some examples of penitentiaries whose repentance God accepted of and yet no mention of that degree of sorrow which expresseth it selfe by teares Zacheus Luke 19. came downe hastily and received Christ joyfully so Acts 16. Lydia who if she had beene cast downe with any great measure of sorrow could not so readily have given entertainement to the Apostles Thirdly to grieve for that wee cannot grieve more then we doe is to mourne for want of a grace when we doe cheerefully seeke it what is it but a branch of that holy hunger which hath from the Lords owne mouth a promise of satisfaction Matth. 5. In a word therefore to conclude the least measure of godly sorrow lesse then which there is none is to be truely displeased with our selves for that we have transgressed the law of so good a God and withall to grieve for that we are not more deepely grieved Markes of godly sorrow The markes of this godly sorrow whereby it may be knowne are these First marke in regard of the originall it springs from the due and advised consideration of the fatherly love of God manifested in Iesus Christ the meditation of those unspeakeable mercies that are manifested to him is the very fountaine from whence springs evangelicall sorrow for when wee throughly consider what a loving Father wee by our sinnes provoke what a gracious and most affectionate Saviour wee doe by our iniquities as it were crucifie againe this must needs make our stony hearts dissolve and even melt like waxe in the midst of our bowels Zach. 12.10 Zach. 12.10 they shall looke upon me whom they have pierced and they shâ—ll mourne as one mourneth for his onely sonne on the other side the legall sorrow is occasioned by the fearefull curses of the law by the horrors of the vengeance to come by the grifly face of eternall death these pierce the hearts of naturall men and make them as one that travelleth continually with childe whence it is that the Apostle makes the difference of the spirit of the law from that of the Gospell Rom. 8.15 Rom. 8.15 Wee have not received the spirit of bondage againe to feare but we have received the spirit of adoption crying Abba Father so that godly sorrow is a child-like sorrow whereby we are grieved that we offend a Father that is kinde and loving unto us Caution That this sorrow in Gods children is mingled with a legall sorrow so long as we live here for as all grace is imperfect so godly sorrow Second marke That this sorrow is a continuall companion of Gods children of a durable and lasting nature for as sinne doth never leave us but daily discover it selfe in many cursed fruits thereof so this godly sorrow doth or ought follow us hard at heeles every day as wee sinne more or lesse we are to have our portion of it Psal 80.5 Psal 80.5 thou hast fed them with the bread of teares and given them teares to drinke in great measure and if wee must every day aske forgivenesse of sinnes then we must every day have our sighes and grones for them Now the sorrow of the naturall man though a sorrow for sinne yet how soone dyes it it vanisheth away all in a moment or if it belong then they sing to the sound of the Violl they drink wine in bowles eat the lambs out of the flocke and the calves out of the midst of the stall and anoynt themselves with the best oyntments that so sorrow and mourning may flee away Third marke That godly sorrow is of generall extent it mournes as well for small sinnes as great so David whose heart was smitten for cutting off but the lap of Sauls garment For secret sinnes as well as for open for such sinnes as men applaud and countenance as well as for those they cry shame of for that sorrow which is caused by the conscience we have of the breach of Gods commandement makes no difference of sinne whether open or secret approved or disliked by men since the conscience is equally bound as well in the one as the other Hence it is that Gods children doe weep in secret for such sinnes as none can accuse them of and accordingly cease not to pray to bee cleansed from them Psal 19.12 Psal 19.12 O cleanse thou me from secret faults Fourth marke This godly sorrow is knowne by the manner and meanes of the cure there being no plaister for this sore no balme for this wound but the holy Scriptures they and they alone can comfort the soule distressed in that kinde none can speake a word of comfort to him that is weary but he that hath the tongue of the learned Isa 50.4 Isa 50.4 Ezek. 34 the broken hearted are sent for cure to the shepheards Ezek. 34.4 these be the flaggons wherewith the Spouse of Christ is comforted when she is sicke of love Can. 2.5 Cant. 2.5 Rom. 15.4 the Scriptures are called Scriptures of comfort Rom. 15.4 as for worldly sorrow that is healed and driven away by worldly meanes So Cain did rid himselfe of his sorrow by building Cities inventing musicall instruments so doe naturall men put away the legall