A guide to godlynesse or a Treatise of a Christian life shewing the duties wherein it consisteth, the helpes inabling & the reasons parswading vnto it ye impediments hindering ye practise of it, and the best meanes to remoue them whereunto are added diuers prayers and a treatise of carnall securitie by Iohn Douname Batcheler in Diuinitie and minister of Gods Word.

CAP. XLIIII.

Other singular priuiledges, wherewith God in this life crowneth the godly, which are the fruits and effects of his holy Spirit.

§. Sect. 1 That God sea∣leth vnto the godly, the as∣surance of their adop∣tion.

THe fifth priuiledge peculiar to the godly, is the fruits and effects of the Spirit, the first and chiefe whereof is this, that the Spirit witnesseth and sealeth in their hearts and consciences the assurance of their adop∣tion, whereby of the children of wrath and firebands of hell, they become the children of God, and co∣heires with Iesus Christ of their heauenly Inheritance. For as many as are led by the Spirit, they are the sonnes of God. For ye haue not (saith the Apostle) receiued the spirit of bondage againe to feare; but yee haue receiued the Spirit of adoption, whereby wee cry, Abba Father. The Spirit it selfe beareth witnesse with our spirit, that wee are the children of God. And if children, then heires, heires of God, and ioynt-heires with Christ. And againe, Because yee are sonnes, God hath sent forth the Spirit of his Sonne into your hearts, crying Abba Father. So the Euangelist Iohn saith, that as many as receiued Christ, to them he gaue this priuiledge to become the sonnes of God, euen to them that beleeue on his name. So that whosoeuer lay hold vpon Christ by a true and liuely faith, and bring forth the fruits thereof in holinesse and newnesse of life, thereby approuing themselues to be such as are led by the Spirit, they haue this high and honourable pri∣uiledge, that they are the sonnes of God, and coheires with Christ in

his Kingdome of glory. The which should be a most effectuall re∣gument to perswade vs to flee all maner of sin, that we may not grieue the holy Spirit of God, whereby we are sealed vnto the day of Redemption, and to leade a godly & Christian life, that wee may walke worthy this high calling, & approue our selues to be Gods children, by resembling our heauenly Father in holinesse and righteousnesse. For if wee would thinke no paines too much in the seruice of an earthly King, if there∣by wee could be assured, that he would adopt vs for his sonnes, yea, make vs heires apparant to his Crowne and Kingdome, though cor∣ruptible and momentany; how diligent should wee be in seruing and pleasing God, who hath of his free grace assured all those that feare and serue him, that they shall be his adopted sonnes, and heires of his incorruptible and glorious Kingdome, which shall haue no end; seeing this Crowne bringeth no care with it, but all security, and such surpassing ioy and glory, as neither the eye hath seene, the eare heard, nor the heart of man can possibly conceiue?

§. Sect. 2 The second speciall priui∣ledge, is spiri∣tuall illumina∣tion.

The second speciall priuiledge and fruit of the Spirit, peculiar to the godly, is, that he openeth their eyes blinded with naturall igno∣rance, so as they see the wonderfull things of Gods Law, and inlighteneth their darke mindes with supernaturall, spirituall and heauenly Wis∣dome and prudence, so as they not onely conceiue of the high and hidden mysteries of Gods Kingdome, which the wisest of the world that are not thus illuminated, are not capable of; but also in a sauing manner are able to bring all they know to vse, for their spirituall di∣rection in all the waies of godlinesse, which will bring them to hea∣uenly happinesse. For it is the oyle of the Spirit, wherewith our eyes being anointed, doe see and know all things. It is this comforta∣ble Schoole-master that teacheth vs all things, as our Sauiour speaketh; without whose instruction wee remaine ignorant of Gods will. For as no man knoweth the things of a man, saue the spirit of man which is in him; euen so the things of God knoweth no man, but the Spirit of God. And what∣soeuer God maketh knowne vnto vs of his secret counsels, he reueyleth it vnto vs by his Spirit; for the Spirit searcheth all things, yea, the deepe things of God. He is that spirituall eye-salue, wherewith Christ anoynteth our eyes that wee may see. It is he which by his secret whisperings (as it were) a voyce behinde vs, teacheth vs the way of saluation, saying, This is the way, walke yee in it. But yet this voyce is not heard of all, but the faithfull onely, whose eares God hath opened. This heauenly Light shineth not to all in all places, but onely in Goshen to the true Israel of God, all others still remayning in a more then Egyptian darkenesse; and to whomsoeuer it appeareth, it teacheth them to denie vngodlinesse and worldly lusts, & to liue soberly and righteously, and godly in this present world. This spirituall and diuine Schoole-master teacheth not all men; but those that truely feare God; according to that of the Psalmist, The meeke will he guide in iudgement, and the meeke will he teach his way. And againe, What man is he that feareth the Lord? him shall he teach in the way that he shall chuse. And to such alone, who medirate in his Testimonies, and keepe his Precepts, he giueth more wisdome and

