the Scribes and Pharises thought to crush the businesse now saith Peter verse 9. if we be examined concerning the good deed as who should say you Scribes and Pharisees use to convent people for good deeds Therefore be it knowne unto all you men of Israel as who should say you Pharises would have Christ hidden therefore all ye men of Israel be it knowne that by the name of that Iesus whom ye have crucified this man standeth whole thus zealous was he though convented the spirit of the Lord is a kingly spirit therefore it will make a man leap over all blocks Ruth 1.16 Ruth 1.16 Naomi having alledged many arguments to disswade Ruth marke how she resolves intreat me not for thy God shall be my God the more love is opposed the more violent resolute it is there are no trees fall by a storme but those that are rotten those that are good grow the faster so it is with a heart that loves Christ in sincerity he beares downe all 3 Afflictions are so farre from hindring that they further obedience there is no thanke to the Crosse for it in it selfe it is a kinde of poison but this Crosse that would hinder a man the power of Christ over-powring it helps a man and that in two particulars 1 Because the Crosse weaneth a Christians soule from the love of those things here below he that prided himselfe in gay coats present before him all the fine feathers at his death bed and aske him will you goe to heaven in these then hee hates them affliction takes away the love of all Deut. 28. the dainty Damosell shall licke the earth in time of famine the soule in affliction cleaves to God when the wheeles are scoured they goe the better so afflictions take away the rust of immoderate pleasures and desires Iob 36.10 Iob 36.10 Three things afflictions â—oe 1 They open the eye 2 They boare the eare a poore mans tale may now be heard 3 God commands a loose heart to stoope by them when the three children were in the fire it burned their bonds but hindred not their walking so afflictions burne our lusts but hinder not our walking with God 2 As afflictions are made usefull and beneficiall to Christians in respect that they weane them from the love of the world and scowre off corruption So also secondly because the Crosse stirs up our graces afflictions set an edge on graces Acts 17.16 his spirit was stirred with indignation Acts 17.16 it is with grace as it was with Sampson when the Philistines were not there he slept but when they were upon him he rent all in pieces so our graces are asleepe if misery come upon us it provokes us to shake our selves all the men in a ship are quiet in a calme but in a great tempest all are busie every man is stirring one runnes to the pumpe another to the sterne so all the while we are in a calm patience lyes still but when we are rossed if here be any grace then it will be stirring Faith laies hold patience beares it is admirable to see what men will doe in sicknesse it is a common Proverb there would be admirable good men if men were as good alwaies as they are in sicknesse Take a great persecutor and let but God let in a veyne of vengeance O then what resolutions are there but when that is gone all promises fall to the ground Vse It is a word of instruction hence persecution is a plea for exactnesse no poverty can excuse a man from duty if no affliction can hinder from following of Christ then no affliction can give excuse for not following of Christ it is no plea to say my neighbour hindred me when Peter denyed Christ he did not say Lord I was in great feare I loved thee well yet denyed thee basely we heare no such matter but he wept bitterly he saw his sinne and was ashamed of it this should be our course Phil. Phil. 4.8 If there be any thing that is honest any thing that is pure thinke upon these a man might reply the cause is good there are honest things but trouble accompanies them what of that yet if there be any thing that is pure thinke on that yea say some the practise is pure but it is reprochfull now saith the Text there is no pretended inconveniency that should be a hinderance in a christian course doe not thinke of reproaches but if there be any thing honest any thing pure thinke on that All you Ismaels that scoffe at purity if Paul were good ye are naught Heb. 13 4.5 Heb. 13.4.5 When we are married we must looke to our families no saith the Text avoid covetousnesse doe not say the cause is good but my family must be looked to drunkennesse should be hated saith one but then I should lose my custome It is good to pray for the Scripture saith Poure downe thy wrath on such as call not on thy name but it takes up time and I should bee scoffed at and counted a Puritan and therefore I pray have me excused I cannot excuse you for is there not a God to be pleased as well as a customer when the heavens shall bâ—rne and the works thereof be consumed doe you thinke this will excuse