feares wherewith other-while they are stricken by merry companions musicke and revelling sports and recreations Now it is otherwise with the godly in their sorrow that ariseth from the feare of Gods displeasure that travels farre and neere runs through all variety of outward delights findes no comfort in any thing but the word of God Fift marke Godly sorrow is knowne by the companions of it or as I may call them the effects of it 2 Cor. 7.11 1 Carefulnesse that is an earnest bethinking our selves joyned with diligence in the meanes whereby wee may avoid the sinne we mourne for 2 Clearing of our selves which is an endeavour to approve ourselves in the dislike of that we mourne for by the contrary deed done Luke 19.8 Luke 19.8 Acts 16.33 Behold the halfe of my goods I give to the poore Acts 16.33 Indignation whereby a man is even angry with himselfe loathes himselfe is even weary of himselfe Ezek. 36.4 Feare Ezek. 36. which is an awfull regard whereby we are afraid both of the sinne and of all the occasions of it with respect to Gods displeasure Pro. 28.14 Pro. 28.14 Blessed is the man that feareth alwaies 5 A vehement desire whereby we are so affected that we doe not more strongly long for any thing then to be preserved from that evill by which wee have fallen and also to doe the contrary good Psal 119. Psal 119. My heart breaketh for the fervent desire it hath to thy commandements 6 Zeale when upon the consideration how we have dishonoured God by our sinne we are so much the more desirous of his glory by all well doing this is apparant by Paul who was so much the more zealous in the propagating of the Gospell as hee had beene furious in persecuting it 7 Revenge when a
this difference for even as it is one manner of joy that a man conceives upon the tasting of good meate when the same notwithstanding is never perfectly digested and turned into good bloud another when a man so joyes in that he tastes as it is converted into perfect nutriment such is the difference betwixt the joy of the temporary and the persevering professour 3. The joy of the temporary in the word is sometimes accidentall with respect to such ciâ—cumstances as the word comes cloathed withall as for the novelty and strangenes of it so many are delighted to heare some points of divinity discussed which formerly they have not heard there is love to the Preacher in whom they are glad to see such excellency of gifts as also in the pleasing delivery so Ezek. 33.32 Ezek. 33.32 Loe thou art unto them as a very lovely song of one that hath a pleasant voyce and can sing well But as for the joy of the elect their joy is in the word of God with respect unto the goodnesse that is in it for it selfe for that beauties sake that shines in it they behold an inward glory Ier. 15.16 Ier. 15.16 Thy words were found and I did eate them and thy word was unto mee the joy and rejoycing of my heart 4 The joy of the elect in the word is a joy that springs up by certaine steps arising from the sence of misery feeling of Gods anger hungring after grace for the heart of man humbled with this spirituall wretchednesse abased and cast downe in the sense of his misery and wants flies unto the sanctuary of the word where finding gracious promises and the loving nature of God described at large recovereth it selfe and out of the sweetnesse of Gods promises apprehended by faith curing the wounds of our distressed soules doth greatly rejoyce in the same the word becomes sweeter then the honey and the honey combe but the joy of the temporary is sudden as a flash of lightning and therefore deciphered by the sprouting up of the seede in the stony ground Matth. 13. 5 The joy of the temporary is of a vanishing nature it soone fades as the corne that growes out of the stony ground withereth forthwith for want of earth so is it with the temporaries joy it is as the crackling of thornes under a pot soon in soon out hereupon his delight is compared to him that comming into a pleasant garden is delighted while he is within the smell but the elects joy is more permanent continued longer he hath a posie of those sweet flowers wherewith hee refresheth himselfe even when hee is gone out of the Garden Deceit 2. He pleaseth himselfe in this that hee hath some inward compunction of heart for his sinnes that hee is pricked in conscience troubled for sinne feeles a horrour in his soule thence hee conceives his estate to bee as the estate of Gods children since he is in this like them Answ 1. If these gripes of conscience were infallible notes of one that is in the state of grace then might Esaus weeping Ahabs humbling himselfe Iudas his sorrowing plead an interest in this estate whom notwithstanding the Scripture hath marked with the blacke coale of reprobation 2 There is a worldly sorrow as well as a godly both have sinne for their object 2 Cor. 7. 