vnderstanding then to the ancient, or then to their teachers. The which should be a powerfull reason to mooue vs vnto the practice of all holy duties in a godly life, seeing hereby wee are assured of this spirituall illumination and heauenly Wisedome, which is so high a priuiledge, that it farre exceedeth all worldly treasures, in so much as he who best knew it, could not tell how to value it, or to equall it with any price. Happie (saith he) is the man that findeth wisdome, and the man that getteth vnderstanding: for the merchandize thereof is better then the merchandize of Siluer, and the gaine thereof then fine Gold. She is more precious then Rubies, and all the things thou canst desire, are not to be compared vnto her, &c. So Iob, But where shall Wisdome be found? And where is the place of vnderstanding? Man knoweth not the price thereof, neither is it found in the Land of the liuing. It cannot be gotten for gold, neither shall siluer be weighed for the price thereof. It cannot be valued with the gold of Ophir, with the precious Onix, and the Saphir, &c. And therefore if men thinke no paines too much to obtaine gold and precious treasures, how much more should wee labour without wearinesse for the get∣ting of this Spirituall Wisdome, which in true worth doth so farre exceed them? What care should we take to be in the number of the godly, to whom this diuine Light onely shineth? Yea, to be richly stored with this treasure of godlinesse, wherein this heauenly Wis∣dome chiefly consisteth? For the feare of the Lord is Wisdome; and to de∣part from euill, is vnderstanding. Or as the Psalmist speaketh; The feare of the Lord is the beginning of Wisdome; a good vnderstanding haue all they that doe his commandements.

§. Sect. 3 The third speciall priui∣ledge, is San∣ctification by the Spirit.

The third speciall priuiledge bestowed vpon the godly, is, that the Spirit of God sanctifieth them, changing and renuing their na∣tures, from sinnefull corruption, to sanctity and holinesse. For it so inlighteneth their mindes, that they behold sinne as it is in it owne na∣ture, most vgly and deformed, and causeth them to condemne it as the greatest euill. It worketh their wills, hearts and affections to a loa∣thing and detestation of it, so that they consent not vnto it, so farre forth as they are renued, euen when the Law of their members, war∣ring against the Law of their mindes, doth leade them captiue. Neither can they sinne, as in former times, with full consent of will, because it is in part sanctified, nilling that which the flesh willeth, in which re∣gard the Apostle Iohn saith, that he who is borne of God, sinneth not, for his seed remaineth in him, and he cannot sin, because he is borne of God. And as being thus sanctified, they are inwardly kept from sinne, in respect of the loue of it, and free and full consent vnto it; so also from innume∣rable outward acts of sinne, into which others fall; partly, because they looke more carefully & conscionably to their waies, but especi∣ally, because the good Spirit of God dwelling in them, quencheth the fiery darts of Satans tentations, by his holy motions and monitions, which oppose and fight against them, and so stayeth them when they are ready to slip, and vpholdeth them when they are ready to fall. Yea, by renuing and changing of our natures, it worketh in vs, so farre forth as we are sanctified, an vtter auersnesse to sinne, and maketh vs