you to say I would have prayed but my Master would have beat me my neighbours would reproach me c. If you feare your neighbours more then God then get you to hell with your neighbours and then let them succour you these are not sufficient excuses therefore delude not your consciences will you tell God a crosse troubled you he will tell you you should have taken it up had Christ said to us I wish you had been saved but then I must be spit upon and crucified but that I will not woe had beene unto us had not Christ beene forsaken I had beene damned doe not think to drive the bargaine to the last farthing let God be honoured though I troubled this is right but to say let God be honoured but I will not be troubled ah poore wretch hast thou any share in Christ he that suffereth not with Christ shall not have glory with him therefore as you desire to have comfort lay away these figge-leaves that will not availe to shelter you Because thou wilt not take up a Crosse thou shalt not have a Christ to save thee THE CHRISTIANS Second Chiefe LESSON Viz. Selfe-tryall 2 COR. 13. 5. Examine your selves whether ye be in the faith prove your owne selves know ye not your owne selves how that Iesus Christ is in you except ye be reprobates THe intent of Saint Paul is to justifie his Ministerie upon occasion of that contempt which by reason of the basenesse of his outward estate was cast upon the same by the suggestion of false Apostles This he doth in this place by appealing unto the consciences of his hearers in respect of the worke of grace by his Ministery wrought
the heart when men speake favourably Pro. 26.25 Pro. 26.25 our corrupt nature is signified by Wolves and Beares shall we think a Beare no longer a Beare when hee is chained up from doing harme or a Wolfe to be no longer a Wolfe for that he is manacled so as hee cannot stirre 4 A fourth deceit is he conceives himselfe in good plight for that many that goe before him in profession yet come behinde him in practise and faile in many duties wherein he approves himselfe to men by his civill carriage Answ It is an evill that is much to be lamented that such as doe professe religion are not carefull to adorneâ— their profession with the fruits of righteousnesse But for satisfaction to the civill man he must know his errour First he makes no difference of Professors considereth not that there are and shall be some who shall have a forme of godlinesse but not the power thereof who shall be shut out of the kingdome of heaven Now what comfort can this be to a man that he is iâ— as good estate as others who shall never obtaine salvation for shall not unhonest religion finde as good favour with God as irreligious hoâ—sty Secondly I doubt not but in some particular sinnes some civill men have a greater command over themselves then many truely religious David was given over of God by fall to bloudy adultery wherein I doubt not but many thousands of civill men might plead themselves not guilty yet no question to be made but that the â—ne was the childe of God the other in the snare of the divell held captive to doe his will for the affection of sinfull anger many of Gods children are more apt to offend by it the temper of their naturall disposition enclining that way then many civill men in whom there is no worke of regeneration and all this no disparagement to Gods children since the Lord doth out of these infirmities in his wisedome make a sweet confection that purgeth pride out of their hearts makes them more watchfull more diligent in prayer hearing 〈◊〉 â—tion Thirdly it is often the fauâ—t of the world who bury many good things in the children of God those that be professors if but one sinne it may be which the Lord hath left in them to humble them shall appeare in their conversation the unthankfull and censorious world continually eyes and speakes of it never mentioning the many good things that be in them on the contrary if a civill man have many evils live in some grosser sinnes yet if he have by vertue of a common gift of the spirit some one commendable property that one shall cure and commend all his other deformities No marvell then if professors of religion being subject to so unequall and partiall a judgement be thought to be short of a civill man 5 A fift deceit A civill man doth therefore flatter himselfe and grow too high in his owne opinion and take contentment in his estate because he doth no man any harme he doth not willingly injure any man makes no question but this harmelesse righteousnesse will justifie him Answer It deserves commendation that a man should so demeane himselfe as carefully to avoid the doing of wrong to another yet the insufficiency of his estate appeares on this manner If wee take a view of that righteousnesse which the Lord requires we shall finde that it is not onely in not doing harme but in doing good duties the omission whereof is damnable Matth. 