word seeke the good of Ierusalem or our personall calling i. that estate and condition of life wherein we are placed to serve God in serving of men as to be a Magistrate or Minister a Master of a family or servant Now wee must obey God not onely in the duties of our generall calling but also of our particular that is a professour must not onely be a hearer of Gods word a receiver of the Sacraments buâ— he must looke that he be a good governour of his family to wife children and servants Iosuah 24.15 Ios 24.15 I and my house will serve the Lord. Fiftly commandements of God either respect the common sinnes of mans nature or the personall infirmities whereunto either by the temper of their bodies place where they live or persons with whom they live men are more subject then to others This difference I ground as also the practise of our obedience to God in it on the 18. Psalme Psal 18.23 where the Prophet professeth verse 23. I was upright also with him and have kept mee from my wickednesse To conclude then as wee desire to have comfort in our obedience as a testimony that we are in the state of grace wee must be carefull that wee cast an equall respect to the whole revealed will of God Third marke That new obedience where it flowes from the seede of grace in the heart is joyned with perseverance continuance holding out in the good wayes we walke in so that howsoever there be through our weakenesse and Sathans malice actuall infirmities yet there is alwaies an habituall disposition of the heart for well-doing Psal 119.112 Psal 119.112 Pro. 23.17 I have applyed my heart to fulfill thy statutes alway even unto the end Pro. 23.17 Let thine heart be in the feare of the Lord continually Luke 1.75 Luke 1.75 Wee are redeemed out of the hands of our enemies that wee should serve God in holinesse and righteousnesse all the daies of our life New obedience must not be onely in a good mood and then given over but it must be steddy constant Now we shall make tryall of the constancy of it 1 If we doe not lose our hold even when wee are provoked by many occasions and temptations unto evill then to forbeare and cleave close to the Lord is an argument of the truth of our obedience in regard of continuance It is nothing to be chaste where wee have no allurements to unchastity nothing to be meeke when no injuries to distemper us nothing to be good among good so are men that are starke naught but to be good among evill to be meeke in the midst of wrongs and injuries to be chast among unchast provocations that is the true meanes of discovery Out of temptation sinne forbeares us not we it and a Christian is no more for obedience then he is in the day of temptation if then he faint it is because his strength is small or nothing at all Noahs renowne was that he was righteous in that wicked age Lots commendation that hee was chaste in Sodome Iosephs chastity for ever approvâ—d for that it held out in the day of temptation the Philippians that they did shine as lights in the midst of a crooked and perverse generation Phil. 2.15 Phil. 2.15 Secondly tryall of our constancy If wee hold out not dismayed with the many discouragements that Sathan and wicked men shall cast in our wayes Heb. 10.32 Heb. 10.32 c. c. It was the glory of the obedience of those Christians that they did undergoe many afflictions losse of goods content to be made a gazing stocke and yet in all they clave close to their profession knowing that they had in heaven a better and an enduring substance so 2 Cor. 6.8 2 Cor. 6.8 Paul justifies his constancy in his Ministery in that he went through good report and evill report Thirdly the constancy of our obedience is knowne if when all outward helpes and furtherances are taken away we keepe our integrity perseverance in good duties Many men make a faire shew while they are propped up with some good helpers who afterwards fall away as if they had never beene the men The people served God all the daies of Iosua and the Eâ—ders that had seene the great works of God that hee had done for Israel but when he was dead they corrupted their waies Iudg. 2.18.19 Iudg. 2.18.19 Iehoash was to see to a good King while he was tutored by Iehoâ—ada the high Priest but after when flatterers came in the roome of good Iehoiada hee became a wicked Governour 2 Chron. 24.17 2 Chro. 24.17 So are there many wives good with good husbands servants orderly live within compasse with religious masters children while backed with good Governours but all these removed from them they faile in the practise of those former duties wherein they have given good hope so then by these notes we may discerne our obedience whether such as will deserve to be accounted as of a continuing nature that fades not if being thus tryed it holds its owne Fourth marke That this obedience is of a multiplying and growing nature it doth not stand at a stay but strives and gets strength it is still pressing forward in consultation daily how it may prevaile against his owne corruptions encrease in holinesse for this growth the Apostle prayes Col. 1.9 Col. 1.9 2 Thes 1.3.4 that they might increase in the acknowledging of God so 2 Thes 1.3 4. We give thanks that your faith increaseth exceedingly and the love of every one of you towards each other aboundeth Psal 92 13. Psal 92.13 Such as be planted in the house of the Lord shall flourish in the house of our God they shall still bring forth fruit in their age Psal 84.7 Psa 84.7 they are said to goe from strength to strength till they appeare before GOD in Sion On the other side such whose obedience is not sound it decreaseth withers away comes in the end to nothing