2 Cor. 7. and yet the one causeth death eternall This sorrow for sinne cannot give any man comfort touching the welfare of his estate further then hee is assured it is a godly sorrow whereof more shall bee said hereafter The devils have a horrour in their souls wherewith they tremble at the righteous judgements of God are afrighted with legall terrours yet never a whit the neerer the state of grace 3 The sorrow of those men doth not lye long upon them it is not of a lasting nature but like a vapour that now appeares and anon vanisheth away Many are Sermon-sicke as those that are sea-sicke exceeding ill at ease queasie stomacks while they are on the Sea yet the same men when they come on land are as wel as ever they were so we have many who in the hearing of the word seeme to bee much troubled exceedingly cast downe yet the same men when comming abroad they are but acquainted with the ayre of the world their pangs of sorrow passe away such was the sorrow of Felix who while he heard Paul disputing of righteousnesse and temperance and of judgement to come he trembled Acts 24.25 Acts 24 25. yet no sooner was Paul departed but his covetous heart prevailed over him whereas the nature of the sorrow which may give a man comfort touching his estate as that whereby he is advanced into the glorious condition of Gods children is an abiding sorrow goes to bed and riseth with us as David witnesseth Psal 42.3 Psal 42.3 my teares have beene my meat day and night 4 If wee consider the effect of these sorrowes whereby this temporary is stricken they worke no alteration nor change in his life hee goes softly cloathes himselfe with sackcloath hangs downe his head like a bul-rush but so as hee lickes up the vomit of his sinnes keepes iniquity close under his tongue Esau even when he cryed out for griefe yet had this resolution in him that when the daies of mourning for his father were past he would be avenged of his brother by killing him Gen. 27.41 Gen. 27.41 So Ahab even soone after hee had sorrowed for Gods judgements denounced against him for his murderous oppression of Nabeth hee imprisoned Micaiah 1 King 22.27 1 King 22.27 whereas the sorrow that accompanies him that is in the state of grace brings such a reformation of heart and life as we may see in Paul Deceit 3 He hath good motions holy desires and inclinations whereby he resolves for the best waies and what doe the most righteous more Answ 1. That good purposes unlesse they bee brought into practise they are as untimely birth no good comes to them in whom they are for even as that infant which is onely conceived and never borne is counted as if he had never beene so is it with these abortive and miscarrying purposes It is the very glory and perfection of these good motions when they are beautified with an actuall performance of that which was purposed otherwise our hearts deale with us in good purposes as Zarah when he was to be born make a faire shew as if they would come out of sinne and yet give backe all is nought worth our desires in this kinde are no other then a man may finde in hell mouth What benefit was it to those Iewes Iohn 6.34 Iohn 6.34 that they cryed out Lord evermore give us that bread when notwithstanding they did not use the meanes to compasse it as appeares verse 36. what good had Agrippa by being perswaded almost to become a Christian or was Balaam ever the neerer to heaven for that hee desired to dye the
Rom. 6.12 13. as thou desirest therefore to know whether thou art changed or not so consider how thou prevailest in crucifying thy corrupt affections beating backe satans and the worlds temptations Third Marke That the change of grace is wrought and receives increase by the means that God hath sanctified to that purpose and that is his word Iohn 15.3 Iohn 15.3 Iohn 17.17 Now are ye cleane through the word that I have spoken to you Ioh. 17.17 Sanctifie them through thy truth thy word is truth 1 Pet. 1.23 1 Peter 1.23 being borne anew not of mortall seede but of immortall the word of God Psalm 19. It is the law of God that converts the soule So then see how this change is wrought in thee Is it effected by the power of Gods word or proceeds it from other sinister respects as feare or favour of men want of meanes to doe otherwise danger in thy estate That change which is wroâ—ght by these meanes is not a change of grace but of nature Fuâ—ther the Word is the meanes whereby this is increased We have the testimony of Peter to this purpose 1 Peter 2.2 1 Peter 2 2. As new borne babes desire the sincere milke of the word that we may grow thereby Fourth Marke That this change is knowne by a dissimilitude from the properties of a naturall man to which purpose consider how the Scripture describes him First that he mindes earthly things is wholly taken up with the care of them Rom. 8.5 Rom. 8.5 He savours the things of the flesh and that so as the things of the spirit are unsavoury to him Rom. 13.14 Rom. 13.14 he takes thought for the flesh to fulfill the lusts thereof Secondly Hee opposeth the will of God by refusing to become subject to it Matth. 