difficult truly to know a mans owne estate 212 2. Because the state of glory depends upon our being in the state of grace here Ibid. Three sorts of men thinke themselves in the state of Grace who are deceived with the false shadowes of it 1. The Civill man 2. The Formalist 3. The Temporary Professour 213 What Civill Righteousnesse is Ibid. What the Grounds of Civill Righteousnesse are 214 What the Deceits are whereby the Civill man beguiles himselfe Ibid. The Civill mans first Self-beguiling Deceit viz. applauding himselfe in his good dealings and good meaning discovered 3. wayes Ibid. 2. Deceit In a comparative Righteousnesse discovered 4. wayes 216 3. Deceit In a restraint from the outward act of sinne answered 3 wayes 218 4. Deceit In out-stripping many Professours in his Practice discovered three wayes 219 5. Deceit In his harmelesse conversation discovered 2. wayes 221 6. Deceit In being well esteemed and reported of among his neighbours discovered 3. wayes 222 The second false Shadow Formall Righteousnesse 223 What it is 224 Formalists may performe 6. sorts of duties of the first Table Ibid. What the Grounds of Formall Righteousnesse are and of resting in it 3. 225 The Formalists first Deceit whereby he gathers confidence that his courses are approved of God viz. In that he endures scoffes and troubles for the duties he performes discovered 3. wayes 227 2. Deceit In good mens applauding him in his courses discovered 3. wayes 229 3. Deceit In the seeming agreement betwixt him and the most forward Professours in Religious duties discovered 2. wayes 230 Vse Exhort To beware of resting in Formall Righteousnesse â— pressed by 4. Moâ—ives 231 232 The 3. false Harbour wherein the soule rests it selfe viz. Temporary Righteousnesse 233 What it is Ibid. What the Grounds of it are 234 The Temporaries first Deceit Jn that he can rejoyce in the Word 235 A fivefold difference betwixt the joy of the Temporary and the Elect in hearing the Word Ibid. 2. Deceit Jn his inward sorrow for sinne discovered 4. wayes 238 A twofold difference betwixt the Temporaries sorrow for sin and the true Christians 239 3. Deceit In his good motions desires and purposes 240 A threefold difference betweene the Temporaries desires and those in true Converts Ibid. 4. Deceit In his forwardnesse to good duties discovered 3. wayes 241 5. Deceit In that he findes the Lord rewarding him for what he doth discovered 2. wayes 243 Vse Exhort Not to rest in these imperfect motions that are common to the Temporary 244 Motives to perseverance 3. Ibid. Foure particulars discussed for direction in the duty of Selfe-triall 246 1. What Graces are of the Essence of a Christian 2. What their nature is Ibid. 3. What is the least measure of them 4. What be the severall markes of them 1. Faith what it is and what is the least measure of it 248 Markes of true faith 6. 250 1. It purifies the heart 2. Spirit of Prayer 3. It followes legall humiliation 251 4. It is assaulted with doubtings 252 5. It is wrought and increased by the Word 6. It breeds conteniment in all estates 253 Vse To discover the faith of most to be counterfeit 254 2. Godly sorrow what it is and the least measure of it 256 Markes of it 1. Jt springs from sense of Gods mercies 258 2. It is lasting 3. Of generall extent 4. Cured onely by consolations of the Scriptures 260 5. Attended with a traine of other graces 261 Vse Not to rest in legall affrightments or worldly griefe in stead of godly sorrow 262 3 Change of minde what it is 263 The least measure of it 264 Markes of it 1. It is totall 2. It makes a man victorious 265 3. It is wrought by the word 266 4. It causeth to differ from naturall men in divers properties 267 5. Jt causeth difference in the manner of sinning 269 Vse To discover divers living in the Church not to be living members of it 270 4. New obedience what it is the least measure of it 271 Markes of it in generall 1. It is grounded on the Word 273 2. It is universall Ibid. 3. It is constant 275 4. It is of a growing nature 278 Markes of it in particular 1. Love to good men for goodnesse sake 279 2. Meeknesse of spirit Ibid. 3. Mercifulnesse 280 Vse To discover the obedience of 5. sorts to be unsound Ibid. Vse Exhort To the practice of the duty propounded in the former Doctrine viz. exactly to try our selves whether in the state of Nature or of Grace 281 Motives 1. No sound comfort to be had till we know our selves to be in the state of Grace Ibid. 2. We are many wayes subject to be mistaken in judging our estate 282 3. The irrecoverablenesse of the danger of being mistaken herein 283 4. In other things men count it wisdome to try before they trust Ibid. 5. It is a maine end of our time allowed us to gaine the assurance of a