Christ is the poize of the heart and his grace the wheele therefore he performes duties like Christ Vse 1 Let us learne a point of wisdome how to carry our selves Remember who is your Leader See the Lord Iesus going before you and then goe on comfortably You know what Gideon said Iudg. 7.13 Iudg. 7.13 Looke upon mee and doe likewise So Christ saith how ever he be in the heavens yet he speaks out of his word Look on me and doe likewise I was meeke let the same minde be in you You know what the Psalmist saith Psal 16.8 I have set the Lord alwayes before me the word is in the originall I have equalled him with my eye So see Christ equall him and step no farther then he goes before thee Object Ob. But this is marvellous hard what to be fetterd to nothing but the thoughts of Christ how irkesome is this Sol. Sol. It is no matter of bondage it is liberty Iohn 5.19 Iohn 5.19 The Sonne can doe nothing but what hee seeth the Father doe was this the mind of our Saviour let the same minde be in you Let every one say I can doe nothing but that which Christ doth before mee and in all our actions let this be the question would Christ doe so then will I. Quest But how shall I learne the will of God Answ In approving that which shall be acceptable to God Eph. 5.10 See the pillar of fire that is the word of God goe before you Would you know whether you may buy or sell or bowle on the Sabbath day Aske would the Lord Iesus bowle or buy or sell on the Sabbâ—th day Would hee drop into Ale houses And if thou knowest these things and wilt not reforme them thou walkest not in the wayes of Christ Object But we are weake and feeble Sol. Then plucke up those feeble hands bee not sluggish but presse on as farre as thou canst and looke up to Christ The child that knowes not the way to the market when he is weary he cries father father leade mee and then his father takes him and carryes him in his armes Oh you little ones you younglings in Christ goe as fast as you can follow your father what Christ did performe doe you do not goe away and say I cannot pray hast thou the Spirit of Christ and canst thou doe nothing with it endeavour what you you can and when you cannot seeke to heaven and cry my father helpe me call on your Father and he wil carry you on Eagles wings and though you have not then ability you will have it afterwards He that is free in duty will be the better able to do it Enquire which way Christ went and goe that way to thy everlasting comfort Vse 2 It is a word of Examination Here we may see whether we follow Christ or no. Therefore examine your selves whether it be so with you or no whether we follow the steps of Christ here wee may see whether we be Christians or no if a man should call you an Infidel you would be very angry but now try yourselfe See if you follow Christ if not you are no Christians Iudg. 13.6 Iudg. 13.6 try as they did when they came for spies they were thus tryed by the word Shibboleth they pronounced it Sibboleth and so were found out and there fell forty two thousand of them So every mans tongue discovers him Trie thy selfe by sincere obedience canst thou speake the language of Vniversall Obedience if not you are not true Christians This word Shibboleth will discover you can you walke as Christ did then you are a Christian but if you say Sibboleth and have a lisping profession then you are no Christians Set your hearts at ease you were never true followers oâ— Christ And here are three sorts to bee excluded 1. See what will become of those that set thâ—mselves in desperate opposition against GOD such as are enemies to the Lord Iesus Revel 12.7 Rev. 12.7 And there was warre in heaven Michael and his Angels fought against the Dragon and the Dragon and his Angels fought c. Michael is Christ and his servants they suffer The Dragon is the Devill and his instruments they persecute Now on his side you be whose Souldiers you be Paul did many things contrary to the Lord Iesus Act. 26.9 Acts 26.9 hee opposed his servants and if thou doe so thou art one of the Dragons servants thou art not a follower but a persecutor of the Lord Iesus a fighter against Christ he went not that way Dost thou oppose the power of the word when as it is preached then thou hatest and persecutest Christ and art no follower of him The word saith It was of Christs heart to doe his fathers will that is the good and ancient way canst thou walke in this but if thou saist thou wilt not walke in it it is cleare thou art no follower of Christ Psal 78.9 2. Apostates and Back-sliders Psal 78.9 The Children of Ephraim being harnessed and carrying bowes turned them back in the day of battle so men forsake Christ being armed with bowes that is with GODS Ordinances They follow Christ so farre as they may keepe company with ease liberty and their old lusts they will follow Christ to the Crosse and if he will come downe from the Crosse they will follow him like Demaâ— they will follow Christ so long as their pleasure lasts Matth. 8.19 Matth. 8.19 one came to Christ and said I will follow thee whithersoever thou goest wilt thou saith Christ then thou must fare as thou findest the birds have nests and the Foxes holes but the Sonne of man hath not where to lay his head and when he heard this he went his way we heare no more of him So many now a dayes seeme to be great Professours but when times are dangerous then farewell all profession Men indent with the Gospell and if the word pitch them higher then they say as they Iohn 6.60 Ioh. 6.60 this is a hard saying who can abide it What so strict To be pinioned to so nice courses What never take up a gay fashion but alwayes creepe into a corner to deny a mans selfe with a company of leather coate Christians and to walke by such a strict rule oh this is a hard saying But they can follow their fashions and courses of the world and yet would be Christians and followers of Christ Christians away with them shew me but one footstep of Christ in their courses sure he never went that way Shew me that ever Christ swore faith and troth shew mee where Christ said you must not be pure and singular but must shunne the Puritan Cut. It was meate and drink to him to doe his fathers will and thou art weary of it Now thou art an Apostate and not a follower of Christ 3. Such as doe openly professe but secretly work against the Gospell that howsoever they are not backsliders