spiritually to hate it as much as euer we naturally loued it; so that it is no paine to vs, nor any violence offered vnto our will, when wee resist and flee from sinne, as it is to the wicked and vnregenerate, who naturally drinking in iniquity as the Fish water, are (as it were) tormen∣ted with thirst, when they are forced to to forbeare it. But though there were no shame nor punishment to restraine them, no law to con∣demne them, nor heauen or hell to reward or punish them, yet they would be a law to themselues, and with all cheerefulnesse flee and for∣sake sinne, out of that hatred and detestation which they haue concei∣ued of it. And as they are thus preserued from sinne; so beeing quick∣ned by the Spirit of God dwelling in them, they receiue power and spirituall strength, whereby they are inabled to doe Gods will, and to serue and please him in the duties of a godly life, & that not with that irkesome tediousnesse which the vnregenerate feele in themselues, because Gods will and theirs are opposite and contrary one to the other, but with cheerefulnesse and delight, as the Angels in heauen, because their wills, being changed and renewed, are conformed to the will of God, so that in doing his will, they doe their own, in which regard it is their meate and drinke, when as with our Sauiour they performe the will of their heauenly Father. Now what a singular priuiledge is this, to bee freed from the tyranny of sinne and Satan, so as they haue no dominion ouer them, to rule and carry them which way they list, to their vtter ruine and destruction? To leaue sinne, not as wick∣ed men, for feare of punishment, though they loue it better then the first borne of their bodies, yea then their owne liues, but out of meere hatred and detestation of it, because there is an auersenesse of their renewed nature vnto it? To yeeld obedience vnto Gods Law, not out of terrour and constraint, but out of loue and liking? To long and thirst in our soules after Gods presence, and the fruition of his holy or∣dinances, and euen to breake with longing after Gods Iudgements at all times, that wee may yeeld vnto them that perfect obedience which he re∣quireth, and we desire? To esteeme sinne the greatest bondage, and to complaine most bitterly, when we are led captiue by it? Finally, to be freed from all burthen and wearisomenesse in our obedience, and to esteeme Christs yoke light and easie, yea sweete and pleasant; see∣ing Gods glory and our saluation, our obedience and eternall blessednesse, are inseparably linked together? All which inestimable priuiledges accompanying a godly life, may, as effectuall reasons, moue vs to imbrace it.

§. Sect. 4 The fourth speciall priui∣ledge, is inter∣nall and spiri∣tuall ioy.

The fourth speciall priuiledge, which the Spirit of God bringeth to the godly, is internall ioy, which the Apostle numbr•••••• among the fruits of the Spirit, and is a grace that ariseth out of our iustifi∣cation and reconciliation with God, peace of conscience, and assurance of our saluation, which cannot be crossed by any occurrent. The which ioy far exceedeth all the ioyes of the world. For they satisfy not, but leaue the soule empty, so that the ioy of one pleasure, doth but stirre vp the appetite to hunger after another, which if it should not be inioyed, leaues nothing but sorrow behind; whereas this (as our Sauiour spea∣keth)

is a full ioy, in the fruition of God, partly, in sense and feeling, ac∣cording to that of the Psalmist, O taste and see that the Lord is good! and partly, in the assurance of faith, which maketh vs reioyce in expe∣ctation of full fruition. Worldly ioy is short, and momentany, like the crackling of thornes vnder a pot, which causeth a suddaine blaze, & as sud∣denly goeth out: but the ioy of the Spirit is lasting and permanent, and no man (as our Sauiour saith) can take it from vs. That consists in eating and drinking, and the inioying of such company as are like our selues; but this, in the soules fruition of her beloued Spouse, whose loue is better then wine; seeing his fauours are so full of rauishing delight, that the heart is not able to containe them, as we see in the example of the Spouse in the Canticles, who being brought by her Bridegroome into his banketing house, was so filled, that she euen surfeted of his delica∣cies, which forced her to cry out, Stay me with flaggons: Comfort me with apples, for I am sicke of loue. Of which sweete and gracious entertainment of the faithfull soule, the Psalmist also speaketh, They shall bee abundant∣ly satisfied with the fatnesse of thy House, and thou shat make them drinke of the riuer of thy pleasures. Finally, the ioy of worldlings accompanieth their prosperitie; but when the euill day commeth, it leaueth and forsa∣keth them, and is turned into sorrow and griefe of heart: but the godly reioyce euen in their tribulation & affliction, in their assurance of Gods loue, and because they know that they shall worke together for their good, these light and momentany afflictions causing vnto them a farre most excellent and an eternall waight of glory. They account it all ioy (as the A∣postle Iames speaketh) when they fall into diuers tentations, knowing that the tryall of their faith worketh patience. And when they are persecuted for righteousnesse sake, they being blessed in their sufferings, reioyce, and are exceeding glad, because their reward is great in heauen. And thus the Apostle saith, that the Thessalonions receiued the Word in much af∣fliction, and with ioy in the holy Ghost. And that the Hebrewes tooke ioy∣fully the spoyling of their goods, knowing themselues, that they had in heauen a better, and induring substance. The which ioy is a supernaturall gift, and fruit of the sanctifying Spirit, which all cannot attaine vnto, but the faithfull only; and therefore the Apostle prayeth for the Romans, that the God of hope would fil them with all ioy and peace in beleeuing, that they might abound in hope through the power of the holy Ghost. It is a priuiledge wherin wicked men haue no portion, but is peculiar to the godly, in whom the Kingdome of God is begunne in this life, which none inioy, but they which seeke also his righteousnesse; seeing it consisteth not onely in peace and ioy in the holy Ghost, but also in righteousnesse, as the Apostle spea∣keth: and therefore, seeing those things cannot bee separated, which God hath conioyned, we must labour after righteousnes, if we would be partakers of this ioy; vnto which, if we doe attaine, we shall as∣suredly be filled with it. For if the Apostle reioyced in it, as in his Crowne and ioy, when he had beene a meanes of conuerting others, and bringing them into the way of truth and righteousnesse; and if the Apostle Iohn reioyced so greatly, that he professeth he had no greater ioy in any outward thing, then when he saw his children walking in this way; then what inesti∣mable