better life 284 The Contents of the Treatise of ADOPTION On IOHN 1.12 13. Doctrine 1. All the faithfull are the adopted children of God 287 Reasons 1. Ground of it is our union with Christ 288 2. End of it To entitle us to the heavenly inheritance Ibid. Doctrine 2. None are the children of God by Adoption but such as are so by Regeneration 289 Reasons 1. Ground of Regneration is our union with Christ wrought by faith and Gods spirit 290 2. End of it To prepare and fit us for our heavenly Inheritance 291 Vses 1. Inform. The great Dignity of Beleevers 292 2. It should stirre us up to believe in Christ 294 3. Examination Try our Adoption by our Regeneration 295 Quest How to know that we are regenerated Ibid. 4. The Duty of Regenerate to live as becomes the sonnes of God 297 5. Comfort 1. Against sense of our unworthinesse 2. Poverty 299 3. Against contempt of worldlings 300 4. Against feare of want 301 5. Against spirituall infirmities 302 6. Against Afflictions 7. Injuries Ibid. 8. Against dangers and distresses 303 Errata PAge 12. lin 3. for storme read sterne p. 20. l. 26. for sell r. set p. 27. l. 1. for will to judge r. rule to guide p. 36. l. 3. for it r. is p. 49. l. 8. for gare r. gate p. 67. l. 4. for end r. and p. 9â— l. 25. for one saith he resolved r. one saith he resolved p. 9â— l. 8. for person r. prison p. 204. l. 21. for inforced r. inferred p. 220. l. 5. for by fall to r. to fall by p. 235. l. 23. for threefold r. fivefold THE CHRISTIANS First Chiefe LESSON Viz. Selfe-deniall MAT. 16.24 Then said Iesus unto his Disciples if any man will come after me let him deny himselfe and take up his Crosse and follow me OVR Saviour Christ having told his Disciples in the 21. Verse of those troubles that should shortly befall himselfe and them viz. That he must suffer many things at Ierusalem of the Elders and chiefe Priests
THE CHRISTIANS Tvvo Chiefe LESSONS Viz. Selfe-Deniall And Selfe-Tryall AS ALSO THE PRIVILEDGE OF ADOPTION And TRIAL 〈…〉 â—n three TREATISES 〈…〉 EXTS following Viz. MATT. 16.24 2 COR. 13.5 IOHN 1.12 13. By T. H. LONDON P 〈…〉 â—y T. B. for P. Stephens and C. Mercâ—… at the â—olden Lion in S. Pauls Churchyard 1640. To The HONOVRABLE and truly Religious LADY the Lady ANNE VVAKE Grace and Peace through Iesus Christ be multiplied Most honoured Madam HAving had some yeares experience of Your zeale for God love to the Truth and members of Christ continuall exercising your selfe in religious duties and carefull endeavour so to adorne your profession in forraine parts that the name of God and his doctrine might not bee prophaned by any of your family among such as are strangers to it and having observed how your spirit hath been stirred when you have seene the superstitious and idolatrous practises of other nations and â—et with much affability and sweetnes of carriage applying your selfe to those people by all offices of courtesie charity seeking to gaine their affections and credit to the Gospel having also had speciall helpes incouragements of your Ladiships example and counsell to further my self in the wayes of Christ I have emboldned my self to take this occasion to testifie to the world that I have great cause to blesse God that ever I had the happinesse to live under your roofe And wel knowing how welcome Books of piety and devotion are to you as a small acknowledgement of my dutiful respect and thankefulnesse for many favours I here dedicate unto your Ladiship these ensuing Treatises of a grave and godly Author If the Copie had beene sent to the Presse immediately from the Author it would have come forth more exact and perfect but sure I am if I or some other had not taken some paines in the perusall and transcribing thereof after it came into the Printers hands it would have passed the Presse more imperfectly then now it doth The Printer tendering the Authours reputation and the Readers benefit hath beene a some cost to have it reviewed and corrected and one that was inwardly acquainted with the Authour hath laboured with me in this taske yet we durst not make so bold as to alter his phrase or adde any thing â—f our owne onely we amended such errours as would have beene imputed to the Authour through the oversight of the Scribe The matter handled therein is of such importance that I doubt not but the publishing thereof will be very acceptable and usefull to such as desire to be more throughly instructed in the way of the Lord and in matters of their owne salvation The two great and difficult lessons of Christianity concerning Selfe-deniall Selfe-tryall are here largly discoursed of and such as would not willingly through Selfe-love and Selfe-deceit hazard the irrepairable losse of their immortall soules may learne in the first