almost stumbled and slipt Therefore judge upon these two grounds 1. Iudge not by friends and neighbours and the like but judge according to the ballance of the Sanctuary judge by the Word It is a fine and pleasant thing to be in honour yet it is but a lying vanity saith the Word there is but one thing necessary Psal 62.9.10 Psal 62.9.10 If riches increase set not thy heart upon them at the day of death your riches cannot comfort you therefore set not your hearts upon them judge them by the Word that saith there is but one thing necessary 2. Iudge not by the present view but by the consequent and consider what will be at that day you thinke liberty is sweet but looke not at the present but the glory of a good course is afterwards marke the end and so looke at Dives and Lazarus none would be in Lazarus his condition now in this life who would not be a Dives now to goe in brave sattin and fare deliciously every day but looke to the end they both dye and Lazarus goes into Abrahams bosome that is into heaven and Dives to hell whether hadst thou rather be Dives or Lazarus now I make no question but all will say it were better to be a Lazarus now so judge of these things by the end and consequence whether is it better to study the word and to lay downe pride or to vaunt it and play the Ruffian one is praying another is playing which is easiest the one is not troubled but merry and that were best if it would hold but judge by the end and imagine the day of judgement came whether would you be then a broken heart or a Ruffian 2 Thess 1.7 8. 2 Thess 1.7.8 and to you who are troubled rest with us when the Lord Iesus shall bee revealed from heaven with his mighty Angels in flaming fire taking vengeance on them that know not God nor obey his Gospel God comes and saith to the troubled Rest thou hast been troubled before ever eased but as for him that ruffins it out now the Lord Iesus will come with flaming fire in vengeance against him on whom will God take vengeance the text saith on them that know him not Now judge by the end whether of these is best say Conscience whether wouldst thou have God find thee sporting or prayiâ—g at that day is it not better now to bee troubled then hereafter everlastingly to bee confounded Iudge with righteous judgement it is tedious to bee with Paul in prison but it is not tedious to bee with him in heaven Iudge therefore as the word judgeth and yee shall not be deluded Quest Q. But how shall I get my heart to it Answ A. Looke up to God and labour to set the highest price on God and heavenly things and that by two helpes 1. Daily suggest and discover to thine heart a greater worth in spiritual then in temporal things there is some good in these things but bee ready to convince thy heart that there is more good in spirituall things The Devill would fore-stall the Market and set a higher price upon these things then on spirituall but labour thou to see more worth in Grace then in other things when thy covetous heart saith I will be rich oh then presently say what inheritance is there like heaven when thy voluptuous heart saith I must have my pleasure presently say thou what pleasure is there like the pleasure the soule hath in Christ look at those joyes in Christ for ever that is better then all this this joy is madnesse thus when the soule would bee stealing away offer the best things would the soule have case why it is better to bee bound in prison then to be bound in unbeliefe as a man when he goes to buy a commodity hee desires to see the best things Psal 73.25 Psalm 73.25 Whom have I in Heaven or Earth but thee O Lord we have him here now in mercy and we shâ—l have him in mercy hereafter and in glory and what would we have more then this when Satan layes disgraces and discouragements upon good courses and also miseries and vexations that come thereby then be thou ready to shew more misery in bad courses have reasons to cry downe those crackt commodities and when he saith to burne for the Gospell that is a miserable thing then say thou it is better to burne here then in hell hereafter The Devill saith wicked men are brave men yea and they shall be damned too the Devill saith as Balack thy God keepes thee from honour but answer him if I had it it might be my destruction I am here troubled but I shall be for ever comforted therefore regard not what Satan shall buzze at the eare of thy heart concerning trouble and the like but say thou though I am here troubled yet I shall be saved thus let not Satan fore stall thy heart with these temptations The next Point is taken from the nature of the duty Come after me Doct. The Lord Iesus goes before and is the Captaine of his Church Ioh. 10.4 Ioh. 10.4 Psal 79.13 He goes before his sheep and they follow him Psal 7â— 13 We thy people and the sheep of thy pasture will praise thee Exod. 13.21 Exod. 13.21 The Lord was a pillar of Cloud by day and a pillar of fire by night to leade them â—hat was a type of the Lord Iesus who ever goes before his servants Ios 5.13 14. Ios 5.13 14. as a Captaine of the Lords Host am I come it was the Lord Iesus Christ Christ is a Captaine two wayes 1 By his spirit Ioh. 16.13 when the spirit of Truth is come he will guide you into all truth 2 By his Word the silver trumpet which speakes openly and secretly and the Spirit and the Word goe together Reason 1 Because he hath most right to it Eph. 1.22 he hath put all things under his feete Heb. 2.10 for it became him to make the Captaine of their salvation perfect 2 He is fit for it hee knowes where all the enemies are he knowes the Devill and the heart he is most wise and most powerfull he is an ancient Captaine and knowes how to deliver his he can goe beyond any he hath an Iron Scepter to crush his enemâ—es Psal 2. Vse 1 Is Christ the leader of his Church Then seeke â—o him upon all occasions never goe into the field without a leader let him goe with us Psal 85.8 Psa 85.8 I will heare what the Lord will say The Campe goes to the Generall for direction Goe to Christ you doubting hearts you say trouble is comming but see what Christ saith and follow him learne the watch-word Heb. 12.2 Heb. 12.2 Looking to Iesus the Author and finisher of our faith when troubles come look up to Christ and say our eyes are towards thee Oh looke up to Christ to bee guided Psal 119.125 Psal 119.125 I am thy servant O
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
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
give for his life Acts 19.31 Acts 19.31 They desired Paul that hee would not adventure himselfe to goe into the Theatre this is naturall selfe 2. There is a corrupt selfe Corruptions creepe in upon the heart and sway and shew soveraigne power there for they command nothing but it is obeyed Thus covetousnesse loosenesse and prophanenesse it selfe It is covetous and malicious so farre as I am over-powred vvith it For the Adulterer that seekes to obey his lusts must needs seeke to obey himselfe because hee is under the command of his lust So pride is especially selfe selfe prayes preacheth professeth all selfe that is sinne and corruption Iude 18. Iude 18. who walked after their lusts their owne selfe-lying and selfe-svvearing Rom. 16.18 Rom. 16.18 they serve their owne belly their base gluttony was their selfe they served it So every ruling sinne is a corrupt selfe 3. Abilities of gifts or learning which GOD gives I call it Morall or Civill selfe Common graces are selfe to a civill man because he counts them the best things hee hath 2 Cor. 4.5 2 Cor. 4.5 wee preach not Our selves saith Paul so a man may preach selfe when he preacheth learning it is preaching selfe Mee learned and me judicious c. So in conference he vvould have it knovvne that he is learned and full of knowledge that is selfe So an hypocrite will pray with others and not alone this is selfe-praying 4. A man may make even his graces and spirituall abilities selfe when a man prankes up himselfe and expects something from grace this is a gracious selfe He makes grace a God he rests on that not on Christ the heart claps it selfe on the backe by this and saith I can doe so and so and expect to be saved the having of these properly is not selfe but when the soule sets a supremacy and excellency