ioy must this needs cause vnto vs, when our selues, by walking in the way of holinesse and righteousnesse, doe attaine vnto the assurance of our owne happinesse?

§. Sect. 5 The last speci∣all priuiledge is Christian liberty.

The last speciall priuiledge peculiar vnto the godly, which the Spirit bringeth, is Christian liberty, whereby being freed out of the hands of all our spirituall enemies, we serue the Lord in holinesse and righteousnesse without feare, and so attaine vnto the glorious liberty of the sonnes of God, see∣ing his seruice is perfect freedome; and haue power and dominion ouer all the creatures, so as wee may vse them to all purposes, both for necessity and comfort, hauing full right and interest in them by our adoption. The which priuiledge also is a fruit of the Spirit, according to that of the Apostle, Where the Spirit of the Lord is, there is liberty. And is deriued vnto vs, when as the holy Ghost, by a liuely faith applyeth vnto vs the ver∣tue and efficacy of Christ Iesus his death and satisfaction, whereby this li∣berty was first purchased for vs; in which respect, our Sauiour also challen∣geth vnto himselfe this power and prerogatiue of setting vs at liberty, as being our alone Redeemer, who hath deliuered vs out of the hands of all our spirituall enemies; If (saith he) the Sonne shall make you free, you shalbe free indeed. We were subiect to the wrath of God, but our Sauiour hath freed vs from it, and by satisfying his Iustice, hath reconciled vs vnto him. We were vnder the curse of the Law, but hee hath freed vs, by being made a curse for vs. Wee were the wretched slaues of Satan, and in the state of death and condemnation: but hee by his death hath destroyed him that had the power of death, that is, the deuill, that he might deliuer them, who through the feare of death, were all their life time subiect to bondage. Wee were seruants to the world, and the vassals of the earthly Mammon; but Christ hath ouercome the world, both for himselfe and all his Elect, and so set vs at liberty out of this thraldome. Wee were the seruants of sinne, which made vs slaues to all other enemies, and obeyed it in the wicked lusts thereof: for as our Sauiour saith, Hee that committeth sinne, is the seruant of sinne; For his seruants wee are whom wee obey, whether of sinne vnto death, or of obedience vnto righteousnesse. And though with the Iewes wee were ready to boast of our freedome, and (as it were) out of our store, to promise liberty vnto others, like those of whom the A∣postle Peter speaketh, yet were wee (like them) our selues, seruants of corruption. For of whom a man is ouercome, of the same hee is brought in bondage. Finally, wee were slaues to our owne sinfull lusts, vile affecti∣ons, and turbulent passions, as wrath, pride, ambition, couetousnesse, and voluptuousnesse, which were the most cruell Lords that euer ty∣rannized ouer any, seeing they kept such a narrow watch ouer vs, that they gaue vs not so much as a breathing time of liberty, but forced vs to drudge night and day, not only in the sight of others, but when wee were retyred into the most secret corners, because they held in misera∣ble bondage our soules, as well as our bodies, our iudgements, wills, and affections, so as wee liked and pleased our selues in our thraldome, and had no desire to come out of it. But our Sauiour hath freed vs from these enemies also, by mortifying our sinnes, and crucifying our corruptions, by vertue of his death, applyed vnto vs by his holy Spirit. And lastly, we