Thus far of the generall markes to try our obedience Now for the particular These are some speciall workes of the spirit which are honoured above others in this that they are badges of the estate of grace Among others I select these Marke 1. To love a good man as hee is good and beares the image of God is such a part and branch of new obedience as whereby a man may be assured that the Lord hath marked him out to eternall life for naturally wee hate all goodnesse as that which is a secret condemner of us and is opposite to our nature so that when we love the Brethren for goodnesse sake it is an argument that wee are crept out of our naturall estate 1 Iohn 3.14 1 Iohn 3.14 Wee know that we are translated from death unto life because we love the brethren hee that loveth not his brother abideth in death 1 Iohn 4.7 1 Iohn 4.7 Beloved let us love
have said Is it good now to be a God vengeance came presently from heaven Oh you that be sinfull and will still sell and talke vainly on the Sabbath day and sit prating at your doores still On God will come and push downe all these idolls of yours yea when you shall howle to him for helpe he will send you to them for helpe all you profane drunkards and cursed swearers the great God of heaven will come downe and pluck away all your Gods here and the Lord will bid you goe to your idolls for help and then they will leave you in the lurch and unlesse you leave them God will send you and them to hell Exod. 12.12 Pharaoh was a stout-hearted man and cared not for Iehovah but God saith I will smite him and execute my fierce wrath upon all the first-borne in Egypt Moses told him Iehovah commanded it but saith he he What care I for Iehovah I know him not but marke what followed God plagued him afterward for it If there be any Pharaoh in this Congregation let him know the Lord will make him stoope and he will pluck away all your idolls from you Doe you thinke he will be justled out of his throne No no and that you shall know one day If a man will be my Disciple let him deny himselfe Doct. Selfe-deniall is a speciall meanes to make us Disciples of Christ This is the way we must walk in we must have no other Lord then Christ and then come after Christ or else no following of him but Denying all makes a sound Disciple This truth is made knowne in three particulars Our safety sufficiency and the like must all be laid downe before we can be Christs Disciples Our selfe life and all must be laid downe at Christs feet 1. We must lay downe selfe Act. 15.26 Act. 15.26 It is a commendation to them that they hazarded their life for Christ to doe what he would with them Act. 21.14 Act. 21.14 He had in a readinesse not onely to be bound but to die for the Gospell of our Lord Iesus Christ as who should say What thou wilt Lord life or wealth or what thou wilt it is here Lord take it I will lay it downe at Christs feet Philip. 2.30 Epaphroditus was commended for that he was nigh unto death not regarding life but gave up himselfe so must we give up our selves not regarding life or any conceited excellencie of wit learning understanding c. all must lie in the dust a man must be a foole that he may be wise 2 Cor. 10.5 2 Cor. 10.5 Casting downe imaginations and every thing that exalteth it selfe and bringing into captivity every thought unto the obedience of Christ You say I wil never beare this Oh you must down with these they are treasonable thoughts must be captivated so also our wills they must down God will not have you women to take up these vaine fashions you must deny them all Act. 9.6 saith Paul Lord what wilt thou have me to do I wil do any thing I will lay downe any thing you must not have your wills but lay downe all at Christs feet and thou that wilt not lay downe every lust for Christ shalt never have him Christ prayed that if it were possible that cup might passe from him but he would have his Fathers will be done So we must doe what God will have us to doe yea all the violent affections of the world must downe Matth. 18.9 Matth 18.9 If thy eye cause thee to offend pluck it out out with all these right eyes Oh you love them dearly but out with them and resigne up reason will and affections as a man that sailes by a castle or the like he must pull downe the top saile in token of submission so we must pull downe our maâ—â—s or else the cannons of the vengeance of the Almighty will let flie against us 2. As all must be laid downe at Christs feet so we must not do at on any thing here below admire not the world neither expect any sufficiency from any thing selfe life parts c. Ier. 1â— The way of man is not in himselfe Therefore see the vilenesse of these things and mâ—st not to them for they will surely faile Ionah 1. Ionah 1. Ionah would make a shorter out to goe to Nineâ—â—th and goe to Tarshish but God sent a whirlewind and cast him into the sea and then he had enough of following himselfe Ionah 2.8 Ionah 2. And therefore he concludes They that follow lying vanities forsake their owne mercy this you shall finde in following lying vanities you shall forsake your owne mercy before Ionah thought it was best to goe to Tarshish but after he saw it otherwise Therefore let us 〈◊〉 out owne sufficiencie in our selves as nothing nor expect any thing from it Therefore because it is not in us to helpe our selves let us lay all at the feet of Christ and expect nothing from Selfe sufficiencie but all from Christ 3. When we have renounced the authority of all these and their sufficiencie Then thirdly Never love them more let not thy affections be hankering after them a servant if he be once out of a bad service he never returnes thither againe Matth. 