in these when a man will doe any thing for life lusts parts gifts graces and makes as it were Idols of them and worship them Now all these must be denyed and cast such a man into the Sea he will shift for himselfe well enough I warrant you Quest What is it to deny our selves Answ The phrase implyes three things 1. When the soule renounceth the supremacy and authority of all these foure selves casts off the yoke as not its rule when it shakes off all these as having nothing to doe with it 2. When it doth not acknowledge any fulnesse in them to believe what they promise as when sin seemes pleasant and ability seemes good then the heart saith it is not in them there is no such matter there is nothing in them that can give any content to the soule the soule saith it is not to bee had in these 3. The soule refuseth to be subject to or work for any of these as its Master 1 Cor. 6.19 1 Cor. 6.19 yee are not your owne not your selves It s not in our aurhority to doe what we will not what Selfe will but what the Lord will The phrase is taken from a similitude when a man renounceth to be under the government of another I will not meddle with it saith hee this is to deny a thing thus the soule deales with Selfe and saith the Lord onely hath authority over me and shall command me Matth. 26.72 Matth. 26.72 Peter denyed Christ with an oath that hee knew not the man that is Christ is not my Master I know him not So the soule saith to Selfe when in time of persecution life pleades and saith what shall become of me the soule saith I know thee not thou art not my Master If lust tempts the soul answer I know not my sinne I know not the man Covetousnesse bids sell on the Lords day but the soule answers I know not covetousnesse so Pride saith why should I endure this or that injury Why should hee speake against me c then saith the soule what care I for gain-saying I know not pride Hosea 14.3 Ashur shall not save us but with the Lord vve shall finde mercy this is to deny Selfe The points then are two A mans selfe naturally is a God to his soule For why else should CHRIST lay this weight on them as who should say looke to it for it will crowde into diveâ—se duties this Pope-like sin will rovv in every mans boate it would be universall in every estate oh this selfe is in every man and swayes there Therefore our Saviour gives caution concerning this to which we are subject But the last namely the gracious selfe is not so much intended here though this be too But especially the three former are here intended Psal 12.4 Our tongues are our owne who shall be over Vs the wicked stout it out against God and vvill have no other God then their owne selves Reproofe shall not controle them our tongues are our ovvne Wee will hold our old course still tell us not of swearing we vvill sweare still Matth. 15.6 Matth. 15.6 The Scribes made Traditions the Rule and themselves gods and thereby made the command of God of none effect that is Vnlorded them and lorded it over them Conceits must rule Ier. 2.31 Ier. 2.31 We are Lords wee will come no more at thee As who should say thou thinkest to command us but thy command shall not prevaile thus they lord it and vvill be above God and his commands this is to be a god to himselfe 1 Pet. 4.1 2 3. 1 Pet. 4.1 2 3. they walke after the will of the Gentiles not what God will but vvhat a Gentiles corrupt heart vvill command that is done thus you idle persons and such as follow pleasures and Cards and Dice on the Sabbath God forbids you but you will have them Wherfore they be your Gods and unlesse your vvill be satisfied you fall out with heaven and earth and all this selfe must bee denyed Reason 1 Because every naturall man seekes in himselfe and from himselfe help in what ever he doth he expects helpe from something of his ovvne and this is one part of that Deity the soule puts upon selfe and makes Selfe a God Isa 10.13 by my wisdome I have done it he thinkes vvith his wisdome and power to doe all His ovvn power is his God he is sufficient to doe it and vvho can crosse it He thinkes no God can command him but thinks he can doe vvhat he pleaseth Dan. 4.30 Dan. 4.30 Nebuchadnezars vaâ—nt of Babell vvhich he had built when he had gone up into his Tower he doth not say is not this Babel vvhich God hath built but hee saâ—th is not this great Babel vvhich I have built he thought he had all the povver in himselfe therfore after when hee vvas humbled by God and had beene sent out a grazing amongst the beasts a while God made him see Hee was the workeâ— Ver. 3â— Ver. 34 he savv then God did vvhat he vvould 〈◊〉 he thought before it vvas
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
and afflictions This a man must take up cheerfully Takeup Doctrine 2 The followers of Iesus Christ must cheerefully undergoe what ever afflictions are allotted unto them they must not have them whether they will or no. Afflictions are a burthen and we must not onely lift at them but take them up cheerefully as if Christ had said if you will walke uprightly you shall have many blockes that you cannot leap over but you must goe away with them cheerefully It is not onely here required but it is elsewhere commanded Iam. 1.2 Iam. 1.2 Coâ—nt it all â—oy when ye fall into divers tempâ—ationâ— not some joy when ye fall into some temptations but all joy when ye fall into all temptations It is the excellency of a Christian to under goe affliction cheerefully God loves not onely a cheerefull giveâ— but a cheerefull sufferer Matth â— Math. 1. Wh◠〈◊〉 speake all manner of evill against you it is observeable wicked mens tongues are tipped from hell they speake all manner of evill and as the Apostle Saint Iames saith are set on fire from hell and what then must you goe into a corner and howle no rejoyce and be exceeding glad or as the word carries a man should leap for joy nay it hath beene the behaviour of some worthies in former times that have beene in the forefront of the battell Acts 20.22 Acts 20.22 when it was foretold Paul that he should be bound at Ierusalem marke what he replies behold I goe bound in the spirit to Ierusalem that is hee was willing to undergoe it before he had it though troubles befell him yet he went on cheerefully Acts 5.41 Acts 5.41 they went away rejoycing that they were counted worthy to suffer for Christ Phil. 2.30 Phil. 2.30 not regarding life the Saints should have it in a readinesse Acts 21.13 Acts 21.13 Matth. 27.32 we must not deale with our Crosse as Simon did Matth. 