23.37 Matth. 23.37 Psalme 50.17 I would but ye would not Psal 50.17 hates to be reformed and in the roome of Gods will sets up his own lusts Tit. 3.3 Tit. 3.3 We in times past were disobedient serving divers lusts Thirdly He hath no delight in Gods ordinances Iob 21.14 They say unto God depart from us for we desire not the knowledge of thy wayes Fourthly He hates him that reproves him he cannot brooke him that crosseth his corrupt courses the scorner loves not him that rebukes Fifthly Hee loves not the company of good men for â—heir goodnesse bâ— all his delight is in naturall men in whom there is no seed of grace the scorner will not goe to the wise For further practises and properties of naturall men consider Ephes 4.18 19. Eph. 4.18 19. Tit. 3.3 1 Pet. 4.3 Tit. 3.3 1 Pet. 4.3 And now as we would be assured of our change Consider how wee differ from naturall men in those wayes and courses wherein they are described unto us Are we not such as minde earthly things but set we our affections on things above Col. 3.1 Col. 3.1 are we not such as withdraw our hearts from being subject to Gods law but desire to be ruled and guided by his will not our owne his lawes to be our Counsellours Psalme 119. are we not such to whom Gods ordinances are a burthen we having no savour in them no delight but doe we desire by all meanes to be exercised in them are they the joy of our hearts and doe we claime them as our heritage Psalme 119. are we not such as hate them that reprove us for our evill wayes but do we rather love them yea desire that our heads may be broken with their balme are wee not such as shun the fellowship and meeting of Gods Saints but all our delight is in them Psalme 16.2 Then we may assure our selves that we are truely changed from the state of nature into the state of grace Rom. 12.2 Rom. 12.2 men are knowne by this to be changed by the renewing of their mindes while they fashion not themselves like unto this world in the practises and properties of men of the world 2 Peter 1.4 â— Pet. 1.4 the faithfull are said to bee partakers of the divine nature in this for that they fleethe corruption that is in the world Fift Mark. That where ever this charge is there is a great difference in the manner of sinning betwixt him who is changed and the unregenerate man so that howsoever both be overtaken with the same sinne yet if a man observe himselfe in the dâ—sposition of his heart before in and after sinne committed he shall be able to resolve himselfe whether he be in the state of nature or in the state of grace for the regenerate man is troubled before the sinne as also in the act of sinning not doing either with a full consent of his will which so farre as it is renued resists so farre as it is corrupt provokes unto evill neither yet lying in the sinne without recovery of himselfe whereas the unregenerate man sinnes with full consent of will and that because he is all flesh no spirit as also sleepes in his sinnes Hence bee those different voyces the naturall man saith I doe the sinne I would and will to doe but the regenerate man saith he doth the sinne he would not Rom. 7. Rom. 7. this marke of the new-borne Christian wee finde 1 Iohn 3.9 1 Ioh. 3.9 Hee that is of God sinneth not neither can he sinne because he is borne of God Sin he must needs but sinne he cannot either as wholly consenting unto it or lying in it so as he riseth not by repentance By this we may grow to a tryall of our selves whether we be borne again yea or not Object Naturall men have this trouble and reluctancy before they sinne as Pilate Answ 1. This fight that is in the regenerate is of the will with it selfe but in naturall men it is of the conscience with the will the conscience proclaimes sinne to be sin which the will would wish were no sin Secondly This trouble is incident to naturall men only in great sins such as the light of nature condemnes not in smaller Vse That by this Doctrine we may discover sundry persons that live in the Church yet not to be living members of it neither to bee partakers of the new birth as namely all such persons who are but partially changed their understanding illightned with a good measure of knowledge but their wills most perverse for the act of obedience others are servants to their owne vile affections in whom sin exerciseth a plenary and full command that give eare to the wickednesse of their owne hearts others whom not conscience of GODS word but some outward respects doe change others who run with naturall men in their wayes imitate their practises others wallow in sin without contradiction from their own hearts all these we must exclude from the state of grace as men that are not yet renued by the spirit of God The fourth grace is new Obedience Question 1 What is it Answ It is a work of
