some examples of penitentiaries whose repentance God accepted of and yet no mention of that degree of sorrow which expresseth it selfe by teares Zacheus Luke 19. came downe hastily and received Christ joyfully so Acts 16. Lydia who if she had beene cast downe with any great measure of sorrow could not so readily have given entertainement to the Apostles Thirdly to grieve for that wee cannot grieve more then we doe is to mourne for want of a grace when we doe cheerefully seeke it what is it but a branch of that holy hunger which hath from the Lords owne mouth a promise of satisfaction Matth. 5. In a word therefore to conclude the least measure of godly sorrow lesse then which there is none is to be truely displeased with our selves for that we have transgressed the law of so good a God and withall to grieve for that we are not more deepely grieved Markes of godly sorrow The markes of this godly sorrow whereby it may be knowne are these First marke in regard of the originall it springs from the due and advised consideration of the fatherly love of God manifested in Iesus Christ the meditation of those unspeakeable mercies that are manifested to him is the very fountaine from whence springs evangelicall sorrow for when wee throughly consider what a loving Father wee by our sinnes provoke what a gracious and most affectionate Saviour wee doe by our iniquities as it were crucifie againe this must needs make our stony hearts dissolve and even melt like waxe in the midst of our bowels Zach. 12.10 Zach. 12.10 they shall looke upon me whom they have pierced and they shâ—ll mourne as one mourneth for his onely sonne on the other side the legall sorrow is occasioned by the fearefull curses of the law by the horrors of the vengeance to come by the grifly face of eternall death these pierce the hearts of naturall men and make them as one that travelleth continually with childe whence it is that the Apostle makes the difference of the spirit of the law from that of the Gospell Rom. 8.15 Rom. 8.15 Wee have not received the spirit of bondage againe to feare but we have received the spirit of adoption crying Abba Father so that godly sorrow is a child-like sorrow whereby we are grieved that we offend a Father that is kinde and loving unto us Caution That this sorrow in Gods children is mingled with a legall sorrow so long as we live here for as all grace is imperfect so godly sorrow Second marke That this sorrow is a continuall companion of Gods children of a durable and lasting nature for as sinne doth never leave us but daily discover it selfe in many cursed fruits thereof so this godly sorrow doth or ought follow us hard at heeles every day as wee sinne more or lesse we are to have our portion of it Psal 80.5 Psal 80.5 thou hast fed them with the bread of teares and given them teares to drinke in great measure and if wee must every day aske forgivenesse of sinnes then we must every day have our sighes and grones for them Now the sorrow of the naturall man though a sorrow for sinne yet how soone dyes it it vanisheth away all in a moment or if it belong then they sing to the sound of the Violl they drink wine in bowles eat the lambs out of the flocke and the calves out of the midst of the stall and anoynt themselves with the best oyntments that so sorrow and mourning may flee away Third marke That godly sorrow is of generall extent it mournes as well for small sinnes as great so David whose heart was smitten for cutting off but the lap of Sauls garment For secret sinnes as well as for open for such sinnes as men applaud and countenance as well as for those they cry shame of for that sorrow which is caused by the conscience we have of the breach of Gods commandement makes no difference of sinne whether open or secret approved or disliked by men since the conscience is equally bound as well in the one as the other Hence it is that Gods children doe weep in secret for such sinnes as none can accuse them of and accordingly cease not to pray to bee cleansed from them Psal 19.12 Psal 19.12 O cleanse thou me from secret faults Fourth marke This godly sorrow is knowne by the manner and meanes of the cure there being no plaister for this sore no balme for this wound but the holy Scriptures they and they alone can comfort the soule distressed in that kinde none can speake a word of comfort to him that is weary but he that hath the tongue of the learned Isa 50.4 Isa 50.4 Ezek. 34 the broken hearted are sent for cure to the shepheards Ezek. 34.4 these be the flaggons wherewith the Spouse of Christ is comforted when she is sicke of love Can. 2.5 Cant. 2.5 Rom. 15.4 the Scriptures are called Scriptures of comfort Rom. 15.4 as for worldly sorrow that is healed and driven away by worldly meanes So Cain did rid himselfe of his sorrow by building Cities inventing musicall instruments so doe naturall men put away the legall feares wherewith