3.10 Mat. 3.10 Every tree which bringeth not forth good fruit is hewen downe and cast into the fire Isa 1.16 Isa 1.16 Rev. 12.9 Mat. 25. Cease to doe evill learn to doe well Rom. 12.9 abhorre that which is evill cleave to that which is good Matth. 25. Christ will proceed in judgement against wicked men not onely for that they have pulled meat from his mouth but also because they have not fed him for looke as in an Orchard it is not sufficient that a tree doe no harme but further that it may be counted a good tree it must be fruitfull so in the state of a Christian he who is barren of good works shall as well undergoe the judgements of God as hee that is a practiser of wickednesse wee doe not rest contented in that our servants plead they have done us no harme but in that they have brought profit to us why should wee not thinke that the Lord expects as much from us who are his servants as wee doe from ours Secondly men doe vainely deceive themselves when they thinke they doe no evill in not doing good for the Scriptures doe account him as one that harmes his neighbour and doth that which is evill when he doth no good hee that is not with me is agaâ—nst me saith our Saviour and hee that gathereth not with me scattereth abroad not to save when we may is to destroy as appeares by the speech of our Saviour Luke 6.9 Luke 6.9 when hee was challenged for curing a sicke man on the Sabbath day his answer was whether is it better â—o save life or to destroy it 6 A sixth deceit In that they are well thought on among their neighbours are of good credit and esteeme they have every mans good word no man can say blacke is their eye and commonly they make no question but they are in good estate to Godward Answer That a good report is a speciall blessing of God that deserves to bee well accounted of it is as oyntment and makes the bones fat But a civill man must understand that a main thing that makes a report good is when it comes from them that are good such as seeke God and endeavour themselves in his waies Now let the civill man consider whether such persons doe give good testimony of them for otherwise a man may be well thought of among those that are as himselfe and yet be far from that goodnesse which God approves of Secondly such must remember that to have every mans good word is no signe of a man in Gods favour Luke 6.26 Luke 6.26 Wee be to you when all men speake well of you and many have the greater cause to suspect their estate in the generall applause of men then thereby to grow secure The Pharises may seeme to have gained a great approbation from men they were thought to be the onely religious men of their times yet how doth our Sauiour censure them even in that wherein they took most pride namely the esteeme of the vulgar Luke 16.15 Luke 16 25. ye are they which justifie your selves before men but God knoweth your hearts for that which is highly esteemed amongst men is abominable in the sight of God and that godly saying of a good Writer may here have place That in many things where men can finde no fault God hath just cause to condemne Thirdly the Scripture doth plainely leade us from the applause of men in the tryall of our estates and
in his owne hand this is to be a God and this is in the heart of every naturall man Life Lusts Parts are the three Gods in the world and in mens hearts Drunkennesse svvayes the Drunkard svvearing is the chiefe commander over the black-mouth'd sweaâ—er the mony of the rich man is his commander The vvord of God saith Thou shalt not have this and that but the heart saith I must have it so and vvill have it so and it must be so thus rich men will doe vvhat they list because they are richer then others thus Riches is their God and they make it the first cause and their commander Reason 2 As men doe expect all from themselves so they ayme at themselves in what ever they doe they make their owne persons the end of their actions they doe homage to selfe and sinne and looke not to the obeying of God so every thing is wrought for a mans selfe Gen. 11.4 Gen. 11.4 they would build them a Tovver to get them a name They vvould build it as Authors of it themselves and then the end to get themselves a name So selfe was in all that they did and aymed at So Dan. 4.30 Dan. 4.30 Nebuchadnezzar did build Babell for the honour of his name Thus he made himselfe a God in building of it and a God in the end and aime of it hee workes all of himselfe and for himselfe Thus men make themselves gods as all Rivers come from the Sea and flow thâ—ther againe so we thinke all is done for us and by our selves It is my parts my gifts and my credit all is mine and all selfe Many Selfe-lovers that in the time of Queene Mary made a denyall of God and sinned against Conscience and against Nature and all for selfes sake 〈◊〉 because their God Life and