27.32 they compelled him to carry it but a Saint must carry his Crosse cheerefully the Mariners take foule tempests as well as faiâ—e galus so wee that are saylers and souldiers must fare as we finde Quest But what is it to take up a manâ— Crosse Answ The duty consists in three things 1 It must be our owne Let him take up his Crosse that is that affliction which God hath allotted for our particular portâ—on wee must not bring misery on our selves there is no credit noâ— comfort in this The text doth not say let him make his Crosse no it is maâ—e already so long as we have the world and our own corrupt hearts and as long at theâ—e are Diâ—els in hell there are troubles enough It is folly for a traveller to goe through a slough when hee may escape it so wee must not needlesly runne into troubles but if it be allotted we must travell in winter and drinke of the cup of sorrow and affliction The Patient that takes physicke if there be five or sixe more sicke in his chamber and there be divers potions sent one man must not take every mans potion but hee must take the physicke prescribed for him so afflictions are potions one hath disgrace another poverty every man must take his owne potion Ier. 10.19 Ier. 10.19 It is my sorrow therefore I will beare it 2 When we see the Receipt under Gods hand wee must stoope wee must put our neckes to the yoke and our shoulders to the burthen Heb. 11.25 Heb. 11.25 Moses chose rather the reproach of Christ the crowne of thornes in Christs service then all the gold in Egypt any for ought I know hee might have worne the crowne of Egypt he was not forced to it the Text saith he chose it rather 3 We must quietly carry it with a meeke disposition not snarling at the hand of the Almighty nor yet disquieted with affliction though it pinch him sore but we must doe aâ— David Psal 39.9 Phil. 39.9 I held my tongue and spâ—ke no word because thou didst it You know oftentimes the Parent makes the childe not onely beare the rod â—ut also kisse the rod so should we not onely beare afflictions but kisse the rod and willingly undergoe them the Text saith of Christ hee went as a sheepe to the slaughter and gave his necke to the smiter Patience by force is nothing but when it is done voluntarily it is something 1 Sam. 3.18 â— Sam. 3.18 Eli doth not fall out with God as Ionah I doe well to be angry to the death But marke what he saith It is the Lord that hath done it He takes those blowes with meeknesse We heare of no quarrelling at Iâ—be hand but Naked saith he came I into the world and naâ—ed shall I goe out and blessed be the Name of the Lord not a word more Then you see It must be suffered willingly and undergone patiently Reason 1 The Reason is taken from the Wisdome of God and love of a father that sends all these When a childe will take no physick they use to say Looke it is your father that brings it and will you not take that your father gives you This is a great argument to prevaile with the childe to make him take the physicke So because afflictions come from their Father it is a great argument to perswade the Saints his wisdome orders them therefore beare them Iohn 18.11 Iohn 18.11 Shall I not drink of the câ—p which my Father gives me There is the force of the argument God prepares it therefore drink it So the Apostle reasons Heb. 12.9 Heb. 12.9 Our fathers in the flesh corrected us and we submitted As who should say We boâ—e the afflictions of our fathers in the flesh when they sâ—ew upon us in a passion and they that weâ—e neerest they sped worst and shall we not rather beare and be in subjection to the Father of spirits and live God would have us live If the Patient be perswaded the Physician hath skill he will â—e willing to receive the potions prescribed by him so our Father is our Physician and a father will 〈◊〉 the childe nothing that shall 〈◊〉 let us therefore submit to what ever God layes upon us whether sweet or sowre we must not onely have cordialls which are sweet but bitter potions and pills Doth God provide it and shall not we take it Isa 38.15 Isa 38.15 What shall I say he hath spoken unto me and himselfe hath done it I shall goe softly all my yeeres in the bitternesse of my soule God bids him set his house in order he should die God hath said it saith the Text and I will doe it Reason 2 2. There is a great deale of good in afflictions therefore take them willingly and cheerefully Lam. 3.27 Lam. 3.27 It is good for a man to beare the yoke in his youth Who would not be cut that he might be cured Afflictions are painfull but there is good in them a man is content to beare
the knife of a Chirurgeon to be healed Matthew 19. When Christ measured out their condition he saith Ye shall have houses c. but they shall be with persecution We eat salt to make our meat savoury So afflictions are salt to make us rellish the mercies which we receive the better Reason 3 3. Consider our great unworthinesse of mercy and our worthinesse of judgement Hath God taken away my liberty He might have taken away my soule I am persecuted I might have been damned hath God taken away my goods he might have taken away his mercies If then there is the wisdome of a father to provide it if good comes by it and we have deserved it then take it patiently and undergoe it cheerefully Quest But you will say May not a man passe by the Crosse and never take it Should not a man rather flie it then take it up Answ There is a twofold condition in affliction 1. If a man be not called to it it is a duty to avoid it rather to shun the sâ—are then to be caught by it and this stands upon three commands at the least 2. When a man is called to affliction and God hath put him into the battell that trouble and misery come then to fling away the Crosse is a fearfull thing the unbeleeving and fearfull are coupled together and shall be coupled together in hell It is that which God suffers not you know that place That he that denies me before men that turnes his back in the day of battell and starts off when afflictions come he that denies the Lord now and will beare nothing for him the God of heaven will deny him he that playes fast and loose with Christ and now he will be a Disciple and now he will not when he cryes for mercy God will say No no you would not know me therefore depart I know you not he that denies God in trouble God will deny him introuble Quest But when is a man called Answ 1. When God stops all means when there is no way to avoid it then God calls to fight and that even to the last man Dan. 3.16 Dan. 3.16 The three Children when they could not avoid it stood it out stoutly we are not carefull to answer thee in this O King But Elias the stoutest man that earth bare when he was threatned by Iezebel and had a way to escape he flew from Iezebel 1 Kings 19. 1 Kings 19. If the three Children had had the like liberty to flie that Elias had they would and might have fled but because there was no way to prevent it they stoutly bore it 2. But if the Lord doe give liberty and set out a way that it is possible to avoid persecution yet if by withdrawing either dishonour will come to the truth or if by it a man shall omit a duty on which the salvation of many soules depends rather then a man should flie off from the truth formerly taught by him and so discourage others let him die and feale the truth with his blood and rather die then dishonour the truth and omit duty and hurt others 1. First then if the truth shall suffer hazard by our shrinking aside it is a sinne 2 Tim. 4.16 2 Tim. 4.16 At his first answer all forsooke him they put him in the forefront and left him there they went one to this and another to that I love Paul saith one but my shop must be served I love Paul saith another but the truth is I must looke to my lands Did these doe well in it No saith Paul I pray God it be not laid to their charge Thus we see if the truth shall suffer any hazard by our flying though we can escape yet in this case we ought not to flie troubles 2. If duty be omitted If a man be in place or office of authority and forsakes duty because of persecution he sinnes fearfully 3. Concerning the salvation