other-while they are stricken by merry companions musicke and revelling sports and recreations Now it is otherwise with the godly in their sorrow that ariseth from the feare of Gods displeasure that travels farre and neere runs through all variety of outward delights findes no comfort in any thing but the word of God Fift marke Godly sorrow is knowne by the companions of it or as I may call them the effects of it 2 Cor. 7.11 1 Carefulnesse that is an earnest bethinking our selves joyned with diligence in the meanes whereby wee may avoid the sinne we mourne for 2 Clearing of our selves which is an endeavour to approve ourselves in the dislike of that we mourne for by the contrary deed done Luke 19.8 Luke 19.8 Acts 16.33 Behold the halfe of my goods I give to the poore Acts 16.33 Indignation whereby a man is even angry with himselfe loathes himselfe is even weary of himselfe Ezek. 36.4 Feare Ezek. 36. which is an awfull regard whereby we are afraid both of the sinne and of all the occasions of it with respect to Gods displeasure Pro. 28.14 Pro. 28.14 Blessed is the man that feareth alwaies 5 A vehement desire whereby we are so affected that we doe not more strongly long for any thing then to be preserved from that evill by which wee have fallen and also to doe the contrary good Psal 119. Psal 119. My heart breaketh for the fervent desire it hath to thy commandements 6 Zeale when upon the consideration how we have dishonoured God by our sinne we are so much the more desirous of his glory by all well doing this is apparant by Paul who was so much the more zealous in the propagating of the Gospell as hee had beene furious in persecuting it 7 Revenge when a
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
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
in the end prove as those Brookes that Iob speakes of that faile men when they have most need of water 2 The Lord doth of all other services reject this formall righteousnesse Psalme 50.8 Psal 50.8 Isa 1.14 Isa 1.14 My soule hates your new Moones and your appointed feastâ— they are a burthen to me I am weary of them verse 13. Incense is an abhomination to mee c. Who will then goe about to make his heart beleeve that the outward usage of Gods ordinances will commend a man to God 3 It is among the sinnes of these times prophesied 2 Tim. 3.1.5 2 Sam. 3.1.5 that in the latter daies shall come men having a forme of godlinesse but not the power Now wee ought to be so much the more carefull to avoid it as we are more subject to it in regard of the prevailing of it in the age wherin we live 4 We must know that the end of all Gods ordinances is the renuing of Gods image in us the making of us new creatures the fashioning of our hearts to his will therefore we heare pray receive the Sacraments that wee may have the graces of faith and repentance stamped in our soules Now then when wee attaine not this benefit by them we lose all our duties the ordinances become as a dead letter the very sacrifice of fooles The third Harbour wherein the soule of man rests it selfe is Temporary Righteousnesse such a service of God as carries a goodly shew for the time but after vanisheth away Consider 1. What it is 2. The grounds of it 3. The deceits of it 4. The discovery 1. Temporary Righteousnesse is a work of the spirit whereby a man being enlightned to see the priviledges that are in Christ for a time rejoyceth in them yeeldeth some obedience to them yet afterward he utterly falls away It is a work of the spirit Heb. 6.4 Heb. 6.4 they that have it are said to bee partakers of the Holy Ghost Whereby a man is illightned to see the priviledges that are in Christ and rejoyceth in them Luke 8.13 Luke 8.13 the stony ground which represents the temporary professour receives the word with joy yeelds a measure of obedience Matth. 12 43. Matth. 12.43 the uncleane spirit is said to go out of a man for a time wherein the temporary Christian is understood now in the time wherein he departs the temporary Christian out of whom he goes yeelds some measure of obedience yet so as afterwards he falls away So the righteousnesse of temporaries is compared to the morning dew that vanisheth away with the Sunne and that this is his estate to fall away is insinuated Hebr. 6. Examples of this estate two more eminently known Saul of whom in the beginâ—ing of his raign we heare of many good actions his wisdom in his patient bearing with those wicked men that murmured against him 1 Sam. 10.27 1 Sam. 10.27 his humility in refusing to take the estate of a King upon him ver 22. his mercy in succouring the men of Iabesh Gilead Chap. 11. 