4 20. They left their Nets and followed Christ Matth. 8. When the Disciple would goe bury his father Christ would not let him returne againe Let the dead bury the dead saith our Saviour so let not us have our hearts hankering after them when we have rid our fingers of them as Lots wife did after Sodome therefore looke not backe bestow not thy heart upon them and if thou canst thus follow him thou art a Disciple of our Saviour but if you know any thing that hath authority or sufficiencie or is to be loved besides Christ in a fit opportunity you will forsake Christ and stick to it therefore I beseech you looke to it Reason 1 Because that Christs and Selfes service cannot stand together to have Self in any thing is to put out Christ no man can serve two Masters the one will command one thing and the other will command another a man cannot serve the King of England and the King of Spaine for the King of Spaine commands to goe to Masse the King of England commands to serve the true God according to the Gospell a man cannot fight for the King of Denmark and the Emperour too so Christ commands to kill your lusts and you will keepe them these two commands cannot stand together there cannot be two Sunnes in one firmament nor two Gods in one heart therefore sin must be first downe before Christ can be up in the heart If a man be a hired servant he must not be at his own dispose but at the disposall of his master so if you be Christs servants you must serve him but if you will live as ye list and be free from his power you cannot be his
duties if thy aime be naught and you split upon the rocke of Selfe all is accursed Math. 6.23 Mat. 6.23 if thy light be darkenesse how great is that darkenesse that is if thy conscience be deluded thy case is sinfull This evill that comes by selfe-seeking appeares in three things First God entertaines no such sacrifice why it is that which is dishonourable unto God and can he accept it Isa 58.5 Isa 58.5 a company of hypocrites sought their pleasure now saith God canst thou call this a fast Is this such a day as I have chosen no I accept no such service Secondly God assists not hee rewards not any such service why should God doe the worke and we take the praise Matth. 6.3 Mat. 6 3. they gave almes to be seene of men but what followes you have your reward saith our Saviour as who should say you did it to be seene of men and you were seene I will not reward you you serve not God but Selfe let Selfe therefore reward you Thirdly it takes away the comfort of a mans conversation this will shake the soules of many hypocrites at the day of death after all the pains of outward performance of duty because hee sought himselfe he sinkes in sorrowes and all the Minâ—sters in the world and all the carnall friends under heaven cannot comfort him when carnall friends come and tell him he hath done so and so and hath beene an ancient Professor and a good neighbour c. yea saith hee I have served my selfe and not God in it therefore to hell I must and shall goe because of this this will breake the necke of many hypocrites when an humble selfe-denying heart though his abilities be but small yet being humble hearted his prayers shall be heard and accepted when the prayers of many a glorious Professour that was an hypocrite shall fall to the dust as therefore you would have your prayers heard flye away from this selfe-seeking Meanes 2 Secondly let us consider the good that comes by selfe-denying that it may wooe our hearts to it Now the good is double First it is the way to have our selves and whatsoever is in us not sinfull our safety comfort sufficiency credit it doth not remove these but onely rectifie them it is a groundlesse suspition of carnall hearts they thinke if they lay all at stake they must take their leave of all profit and comfort and all No denying of a mans selfe doth not take all these away but maintaines them The onely way for a subject to be preserved is to yeeld homage to his Prince but if a man prove traitor to the Crowne he shall be hanged for a traitor so life sufficiency safety are good subjects so farre as they serve God but if they take the wall of Gods will and will be rulers you may be hanged as traitors whereas otherwise you might have beene honoured as subjects Math. 16.25 Hee that loseth his life shall save it the losing of a mans life is the next way to save it it doth not take away pleasure rejoyce evermore though not in drunkennesse it proves a greater good then if we had served Selfe the denying of Selfe is the improving of Selfe and the renouncing of sinne is the next way to get pardon of it if we lay downe our wit behold a greater wisedome to direct us empty your selves of frothy vanities and you shall be wholly possessed of the glory of Christ who would not then change for a better Come out of Selfe and you shall have a Saviour 2 Cor. 6.17.18 2 Cor. 6.17 Come out of her my people and I will dwell in you come out of your owne power and the Lord will bestow strength lay downe God-selfe and the great God will cheere you Matth. 