Safety commands it So againe afterwards in Queene Elizabeths time then they would turne againe and say all is well thus a naturall man is nothing but selfe so it is in every particular Reason 3 Because men naturally being blinde doe conceive their owne credit and exellencie to be the chiefest good and this is the maine cause why we make our selves our Gods Adam fell for this he would faine be a God man being next to God and is the chiefest good of all other creatures and sees all other creatures are inferiour to him and therefore the soule of man being the chiefest good next God and so missing of the right God he makes that which he conceived to be the best his God that is selfe this is the reason God-selfe is best next to the God of heaven so a man sets up Selfe above all and it will be a God When there was no King in Israel every man did what was good in his owne eyes when there was no King to rule them then every man was his owne King so every man is his owne God Ephes 2.12 Eph. 2 12. the text saith They walked without God in the world as the Prophet said As thy cities are so are thy gods O Iudah Ier. 2.28 Ier. 2.28 So as thy sinnes are so are thy Gods O thou wretch God-Covetousnesse God-Selfe God-Pride is in every thing the creature missing of Gods sufficiencie will make his owne selfe sufficient and missing the commanding God he will command himselfe Vse 1 It is a word of Instruction Here we see why wicked mens hearts are so opposite to the word of God and are so troubled at it It is because the God of heaven by the word would pluck away these Dunghill-Gods hence comes an uproare in the towne and family here is the reason he would take away their Gods Iudg. 18.24 Iudg. 18.24 Ier. 2.11 Ier. 2.11 Hath any nation changed their Gods c. They will not change their Gods but maintaine them still and can you blame them that they maintaine their Gods So now when the God of heaven comes by his word and plucks at God-Covetousnesse and God-Pride and God-Lusts Oh Labans Gods are going he must needs pursue them So Demetrius his God-Covetousnesse was going as well as Diana therefore he stood stoutly for it Great was his covetousnesse the Text saith Great was the profit that came to him by Diana the profit was that that stuck in his stomack and therefore he stood for Diana Act. 19. And this is the reason why drunkards raile at the Ministers Oh the cup is plucking from their nose they would have thâ—ir God Bacchus still and therefore they are up in armes to maintaine it If an English man should goe to the French King and pluck off the Crowne from his head doe you thinke there would not be an uproare So when the King and God-Selfe is uncrowned Oh what an uproare is there to maintaine the Godhead of Corruption Hence the power of the word is very troublesome to them Oh they cry out they are undone Iudg. 18.24 Iudg. 18.24 Micah thought God could not but blesse him when he had a Levite in his house but when the Danites carry away his Priest and his Gods too he followes them and cryes out very much and they aske him why he did so saith he You have taken away my Gods and aske you me what I aile They were his Gods and he was the God-maker so it is in the world when the God-Sin and the God-Selfe is packing away from them then they play Micah cry after their Gods and they must by force be carried away or else they will not be suffered It grieves the drunkard to part with his God this is the reason why they cry out so Oh these base courses are their Gods and you take them away that is the reason of all their stirre Vse 2 It teacheth Selfe-Seekers what to expect from the hand of the Lord viz. The fiercenesse of his displeasure the heavie hand of his wrath and indignation for he is a jealous God of his honour and what greater wrong can you doe then admire Selfe and contemne God to preferre the gift before the giver to preferre life before God and to let sinne justle God out of his throne if we could and so set up a company of idolls nay what greater dishonour can you doe to God then to advance lust and Deifie sinne and let God be neglected How dares a poore creature doe this Is it not enough to have these but to thrust God out by them How shall God beare and endure this at your hands Dan. 4 31. Dan. 4 31. While Nebuchadnezzar was vaunting himselfe God sent him pâ—eking to graze among the beasts What strike at the Almighty What none else Oh the wrath of God will be upon thee while thou art so doing and he will make thee see God is God and he onely is to be worshipped Act. 12.23 Act. 12.23 While Herod was admiring himselfe the Lord sent vermine to devoure his carcasse and he immediatly died like a beast as he was As if the Angel should