yet they are workers of Conspiracies in secret With Iudas kisse Christ and kill Christ sit at Table with him and betray him these are cunning hypocrites that professe and betray Christ for they have their lusts and secret haunts Iob 22.17 18. Iob 22.17 18. they say to the Almighty depart from us the counsell of the wicked is farre from me The counsell of the wicked is a secret purpose to depart from the command that crosseth their corruptions The covetous man will have his wealth there is a consultation in the affections he will rather resolve to be unjust and sinfull then to part from his wealth if one should shew obedience to the King and another should prove to his face that he hath plotted treason it would be a trouble to him so will you be called followers of Christ what if it be proved you are a conspiratour against Christ Call conscience It will tell you your hearts have often said shall I forsake the comforts of the world love and honour No I will not Say you otherwise but wee will determine it so arraigne that man let him be hanged drawne and quartered for a Traytour and not a true follower of Christ Vse 3 Here wee see Christian profession must bee accompanied with paine and labour it is hard to follow Christ Follow me it is not stand and looke on me Men are Neuters now a dayes which stand and see which side is best and there they will be No no you must march couragiously Profession is marching not seeing and saying what newes but you must goe out with God against the mighty Matth. 2.5 Matt. 2.5 they said Christ should be borne in Bethleem but followed not the Sâ—ar so many sleepy professours say the times are dangerous but follow not the Starre Vse 4 It is a word of Exhortation Who would not be a Christian who would not be a Retainer to Christ A household servant to Christ goe on couragiously The world hath three motives to draw things Honour Profit Pleasure Now all these are here 1. It is Honourable a man shall doe as his master doth A servant would not be a Scullian but if his Master should say you shall doe as I doe he cannot have more honour So you shall doe but as Christ doth to beare his colours the world thinkes these silly simplicians poore peasants it is not a Gentlemans spirit I tell you they are the greatest puissants in the world Psal 45.16 Psal 45.16 whom thou mayest make Princes overall the earth Every one in Christs Campe is a Prince therefore who would not be Christs follower for such honour 2. It is pleasant and comfortable You shall fare as Christ fares all rost-meate Iohn 14. God will come and sup with them that follow him There are no wants but Rivers of pleasures and delights the same dainties that Christ hath the peace of God that passeth all understanding the joy of the Holy Ghost the love of God all these are in us but it is not so with the wicked the Devill holds his drudges to hard meate the Adulterer hath his pleasure and his conscience flies in his face The wicked are the devils hackneyes he hackneyes a drunkard to the Ale-house and a proud heart to hell and then at his death-bed deales as men with their hackney horses ride them all day and then at night turne them out with galled backs So he hackneyes the wicked all their life and at their death he turnes them to hell with galled consciences But as for the godly it is not so with them but peace upon all that walke after this rule Gal. 6.16 you that are led by GOD shall have peace with him you that warre for Christ shall have the spirit and comfort of Christ 3. The profit that comes by this is better and greater then all other The wages will make amends for all Matth. 19.27 what shall we have who have forsaken all I promise you a great All a company of rotten boates and torne nets Yet mark what Christ answers he will not dye in their debt You shall sit with me in my kingdome and judge the twelve tribes of Israel Rejoyce all yee that walke with God ye shall have an everlasting kingdome and shall condemne the wicked condemne those prophane drunkards and cursed swearers whom you have before reproved and who have despised you Oh what a happy condition is this you shall bee persecuted that is sharpe sawce to your meate but what of that a rich crowne of glory and immortality is layd up for you in the richest place in the highest heavens 2 Tim. 4.7 2 Tim. 4.7 Paul had fought a good fight but a crowne of glory was layd up for Paul and not only for him but for all the souldiers of Christ that looke for his appearance The Lord sends me to presse a Deborah Iudg. 5. her heart was with those that were willing bee encouraged therefore brethren to come you see your Captaine you see your condition oh say then we will be souldiers then resolve with Ioshua I and my houshold will serve the Lord. Away with that almost being a Christian As Agrippa said