of others If a Minister hazard the good of his Congregation by flying woe to him Observe this rule and it will goe a great way all afflictions that lie betwixt me and duty undergoe them though hell gates were open It is not necessary a man should want a Crosse it is necessary a man should want sinne rather die therefore then be wanting in service Acts 20 24. Acts. 20.24 I count not my life deare that I may finish my course with joy as who should say whether life or bloud it is not necessary I should live it is necessary I should performe duty A traveller that must needs go home be the way never so bad or dangerous home he will so say you to my duty I must therfore what ever befals it skils not Yeeld then when God cals to suffer and woe to that soul that will not bear it a Crosse you must have and you must take it up too if you be a disciple to Christ Vse 1 If this be so that these that will be followers of Christ must take up his Crosse then this fals marvellous hard especially upon two sorts 1 Such as will dwell in the house of our Saviour but the bread of affliction and the water of teares will not downe with them they must have dainties or else nothing will downe with them these are unfit for our Saviour Doth any one take a servant on this proviso that hee must never be corrected and that he must fare daintily whatsoever his Master hath Nay no man will take a servant on these tearmes yet this is the madnesse of many you are content to be Professors but you must have dainties you would be sonnes but you would not be corrected no God takes none but whom hee corrects There is a generation that would bee christians but they would have no Crosse they christians we have a name that wee are alive but we are dead if a man should tell you you are none of Christs you would think it very ill whereas your conscience tells you you are not able to beare the breath of the wicked in scornes and scoffes how then will you beare the weight of all the Crosse it is with such men as with Hushai they would be on the best side if prosperity and peace forsake the Gospell men forsake it 2 Sam. 16.18 2 Sam. 16.18 Hushai comes to Absalom and Absalom saith Is this thy kindenesse to thy friend nay saith Hushai but whom the Lord and this people shall chuse him will I serve so if Popery should come if the Priests should aske men why they forsake their religion nay would many men say but what religion the Pope and his shavelings shall chuse will I be of oh if persecution should come this Crosse would scare many thousands Matth. 27.42 Math. 27 42. If hee will come downe from the Crosse we will beleeve him Oh there is a company of dissembling hypocrites that will say to our Saviour if it be an imprisoned Saviour they will none of
the Scribes and Pharises thought to crush the businesse now saith Peter verse 9. if we be examined concerning the good deed as who should say you Scribes and Pharisees use to convent people for good deeds Therefore be it knowne unto all you men of Israel as who should say you Pharises would have Christ hidden therefore all ye men of Israel be it knowne that by the name of that Iesus whom ye have crucified this man standeth whole thus zealous was he though convented the spirit of the Lord is a kingly spirit therefore it will make a man leap over all blocks Ruth 1.16 Ruth 1.16 Naomi having alledged many arguments to disswade Ruth marke how she resolves intreat me not for thy God shall be my God the more love is opposed the more violent resolute it is there are no trees fall by a storme but those that are rotten those that are good grow the faster so it is with a heart that loves Christ in sincerity he beares downe all 3 Afflictions are so farre from hindring that they further obedience there is no thanke to the Crosse for it in it selfe it is a kinde of poison but this Crosse that would hinder a man the power of Christ over-powring it helps a man and that in two particulars 1 Because the Crosse weaneth a Christians soule from the love of those things here below he that prided himselfe in gay coats present before him all the fine feathers at his death bed and aske him will you goe to heaven in these then hee hates them affliction takes away the love of all Deut. 28. the dainty Damosell shall licke the earth in time of famine the soule in affliction cleaves to God when the wheeles are scoured they goe the better so afflictions take away the rust of immoderate pleasures and desires Iob 36.10 Iob 36.10 Three things afflictions â—oe 1 They open the eye 2 They boare the eare a poore mans tale may now be heard 3 God commands a loose heart to stoope by them when the three children were in the fire it burned their bonds but hindred not their walking so afflictions burne our lusts but hinder not our walking with God 2 As afflictions are made usefull and beneficiall to Christians in respect that they weane them from the love of the world and scowre off corruption So also secondly because the Crosse stirs up our graces afflictions set an edge on graces Acts 17.16 his spirit was stirred with indignation Acts 17.16 it is with grace as it was with Sampson when the Philistines were not there he slept but when they were upon him he rent all in pieces so our graces are asleepe if misery come upon us it provokes us to shake our selves all the men in a ship are quiet in a calme but in a great tempest all are busie every man is stirring one runnes to the pumpe another to the sterne so all the while we are in a calm patience lyes still but when we are rossed if here be any grace then it will be stirring Faith laies hold patience beares it is admirable to see what men will doe in sicknesse it is a common Proverb there would be admirable good men if men were as good alwaies as they are in sicknesse Take a great persecutor and let but God let in a veyne of vengeance O then what resolutions are there but when that is gone all promises fall to the ground Vse It is a word of instruction hence persecution is a plea for exactnesse no poverty can excuse a man from duty if no affliction can hinder from following of Christ then no affliction can give excuse for not following of Christ it is no plea to say my neighbour hindred me when Peter denyed Christ he did not say Lord I was in great feare I loved thee well yet denyed thee basely we heare no such matter but he wept bitterly he saw his sinne and was ashamed of it this should be our course Phil. Phil. 4.8 If there be any thing that is honest any thing that is pure thinke upon these a man might reply the cause is good there are honest things but trouble accompanies them what of that yet if there be any thing that is pure thinke on that yea say some the practise is pure but it is reprochfull now saith the Text there is no pretended inconveniency that should be a hinderance in a christian course doe not thinke of reproaches but if there be any thing honest any thing pure thinke on that All you Ismaels that scoffe at purity if Paul were good ye are naught Heb. 13 4.5 Heb. 13.4.5 When we are married we must looke to our families no saith the Text avoid covetousnesse doe not say the cause is good but my family must be looked to drunkennesse should be hated saith one but then I should lose my custome It is good to pray for the Scripture saith Poure downe thy wrath