Disciples but if you will have Christ to be your King you must not doe what you list but submit to him Rom. 8.7 For the wisdome of the flesh is not subject to the law of God neither indeed can be therefore avoid it submit not to the authority of it Reason 2 As we cannot exercise our selves in the service of these and Christ too so secondly another Argument is this Because the duty we owe to Christ is the maine and chiefe duty We must bestow the chiefest service on him therefore unlesse we renounce all for Christ we cannot be his servants for he must have the chiefest service Iohn 21.15 Peter stood it out and yet after denyes Christ Marke how our Saviour tryes him lovest thou me more then these Feed my lambes as who should say if thou lovest not me more then these then thou canst not serve me Then the point is cleare if without Selfe-deniall the authority of Christ cannot be acknowledged if our hearts cannot be bestowed on Christ unlesse we trample on our selves then it is cleare we must deny our selves before we be Christs Disciples The deluge of miseries hath overspread other countreys and it is neere us therefore it is fit to deny our selves to prepare for a Crosse Vse 1 It shewes us that it is not an easie thing to enter into Christs service or to persevere in the same it is not an holy-day taske or an easie matter but very hard and difficult this strait gate makes a man strive and pincheth him sore hee must strip himselfe naked to creepe in at this strait gare You count it a matter of nothing to be a christian I grant it is an easie matter to be such as you be to patter over a few prayers which a childe of five or sixe yeeres old may doe many a drunkard and civilian would goe to heaven if this would serve turne but alas it is a harder thing then you are aware of you must deny life and all and not only some profits or pleasures in life yea and have it not onely in a readinesse to be bound but to die for the Lord Iesus or to suffer any thing for him Oh it is not an easie thing to deny a mans selfe do they deny themselves that wilâ— not deny a looke a feather or a vaine fashion but can you deny life liberty lands livings is it easie to goe to prison you that have your secret lusts is it easie to leave them oh know it is not easie to be a christian you drunkards and adulterers bid adieu to your lusts your gods must downe and it is not an easie thing to lay them downe Vse 2 It is a word of instruction also to shew us the reason why many that seem to follow Christ persevere not in a good course but turne all into a smoake such as have tooke presse-money of Christ and turne to the enemy the cause is they went not the ready way they did not Deny-selfe therefore in conclusion they deny our Saviour they that take up the profession of religion and forsake it when opportunity is offered the reason of it is they did not forsake themselves therefore they forsake our Saviour the way of Selfe-deniall Christ walked in Iohn 8.50 Iohn 8.50 he sought not himselfe and his owne glory nay he emptied himselfe when he led captivity captive he laid downe all had not he denied himselfe woe had beene to our soules but he laid downe his life and if you purpose to be his Disciples you must lay downe life and selfe too this is the reason why those who in former times thought their money as good silver as anothers yet they have turned away in the day of battell and are become the deadliest enemies to Christ that are here is the ground Selfe stucke behinde Matth. 7. Strive to enter in as the strait gate for strait is the gate and narrow the way that leadeth to happinesse there is a strait gate before a narrow way and because men goe not through the strait gate they goe not through the narrow way the strait gate is Selfe-denyall you must strip your selves starke naked hence one stumbles and another staggers in the narrow way the way is narrow you mist the strait gate and so fall short of the narrow way Idle travellers when they come in dirty waies will breake a gap and wandring a great way and not finding the way they are forced to come backe and goe the same way they went at the first so men will be Christians so long as they may keepe ease the drunkard would goe to heaven if he might carry an Ale-house on his backe c. but when they come to any difficulty they breake a gap in a Christian course it befals many a professor as it doth an idle buyer he will be cheapning but will not buy because he will not come to the price therefore take notice of it you come to cheapen you would have grace and you would be saved but you will not have it on Christs tearmes you will not deny your selves which must be if ever you be saved by Christ Quest But how may a man know whether hee hath Selfe-denyall or no how farre may a man have Selfe-deniall and deny selfe and all Answ For the answer two things are to be observed First I will shew how farre this is in Gods servants Secondly I will come to the maine tryall to shew who they be that deny selfe First how farre Selfe is in the Saints by way of caution And the cautions are three First the best of Gods servants those of the highest forme and greatest strength they have some selfe in them but they are not selfe Phil. 2.21 Phil. 2.21 all seeke their owne it is a disease that will pester the best Saints more or lesse 1 Sam. 5. 