Tract upon Mat. 16.24 how to make their calling and ellection sure upon what termes they may have interest in Christ and benefit by him what it will cost a maâ—â—o be a Christian and what he must resolve lot upon to doe to suffer what good to forgoe and what eâ—â—lls to undergoe if he will be Christs Disciple In the second on 2 Cor. 13.5 The duty of Selfe-examination sundry selfe-deceits rules of discovery and helpes to discerne betwixt true and counterfeit grace are laid open And in the third on Iohn 1.12.13 The priviledge of Adoption and tryall thereof by Regeneration is briefely and pithily discussed Though I may perhaps be blamed by some for medling in another mans labours yet if any poore soule shall reape benefit hereby as J doubt not but through Gods blessing many will J shall more comfortably undergoe the censure of such as mistake my aime herein Such as cannot keepe pace with the reapers in the Lords harvest may yet doe some good in the field by gleaning what others scatterd they that are not able to adorne the Spouse of Christ with curious needle-works of their owne making or present her with rich robes in bracelets upon their owne cost may yet be someway serviceable to her in helping to dresse her and pin on those ornaments that others have beene at the paines and cost to provide for her In the building of Solomons Temple there was roome and use for porters to carry burdens as well as for curious Artificers and Master builders Thus hoping your Ladiship will pardon my boldnesse in publishing this Booke under your protection and countenance it with your gracious acceptance I humbly commend it to your Patronage and perusall and your Ladiship to the gracious protection of Almighty God Your Ladiships humbly devoted in all Christian service Z. S. A Table of the Contents of the Treatise of Selfe-deniall On MATTH 16.24 Doctrine 1. THe best of Gods servants need spirituall Counsell pag. 3 Reason In regard of their weakenesse in foure respects 4 Vses 1. Reproofe to carnall men that reject counsell as needlesse Ibid. Their cavils against it answered 5 2. Exhort To seeke counsell and willingly submit to it Ibid. Doctrine 2. Then spirituall counsell is most seasonable when carnall counsell is suggested by others 7 Doctrine 3. There must be sound resolution to follow Christ before it can be soundly practised Ibid. The nature of this resolution opened 9 Reason Because Resolution is the roote and poize of all a mans actions 11 Vse 1. To informe us why men fall off and follow not a Christian course stoutly viz. want of sound resolution 12 2. Exhort to labour for it if we would follow Christ 13 Meanes to get it 1. Iudge according to the word not according to the world nor present view but looke to the end 15 2. Labour to discover to thy heart a greater worth in spirituall then in temporall things 16 Doctrine 4. The Lord Iesus is the Captaine of his Church p. 17. Reason 1. He hath most right to it 18 2. He is most fit for it 18 Vse 1. Looke to Christ for guidance and direction Ibid. 2. Terrour to such as oppose Christ or his followers 19 3. Comfort to weake Christians 1. Against opposition of enemies 21 2. In temporall afflictions 3. In spirituall temptations 22 Doctrine 5. Faithfull service and Obedience is a following or comming after Christ 23 Jn what manner we must follow Christ. 24 How wee should follow Christ 1. Vniversally 2. Sincerely 3. Constantly 26 Reason 1. Because Christians have the same spirit that Christ hath Ibid. 2. They have the same law and rule to guide them 27 Vse 1. To instruct us how to carry our selves viz. looke to our Leader and doe as he doth Ibid. 2. To examine whether we be Christians by following in the steps of Christ 28 Three sorts excluded 1. Open opposers against Christ 29 2. Apostates 30 3. Secret Conspiratours i. cunning hypocrites 31 3. To shew us that Christian profession must be accompanied with paine and labour
32 4. Exhort to follow Christ Motives 1. It s Honourable 32 2. Pleasant and comfortable 3. Profitable 33 Meanes 1. Deny-Selfe 35 2. Take up Crosse 35 Deny-Selfe What selfe is A foure-fold selfe 1. Naturall 2. Corruâ—t Ibid. 3. Civill 4. Gracious 36 What it is to Deny-Selfe 37 Doctrine 6. A mans selfe naturally is a God to his soule 38 Reasons 1. Every naturall man seekes in and from himselfe helpe in what ever he doth 39 2. Hee aimes at himselfe and doth all for himselfe 40 3. Man naturally being blinde conceives his owne credit and excellency to be the chiefest good 41 Vse 1. Instruction Why wicked mens hearts are so opposite to Gods word and so troubled at it viz. because it seekes to pluck away their Gods from them 42 2. It teacheth Selfe-seekers what to expect from the Lord viz. the fiercenesse of his wrath