19.29 Mat. 19.29 they forsook their fathers and their nets and marke what Christ addes whosoever forsakes father or mother wives or children or lands for my sake and the Gospels shall receive an hundred fold that is you have taken delight in a carnall course lay downe those and you shall have a hundred fold more deny that selfe-loosenesse and you shall have joy unspeakeable and glorious if you have left riches you shall have unsearchable riches in Christ and what can you have more Secondly againe if wee can deny our selves God will not deny us the time will come we shall be ashamed of selfe-safety when the time of persecution approacheth or when the day of death comes and you are going the way of all flesh where then is the glory and beauty of all that you expected what now is become of your wit and policie that you doted upon then all those parts and gifts all that pride add stoutnesse all will faile you miserable comforters that they are now the carnall wretch will say I prized life before Christ now I must part from it here now is all the comfort I can finde in these I may goe to hell It is just God should deny us if we deny him God may say goe to those Gods whom you have honoured goe now to your Cups and Queanes and let them pacifie your consciences thus it is just God should deny us because we have denyed him but if we deny our selves God will not deny us Meanes 3 Thirdly maintaine in thy soule the authority of the truth thou seest the evill of Selfe and selfe-seeking and the good of selfe-denyall then let the commandement of God be above thee let that be the supreame over thy soule and be moved in the power of this There will be a God for ever in thy soule and therefore set up the truth and let that be the spring of thy actions and this will crush all privy pride and secret corruptions he that will free himself from being an hired servant must hire himselfe and it was the policy of David hee went to Achisâ— and then he thought himselfe free from Saul so give up thy selfe to â—he command of God so Saul and Selfe will not seeke after thee because there is a greater God there Rom. 8 2. Rom. 8.2 The law of the spirit of life hath made mee free from sinne and death looke to the word daily set up the 〈◊〉 of the spirit of life in thy heart and it will free thee from the law of sinne and death as now in conference in reproving of sinne a man would have his parts seene but set up a command reprove and doe all in vertue of that that Selfe may shake his eares and be gone Gal. 5.16 Gal. 5.16 Walke in the spirit and ye shall not fulfill the lusts of the flesh Many times the Saints are much perplexed because that selfe presseth into duties that they are weary of the worke they cannot pray but pride presseth in upon them though Selfe stirre yet fetch a command against it attend not to the stirre of distemper but take a command If there be a flaw in the Evidence of a mans land
their shoulders so lay the promises of Christ upon thy shoulders lay mercy under the Crosse if a man beare a burthen quietly he carries it easily so looke to Christ and beare thy burthen willingly 5 Lastly consider if thou wilt not take up a Crosse God will give thee a curse You will not have your credit crossed drunkards must not speak ill of you take thy sinne then all the sins of those drunkards and swearers are thine if thou reprove them not and the curse of God with them the vengeance of God will breake thy backe Dives would not have the Crosse take thy pleasure saith God and the worme that never dyeth Iam. 5.3 Iam. 5.3 the rich men would have their wealth take your wealth saith the Apostle but it is cankred and it will witnesse against you Every sixe pence will come as so many witnesses witnesse saith this shilling I was plucked out of the mouth of the poore you will have a wealthy talent and you shall have wrath with it You that are now carelesse you feare to sanctifie a Lords day you will not be crossed God will bid you go to your neighbours to be saved for them you loved and them you obeyed whether then will you have the Crosse of Christ or the rage of the Almighty rather beare the Crosse of Christ then the indignation of the Lord of hosts Vse 4 It is a ground of instruction if the servants of Christ must beare the Crosse then who bee they that make it It is an undoubted argument of a soul that is an adversary that sets himselfe in battell aray against the Almighty They are the Saints of Christ that beare the Crosse therefore they are the slaves of Sathan that make it it is a great character of the divell he is an accuser of the brethren Rev. 12. and an undoubted argument that they are of the divell that lay heavy burthens on the backes of Gods servants Phil. 1.28 Phil. 1.28 It is to them a token of perdition but to you of salvation to be persecuted is a signe of your salvation but to persecute the faithfull servants of God is a token of perdition as a man that hath the plague tokens we say The Lord have mercy upon him and we give him over for dead and the bell tolles for him so seest thou a man that after a satanicall manner cuts and carves our crosses it is a token of perdition and there is scarce any hope of such a soule Gal. 4.29.30 Gal. 4.29.30 hee aymes at the story concerning Ismael and Isaac he persecuted Isaac by railing Contempt disgraces reproches be persecutions as Ismael persecuted Isaac so it will be to the worlds end But what saith the Scripture Cast out the bond-woman and her sonne you are severed from the Church here and you shall be separated from God hereafter As it is an argument of a Saint to beare a Crosse so it is an argument of a divell to make a Crosse Doct. Let him deny himselfe and take up his Crosse First deny then take both deny and take Selfe-denyall is a speciall meanes to fit the soule for suffering Therefore these two goe hand in hand he that is a selfe-denyer will be a cheerefull sufferer it is not onely here expressed but in other places mentioned Revel 12.11 Rev. 12.11 there is a description of a man that shall conquer they overcame the Dragon because they loved not their lives unto death that is to say they were contented to lay downe their lives Luke 14.33 Luke 14.33 when a man