.
Evidence 1 1. When we doe not regard them, while 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.
Evidence. 3 3. When they leave us upon such tearmes as these, 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 A Note.man inhabited by Christ, 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 itselfe upon his very first summons, without any great deliberation or reluctancy.
Quest. Q. If you replie, it should seeme then that such as are without Christ, may and doe make some resistance too sometimes against evill motions.
Answ. I Answer yes, by vertue of that power of the soule, which by the learned is called *E… autem foreign ea pars animae quae semper resistit v…lijs.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 Scule, 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.
Evidence 4 4. When the Conscience is calme, quiet 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.
Quest. Q. But may not an incredulous person find his heart quiet too when evill thoughts are past away?
Solut. I answer, yes, but then there is much difference, and discrepancie between the calmnesse of that happy soule which Christ inhabiteth, and that which he inhabiteth not.
Quest. Q. What difference?
Solut. Answer. difference 1 1. The one, I 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.
difference 2 2. The unbeleeving may be quiet, because 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 illnes, 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.
Evidence 5 5. We may know that we doe prevaile against such evill motions, when, being 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 beated 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.
Evidēce. 6 6. VVe may understand that evill motions reigne not in us, 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 Tamar, and brought into Captivity to the Law of Sin, by sin dwelling in him, 2 Sam. 13. 19.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.
Marke. 2 2. Those that have Christ in their hearts truly, may know it by the very generall.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, most sweetly, Epb. 4. 29.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 sVestimenta ejus, sunt sancti ejus, electi ejus, tota Ecclesia ejus. Aug. in loc.garments smell all of Myrrh and Aloes, and Cassia, Psal. 45. 8. VVhen Polyearpus 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. Ec…. 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 persume, which the precious soules of all Christs beleeving member, 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, out of this world, which is like a wildernesse.) u Greg. in loc.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 2. This point serves to convince the conscience.the Consciences of all carnall, 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 * originall foreign, i. c male o…, a foreign, … ex…ctae luc…r…ae.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, though a man say he Iam. 2. 14.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.