when Paul preached to him thou hast saith he perswaded me almost to bee a Christian Oh saith Paul I would thou wert not almost but altogether as I am except these bonds So many would bee almost Christians but Brethren doe you resolve upon the matter seriously and be Christians altogether If one be in a good family happily he will wish his friend there also so you that see what it is to follow Christ oh wish others to it Have you any friends that are deare Oh you tender Mothers would you have those little ones saved oh bring them up hither traine them up to be souldiers of Christ it is admirable being here Oh husbands and wives you have a care to leave Legacies to your children Would you have them rich and honourable Then bring them up in following Christ that is best of all bid adieu to all sinnes and lusts and come to Christ Now who are those that offer themselves who are true subjects Who subscribes to this invitation you see the honour the profit the wages therefore bee followers of your Saviour that you may bee everlastingly blessed by our Saviour Quest. But how may we doe it Answ The Meanes are two 1. Deny selfe 2. Take up Crosse Open 1. What is meant by selfe 2. What to deny selfe Quest 1. What is selfe Answ When a man placeth a kinde of supremacy or excellency in himselfe or any thing hee doth or hath besides Christ wherein soever we place sufficiency or excellency besides in Christ that is selfe This is that which troubles all people world and selfe doe every thing and nothing well There are foure selves 1. A mans life for that is the best thing in nature This is Naturall Selfe A man naturally makes life the chiefest good skin for skin and all will a man
some base lusts fall off yet the pulse Selfe is on every occasion hindering Iohn 21.18 Iohn 21.18 they shall carry thee whither thou wouldest not c. although Peter was an aged Christian after all troubles that had betided him one would have thought hee would have laine downe easily being one foot in the grave already but our Saviour tels him they should carry him whither he would not 3 It not onely stirres but is also too strong for us many times It is one thing to have the motions of it and another thing to be overcome by it therfore in the third place Selfe may carry a man to that which crosseth his desire hence Abraham told a lye David fained himselfe mad Abraham feared his life therefore speakes falsely David feared his life therefore expresseth foolishnesse in his practise Selfe-sufficiency and selfe-practise made Peter deny his Master and yet not withstanding all this the Saints doe deny themselves And the tryals thereof are foure 1 See what a price thou puttest upon life and safety whether thou art not content to part with them or whether thou partest with all that may crosse them if thou puttest such sufficiency in life and parts know thou art no selfe-denyer It is easie for a man to be frequent in service that may further credit but when it comes to the pinch that either Baal must be God or that Christ must be God art thou then content to take the wall of Christ then as yet thou art a god to thy selfe Acts 20.24 Acts 20.24 I count not my life deare unto me that I may finish my course with joy the finishing of Pauls course is a carefull perseverance for the glory of God as who should say had I put a price on safety I had never beene able to discharge the duty of an Apostle but it is not precious as who should say I weigh it not hee that serves himselfe by serving Christ makes Christ serve him hee serves not Christ Sathan accused Iob thus Doth Iob serve God for nought as who should say hee doth not serve God but himselfe in serving of God hee serves his owne honour that serves Christ for honour he that doth service for riches doth not serve Christ but his profit and riches When Pilate would see whether they would have Christ he saith Matth. 27.21 Matth. 27. â—â— Will you that I let loose to you Christ or Barabbas as who should say I shall see now whether your hearts are toward him they reply not Christ but Barabbas as who should say we will have none of Christ Let me make Proclamation will ye have the glory of God or safety shall I give to you the commodity of prayers or profit whether shall I let loose to you meditation on the word of God or prophanenesse on the Lords day saith one let me have profit saith another let me have prophane sports take you your prayer preaching c. saith another if Popery come I will be a Papist yea saith the drunkard give me my cups and take you the repetition of sermons what is this in English but to say wee will have Barabbas the case is cleere you are drunkards still and selfe-seekers still what shall become of me and mine saith one shall we beg shall not we follow our riches and our usury but begge for our living yea better beg and burne too then deny Christ and live in any knowne sinne as swearing