1 Sam. 5. when the Arke was set before that cursed Dagon the head of it was broken downe but the stumpe remained still so that although the Arke the blessed spirit of God hath beene in the heart of the Saints and the neckes of their Dagon corruptions be broken yet the stumps of Dagon remain in â—he best Saints Paul that was a Lievtenant or Colonel in Christs campe yet he had not learned this lesson without booke 2 Cor. 1.9 we had the sentence of death in our selves that we should not trust in our selves it came off marvellous hard Christ was faine to fling him off from his horse on the ground that he might not trust in himselfe Experienced Paul must learne this selfe-deniall there is some stumpes of this in every man 2 It is marvellous stirring and it will slip into the best of our services to hinder our souls in duty this selfe taketh greatest hold and is hardly removed In nature though the sences be gone yet there will be a pulse stirring so long as there is any life in a man so in this body of sinne this originall sinne spreads it selfe how ever
that he is utterly ignorant of that which he would most of all seeme to practise for whereas good dealing and good meaning must fetch their direction from the knowledge of Gods word which is the onely sufficient Schole-master to this purpose The civiâ—l man doth measure it by the scanâ—ling either of his owne judgement which is corrupt by nature or else by the received customes of the world Doe not many pretend in many grosse injuries and wrongs done to God and man their good meaning Doth not generally the good dealing that is among naturall men no longer keepe within the rule of righteousnesse then while it concernes themselves And when it toucheth a man in this particular the greatest injustice shall be dawbed over with the untempered morter of good dealing Secondly Even in those things wherein he is most glorious in his owne eyes practising some shreds of righteous dealing so farre forth as his naturall light guides him he sinnes against God in that he doth not that good which he doth in obedience to God and out of faith in his word without which whatsoever men doe is but sinne in the doer though good in it selfe Heb. 11.6 Heb. 11.6 Rom. 14.23 Rom. 14.23 Thirdly Consider this good meaning and dealing in the highest price of goodnesse whereunto it would seeme to attaine you shall finde a manifest grosse transgression of the duties of the first Table that doe more immediatly concerne the worship of God for doe we not see that these men are most of them negligent regarders of the ministery of the word make little conscience of an oath if they be urged breake the Sabbath live in affected ignorance and yet by vertue of this supposed good meaning and dealing they thinke themselves blamelesse what great and hainous sinnes doe they shrowd under this shelter I referre my selfe unto the dayly experience of such as know any thing in the conversation of these men as if the Lord would accept of any sacrifice though never so blinde lame or maimed offer this service unto thy Prince and see if he will accept it For shall it be a good plea for a traitour against the state to pretend his righteous dealing with his fellow-subjects No more will God accept of such a service where there is high treason against his Majesty though there be some petty duties performed to men 2. Deceitfulnesse in that he thinkes himselfe a jolly fellow while he compares himselfe with the rabble and multitude that live in the open transgression of Gods great Lawes when he beholds himselfe by a reflexion from them he grows strongly conceited that it must needs be well with him for that he outstrips such swarmes of offenders By this manner of reasoning a man might conclude the coursest cloth that is to be fine because if you compare it with a Rug it makes a faire shew will not comparisons make those things that are naughty in themselves seeme good Let that alone be held for good that is good in it selfe whose goodnesse is to be found in the nature of the thing not in the respective reference onely to that which is worse then naught In a word what so bad in a kinde that might not bee justified if it were lawfull thus to trifleâ— might not some naughty and sinfull men that live in the breach of some of Gods great commandements hope for heaven if a comparative righteousnesse would be accepted for are there not numbers though vile in their courses and abhorred of God and good men yet if you compare them you shall finde whole swarmes of such as doe exceed them Secondly learne further the absurdity of this reasoning