hath laid downe himselfe then he may follow our Saviour 1 Cor. 7.29 he makes this the armour wherwith a Christian should be furnished against the day of tryall the time is short what remaines the text saith Let him that is maried be as if he were not maried that is let him have all but let him deny all When Peter denied his life he never denyed Christ any more so when Ionah denyed his stout stomacke he never forsooke the message of God any more Quest How doth this selfe-denyall bring in this spirituall ability of undergoing the Crosse of Christ Answ Here we will give you the arguments Observe you the causes of forsaking the Crosse of Christ which are two 1 When the Crosse is too keene or sharp 2 The weakenesse that is in us that we are not able to beare it Now selfe-denyall removes both these 1 That selfe-denyall takes away the keennesse and sharpenesse and the argument is this If selfe-denyall keepe the Crosse from pinching then it is a speciall meanes to take away the sharpenesse and so to make us beare it the first is cleere therefore the second must follow Then that it may appeare that selfe-denyall takes away the sharpenesse observe that the Crosse doth not take away any spirituall thing trouble and persecution doth not take away faith fa man were in a dungeon he might be faithfull the fire doth not consume the metall but take away the drosse so outward things are onely consumed the other are not touched now then since the sharpenesse lyes in outward things selfe-denyall beats backe the blow so that it cannot trouble him the onely way to take away the fire is to take away the fuell so when the fire of persecution is flaming selfe-denyall takes away the fuell on which affliction should burne Now it doth this thrâ— wayes 1 A selfe-denying heart doth basely esteeme of these base things so much as you prize a thing so much you are grieved for the losse of it a woman that marvellously esteemes her childe when shee loseth her childe she loseth her life if men would esteeme jewels as pebbles the Ieweller would be no more grieved for the losse of them then for pebbles so he that esteemeth his honour as the ambitious his life as the naturall man his honour and his life are his Gods take away his God and he sinkes but a selfe-denying heart placeth no worth in these if riches be gone there is but a shadow gone if life be gone there is but a bubble broken Acts 20.24 Acts 20.24 Paul counted not his life dear as who should say if he had counted his life dear he had not finished his course with joy A rich man cares not to lose sixe pence so saith Paul I count not my life deare all men forsook Paul save onely the house of Onesiphorus yet this troubled not Paul because he had this selfe-denyall 2 It loosens a mans affections from delighting in any thing here below Luke 14.26 Luke 14 26. a selfe-denying heart hates wife and children so farre as they hinder him from Christ he that loosens this knot may easily untye it love a thing immoderately and be grieved for the losse of it excessively a foolish speech cast upon a proud person how discouraged is he at it but a selfe-denying heart cares no more for it then for the barking of a dog what can prison take
where there is a re-entry of Devils after their ejection is worse than the beginning 2 Peter 2.21 2 Peter 2.25 It had beene better for them not to have knowne the good wayes of God then after they have knowne them to turne from the holy Commandement delivered unto them 2. Our departing from good wayes after we have made progresse in the same argues in us extreme folly wee cannot enter the lists so much as of a temporary profession but we must looke to suffer many things we must betyed to the means deprived of much of that which the flesh cals liberty Now shall we suffer all this in vaine shall we with the Israelites come out of Egypt undergoe many sorrowes in the wildernes come to the borders of the land of Canaan and then give over and faint by the way Shall we doe as hee that takes a long and chargeable journey to buy a commodity that is needfull for him and when he comes to the place parts for a penny and goes home againe without it Ezek. 18.24 Ezek. 18.24 If he turne away all his righteousnes that he hath done shall not be mentioned 3. Consider That all the promises of God are entailed upon the grace of Perseverance Matth. 24.12 13. Mat. 24.12 13. Because iniquity shall abound the love of many shall waxe cold but he that endureth to the end shall be saved Revel 2.10 Revel 2. â—â— â—â— be thou faithfull unto the death and I will give thee the crowne of life ver 11. he that overcommeth shall not be hurt of the second death Revel 3.12 Revel 3.12 him that overcommeth will I make a â—r in the Temple of my God Wherefore let us at any hand be admonished to search and try our Profession not deceive our selves we may make a shew to others and our hearts may make us believe all is well but let us not trust them till we have tryed them It is the foole that will believe every thing Many have set forward in good wayes aâ— Naâ—mies two daughters that would needs accompany her into the land of Iudah saying we will returne with thee unto thy people and yet how easily was Orpah entreated to goe backe So there are many Orphats that seeme as if they would travaile to heaven yet give over in the mid-way let their examples be admonitions to us Thus farre of the discovery of the false harbours of the Christian estaâ—e Now I come to the meanes of inquiry In the inquity to be made for the direction of a Christian in the duty of selfe tryall foâ—re specialâ—ies are to be discussed 1. What graces are of the essence and being of a Christian 2. What their nature is 3. What is the least measure of them lesse then which a man cannot have and be in the state of grace 4. What be the severall marks of these graces essentially necessary For the first I find that the Scripture doth inclose all in these two duties Faith and Repentance Mark 1.15 Mark 1 1â— Acts 20 2â— Repent and believe the Gospell Acts 20.21 Witnessing to Iewes and Grecians repentance towards God and faith toward our Lord Iesus Christ By these two we passe from death to life from the power of Sathan to God Now the latter of these duties being unfoldâ—d there are these three maine branches of it 1. Godly sorrow 2 Cor. 7.10 2 Cor. 7.10 that is the beginning of it and as it were the first step whence it is said to bring forth Repentance to salvation ver 10. 