because he is a God jealous of his honour 43 Doctrine 7. Selfe-denyall is a speciall meanes to make us Christs Disciples 44 Selfe-cenyall is to be expressed in three particulars 1. In renouncing the authority of selfe laying downe all at Christs feete 45 2. In not expecting sufficiency in any thing but Christ 46 3. In not suffering our affections to hanker after them 47 Reasons 1. Because Christ and selfes service cannot stand together Ibid. 2. Because we owe Christ chiefest service 48 Vse 1. Instruction It s not an easie thing to bee a Disciple of Christ 49 2. It shewes the reason why many deny Christ in times of tryall viz. want of Selfe-denyall Ibid. Quest How farre selfe is in the children of God 51 Quest Who they be that deny selfe 4. Tryals of it 53 3. Exhort Begin with Selfe-denyall if you will persevere in following Christ 57 Meanes to attaine it three 58 1. Consider the basenesse of selfe-seeking 1. In the nature of it It s base slavery to 1. Sinne. 2. Sathan 3. A corrupt mind 59 2. The evill that comes by it in 3. things 60 2. Consider the good that comes by Self-denyal in 2. things 61 1. Selfe-denyall is the only way to preserue all Ibid. 2. If we deny our selves God will not deny us 62 3. Maintaine in thy soule the authority of the Word 63 Take up his Crosse The words explained 64 Doctrine 8. Every follower of Christ hath affliction allotted to him as a childs part 65 Vse 1. Instruct Afflictions are no arguments Of Gods displeasure Of a mans bad condition Ibid. 2. Terrour to the wicked Their Portion will be destruction 66 Doctrine 9. The followers of Christ must cheerefully undergoe what ever afflictions are allotted unto them 68 This duty consists in three things 70 Reasons 1. Because of Gods wisedome and fatherly love who sends them 71 2. Because of the benefit of them 72 3. Because we have deserved them Ibid. Quest When is a man called to suffer Answ 1. When God stops all meanes of avoyding it 73 2. When by withdrawing wee should dishonour the Truth omit duty or hurt other 74 Vses First It reproves 1. such as would be Christians but would have no crosses 75 2. Such as stoope and lift as the Crosse but will not beare if heavie 76 All grounds of soundnesse referred to two heads 1. Hatred to sinne 78 2. Love of Christ 78 Secondly Comfort to such as cheerefully undergoe the Crosse It is a note of the sincerity and truth of grace in them Ibid. Three Rules to discover an hypocrite from a Saint in suffering 79 Thirdly Exhort Take up your Crosse cheerefully if you will be Christs followers 80 Meanes to fit a man to take up his Crosse 5. 81 1. When we enter upon a Christian course looke for crosses 2. Conclude what ever crosse betide us will be 1. Small in respect of time and substance 82 2. The issue of it will be good 83 3. Every day crosse thy corruptions 4. Looke to Christ when thou seest the Crosse comming Ibid. Looking to Christ affords succour under crosses 3. wayes 84 Fourthly Instruct If they be Christs servants that beare the Crosse they are Satans slaves who make it 85 Doctrine 10. Selfe-deniall is a speciall meanes to fit the soule for suffering 86 Reasons 1. It takes away the sharpnesse of the Crosse and keepes it from pinching and that 3. wayes 87 2. It takes away the weaknesse that is in us to beare the Crosse and that 2. wayes 90 Vses 1. Instruct It lets us see the reason why men flie off from Christ in times of trouble viz. Selfe-fulnesse Ibid. 2. Examin How fitted to stand for Christ if suffering times should come by our skill in this Lesson of Selfe-deniall 91 3. Direct How to prepare our selves for the fiery triall viz. Learne this Lesson of Selfe-deniall 92 Doctrine 11. Afflictions should not nay cannot hinder the obedience of the faithfull 93 An objections against it answered 94 Reasons 1. Because God allowes not of starting at any time 96 2. The more opposed the more â—â—solute and constant â— Christian should be the more love is opposed the more violent and resolute it is 97 3. Afflictions through Christs power over-powering them doe further obedience and that 2. wayes 1. Weaning the soule from love of the world and scowring off corruption Ibid. 2. Stirring up and setting an edge on Grace 98 Vse Instruct No affliction can â—cuse us for not following Christ 99 The Contents of the Treatise of Selfe-triall On 2 CORINTH 13.5 Doctrine 1. COnversion of soules is a sure testimony of the truth and lawfulnesse of that ministery by which they are converted 203 Reason Because there is no promise of the Spirits assistance to accompany any Teachers but such as God sends 204 Vse To confute sectaries who reject the ministerie of the Church of England Ibid. Doctrine 2. It is possible for a man to know whether he be in the state of Grace