and that by another similitude taken from the cleane contrary practise of men in earthly things if a man have some competency of wealth he for the further enlarging of it lookes not backe how many there be poorer then himselfe so hee might thinke himselfe a rich man but his eye is alwaies looking how many richer there are then himselfe why should wee not doe so in spirituall things not to looke how many have lesâ—e then we to consider rather how many goe before us exceed us in the graces needfull to a better life Shall it be no root of contentment for wealth that we are richer then many million in the world and yet in matters of salvation any thing shall serve the turne to satisfie our hearts that we are in better case then great troops who shall never see God in the life to come In the running of a race a man may leave many behinde him yet lose the goale so in the seeking of the Crowne of life wee may out-strip a number and yet misse of the salvation of our soules we must therefore be carefull so to runne that we may obtaine Thirdly if this righteousnesse would carry a man out which leaves company behinde in greater impiety then the Pharise should have had wrong when the poore Pâ—blican was preferred before him who notwithstanding was not as other men extortioners unjust c. Luke 18. Luke 18. Fourthly we must in judging our selves righteous looke to the rule of Gods lawes which judge our inward thoughts this was it which informed Paul who without the law was alive but when the law came sinne revived c. Third deceit In that he conceives no wickednesse great that breakes not forth into open view or at least into actuall trangression no man is naught with him but he that is actually so Answ 1. That saving grace doth not onely cause a forbearance of the outward act but suppresseth the first motions unto sinne kiâ—s them in the cradle makes conscience of them as mortall sinnes whose wages is death Ier. 4.14 Ier. 4.14 How long shall thy vaine thoughts lodge within theâ—â— Actâ— 8.22 Act. 8.22 Repent that if perhaps the thought of 〈◊〉 heart may be forgiven thee 2 Cor. 10.5 2 Cor. 10.5 The word of God brings every thought into the obedience of Christ 2 A mans corruption may bee restrained and kept in from any actuall breaking out not for any good that himselfe shall reape thereby but for others benefit for the good of society in generall the good of some in speciall Abimelech was kept from Abrahams wife not for any favour to him but for Abrahams sake Labans churlish nature was sometimes restrained so that he could not sometimes speake an unkinde word unto Iacob not for his cause but for a favour â—nto Iacob 3 God doâ—h judge of mans estate by the frame of the heart that he mainly desires to be given to him to be renued that to be cleansed and rectified that to be applied to wisedome though there be never such a faire outside a smooth carriage a painted visage yâ—t if the hearâ— be unsound rotten unregenerate all is of no value before him God seeth not as man seeth neither would he have man judge as outwardly there is an appearance There may be seven abominations in
death of the righteous why then doth the temporary carry himselfe so stiffely upon his good purposes and desires 2 If wee take an account of those desires by comparing them with those that are found in men truely converted wee shall finde many notorious differences Those desires of the temporary are like them of the sluggard who lusteth but his soul hath nought Pro. 13.4 Pro. 13.4 they are lazie faint without any violence offered to the corruption of our nature but those of the converted are painefull laborious joyned with a most earnest using of the meanes those in whom they are all called violent Matth. 11.12 Mat. 11.12 Phil. 3. Mat. 5.6 yea they are said to presse forward Phil. 3. to hunger after righteousnesse Matth. 5.6 yea secondly these of the temporary feele no griefe for the want of that they desire but those of true converts are joyned with an inward most affectionate mourning towards him whom they desire their soule faints they are sicke after that they desire Psal 42.1 Psal 143.7 Psal 42.1 Psal 143.7 Heare me speedily O Lord my spirit faileth c. Thirdly those of the temporary as all beginnings of grace are fickle vanish away come to nothing these other are constant hold out give no rest to their eye-lids till they have gained something wherein they may rest Deceit 4. That hee findes himselfe more forward then many of those that have beene ancient professors is more hot and earnest in many good duties even then they of whose conversation no man had ever cause to doubt Answ That the stony ground by which one kinde of the temporary is to be understood is marvellous forward in sending forth the blade as it lyes not deepe but in the face of the earth so it sprouts and shewes it selfe more speedily Matth. 