2. A change of mind called the New Creature fleshy heart renovation of the spirit of our mindes implyed in the word repent which properly signifies a transmutation or alteration of the mind 3. New obedience Matth. 3.8 Matth. 3.8 bring forth fruits worthy of amendment of life Rom. 12.1 Rom. 12.1 give up your bodies as a living sacrifice So that the issue of all is that to set a man in possession of the state of grace there bee foure maine workes of the spirit 1. Faith 2. Godly sorrow 3. Change of minde 4. New obedience Wiâ—hin these is comprehended whatsoever appertaines to the being of a Christian Many complementall graces are further found in him who is in the faith as appertaining to his well-being these and these only doe estate him in that blessed tenure of the sonnes of God Secondly What these are in their particular nature Faith is a work of the spirit whereby we are enabled to apply to our selves the promises made in Christ for our reconciliation with God It is a worke of the spirit of God Eph. 2.8 Ephesians 2.8 It is the gift of God we are enabled Our wils are lifted up above their naturall condition and ability by a speciall infusion of grace for howsoever faith be begun in the understanding yet the perfection of it is from the will this is apparent from the object of saving faith which is not only truth but also good and good to us To apply to our selves So Iohn 20.28 Iohn 20.28 Thomas shewes himselfe to be a believer when he saith My Lord and my God Galath 2.20 Gal. 2.20 I live by the faith of the Sonne of God who loved mee and gave himselfe for mee The promises made in Christ they are the matter whereabout our faith is exercised Rom. 4.21 Romans 4.21 Abrahams assurance was settled upon the promise For our Reconciliation with God this is the benefit of it that upon believing God is reconciled wee have an attonement Rom. 5.11 Romans 5.11 Thirdly what is the least measure of saving faith Answer It is a constant earnest desire of the pardon of sin flowing from an humble heart joyned with a conscionable use of the meanes I say constant to difference this desire from the moody passions that are in naturall men to whom God disclosing the fearefulnesse of the vengeance to come they doe for the instant desire a remove all of their sinnes I say earnest with respect to the sluggish wishes that are in the unregenerate as also to that fervency of desire which experience shewes in the godly Psal 42.2 Psalme 42.2 my soule is a thirst for God I say further that it is set on worke by an humbled soule a soule touched with his owne miseries a wounded spirit a broken heart Psalm 10.17 Psalme 10.17 thou hast heard the desire but it is the desire of an humbled soule of the poore in spirit Last of all this desire expresseth it selfe in a carefull and diligent use of the meanes whereby it may be increased as Prayer hearing the word receiving the Sacraments This is that faith which is tearmed by the smoaking flaxe and bruised reede Matth. 12.20 Matth. 12.20 which promise of Christ is not to breake the one nor quench the other This to be in Gods acceptation as saving faith appeares in that God rewards this hungring desire with everlasting life Matth. 5.6 Luke 1.33 Matth. 5.6
of Sathan to be preferred to so great a dignity as to be sonnes and heyres apparent unto the kingdom of God! Consider it I beseech you by some degrees It is no small matter to be an Attendant unto a Prince or to some great man under the Prince as it is said of the prudent He shall stand before Princes and the Queene of Sheba accounted Solomons servants happy that stood before him 2 Chr 9.7 2 Chron. 9.7 But how much greater an honour is it to be servant to Almighty God Which title not only the Apostle Paul tooke unto himselfe and stiled himselfe by in the beginning of sundry his Epistles but also the blessed Psalmist entitles the 18.36 and divers other Psalmes A Psalme of David the servant of the Lord as a matter of excellent dignity as Theodosius thought it a greater honour to be the servant of God then to be Governour of the people of God But yet a greater honour is it to be the Kings friend as Zabud is tearmed 1 Kings 4.5 1 Kings 4.5 Iames 2.23 2 Chron. 20.7 Isa 41.8 but not onely Abraham is called the friend of God Iames 2.23 taken out of 2 Chron. 20.7 and Isa 41.8 but also all the faithfull the sonnes of Abraham Iohn 15.14 15. Ioh. 15.14 15. Ye are my friends if ye doe what I command you But yet further because the servant abides not in the house for ever Iohn 8.35 Iohn 8.35 but the sonne abides for ever thou art alwayes with me and all that I have is thine as he speakes in the parable Luke 15. Luke 15. even this high priviledge we have also by our adoption as the Apostle saith Gal. 4.7 Gal. 4.7 Wherefore thou art no more a servant but a sonne and what followes thereupon Now if thou be a sonne thou art also the heire of God through Christ Rom. 8.17 Rom. 8. â—â— If we be sonnes then are we also heyres even the heyres of God and heyres annexed to Christ And therefore as Christ is heyre of all things Heb. 1.2 Revel 21.7 Heb. 1.2 so also are we Revel 21.7 for whether they bee things present or thingâ— to come all are yours and ye Christs and Christ Gods 1 Cor. 3.22 23. 