or no. 204 Vse 1. To confute that tenet that no man can be assured of his salvation 205 2. Exhort To use all meanes to get assurance of our being in the state of Grace Ibid. Doctrine 3. Men are naturally apt to mis-judge themselves touching their spirituall estate 206 Reason 1. Ground is taken from the deceitfulnes of mans heart â—07 2. From Satans continuall endeavour to corrupt the judgement and make a naturall man well conceited of himself Ibid. Vse Not to beleeve our owne deceitfull hearts and perverted judgements in the matter of our salvation Ibid. Doctrine 4 A mans spirituall estate is not alway discernable to himselfe 208 Reasons 1. God orders it so to keepe the heart humble c. 209 2. To punish our former carelesse respect of his mercy to us 210 Vse Comfort to Christians that are dejected for want of assurance that they belong to the election of grace Ibid. Doctrine 5. Every one is bound carefully to examine his owne estate to Godward i. whether he be in the state of Grace or no. 211 Reason 1. Because the heart is so deceitfull that it is
in their hearts so that the coherence stands on this manner if ye have bin effectually called to the state of grace by no other meanes then by my Ministery then notwithstanding the weakenesse of my flesh you must needs acknowledge mee a lawfull Minister of Iesus Christ But so it is that you have beene converted by my Ministery alone and brought to the estate wherein ye now are therefore ye must needs acknowledge me a lawfull Minister Now for the further proofe of this effâ—ct of his Ministery in them he wils them to consider whether they be in the faith or no. Wee have to consider here two things First what they must looke after in themselves viz. whether they be in the faith Secondly what they must doe that they may attaine to this knowledge viz. they must examine themselves By Faith synecdochically we are to understand all the graces or vertues which are mainly necessary to set a man in the state of grace one for all and this carries the bell away from all the rest all other graces springing from this as from a fountaine To be in the faith then is to bee effectually called to be partaker of the graces and vertues of Iesus Christ To prove this is by an experimentall tryall to make enquiry To examine is a word borrowed from Gold-smiths manner of tryall which they use which is of all other the most accurate by the touch and test To prove and examine our selves is a worke of the spirit whereby the soule reflecting and turning into it selfe doth exactly weigh and consider in what estate it stands The Commandement is doubled to betoken the important necessity of the duty injoyned as which doth most neerely concerne a Christian The meaning of the words if you take them togâ—ther may be thus O ye Corinthians since you make a question whether Iesus Christ spake in and by me yea or not doe but for your conviction in this behalfe take a survey of your owne estate diligently examine your selves whether ye be truely and effectually come out of the state of nature into the state of grace yea or noâ— by this you may come to some certainty touching the undoubted truth of my Mâ—nistery Doctrine 1 That an effectuall conversion of soule is a sure testimony of the truth and lawfulnesse of that Ministery by which they are converted This is gathered from the coherence and agreement betwixt the third and fift verse it is also proved Ier. 23.22 Ier. 23.22 If they had stood in my câ—â—nsell and had caused my people to heare my words then they should have turned them from their evill way and from the evill of their doings No Minister can convert another who hath not stood in Gâ—ds counsell that hath not beene sent by him Rom. 10.14.15 Faith in a hearer doth argue a Teacher sent of God Acts 26.18 Rom. 10.14.15 Acts 26.18 Ephes 4.11.12 I send thee that thou mayest turne them c Ephes 4.11.12 Christ sends them Pastors for the repairing of the Saints The repairing of the Saints is an argument of a Pastour given of Christ 1 Cor. 9.2 1 Cor. 9.2 If I be not an Apostle unto others yet doubtlesse I am unto you for ye are the seale of my Apostleship in the Lord. Reason The reason is this because the soules of men are not converted without the speciall worke of the spirit of Christ concurring with the outward ordinance Now wee have no promise of the assistance of the spirit to accompany any teachers but such as God sends Matth. 