drunkennesse usury c. 2 As we should see what we put most price upon so in cold bloud and sad consideration try thy selfe whether thou art not willing to take notice of such truths as doe threaten the hazzarding of thy life if thou canst not hearken to such because thou wouldest not suffer the truth is as yet thou art a God to thy selfe Ier. 2.11 Hath a nation changed their Gods for thâ—se that are no Gods this is made as a maine affection they have to Idols it is observeable none would change his God Observe this in thine owne soule pride lust c. and art thou lorh to change them and art thou loth to heare it is unlawfull to sell on the Lords day or to put thy money to usury Oh then there is a God at home oh you are loth to change god-credit and god-profit Many men say it is good to pray but I shall beflouted and men will say what are you turned Professour but men for credits sake will not doe it here are your Gods oh your God-credit sticks upon you therefore you are loth to heare those truths oh undeifie your credit Iohn 12.42 Iohn 12.42 Many assented to the faith but durst not discover it lest the Pharisees should cast them out as who should say the truth is good but if we professe it the truth is there is but one way we must be cast out oh take heed this be not in thee It befals the soule as it did Rachel she stole Labans Gods and laid them under her she was content all should be ransackt for them but she sate upon the Gods they must not be seene so hast thou an Idoll of profit in thy profession dost thou make profession a stalking-horse for credit the case is certaine thou art an Idolater 3 Consider what it is that gives thy soule contentment in duty no man spends his time but hee will expect some good so see what it is that sweetens thy service dost thou eat thy bread with joy because God accepts thee Eccles 9.7 Eccles 9.7 is thy heart sustained because God accepts thee in prayer in hearing is this the sweet of thy labour is this thy rejoycing the testimony of a good conscience 2 Cor. 1.12 2 Cor. 1.12 in the midst of reproches disgraces of thy name malicious dealing to thy person doth this quiet thee in the midst of all wants is this thy rejoycing even the testimony of thy conscience is thy heart here contented to let all ease and liberty to goe for Christ if it be so then God is thy God 1 Sam. 30.6 1 Sam. 30.6 when Ziglag was taken and Davids wives carried away c. yet David comforted himselfe in his God as who should say It is enough God is mine what ever becomes of this life I am sure of a better but is it so that thou professest Christ onely because of the applause of christians and when respect failes doth thy endeavour faile the case is cleare thou art Selfe still The soule that hath God cannot be content without God but if thou slingest away all because thou hast not what thou wouldest have thou art a God to thy selfe The Winde-Mill stirs no further then the winde stirres it so the winde of applause stirs thy soule to pray this is Selfe 2 Sam. 18.33 2 Sam. 18 33· Oh my son Absalom my son Absalom c. It is a lively patterne of a selfe-loving soule But marke how Ioab takes him up in the 6 v. of the 19
the spirit whereby a man that is already justified doth by vertue of grace received bring forth fruits worthy of amendment of life It is a worke of the spirit Ezek. 36.27 Ezek. 36.27 I will put my spirit within you and cause you to walk in my statutes Of him that is already justified that is acquitted of his sins and made righteous in the sight of God Rom. 5 1. Rom. 5.1 6 1. c. 6.1 c. After the doctrine of justification followes the doctrine of new obedience to let us understand in what order they are in the Christian estate Doth by vertue of grace received from Christ Iohn 15.4 Ioh. 15.4 As the branch cannot beare fruit of it selfe except it abide in the Vine no more can yee except ye abide in me Phil. 4.13 Phil. 4.13 I can doe all things through Christ who strengthens mee bring forth fruits worthy of amendment of life Such workes as doe beseeme a man altered and changed that professeth another course of life these are those duties that concerne God or man comprised in the Scriptures Philip. 