1 Sam 11. his Iustice in puâ—ting downe the witches 1 Sam. 28.3 1 Sam. 28.3 and yet afterwards fearefully did hee fall away from God The other is the example of that famous hypocrite Iehu how zealous did he carry himselfe in rooting out the posterity of Ahab and how did he in all pretend the worke of the Lord how did he put to death all the Priests of Baal and brake all the Images yet dyes with this brand that he departed not from the sins of Ieroboam 2. Grounds 1. That these men were never truly engrafted into the Vine Christ Iesus they were never truly sodered and united into Christ as parts of his mysticall body whereof hee is the head and accordingly being never truly conjoyned unto him no marvell if in time they be drawn dry and become as branches unprofitable that which they doe is by a common influence of the spirit of God enabling them unto some duties wherby hee pleaseth to glorifie his name and as that whereby wee continue and persevere in the state of grace is our union and society with the Lord Iesus whereby we become one with him and none shall take us out of his hands so that which makes the fruit of the spirit to wither and come to nothing in us after a time is the want of this conjunction with Christ because the seed of God is not in us such are nourished not from the power which diffuseth it selfe from the head to the members but from some externall cause and worke of the spirit but out of the mysticall body of Christ 2. There is a dâ—fferent manner of receiving the word some receive it into the uppermost face of their hearts others so receive it that it sinkes more deepely into the soule takes a firme rooting with some their knowledge swimmes in their braine casts a reflexion upon the affections from the light that is in the understanding o hers are changed into their knowledge their knowledge doth exeâ—cise a commanding power over the faculties of soule and body Now this different manner of receiving of the word makes a difference betweene Professours of whom some hold out others fall away this is the difference betwixt the stony ground and the good earth Mat. 13. So that the reason why this righteousnesse fades and comes to nothing is that because it not being stamped deepe enough into the soule when temptations make an assault it is not of ability to resist 3 Deceits 1. He imagines himselfe in good case for that he can rejoyce in the word when he heares it Answer There is a threefold difference betwixt the joy of the temporary and the Elect in hearing the word The temporary rejoyceth in hearing of the glorious priviledges of the Christian estate being convicted of the goodnesse and excellency of them like as a man is affected with joy to behold with his eyes a Vine plentifully â—aden with grapes or a field of corne that is goodly to see to in regard of the large and plentifull crop though he have no part in it even such may be the joy of the temporary caused not from any perswasion of propriety and interest in the things but only from the glorious hiew and beauty of the things themselves But as for the elect of God their joy ariseth from an evidence of that assurance they have of their interest in them that they are peculiar to them and that they are within the promises 2. The joy of the temporary is a joy that ariseth from a slight taste that he hath of Gods mercies and the Christian prerogatives whereas the joy of the true converts springs from that good they finde even from a perfect nourishment that they receive finding themselves justified and sanctified by vertue of that they have gotten in the ministry of the word The Apostle in the words last spoken of the temporary professour Heb. 6. gives occasion of
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
where there is a re-entry of Devils after their ejection is worse than the beginning 2 Peter 2.21 2 Peter 2.25 It had beene better for them not to have knowne the good wayes of God then after they have knowne them to turne from the holy Commandement delivered unto them 2. Our departing from good wayes after we have made progresse in the same argues in us extreme folly wee cannot enter the lists so much as of a temporary profession but we must looke to suffer many things we must betyed to the means deprived of much of that which the flesh cals liberty Now shall we suffer all this in vaine shall we with the Israelites come out of Egypt undergoe many sorrowes in the wildernes come to the borders of the land of Canaan and then give over and faint by the way Shall we doe as hee that takes a long and chargeable journey to buy a commodity that is needfull for him and when he comes to the place parts for a penny and goes home againe without it Ezek. 18.24 Ezek. 18.24 If he turne away all his righteousnes that he hath done shall not be mentioned 3. Consider That all the promises of God are entailed upon the grace of Perseverance Matth. 