on such as call not on thy name but it takes up time and I should bee scoffed at and counted a Puritan and therefore I pray have me excused I cannot excuse you for is there not a God to be pleased as well as a customer when the heavens shall bâ—rne and the works thereof be consumed doe you thinke this will excuse you to say I would have prayed but my Master would have beat me my neighbours would reproach me c. If you feare your neighbours more then God then get you to hell with your neighbours and then let them succour you these are not sufficient excuses therefore delude not your consciences will you tell God a crosse troubled you he will tell you you should have taken it up had Christ said to us I wish you had been saved but then I must be spit upon and crucified but that I will not woe had beene unto us had not Christ beene forsaken I had beene damned doe not think to drive the bargaine to the last farthing let God be honoured though I troubled this is right but to say let God be honoured but I will not be troubled ah poore wretch hast thou any share in Christ he that suffereth not with Christ shall not have glory with him therefore as you desire to have comfort lay away these figge-leaves that will not availe to shelter you Because thou wilt not take up a Crosse thou shalt not have a Christ to save thee THE CHRISTIANS Second Chiefe LESSON Viz. Selfe-tryall 2 COR. 13. 5. Examine your selves whether ye be in the faith prove your owne selves know ye not your owne selves how that Iesus Christ is in you except ye be reprobates THe intent of Saint Paul is to justifie his Ministerie upon occasion of that contempt which by reason of the basenesse of his outward estate was cast upon the same by the suggestion of false Apostles This he doth in this place by appealing unto the consciences of his hearers in respect of the worke of grace by his Ministery wrought
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
that he is utterly ignorant of that which he would most of all seeme to practise for whereas good dealing and good meaning must fetch their direction from the knowledge of Gods word which is the onely sufficient Schole-master to this purpose The civiâ—l man doth measure it by the scanâ—ling either of his owne judgement which is corrupt by nature or else by the received customes of the world Doe not many pretend in many grosse injuries and wrongs done to God and man their good meaning Doth not generally the good dealing that is among naturall men no longer keepe within the rule of righteousnesse then while it concernes themselves And when it toucheth a man in this particular the greatest injustice shall be dawbed over with the untempered morter of good dealing Secondly Even in those things wherein he is most glorious in his owne eyes practising some shreds of righteous dealing so farre forth as his naturall light guides him he sinnes against God in that he doth not that good which he doth in obedience to God and out of faith in his word without which whatsoever men doe is but sinne in the doer though good in it selfe Heb. 11.6 Heb. 11.6 Rom. 14.23 Rom. 14.23 Thirdly Consider this good meaning and dealing in the highest price of goodnesse whereunto it would seeme to attaine you shall finde a manifest grosse transgression of the duties of the first Table that doe more immediatly concerne the worship of God for doe we not see that these men are most of them negligent regarders of the ministery of the word make little conscience of an oath if they be urged breake the Sabbath live in affected ignorance and yet by vertue of this supposed good meaning and dealing they thinke themselves blamelesse what great and hainous sinnes doe they shrowd under this shelter I referre my selfe unto the dayly experience of such as know any thing in the conversation of these men as if the Lord would accept of any sacrifice though never so blinde lame or maimed offer this service unto thy Prince and see if he will accept it For shall it be a good plea for a traitour against the state to pretend his righteous dealing with his fellow-subjects No more will God accept of such a service where there is high treason against his Majesty though there be some petty duties performed to men 2. Deceitfulnesse in that he thinkes himselfe a jolly fellow while he compares himselfe with the rabble and multitude that live in the open transgression of Gods great Lawes when he beholds himselfe by a reflexion from them he grows strongly conceited that it must needs be well with him for that he outstrips such swarmes of offenders By this manner of reasoning a man might conclude the coursest cloth that is to be fine because if you compare it with a Rug it makes a faire shew will not comparisons make those things that are naughty in themselves seeme good Let that alone be held for good that is good in it selfe whose goodnesse is to be found in the nature of the thing not in the respective reference onely to that which is worse then naught In a word what so bad in a kinde that might not bee justified if it were lawfull thus to trifleâ— might not some naughty and sinfull men that live in the breach of some of Gods great commandements hope for heaven if a comparative righteousnesse would be accepted for are there not numbers though vile in their courses and abhorred of God and good men yet if you compare them you shall finde whole swarmes of such as doe exceed them Secondly learne further the absurdity of this reasoning and that by another similitude taken from the cleane contrary practise of men in earthly things if a man have some competency of wealth he for the further enlarging of it lookes not backe how many there be poorer then himselfe so hee might thinke himselfe a rich man but his eye is alwaies looking how many richer there are then himselfe why should wee not doe so in spirituall things not to looke how many have lesâ—e then we to consider rather how many goe before us exceed us in the graces needfull to a better life Shall it be no root of contentment for wealth that we are richer then many million in the world and yet in matters of salvation any thing shall serve the turne to satisfie our hearts that we are in better case then great troops who shall never see God in the life to come In the running of a race a man may leave many behinde him yet lose the goale so in the seeking of the Crowne of life wee may out-strip a number and yet misse of the salvation of our soules we must therefore be carefull so to runne that we may obtaine Thirdly if this righteousnesse would carry a man out which leaves company behinde in greater impiety then the Pharise should have had wrong when the poore Pâ—blican was preferred before him who notwithstanding was not as other men extortioners unjust c. Luke 18. Luke 18. Fourthly we must in judging our selves righteous looke to the rule of Gods lawes which judge our inward thoughts this was it which informed Paul who without the law was alive but when the law came sinne revived c. Third deceit In that he conceives no wickednesse great that breakes not forth into open view or at least into actuall trangression no man is naught with him but he that is actually so Answ 1. That saving grace doth not onely cause a forbearance of the outward act but suppresseth the first motions unto