from him he hath given his liberty to Christ before he that casts the dust on the dunghill cares not though the winde 〈◊〉 it away but a selfe-denying heart counts all thâ—ngs dung and therefore he is not troubled if he lose all to gaine Christ It is with a selfe-denying heart as with a dead man he feeles nothing Gal. 6.14 Gal. 6.14 He is crucifyed to the world and the world to him if you will take away glory and lay shame upon him he feeles it not he is dead to the world if you disgrace him he cares not you touch not him it is easie for a man to loose that he hath not now a selfe-denying heart that hath honour is as if he had no honour if you take away his joy he is not troubled he is as if he had it not he hath lost nothing because he left all before in affections 3. It takes away that boisterous disposition whereby he opposeth the Providence of God that brings the Crosse We by pride oppose the providence of God bringing the Crosse therefore we are troubled with it now selfe-deniall takes away this therefore all the trouble is removed First the bird beats her selfe therefore she is troubled with the Cage the colt is untamed therefore troubled with fetters when he is tamed he may live well with the fetters so as that which makes affliction tedious is our wayward heart till God have weaned us then a dungeon is as good as a house Secondly self-deniall takes away that weaknesse that is in us to beare the Crosse that two wayes 1. It makes way for deriving of spirituall graces this made the Martyrs so constant that the Massacrers cryed out they were weary with killing it came not from flesh and blood but from selfe-deniall he that is constant to deny his owne strength the strength of the Lord shall supply him the Lord is able to support him now a selfe-denying heart makes way for this strength he is nothing in himselfe therefore Christ is all in al in him Phil. 4.13 I can do al things in Christ who strengthens me Phil. 4.13 There is a vertue given from Christ to a selfe-denying heart to beare trouble 2 It brings refreshing from Christ Two things there are in common reason to beare a burden 1. Strength 2. Cheerfulnesse So selfe-deniall gives strength and sweetnesse we may easily swallow these pills because they are sugered Luke 1.53 He hath filled the hungry with good things Isa 57. Luke 1.53 Isa 57.15 He reviveth the spirit of the humble The traveller must have a bait so God gives a sweet bit which is a daily bait that a selfe-denying heart may goe on his journey with comfort as he speakes 1 Sam. 1.8 Am I not better to thee thou ten children So Christ saith to thee Am I not better to thee then a thousand credits Thus the soule is refreshed Vse Is it so that selfe-deniall is a speciall meanes to take up the Crosse Then the use is threefold 1. Of Instruction We see why men flie off from Christ and give him the backe in the day of trouble they are full of themselves and therefore flie off their credit honour life c. These must not be parted from Iob 4.5 6. Iob. 4.5 It is come upon thee and thou faintest it toucheth thee and thou art troubled Many a man that hath made a great profession when the wet comes he shrinkes basely he denied not himselfe therefore he denies the Crosse and that crushes him It is with us as with a wilde colt an untamed horse he is notable to bear the fours but slings off the rider but if he be rid hard he will beare any burden because his stout stomacke as come downe so is it with a proud heart that is full of himselfe when the burden comes then the covetous man wincheth and would renounce God and his Gospell rather then he will beare misery but a selfe denying heart is willing to take up his Crosse because he hath laid down himself hence come those carnall shifts men see some beare the burden and they wish well to it but saith one I have a family to care for those are to be honoured that doe so but it is otherwise with me the great ones are fittest they have no trades to looke to and the poore ones have no riches to looke to oh you have somewhat to lose there is the businesse then belike thou hast no mercy to loose thou hast not denied thy selfe therefore thou art no follower of Christ Take thy Gods and perish with them thou wilt not suffer because thou hast thy selfe therefore thou shalt burne with thy selfe in hell Vse 2 2. It is a word of Examination We know not for what times God hath reserved us then here we may see who are able to stand for Christ If there be any man that denies himselfe and takes up the crosse he shall have the crowne But art thou able to deny thy selfe or not Art thou now a Professour and wilt be a forsaker of Christ We are not greater then our fellow brethren we know not how so one misery