24.12 13. Mat. 24.12 13. Because iniquity shall abound the love of many shall waxe cold but he that endureth to the end shall be saved Revel 2.10 Revel 2. â—â— â—â— be thou faithfull unto the death and I will give thee the crowne of life ver 11. he that overcommeth shall not be hurt of the second death Revel 3.12 Revel 3.12 him that overcommeth will I make a â—r in the Temple of my God Wherefore let us at any hand be admonished to search and try our Profession not deceive our selves we may make a shew to others and our hearts may make us believe all is well but let us not trust them till we have tryed them It is the foole that will believe every thing Many have set forward in good wayes aâ— Naâ—mies two daughters that would needs accompany her into the land of Iudah saying we will returne with thee unto thy people and yet how easily was Orpah entreated to goe backe So there are many Orphats that seeme as if they would travaile to heaven yet give over in the mid-way let their examples be admonitions to us Thus farre of the discovery of the false harbours of the Christian estaâ—e Now I come to the meanes of inquiry In the inquity to be made for the direction of a Christian in the duty of selfe tryall foâ—re specialâ—ies are to be discussed 1. What graces are of the essence and being of a Christian 2. What their nature is 3. What is the least measure of them lesse then which a man cannot have and be in the state of grace 4. What be the severall marks of these graces essentially necessary For the first I find that the Scripture doth inclose all in these two duties Faith and Repentance Mark 1.15 Mark 1 1â— Acts 20 2â— Repent and believe the Gospell Acts 20.21 Witnessing to Iewes and Grecians repentance towards God and faith toward our Lord Iesus Christ By these two we passe from death to life from the power of Sathan to God Now the latter of these duties being unfoldâ—d there are these three maine branches of it 1. Godly sorrow 2 Cor. 7.10 2 Cor. 7.10 that is the beginning of it and as it were the first step whence it is said to bring forth Repentance to salvation ver 10. 2. A change of mind called the New Creature fleshy heart renovation of the spirit of our mindes implyed in the word repent which properly signifies a transmutation or alteration of the mind 3. New obedience Matth. 3.8 Matth. 3.8 bring forth fruits worthy of amendment of life Rom. 12.1 Rom. 12.1 give up your bodies as a living sacrifice So that the issue of all is that to set a man in possession of the state of grace there bee foure maine workes of the spirit 1. Faith 2. Godly sorrow 3. Change of minde 4. New obedience Wiâ—hin these is comprehended whatsoever appertaines to the being of a Christian Many complementall graces are further found in him who is in the faith as appertaining to his well-being these and these only doe estate him in that blessed tenure of the sonnes of God Secondly What these are in their particular nature Faith is a work of the spirit whereby we are enabled to apply to our selves the promises made in Christ for our reconciliation with God It is a worke of the spirit of God Eph. 2.8 Ephesians 2.8 It is the gift of God we are enabled Our wils are lifted up above their naturall condition and ability by a speciall infusion of grace for howsoever faith be begun in the understanding yet the perfection of it is from the will this is apparent from the object of saving faith which is not only truth but also good and good to us To apply to our selves So Iohn 20.28 Iohn 20.28 Thomas shewes himselfe to be a believer when he saith My Lord and my God Galath 2.20 Gal. 2.20 I live by the faith of the Sonne of God who loved mee and gave himselfe for mee The promises made in Christ they are the matter whereabout our faith is exercised Rom. 4.21 Romans 4.21 Abrahams assurance was settled upon the promise For our Reconciliation with God this is the benefit of it that upon believing God is reconciled wee have an attonement Rom. 5.11 Romans 5.11 Thirdly what is the least measure of saving faith Answer It is a constant earnest desire of the pardon of sin flowing from an humble heart joyned with a conscionable use of the meanes I say constant to difference this desire from the moody passions that are in naturall men to whom God disclosing the fearefulnesse of the vengeance to come they doe for the instant desire a remove all of their sinnes I say earnest with respect to the sluggish wishes that are in the unregenerate as also to that fervency of desire which experience shewes in the godly Psal 42.2 Psalme 42.2 my soule is a thirst for God I say further that it is set on worke by an humbled soule a soule touched with his owne miseries a wounded spirit a broken heart Psalm 10.17 Psalme 10.17 thou hast heard the desire but it is the desire of an humbled soule of the poore in spirit Last of all this desire expresseth it selfe in a carefull and diligent use of the meanes whereby it may be increased as Prayer hearing the word receiving the Sacraments This is that faith which is tearmed by the smoaking flaxe and bruised reede Matth. 12.20 Matth. 12.20 which promise of Christ is not to breake the one nor quench the other This to be in Gods acceptation as saving faith appeares in that God rewards this hungring desire with everlasting life Matth. 5.6 Luke 1.33 Matth. 5.6