sinne kiâ—s them in the cradle makes conscience of them as mortall sinnes whose wages is death Ier. 4.14 Ier. 4.14 How long shall thy vaine thoughts lodge within theâ—â— Actâ— 8.22 Act. 8.22 Repent that if perhaps the thought of 〈◊〉 heart may be forgiven thee 2 Cor. 10.5 2 Cor. 10.5 The word of God brings every thought into the obedience of Christ 2 A mans corruption may bee restrained and kept in from any actuall breaking out not for any good that himselfe shall reape thereby but for others benefit for the good of society in generall the good of some in speciall Abimelech was kept from Abrahams wife not for any favour to him but for Abrahams sake Labans churlish nature was sometimes restrained so that he could not sometimes speake an unkinde word unto Iacob not for his cause but for a favour â—nto Iacob 3 God doâ—h judge of mans estate by the frame of the heart that he mainly desires to be given to him to be renued that to be cleansed and rectified that to be applied to wisedome though there be never such a faire outside a smooth carriage a painted visage yâ—t if the hearâ— be unsound rotten unregenerate all is of no value before him God seeth not as man seeth neither would he have man judge as outwardly there is an appearance There may be seven abominations in
death of the righteous why then doth the temporary carry himselfe so stiffely upon his good purposes and desires 2 If wee take an account of those desires by comparing them with those that are found in men truely converted wee shall finde many notorious differences Those desires of the temporary are like them of the sluggard who lusteth but his soul hath nought Pro. 13.4 Pro. 13.4 they are lazie faint without any violence offered to the corruption of our nature but those of the converted are painefull laborious joyned with a most earnest using of the meanes those in whom they are all called violent Matth. 11.12 Mat. 11.12 Phil. 3. Mat. 5.6 yea they are said to presse forward Phil. 3. to hunger after righteousnesse Matth. 5.6 yea secondly these of the temporary feele no griefe for the want of that they desire but those of true converts are joyned with an inward most affectionate mourning towards him whom they desire their soule faints they are sicke after that they desire Psal 42.1 Psal 143.7 Psal 42.1 Psal 143.7 Heare me speedily O Lord my spirit faileth c. Thirdly those of the temporary as all beginnings of grace are fickle vanish away come to nothing these other are constant hold out give no rest to their eye-lids till they have gained something wherein they may rest Deceit 4. That hee findes himselfe more forward then many of those that have beene ancient professors is more hot and earnest in many good duties even then they of whose conversation no man had ever cause to doubt Answ That the stony ground by which one kinde of the temporary is to be understood is marvellous forward in sending forth the blade as it lyes not deepe but in the face of the earth so it sprouts and shewes it selfe more speedily Matth. 13. Mar. 4. So it is marvellous to behold some of these temporary professors how soone they are ripe how violently forward but according to those violent beginnings they doe as soone fade and wither away It is with them as with men that are over-forward in the morning at their businesse in the afternoone constrained to give over it is an ill signe of perseverance in good duties when a man is forward and zealous beyond the age of his christianity and looke as wee must not lay any great hope upon children that are witty and forward beyond their age so likewise wee should not thinke any whit the better of our selves by reason of our sudden over forwardnesse Our Saviour speakes of some who were last who shall be first and first that shall be last why may not the hot and over-earnest temporary suspect himselfe for one of these 2 We must in our forwardnesse consider wisely whether nature hath not a hand in it as well as grace or beyond it For I doubt not but when some seeds of religion fall into the heart of a yong man or a man of a stirring spirit they doe receive a great impression of heat from the naturall warmth that is in him he pursues things that be contrary to him with greater intension not of zeale alone but of zeale set on fire by the strength of nature It shall be wisedome therefore for men to examine and try their zeale and their forwardnesse Peter being a man of a fiery and sudden spirit by nature Religion was many times preposterously set on worke by nature and he made a shew of more forwardnesse and yet I doubt not but as much if not more substance of zeale was in the rest of the Apostles 3 He may mistake ancient professors when he shal measure the substance of inward grace by an outward blaze of forwardnes In many this forwardnes out-runs judgment wisdom holy discretion and accordingly makes a great shew in the eyes of the beholders In others soundnesse of judgment wisdome experience have over mastered affections so as they are no whit lesse zealous but more wise discreet better ordered managing their practises with no whit abatement of sincerity but with much more comfort to themselves and good to others 5. Deceit That he findes the Lord rewarding him for that which he doth sees some of Gods temporall promises made good unto him both in mercies communicated and judgments withdrawne Answ If this might give any assurance of the soundnesse of grace in the heart then might Ahab put in for a part among the sonnes of God of whom it is recorded that the Lord regarded his temporall and but seeming humiliation for it was not with his whole heart with a translation of the judgment that should have beene inflicted from his dayes to the succeeding generation So likewise Iehu went not unrewarded for that which he did in destroying the house of Ahab 2 King 10.30 his children were to sit upon the throne of Israel to the fourth generation Yea further such hath been Gods justice that he would not have heathen men doe any thing that he had appointed to be done without a reward Wicked Nebuchadnezzar Ezek. 29.20 Ezek 29.20 shall have the land of Egypt given him for his labour wherewith he served against it because they wrought for me saith the Lord and some of the ancient fathers have imputed the long continuance of the Roman Empire as a reward in Gods justice given to the practise of civill vertues wherein many of them were famously renowned Secondly The temporary might in his well doing more comfort himselfe as an argument of saving grace in him if God did not reward him in this life he might looke then for a reward at the generall Iudgment where God gives the reward of eternall life but that God rewards him here in this life the Lord signifies that he will not be indebted to him now he hath all that he must looke for Vse To advise all Christians that they doe not rest in these imperfect motions that are common to the temporary as that they have had some pangs of sorrow for sin some flashing joy in the hearing of the word some good desires that they otherwhiles feele these have beene in such as have afterward fallen finally away and are branded with the blacke coale of reprobation We must as we would have comfort in our profession both try these motions of what kinde they are and when we have tryed them endeavour to be led forward to perfection And for the enforcing of this Exhortation Motive 1 Consider first That the estate of him that hath begun in the spirit if afterwards he fall away embracing this present world with Demas his estate is worse at the end then it was at the first for looke as it is with water having beene once heat if after it be cold againe it is more easily frozen so it is with men that have beene once warmed with the sunne-shine of grace if after they grow cold they are more easily frozen in their impiety more hardned in the courses of sinne Matth. 12. Mat. â—2 the end of that man