had no right to any of the creatures, hauing by sinne lost our dominion ouer them; but our Sauiour and his holy Spirit, by giuing vs the liber∣ties and priuiledges of sonnes, hath restored vs to our right, so that they are all become good and pure vnto vs, being sanctified by the Word and prayer. But this royall priuiledge of Christian liberty belongeth not to all, but onely to the faithfull, who desire to serue and please God in the du∣ties of holinesse and righteousnesse. Neither can wee euer attaine vnto any assurance that wee haue right and title vnto it, till wee feele it ef∣fectuall in vs for our sanctification. For all those who are by Christ freed from Gods wrath, and reconciled vnto him, haue heereby a desire wrought in them to serue and please him, and will not willingly for any worldly hire prouoke his displeasure. They that are freed from the curse of the Law by the Crosse of Christ, will crucifie their owne lusts, and not runne such a course, as will againe make them accursed. They that are deliuered out of the hands of their spirituall enemies, doe worship and serue their Lord and Sauiour in holinesse and righteousnesse, and being redeemed, that they may be his peculiar people, they become zealous of good workes. They that are freed from sinne, in respect of the guilt and punishment, are also in some measure freed from the corruption of it, so as it doeth not raigne and rule in their mortall bodies, that they should obey it in the lusts there∣of, but being freed from sinne, they become the seruants of righteousnesse. The which should bee a forcible argument to mooue vs vnto the duties of a godly life, seeing heereby wee may be assured of this royall priuiledge of Christian liberty, according to that of our Sauiour; If yee continue in my Word, then are ye my Disciples indeed, and ye shall know the truth, and the truth shall make you free. Whereas if wee neglect them, and still liue in sinne, yeelding obedience vnto our owne carnall lusts; wee lose the benefit and comfort of this priuiledge, and haue iust cause to feare, that as yet wee remaine in that miserable bondage of the deuill, the world, and our owne lusts.

Notes

• Rom. 8. 14, 15, 16.
• Gal. 4. 6.
• Ioh. 1. 12.
• Eph. 4. 30.
• 1. Cor. 9. 25.
• 1. Cor. 2. 9.
• Psal. 119. 18. Matth. 11. 25. 1. Cor. 2. 14.
• 1. Ioh. 2. 20, 27. Ioh. 14. 26.
• 1. Cor. 2. 10, 11.
• Apoc. 3. 18.
• Esa. 31. 21.
• Tit. 2. 11, 12.
• Psal. 25. 12.
• Psal. 117. 99, 100.
• Pro. 3. 14, 15. & 8. 11, 19. & 16. 16.
• Iob 28. 12, 13. &c.
• Iob 28. 28.
• Psal. 111. 10. Pro. 9. 10.
• Rom. 7. 23.
• 1. Ioh. 3. 9.
• Gal. 5. 17.
• Iob 15. 16.
• Ioh. 4. 34.
• Micah 6. 6.
• Psal. 84. 2.
• Psal. 119. 20.
• Psal. 1. 1, 2. Luke 11. 28.
• Gal. 5. 22.
• Iohn 15. 11.
• Psal. 34. 8.
• Eccles. 7. 6.
• Iohn. 16. 22.
• Cant. 1. 2.
• Cant. 2. 4, 5.
• Psal. 36. 8.
• Rom. 5. 3. Rom. 8. 28. 2. Cor. 4. 17. Iam. 1. 2.
• Matth. 5 10, 11
• 1. Thes. 1. 6.
• Rom. 15. 13.
• Matth. 6. 33.
• Rom. 14. 17.
• Phil. 4. 1. 1. Thes. 19. 20.
• Ioh. Epist. 2▪ 4. and Epist. 3. 3, 4.
• Luk. 1. 74.
• 2. Cor. 3. 17.
• Ioh. 8. 36.
• Gal. 3. 13.
• Heb. 2. 14, 15.
• Ioh. 16. 33.
• Joh. 8. 34.
• Rom. 6. 16.
• 2. Pet. 2. 19.
• 1. Tim. 4. 4, 5. Tit. 1. 15.
• Luk. 1. 74.
• Tit. 2. 14.
• Rom. 6. 12.
• Vers. 19.
• Ioh. 8. 31, 32.