Luke 1.33 Iohn 7.37 Isaiah 55. â— he fils the hungry with good things Iohn 7.37 If any man thirst let him come to me and drinke Isa 55.1 Hâ— every one that thirsteth c. Secondly for that such desires are the grace it selfe desired for if a desire unto sinne be the sin it selfe before God as Matth. 5.27 Matth. 5 27. he that looketh upon a woman and lusts after her hath commâ—tted adultery with her why shall not much more an earnest desire or the pardon of sin be an obtaining of it an earnest desire to believe be accepted for beliefe it selfe Thirdly where ever the spirit of God is working saving grace in the heart there must needs be faith but where ever such a desire so qualified is there must needs be the spirit of God for these desires not being the fruits of the flesh must necessarily come from the spirit And doubtlesse they are sent as an earnest penny and pledge of everlasting life yea looke as a desire to live cannot come from a dead man no more can the desire of the life of grace in us proceed from us as we are naturall men dead in sinne Thus wee see what is the least measure of saving faith lesse then which if we have we are not beleevers and consequently not in the state of grace The third point is what be the markes whereby this saving faith is discerned from the mocke-faith that is in the world The voyce of Gods spirit witnessing to us and with us touching the pardon of sinne from satanicall delusions or naturall presumptions Markes of faithâ— Acts 15.9 The markes of true faith are first that faith doth purifie the heart Acts 15.9 the heart of man by nature is a sinke of abhominations the very imaginations evill and that continually it breaths forth nothing but uncleannesse hatred selfe-love worldlinesse with whole swarms of evil thoughts it is evill and wholly evill even in all the corners of the will understanding memory affections full of corruption over-spread with the leprosie of sinne Now the office of faith is by vertue of strength from Christ and grace from his fulnesse as also in consideration of those promises whereunto it doth entitle the beleever to sweepe the nasty corners of the soule to stampe it in another mould So faith enlightens the understanding that was nothing but darkenesse makes the will to incline and follow after righteousnesse whereunto it was before most rebellious sanctifies the â—ffections sorrow feare anger c. drawes them from earth to heaven infuseth into the memory a retentive faculty of that which is good in respect whereof it was before as a riven dish Wouldest thou then know whether thy faith be such as will abide the touchstone weigh with thy selfe what strength it giveth thee to purge and cleanse thy soule if none at all then there is no truth nor soundnesse in it Second marke that true faith where ever it takes place it sends up strong cryes and unspeakeable grones unto the throne of grace for the filling of the heart with saving grace Rom. 8.26 Rom. 8.26 The spirit makes intercession for us with gronings which cannot be uttered It is an infallible marke of the spirit and consequently of faith when our sighes and grones in the feeling of the want of grace are such as fill heaven and earth are unutterable wee wish for more then we can expresse Now then as we would be assured of the truth of our faith let us consider whether the spirit of God hath taught us thus sensibly and feelingly to pray to call God Abba Father to have recourse with boldnesse to the throne of grace hoping to finde mercy in time of need If we want this spirit of prayer it is an argument of our want of faith for how shall they call on him in whom they have not beleeved Third marke that true faith followeth in order after the sight of sinne humiliation for the same hungring and thirsting after mercy so in those converts Acts 2. Actâ—â— they were pricked in their consciences and said Men and brethren what shall wee doe to be saved so Acts 16. the Iaylour his faith followes his humiliation hee came in trembling before them and said Sirs what shall I doe to be saved these legall humiliations are the harbingers of faith as the needle goes before the threed and the winde fire earthquake went before the still voyce when the Lord spake to Elias so the Lord rends the heart with the mighty winde and purging fire of his word causeth an earthquake in the soule and then he speakes peace to it visits it with the light of his countenance apprehended by faith As we would therefore finde comfort in our faith let us carefully consider the order how it is descended into our hearts if it hath sprung up from a secure untroubled quiet spirit that hath continually cryed peace peace we may at no hand dare to relie upon it The spirit of grace and saving faith is as a calme after a boisterous storme an honour that followes humility Fourth Marke That onely is true faith that wrestleth with doubting is assaulted with feare within and terrours without where Satan is continually laying siege seeking how he may extinguish the same casting into the soule many fiery darts of distrust and atheisme A faith thus assaulted thus annoyed may gather assurance by these conflicts it hath with the devill that it is from the spirit of God not from any divellish or naturall suggestion for Sathan doth not oppugne that faith that is of his owne or the fleshes hatching Matth. 