1 Cor. 3.22 23. It is not with God as with great men Abraham could make but one son his heyre and â—ehoboam onely might succeede Solomon in the kingdome 2 Chron. 11.22 2 Chron. 11.22 but Christ hath made us even all that are regenerate Kings and Priests to God his Father Revel 1.6 Revel 1.6 God will give a crowne a kingdome unto every one of his children Feare not little flock for it is your fathers good pleasure to give you a kingdom Luk. 12.32 Luk. 12.32 and Come yee blessed of my Father receive the kingdome prepared for you from the beginning of the world Matth. 25.34 Matth. 25.34 This is the first use to set forth the great dignity whereunto the faithfull are advanced so great as greater cannot be conceived Vse 2 The which then in the second place should stir us up to receive and embrace Iesus Christ by a true and lively faith offered unto us in the word of God the Gospell of salvation We see how ready men are to creepe and insinuate themselves into great mens favours where they have some hope to get somewhat by them especially if hee be a rich man that is without posterity But here is an inheritance beyond all in the world and yet how few labour and strive for it we should then check our selves for our backwardnesse and labour for a true and a lively faith whereby wee may because the adopted sons of God And so should wee bee as carefull of our children not onely to bring them unto baptisme but that they may have the fruit and effect of it to labour to unite them as to the politick body of Christ so unto his mysticall body not to teach them as most Parents do civilly only but christianly too Object But may some say Sir All this exhortation is needlesse and might well have beene spared for we are the sons of God already and so have right unto the heavenly inheritance Sol. I could wish it were so But there are many so called and conceived so to be by us which neverthelesse are not so with God Vse 3 It stands us in hand therefore and so to passe to a third use to try our selves and examine our Adoption by our Regeneration for unlesse thou art regenerated thou canâ—t have no assurance or knowledge of thy Adoption Quest But how then may we know that we are regenerated Answ I answer by the nature of it it is a breeding now breeding is a producing of a living entire creature resembling the party by whom it is produced For in every naturall birth there are these foure things 1. A producing of a new creature Now it is a rule in Philosophy that the generation of one is the corruption of another So in the spirituall birth the old man must be put off before the new be put on Rom. 6. Rom. 6.1 There must be a death unto sinne ere there can be a life of Grace a dying to sinne before a living to God as the seed cast into the earth must dye ere it can quicken 1 Cor. 15. 1 Cor. 15. Vnlesse therefore we finde in our selves that sin is not only curbed and restrained but even quelled and killed wee are not as yet borne a new 2. Breeding is of some-living thing so in the spirituall birth Ephes 2.5 Eph. 2.5 Ezek. 36.26 You hath hee quickned which were dead in trespasses and sinnes Ezek. 36.26 A new heart will I give unto you and there will be an alteration and change in a man when hee is once regenerated a new joy new love new feare new desires and the Sabbaths of God which formerly were wearisome and burthensome unto him are now delightsome and so of the rest In a word he will love what before he loathed and loath what before he loved 3. Breeding is a producing of an entire body children have at the first not a rude masse but an organicall body all the parts and lineaments of a man So it is in this spirituall breeding likewise put on the new man Eph. 4. Eph. 4. when men therefore shall seeme to be renued in some part alone and not in the rest they are not regenerate they are not borne again if they deny themselves in some lust and not in others so long as they live in any not controversed but confessed sin 4. Breeding must be the producing of a Creature after the image of the party producing every living creature begets his like a sheepe brings not forth a wolfe nor a Pigeon hatch a Kite Even so GOD begetteth not young devils but saints like himselfe Those whom he foreknew he predestinated to be like unto the Image of his sonne Rom. 8.29 Rom. 8.29 But
one another for love commeth of God and every one that loveth is borne of God and knoweth God 1 Iohn 5.1 1 Iohn 5.1 Every one that loveth him that begate loveth him also that is begotten of him Now lest our hearts deceive us wee must be wise to try whether wee love good men for the goodnesse that is in them or for some carnall respects as either for that there is an agreement and similitude betwixt our naturall inclinations or for some civill qualities naturall dexterities that wee observe in them as pleasing to us or for their bounty to us or for their outward greatnesse in the world Observe therefore thy selfe whether thou love goodnesse where it is stripped of all these fleshly respects Secondly consider whether thy love be diminished or increased according as thou seest the worke of grace to receive either abatement or increase Thirdly whether thou dost dislike and takest no content in such men as have no seed of grace in them though otherwise furnished with many outward pleasing conditions Marke 2. Meekenesse of spirit whereby wee can beare injuries and wrongs without desire of revenge can forbeare and forgive as Christ forgave us Col. 3.12 Col. 3.12 As the elect of God put on meekenesse long-suffering forbearing and forgiving one another if any man have a quarrell against another even as Christ forgave you so also doe yee Matth. 