if then thou hast had this assâ—rance wrought in thee by that thou feelest thy faith nourished encreased gathering strength in the day of temptation thou mayst resolve thy selfe of the truth of it Sixth marke That true faith brings forth contentment in all estates the believer is as it were foure square turne him which way you please he falls even no outward want or misery can unsettle his contented minde he is as a mâ—n that having obtained his desired purpose neglects all in comparison of that he enjoyes he so rejoyceth in things spirituall that the want of outward comforts doth not much trouble him Psal 4.8 Psalme 4.8 Thou hast given me more joy then they have had when their corne and wine and oyle abounded Rom. 5. Romans 5. Wee rejoyce in tribulations because the love of God is sâ—â—d abroad in our hearts the feeling of Gods love by faith will raise ouâ— dejected soules in their greatest abasement Philip. 4.11 Phil 4.11 I have learn'd in whatsoever estate I am therewith to be content I can be abased and I can abound I can doe all things through Christ who strengthens me that is while he lets me see the love of God towards me in the pardon of my sins Thus doth faith raise a mans thoughts to the beholding of such pâ—iviledges as neither eye hath seene nor eare heard from whence the spirituall man looking downe-ward upon the mountaines whether of outward blessings or croffes they seeme as mole-hils the afflictions of this life are not worthy of the glory which shall be revealed faith the Apostle 2 Cor. 4.17 2 Cor. 4.17 and Moses by faith having an eye to the recompence of the reward neglected the priviledge that he might have enjoyed by being counted the sonne of Pharaohs daughter Heb. 11.26 Heb. 11.26 so likewise Hebr. 11.8 9. Heb. 11 9. Abraham Isaac and Iacob were contented with their pilgrims estate because they looked for a better City Vse To discover the faith of our ordinary Protestants to be no faith but a meere naturall presumption for what else shall we conceive of that faith whereby men professe they believe in Christ hope to be saved as well as the best and yet their hearts and lives over spread with worldly and fleshly lâ—sts they are not washed from their uncleannesse they send forth nothing but noysome and damnable corruptions Shall we conceive that the day starre of salvation hath risen in their hearts who are nothing but darknesse in their understanding haâ—ing to be reformed in their will and affections their whole lives a running with greedines to the excesse of ryot is not this a counterfeit faith that workes no more glorious fruits of reformation of heart and life so likewise when mens prayers are only lip-devotions uttered formally from the teeth outward are they not an undoubted argument of the want of the Spirit which makes men affected with their owne miseries to powre out their hearts like water to send up loud cryes to the throne of grace As also that assurance of Gods favour which many of unhumbled and insensible hearts not groaning under their owne miserable condition doe bragge of may we not reject it as a deceitfull staffe that will in the end deceive them that leaue thereon So likewise that faith which never doubted which is not incombred with distrustfull thoughts that faith which hath crept into mens hearts either without the means of the word preached and the Sacraments or else by a slight and regardlesse usage of them that faith which is constrained to feele all its contentment from the base and transitory things of this life that hath no contentment without them that is best at ease in the hunting after them all these kinds of faith we may by this doctrine discover as unsound hypocriticall and only a seeming faith The second grace that concurreth to the frame of a Christâ—an effectually called is godly sorrow Quest What is it Answ It is a worke of the spirit whereby a man is grieved and troubled for the transgression of Gods Commandements and out of this griefe judgeth himselfe worthy to be destroyed it is called the wounded spirit the contrite and broken hâ—art I say It is a worke of the spirit Ezek 36.27 31. Ezek. 36.27 31 I will put my spirit within them then shall they remember their owne evill wayes and shall loath themselves in their owne sight and judge themselves worthy to be destroyed I â—ay further that it is a griefe with respect to the breach of Gods law to difference it from the legall sorrow that grieves at sinne with respect to the fearefulnesse of the punishment that is to be inflicted and is only led with respect to that this set on work by feaâ—e of the whip that other by a child like love Lastly I adde that this sorrow makes a man his own condemner and to fling the first stone at himselfe 2 Sam. 24. Let thy hand be upon me and upon my fathers house Quest What is the least measure of it Answ This godly sorrow is twofold First â—nward alone consisting in this that a man is truely displeased with himselfe for his sinnes as they are an offence to God Secondly This inward sorrow is joyned with a bodily moving of the heart which causeth weeping this last is commendable and that whereunto men must endeavour to attaine even that their flinty soules may send forth rivers of teares but it s not a necessary condition as without which our sorrow is no sorrow Reason 1 First for that teares doe proceed from the naturall constitution of mens bodies Where men have hot and dry bodyes there griefe may be great where be no teares So likewise where men have full and moyst bodies or their pores more open there is more plenty of teares then of hearts griefe oftentimes So that we may resolve this question touching the least measure of godly sorrow namely that it is an inward displeasure with a mans selfe for that he hath offended God joyned with a griefe that a man can grieve no more this dislike of a mans selfe in regard of the breach of Gods law and griefe for not grieving enough is that which the Lord if it be in sincerity accepts as who respects more in this case the contrite and broken hearâ— then he blubbered cheekes who sees that a man may with dry eyes mourne heartily for his sinnes The sufficiency of this sorrow I prove for that the Lord in all his services doth mainely insist upon the diâ—position of the heart so more especially in this because thine heart did melt 2 King 22 1â— Psal 51.17 I will gather thee to thy Fathers The sacrifices of God are a contrite spirit a broken and a contrite heart ô God thou wilt not despise Isa 57.15 I the Lord dwell with him that is of a contrite heart and humble spirit Isaiah 61. Christ was sent to binde up the broken in heart Secondly wee have
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