12.25 Mat. 12.25 Luke 11.21 Every kingdome divided against it selfe is brought to desolation and Luke 11.21 when a strong man armed keepeth his Palace the things that he possesseth are in peace This combate therefore betwixt believing and distrust must needs grow from two contrary principles namely the spirit and the flesh Fifth Marke That only is true faith wrought by the finger of the spirit which comes into the heart and accordingly receives strength and growth by the conscionable use of the ministry of the Word and Sacraments that is when a man hath witnesse from his heart that he receiving the word with a good and honest heart hath thereby gotten this assurance of his salvation by waiting daily at the gates of wisdome by taking heed to his feete when hee enters into Gods house by a serious examination and preparing of himselfe to Gods Ordinances if by that meanes his faith hath been bred and conceived in him Rom. 10.14 Rom. 10.14 Faith comes by hearing Ephes 1.13 Eph 1 13· In whom also ye believed after that ye heard the word of truth the Gospel of your salvation Acts 10.44 Acts 10.44 while Peter spake the Holy Ghost fell on them So then if thy heart will testifie with thee that thy faith hath beene conceived in the wombe of the holy usâ—ge of the ministry of the Word and Sacraments
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
earnest of our inheritance Ephes 1.14 Eph. 1.14 Yea the inheritance it selfe is called by the name of Adoption as Piscator observes Rom. 8.23 Rom. 8.23 for our Iustification restored to us is no more then Adam had before his fall But our Adoption advanceth us to an higher estate which Adam never had nor for ought we know had never promised him before his fall We passe now to the second point Doct. 2. That none are the children of God by Adoption but such as are so by Regeneration There are saith Augustine three sorts of adopted sons 1. There are saies he sons of God in our account which are not so in Gods Gen. 6.1 Genesis 6.1 The sons of God saw the daughters of men that they were faire and so are all false and counterfeit Christians which are Christians in name and title only not in deed and truth they are so in shadow and outward semblance and profession and yet but a counterfeit generation a bastardly brood Secondly There are some that are sonnes in regard of God but not in regard of us nor may so bee in regard of their owne esteeme neither and so are all the elect as yet uncalled and ungathered together as the Evangelist speakes Iohn 11.52 Iohn 11 52. they are for all that as Augustine sayes in their fathers role and predestinated to be adopted through Iesus Christ unto himselfe according to the purpose of his will Eph. 1.6 Eph. â— 6. as a man may purpose to adopt one and set him in his will though it be a long time ere it be knowne to the party so adopted 3. There are sonnes of God really that are already received into the family of God and actually incorporated into the body of Christ the former shall be but these are so already these are adopted and regenerated also and the son ship both by adoption and regeneration we shall find conjoyned Rom. 8.10 11. Rom. 8.10 11 where also hee makes one to argue the other This point also will appeare more evidently if we consider as before the ground and end of our Regeneration 1. The ground of our Regeneration as before of our Adoption is our union with Christ our head and this is wrought by faith on our part and by the spirit on Gods part First I say by faith on our part which is a most holy faith Iude ver 20. Iude 20. Tit. 1.1 Iam 2.19 to difference it from the faith of reprobates Tit. 1.1 and from the faith of devils Iam. 2.19 the one being holy the other unholy This faith of Gods Elect purifieth the heart Acts 15.9 and Act. 26.18 Acts 15.9 Acts 26.18 Eph. 3.17 Hereby Christ dwels in our hearts Ephes 3.17 and where he dwelleth there he moulds fashions frames and renues the heart there he makes a new Creature yea I may say a new Christ My little children of whom I travell in birth again untill Christ be formed in you saith the Apostle Gal. 4.19 Gal. 4.19 Secondly by the spirit on Gods part he that is joyned unto the Lord is one spirit 1 Cor. 6.17 1 Cor. 6.17 By which spirit it he knits and fastens us to Christ Gal. 2.20 Gal. 2.20 I live as the soule in the body yet not