6.14 Mat. 6.14 If you forgive men their trespasses your heavenly Father will also forgive you Marke 3. A mercifull affection to those that be in misery doth argue a man to be in the state of grace by new obedience Isa 58.10 Isa 58.10 If thou poure out thy soule to the hungry and refresh the troubled soule then shall thy sight rise in obscurity and thy darknesse be as the noone day Mat. 5.7 Mat. 5.7 Iam. 3.17 Blessed are the mercifull for they shall obtaine mercy Iam. 3.17 The wisedome that is from above is knowne by this that it is full of mercy Philemon verse 7. Phil. 7. Wee have great joy and consolation in thy love because the bowels of the Saints are refreshed by thee brother 1 Iohn 3.17 1 Iohn 3.17 Who so hath this worlds good and seeth his brother hath need and shutteth up his bowels of compassion from him how dwelleth the love of God in him Vse This serves to discover sundry persons in the practise of new obedience whose obedience is not approved of God as first such as are set on worke in the good they doe by outward respects as fear favour and praise of men Secondly such as obey God in sundry good duties but reserve some speciall sinnes wherein they live and lye dealing here as Saul did in the spoile of Amaleck who destroyed all the vile things that were nought worth but the best things he spared so many men cast out of their conversation many sinnes it may be that are of little account with them and yet reserve the chiefe sinnes this partiall obedience is not found Thirdly Such as will be in good wayes for a time only and then returne to the vomit of their sinnes Fourthly Such in whom there is no increase and growth in the worke of grace who are as dwarfes in the course of Christianity Fifthly Such as have not hearts replenished with a love of the brethren a holy meekenesse of spirit a Christian compassion in respect of other mens infirmities and miseries all these are discovered from hence to bee unfound in the grace of new obedience Motives A generall use for exhortation That considering the necessity of the duty the meanes of tryall that have been discovered as also the discovery of the false harbours wherein Christians are apt to deceive themselves all such as have any thoughts of their salvation would addresse themselves to an exact and diligent enquiry how the case is with them whether they be naturall men or such as are begotten againe to a lively hope And for the wheâ—ting of the dull and slow spirits of men to this businesse let us consider First that we can never have any sound rejoycing till we have made this point sure all sound comfort doth spring from this that we are escaped the state of damnation and are assured that we are come into the glorious liberty of the sons of God Luke 10.20 Rejoyce because your names are written in heaven Gal. 6.4 Luk. 10.20 Galat. 6.4 We must prove our selves before wee have any rejoycing in our selves How wavering is the joy of carnall men how is the end thereof heavinesse how suddenly is their mirth turned into mourning when they doe but thinke of their estates as they remaine in the gall of bitternesse as not being assured of Gods favour Whereas the assurance of the welfare of our spirituall estates in that the Lord loves us that we know that our Redeemer liveth this shall be of force to make us to lift up our heads with comfort in the midst of a sea of sorrowes as it did holy Iob Iob. 19.25 Iob 19.25 Secondly Wee must be so much the more in tryall as wee are more subject to bee deceived How often doth the Scripture call upon us not to be deceived Ephes 5.6 Eph. 5.6 Gal. 6.7 1 Cor. 6.9 Let no man deceive you with vaine words Gal. 6.7 Bee not deceived they that sow to the flesh shall of the flesh reape corruption 1 Cor. 6.9 1 Cor. 15.33 Bee not deceived neither fornicators c. shall inherite the kingdome of heaven 1 Cor. 15.33 Bee not deceived evill words corrupt good manners Now our easinesse to bee misled in judging our estates appeareth first in that there are infinite many by-wayes by which men may miscarry Matth. 13.3 Matth. 13.3 c. There are three errours in the hearing of the word why may wee not bee deceived by one of them Secondly In regard of the similitude to the state of grace they seeme almost all one these by-wayes are spun with so even a thread as that a man till he seriously try cannot know the difference Matth. 7.26 Matth. 7.26 The house built upon the sands makes as faire a shew as that built upon the rocke glisters as gloriously in a sun-shiny day no difference to be discerned Thirdly In respect of our owne selfe love which blindes our judgements this would perswade us that the least appearance of grace is grace it selfe that every outward performa nce of a good duty is the fulfilling of the law as in the young man Matth. 19.20 Matth. 19.20 seeing therefore we are exposed to so many wayes of seducements so easily surprized by an errour in our wills wee must be the more diligent in the tryall Thirdly Consider the irrecoverable and remedilesse danger if we mistake and be not upon a sure ground we erre and erre to destruction other errours may bee helped by an after-wisedome this is irrecoverable other mistakes may endanger or endammage us but not undo us