13. Mar. 4. So it is marvellous to behold some of these temporary professors how soone they are ripe how violently forward but according to those violent beginnings they doe as soone fade and wither away It is with them as with men that are over-forward in the morning at their businesse in the afternoone constrained to give over it is an ill signe of perseverance in good duties when a man is forward and zealous beyond the age of his christianity and looke as wee must not lay any great hope upon children that are witty and forward beyond their age so likewise wee should not thinke any whit the better of our selves by reason of our sudden over forwardnesse Our Saviour speakes of some who were last who shall be first and first that shall be last why may not the hot and over-earnest temporary suspect himselfe for one of these 2 We must in our forwardnesse consider wisely whether nature hath not a hand in it as well as grace or beyond it For I doubt not but when some seeds of religion fall into the heart of a yong man or a man of a stirring spirit they doe receive a great impression of heat from the naturall warmth that is in him he pursues things that be contrary to him with greater intension not of zeale alone but of zeale set on fire by the strength of nature It shall be wisedome therefore for men to examine and try their zeale and their forwardnesse Peter being a man of a fiery and sudden spirit by nature Religion was many times preposterously set on worke by nature and he made a shew of more forwardnesse and yet I doubt not but as much if not more substance of zeale was in the rest of the Apostles 3 He may mistake ancient professors when he shal measure the substance of inward grace by an outward blaze of forwardnes In many this forwardnes out-runs judgment wisdom holy discretion and accordingly makes a great shew in the eyes of the beholders In others soundnesse of judgment wisdome experience have over mastered affections so as they are no whit lesse zealous but more wise discreet better ordered managing their practises with no whit abatement of sincerity but with much more comfort to themselves and good to others 5. Deceit That he findes the Lord rewarding him for that which he doth sees some of Gods temporall promises made good unto him both in mercies communicated and judgments withdrawne Answ If this might give any assurance of the soundnesse of grace in the heart then might Ahab put in for a part among the sonnes of God of whom it is recorded that the Lord regarded his temporall and but seeming humiliation for it was not with his whole heart with a translation of the judgment that should have beene inflicted from his dayes to the succeeding generation So likewise Iehu went not unrewarded for that which he did in destroying the house of Ahab 2 King 10.30 his children were to sit upon the throne of Israel to the fourth generation Yea further such hath been Gods justice that he would not have heathen men doe any thing that he had appointed to be done without a reward Wicked Nebuchadnezzar Ezek. 29.20 Ezek 29.20 shall have the land of Egypt given him for his labour wherewith he served against it because they wrought for me saith the Lord and some of the ancient fathers have imputed the long continuance of the Roman Empire as a reward in Gods justice given to the practise of civill vertues wherein many of them were famously renowned Secondly The temporary might in his well doing more comfort himselfe as an argument of saving grace in him if God did not reward him in this life he might looke then for a reward at the generall Iudgment where God gives the reward of eternall life but that God rewards him here in this life the Lord signifies that he will not be indebted to him now he hath all that he must looke for Vse To advise all Christians that they doe not rest in these imperfect motions that are common to the temporary as that they have had some pangs of sorrow for sin some flashing joy in the hearing of the word some good desires that they otherwhiles feele these have beene in such as have afterward fallen finally away and are branded with the blacke coale of reprobation We must as we would have comfort in our profession both try these motions of what kinde they are and when we have tryed them endeavour to be led forward to perfection And for the enforcing of this Exhortation Motive 1 Consider first That the estate of him that hath begun in the spirit if afterwards he fall away embracing this present world with Demas his estate is worse at the end then it was at the first for looke as it is with water having beene once heat if after it be cold againe it is more easily frozen so it is with men that have beene once warmed with the sunne-shine of grace if after they grow cold they are more easily frozen in their impiety more hardned in the courses of sinne Matth. 12. Mat. â—2 the end of that man