I but Christ liveth in me and the life that I now live in the flesh I live by faith in the sonne of God And marke what the Apostle saith excellently to this purpose Rom. 8.10 11. Rom. 8.10 11. Yee are not in the flesh but in the spirit because the spirit of God dwelleth in you and verse 10. If Christ be in you the body is dead because of sinne but the spirit is life for righteousnesse sake and ver 11. If the spirit of him that raised up Iesus from the dead dwell in you hee that raised up Christ from the dead shall also quicken your mortall bodyes because of his spirit that dwelleth in you This is that seed of God which whosoever hath abiding in him hath the power of sinne quelled and subdued in him 1 Iohn 3.9 1 Ioh. 3.9 And unlesse yee be borne againe by water and the Holy Ghost saith our Saviour Iohn 3.5 Ioh. 3.5 Yee cannot enter into the kingdome of God The second thing that confirmes the point is the end of our Regeneration As the end of our Adoption is to give us a right and title to our heavenly inheritance so the end of this is to prepare and fit us for the same For unlesse we become new Creatures that place is not for us that is a pure and an holy place into the which no uncleane thing must enter Revel 21.27 Revel 21.27 If some beggarly roagne were taken up to attend upon some great man much more if to be the adopted son to a Prince he must be sâ—ript of all his ragges and washed and purified and even if it could be have a new heart put into him too as Saul had 1 Sam. 10.9 1 Sam. 10.9 and as Rehoboam took Abijah and set him to be ruler over the people and for â—hat purpose inscrâ—cted him that so he might demeâ—ne himselfe according to that state whereunto he was advanced so when we wretched and forlorne creatures are admitted not to be attendants only but to bee the sons and heyres of the King of â—eaven we should be stript of our naturall defilements and rid of our filthinesse Eph. 4.23 24. put off the old man Ephes 4.23.24 that so we may be fit to live with them which are holy as Acts 26.18 Acts 26.18 To have an inheritance among them that are sanctified without holinesse no man shall see God sayes the Apostle Heb. 12.14 Heb. 12.14 and except yee be borne againe saith our Saviour Iohn 3.3 Iohn 3.3 Ye cannot see the kingdome of God if wee cannot see God or his kingdome without holinesse much lesse can we enter into it and so we see the second point also proved Vse The Vse whereof serves first to informe us of the great dignity the honourable estate the wonderfull excellency of every true believer of every member of Christ so great and so high that the Apostle speakes not of it without admiration 1 Iohn 3.1 1 Iohn 3.1 Behold what love the Father hath shewed us in that we are called the sonnes of God And indeed it is a wonder that we can thinke of it without wondering When it was told David that he might be the Kings sonne in law what sayes David thinke you it a small matter to be the sonne in law to a King 1 Sam. 18.23 1 Sam. 18.23 How can we then thinke it a small thing to be not a sonne in law but an heire not to a mortall but to an immortall King the King of Kings How can wee but deeme it a speciall and unconceivable favour for us vile wretched wicked and miserable sinners dust and ashes silly wormes vessels of wrath and vassals
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
Rom. 6.12 13. as thou desirest therefore to know whether thou art changed or not so consider how thou prevailest in crucifying thy corrupt affections beating backe satans and the worlds temptations Third Marke That the change of grace is wrought and receives increase by the means that God hath sanctified to that purpose and that is his word Iohn 15.3 Iohn 15.3 Iohn 17.17 Now are ye cleane through the word that I have spoken to you Ioh. 17.17 Sanctifie them through thy truth thy word is truth 1 Pet. 1.23 1 Peter 1.23 being borne anew not of mortall seede but of immortall the word of God Psalm 19. It is the law of God that converts the soule So then see how this change is wrought in thee Is it effected by the power of Gods word or proceeds it from other sinister respects as feare or favour of men want of meanes to doe otherwise danger in thy estate That change which is wroâ—ght by these meanes is not a change of grace but of nature Fuâ—ther the Word is the meanes whereby this is increased We have the testimony of Peter to this purpose 1 Peter 2.2 1 Peter 2 2. As new borne babes desire the sincere milke of the word that we may grow thereby Fourth Marke That this change is knowne by a dissimilitude from the properties of a naturall man to which purpose consider how the Scripture describes him First that he mindes earthly things is wholly taken up with the care of them Rom. 8.5 Rom. 8.5 He savours the things of the flesh and that so as the things of the spirit are unsavoury to him Rom. 13.14 Rom. 13.14 he takes thought for the flesh to fulfill the lusts thereof Secondly Hee opposeth the will of God by refusing to become subject to it Matth. 