28.28 I am with you whom I send to the end of the world not with any other Vse For the confuting of those sectaries among us who doe reject the Ministery of the Church of England together with the Ministers as no Ministry nor Ministers in regard of some defects accidentall not substantiall in the same We for our justification referre our selves unto the whole armies of Converts which are the glory and crowne of many godly teachers among us Doctrine 2 There is a possibility revealed of God for a man to know whether he be called of God or not it is attaineable for a man to know whether he be in the â—tate of grace or remaine still in his naturall condition This doctrine is inforced from the precept here given Luke 10.20 Luke 10.20 Rejoyce that your names are written in heaven now there is no ground of rejoycing but for that whereof wee may attaine a certaine knowledge 2 Pet. 1.10 2 Pet. 1.10 1 Iohn 3.10 Give diligence to make your calling and election sure 1 Iohn 3.10 In this are the children of God knowne Reason 1 Because wee have recorded in Scripture speciall markes whereby wee may grow to a settled assurance touching our estate Psal 15. 1 Iohn 5.13 2 Pet. 1.10 2 Because wee have the spirit promised to informe us that these markes are in us Rom. 8.16 the spirit of God beareth witnesse to our spirits that we are the children of God Caution Note that this knowledge is often intermingled with much doubting Psal 77.8 9 10. Psal 42. verse 5. yet in the end faith gets the victory Vse 1 To confute the Popish errour which they teach viz. That no man can be assured with such a certainty wherein he may not be mistaken touching his salvation as also that a man must doubt of it and that it is presumption to grow to a resolution a marvellous uncomfortable and desperate doctrine we may say of the Authors of it that they are miserable comforters 2 For exhortation to provoke men to use all meanes that they may be assured touching the welfare of their estates Let mens diligence in looking to make sure inheritance lands mannors whereof they have any promise whet on us to bee much more carefull to get some security of Gods favour heaven and happinesse If they be so earnest for earthly blessings which they must forgoe how hot and eager should we be in the pursuit of getting of an assurance of those spirituall good things which shall never be taken from us Let the unspeakeable comfort that issues from this assurance the endlesse joy that ariseth hence make us carefull seekers of so great a benefit if we were instantly to goe out of the world wee would desire nothing more then some earnest penny of an heavenly inheritance that which then wee would chiefly wish let it bee our wisedome to make a timely provision for the obtaining it But alas how carelesse and negligent are we in this point any groundlesse surmises idle supposals flâ—shing imaginations will serve the turne give a slubbered contentment I hope well saith one I trust saith another God is mercifull Take heed of this presumption which is as a broken tooth and a sliding foot Doctrine 3 Every man by nature is apt to be deceived and to misjudge himselfe touching his spirituall estate to thinke all is well when nothing lesse Thus much is insinuated in the Commandement to try
and examine as if otherwise we were subject to mistake Pro. 14.12 Pro. 14.12 There is a way which seemeth right to a man but the issues thereof are the waies of death Acts 26.9 Acts 26.9 I also verily thought that I ought to doe many things contrary to the name of Iesus saith Paul of himselfe in the state of Pharisaisme Those of whom we reade Luke 13.26 Luke 13.26 which were shut out of the kingdome of heaven no doubt thought themselves cocke sure while they lived as wee may see by their reply to the Master of the house we have eaten and drunken in thy presence and thou hast taught in our streets So the proud Pharisee over-weening himselfe with his owne conceit speakes confidently giving God thanks that he is not as other men are or as the poore Publican yet how is he for all his good conceit of himselfe rejected and the poore Publican preferred before him Luke 18. Luke 18. The Church of Laodicea gives testimony to the truth of this doctrine in that her glorious vaunt that shee makes professing that shee is rich increased with goods and hath need of nothing when as not withstanding at the same time shee is discovered to bee wretched and miserable and poore and blinde and naked Rev. 3.17 Rev. 3.17 The grounds of this mistake are two Reason 1 First the heart of man in such things as concerne his spirituall good is not onely blinde and so apt to be deceived but also deceitfull and that above all things Ier. 17.9 Ier. 17.9 it works by all meanes to deceive a man yea and that in the greatest matter of moment namely the salvation of the whole man Who wonders then to see a man in regard of the good estate of his soule to grope at noone day as in the twi-light to put light for darkenesse and darknesse for light to put bitter for sweet and sweet for bitter Reason 2 The