1.11 they are termed the fruits of righteousnesse So that he that would approve himselfe to his own soule to be a practiser of new obedience must consider whether he adorne his profession with the performance of such religious duties as the Lord commands Question 2 What is the least measure of it Answ It is an unfeined and constant endeavour to do the will of God I say an endeavour to difference it from the legall obedience which is the strict performance of such duties which God commands according to the rigour of his law In this the endeavour through Gods mercy is accepted for the deed done I say an unfeined endeavour to difference it from the glorious shew which hypocrites may and doe make Lastly I say it is constant with respect to the endeavours of the temporary which are soone out of breath and die before they come to perfection Now that this unfeined and constant endeavour is accepted as the deed done it appeareth first in the example of Abraham of whom the Scripture saith Heb. 11. that he offered up his sonne Isaac yet it is plaine that he did not sacrifice his sonne the Lord by an Angell from heaven forbidding him whereby we gather that in Gods acceptance he was offered up for that there was a faithfull endeavour on Abrahams part Secondly The godly and upright men are said Psal 119. To doe no iniquity Now we know this that there is none that sinneth not Onely for that the just man endeavoureth and doth his best to doe no iniquity he is accepted of God as if he did none So of David it is reported that he sinned only in the matter of â—â—iah when as notwithstanding he sâ—ned many wayes else in his raging anger at Nabal in câ—okering his children and likewise in his unjust dealing with Mephibâ—sheâ—h but yet for that in all these Davids heart was faithfull in endeavouring to doe Gods will they are not taken notice of being â—s â—yed in Gods acceptance who measureth obedience not by the effect but by the affection of the doer Thirdly The Lord is said to deale with his as a father with his children the matter of obedience Mal. 3.17 I will spaâ—â— them as a father spareth his owne sonne that serveth him Now if a man sets his sonne a taske enjoyning him to write a Coppy if hee sees that hee doth but his best eâ—deavour he accept it commends and encourageth his child even so doth the Lord deale with us when he perceives a faithfull labouring on our partâ— to doe what hee commands hee accepts iâ— this case the will 〈…〉 and accordingly rewards it Question 3 What be the marks of new obedience Answ Marks They are generall or speciall Generall That in new obedience it is onely the conscience of Gods commandements that sets heart and hand on worke not any other externall motives obedience not springing from the word is as one cals it wilde Oates Psal 18.22 Psal 18.22 the ground of Davids obedience was this all his lawes were before me and I did not cast his Commandements from me Psal 37.30 Psal 37.30 The mouth of the righteous will speake wisedome for the law of God is in his heart Iob 22.23 as the ground of turning to God saith Eliphaz receive I pray thee the law at his mouth and lay up his words in thine heart Many performe good duties that are moved thereunto by feare of punishment displeasure of man feare of discredit with a desire of praise that they may be seene of men as loath to sustaine damage in their outward estates all these doe not render to God that new obedience that the Lord requireth the Lord delights not in such sacrifices the performers can have no assurance that herein they please God Second marke That it carries a respective eye to all Gods Commandements it doth not call out any and leave the rest but all the knowne will of God so far as the judgement is convinced the heart endeavoureth to practise Psal 119. Psalme 119. I shall not be confounded when I have respect to all thy Commandements Zacharie and Elizabeth walked in all the Commandements of God Heb. 13.18 Heb. 13.18 wee trust wee have a good conscience in all things desiring to live honestly And great reason is there for this equall eye to be had to all Gods Commandements since they all lay a bond upon the conscience and the majesty of the Commander shines as well in the one as in another Now that a man may the better examine his obedience I will propound a five-fold difference of Gods Commandements by which the heart of man is apt to deceive it selfe Commandements are first either such as concerne the outward man as keeping the Sabbath just and righteous dealing amongst men or inward as confidence in God cleansing of the heart from evill thoughts Now new obedience must equally respect both 1 Cor. 6.20 1 Cor. 6.20 Glorifie God in your bodies and in your soules Secondly they are either the greater Commandements or such as are of lesse importance as the speaking of a vaine word idle mirth Christian obedience must have an eye as well to the one as to the other Matth. 23.23 these ought ye to have done and not to have left the other undone Thirdly Commandements are differenced according to the two Tables some concerning duties to God oâ—hers respecting duties to men Accordingly who ever would have comfort in his obedience must obey God in both not strict in the one loose in the other Isa 58.7.8 Isa 58.7.8 14 and 14. duties of the first and second Table are both enjoyned not onely to keepe Gods Sabbath humble thy selfe with fasting but also the practise of mercy and justice among men Fourthly the Commandements of God are either such as concerne our generall calling as we are Christians whereby we call upon God heare his