23.37 Matth. 23.37 Psalme 50.17 I would but ye would not Psal 50.17 hates to be reformed and in the roome of Gods will sets up his own lusts Tit. 3.3 Tit. 3.3 We in times past were disobedient serving divers lusts Thirdly He hath no delight in Gods ordinances Iob 21.14 They say unto God depart from us for we desire not the knowledge of thy wayes Fourthly He hates him that reproves him he cannot brooke him that crosseth his corrupt courses the scorner loves not him that rebukes Fifthly Hee loves not the company of good men for â—heir goodnesse bâ— all his delight is in naturall men in whom there is no seed of grace the scorner will not goe to the wise For further practises and properties of naturall men consider Ephes 4.18 19. Eph. 4.18 19. Tit. 3.3 1 Pet. 4.3 Tit. 3.3 1 Pet. 4.3 And now as we would be assured of our change Consider how wee differ from naturall men in those wayes and courses wherein they are described unto us Are we not such as minde earthly things but set we our affections on things above Col. 3.1 Col. 3.1 are we not such as withdraw our hearts from being subject to Gods law but desire to be ruled and guided by his will not our owne his lawes to be our Counsellours Psalme 119. are we not such to whom Gods ordinances are a burthen we having no savour in them no delight but doe we desire by all meanes to be exercised in them are they the joy of our hearts and doe we claime them as our heritage Psalme 119. are we not such as hate them that reprove us for our evill wayes but do we rather love them yea desire that our heads may be broken with their balme are wee not such as shun the fellowship and meeting of Gods Saints but all our delight is in them Psalme 16.2 Then we may assure our selves that we are truely changed from the state of nature into the state of grace Rom. 12.2 Rom. 12.2 men are knowne by this to be changed by the renewing of their mindes while they fashion not themselves like unto this world in the practises and properties of men of the world 2 Peter 1.4 â— Pet. 1.4 the faithfull are said to bee partakers of the divine nature in this for that they fleethe corruption that is in the world Fift Mark. That where ever this charge is there is a great difference in the manner of sinning betwixt him who is changed and the unregenerate man so that howsoever both be overtaken with the same sinne yet if a man observe himselfe in the dâ—sposition of his heart before in and after sinne committed he shall be able to resolve himselfe whether he be in the state of nature or in the state of grace for the regenerate man is troubled before the sinne as also in the act of sinning not doing either with a full consent of his will which so farre as it is renued resists so farre as it is corrupt provokes unto evill neither yet lying in the sinne without recovery of himselfe whereas the unregenerate man sinnes with full consent of will and that because he is all flesh no spirit as also sleepes in his sinnes Hence bee those different voyces the naturall man saith I doe the sinne I would and will to doe but the regenerate man saith he doth the sinne he would not Rom. 7. Rom. 7. this marke of the new-borne Christian wee finde 1 Iohn 3.9 1 Ioh. 3.9 Hee that is of God sinneth not neither can he sinne because he is borne of God Sin he must needs but sinne he cannot either as wholly consenting unto it or lying in it so as he riseth not by repentance By this we may grow to a tryall of our selves whether we be borne again yea or not Object Naturall men have this trouble and reluctancy before they sinne as Pilate Answ 1. This fight that is in the regenerate is of the will with it selfe but in naturall men it is of the conscience with the will the conscience proclaimes sinne to be sin which the will would wish were no sin Secondly This trouble is incident to naturall men only in great sins such as the light of nature condemnes not in smaller Vse That by this Doctrine we may discover sundry persons that live in the Church yet not to be living members of it neither to bee partakers of the new birth as namely all such persons who are but partially changed their understanding illightned with a good measure of knowledge but their wills most perverse for the act of obedience others are servants to their owne vile affections in whom sin exerciseth a plenary and full command that give eare to the wickednesse of their owne hearts others whom not conscience of GODS word but some outward respects doe change others who run with naturall men in their wayes imitate their practises others wallow in sin without contradiction from their own hearts all these we must exclude from the state of grace as men that are not yet renued by the spirit of God The fourth grace is new Obedience Question 1 What is it Answ It is a work of