second ground of mans mistake is the continuall endeavour of Sathan whereby hee laboureth nothing more then to be a lying spirit in the mouth of a mans owne heart to corrupt the judgement to make a man well conceited of himselfe when notwithstanding hee is in the gall of bitternesse and the bond of iniquity by this meanes is a man held most powerfully in the snare of the Divell Vse Therefore we must at no hand beleeve our own seduced hearts and perverted judgements in the matter of our salvation nor grow assured that wee are in good plight because our owne hearts tell us all is well and sing a requiem to us and cry peace peace beleeve them not they are the most notorious impostors most cunning deceivers such as have shaken hands with the common adversary of our salvation that so they may worke our eternall woe they are those friends that speake peaceably to their neighbours and yet lay up malice in their hearts It shall be our wisedome to consider whether they speake by the direction of the spirit according to Gods word examine their pleasing suggestions by the law and testimony if they speak not according to these it is because there is no truth in them Doctrine 4 That a mans spirituall estate is not alwaies discernable to himselfe There are seasons when as the worke of grace is so overshadowed that a man can scarcely judge of himselfe how it is with him This I collect hence in that it is one thing to thinke that wee be in the state of grace another thing by proofe and examination to finde it so to be We may be in the state of grace and yet the same not so appeare to our selves untill we have made tryall of our selves the worke of Gods spirit is sufficient whose manner of working is to us unknowne Iohn 3.8 Iohn 3.8 as the winde and to have this knowne unto us we must try and examine our selves in which examination who doubts but we may often mistake thus was David himselfe mistaken Psal 22. Psal 22. he judgeth himselfe forsaken of God in regard of his owne feeling Psal 31.22 Psal 31.22 Isa 40.27 Isa 49.14 I said in my haste I am cast out of thy sight Isa 40.27 Iacob complained his way was hid from the Lord Isa 49.14 Sion complaines the Lord hath forsaken me and my God hath forgotten me Isa 50.10 Isa 50.10 there is a time wherein Gods children walke in darkenesse and see no light The meanes of this misjudging our selves are two-fold 1 Sathans cunning that where hee cannot prevaile to rocke men asleepe in security there hee assaults them with false feares to make their lives uncomfortable to them and drive them if it bee possible to despaire this is not the least of his stratagems 2 A confusion in our judgement from the remnant of our corrupt nature whereunto we are other whiles for just causes given over of God whereby wee are not able distinctly to apprehend the worke of grace in our selves but even deeme our selves reprobates when wee are highly in Gods favour Reason 1 The reason of this proceeding of God is that so he may keepe pride and security from mens hearts whereinto they are apt to fall even when they taste most deepely of Gods favour for by this concealment from a man what his estate is indeed the Lord keepes the heart in humility in a more frequent and reverend use of his ordinances Word Sacraments and Prayer and if it be wisedome in an earthly father that hee useth a concealement of his love and what he will doe for his sonne hereafter sometimes he casts a frowning countenance makes him beleeve hee will doe little for him when he mindes him most good and all this to keepe him in a childe-like obedience so in like manner why may we not conceive that the privy cariage of Gods love to us may be of excellent use for our good and so much I doubt not but whosoever shall observe in themselves they shall finde their hearts much bettered and the graces of Gods spirit more quickned in them by such spirituall exercises Reason 2 The Lord may and doth often punish our by-past negligence and carelesse respect of his mercy to us in not giving us a just understanding of the welfare of our estates by withdrawing this his favour he leaves us to our selves and our uncertaine hearts that so he may declare his justice in the deserved punishment of our sinnes as also make us more carefull to glorifie him by a thankfull usage of his favour in particular assurance of his love to us Thus there is no reason that we should call into question the truth of this doctrine which you see upheld by two such pillars as Gods glory and our good Vse For the comfort of many of Gods beloved ones who are much discomforted in themselves for that through Sathans malice and their owne default they are not able sometimes to judge of their owne estates whether or no they doe belong to