may beâ—ide us Is he likely to suffer the losse of his blood that will not suffer the losse of a base lust Will he beare the point of a spear that wil not part with a little credit Iudg. 7.5 Iudg. 7. When Gideon was to fight with the Midianites those that were afraid we bade them returne and they went almost all away Now God gives them another triall they that lapped went and they were three hundred Therefore in the Psal 110. Psal 110. it is said Christ shall drinke of the brooke by the way That is he shall take a lap by the way and goe cheerfully to his worke if the Lord should try us thus all that are fearfull to suffer would flie into the Low-countreys there would be but a few if God should say by those that sip at the world by those I will defend my Gospell how few would there be for men will part with nothing take a company that live in the Church they are many of them not able to beare the power of the word thou that wilt not part from a lust how wilt thou be able to part from thy blood Now what shall we thinke of those that will not have commodities crossed Rather loose conscience then six pence how shall we thinke these will loose their estates their blood and life Vse 3 It is a word of direction Namely we are to advise how to prepare our selves for the fiery tryall begin the right way and persevere constantly be marvellous empty and then be fit to beare trouble men thinke to out-brave misery one saith he resolved of it he will die that he will before he will be a Papist No this bold boasting is an argument thou wilt not beare the crosse when it comes to the tryall commonly these men flie off in time of persecution
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
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
in their hearts so that the coherence stands on this manner if ye have bin effectually called to the state of grace by no other meanes then by my Ministery then notwithstanding the weakenesse of my flesh you must needs acknowledge mee a lawfull Minister of Iesus Christ But so it is that you have beene converted by my Ministery alone and brought to the estate wherein ye now are therefore ye must needs acknowledge me a lawfull Minister Now for the further proofe of this effâ—ct of his Ministery in them he wils them to consider whether they be in the faith or no. Wee have to consider here two things First what they must looke after in themselves viz. whether they be in the faith Secondly what they must doe that they may attaine to this knowledge viz. they must examine themselves By Faith synecdochically we are to understand all the graces or vertues which are mainly necessary to set a man in the state of grace one for all and this carries the bell away from all the rest all other graces springing from this as from a fountaine To be in the faith then is to bee effectually called to be partaker of the graces and vertues of Iesus Christ To prove this is by an experimentall tryall to make enquiry To examine is a word borrowed from Gold-smiths manner of tryall which they use which is of all other the most accurate by the touch and test To prove and examine our selves is a worke of the spirit whereby the soule reflecting and turning into it selfe doth exactly weigh and consider in what estate it stands The Commandement is doubled to betoken the important necessity of the duty injoyned as which doth most neerely concerne a Christian The meaning of the words if you take them togâ—ther may be thus O ye Corinthians since you make a question whether Iesus Christ spake in and by me yea or not doe but for your conviction in this behalfe take a survey of your owne estate diligently examine your selves whether ye be truely and effectually come out of the state of nature into the state of grace yea or noâ— by this you may come to some certainty touching the undoubted truth of my Mâ—nistery Doctrine 1 That an effectuall conversion of soule is a sure testimony of the truth and lawfulnesse of that Ministery by which they are converted This is gathered from the coherence and agreement betwixt the third and fift verse it is also proved Ier. 23.22 Ier. 23.22 If they had stood in my câ—â—nsell and had caused my people to heare my words then they should have turned them from their evill way and from the evill of their doings No Minister can convert another who hath not stood in Gâ—ds counsell that hath not beene sent by him Rom. 10.14.15 Faith in a hearer doth argue a Teacher sent of God Acts 26.18 Rom. 10.14.15 Acts 26.18 Ephes 4.11.12 I send thee that thou mayest turne them c Ephes 4.11.12 Christ sends them Pastors for the repairing of the Saints The repairing of the Saints is an argument of a Pastour given of Christ 1 Cor. 9.2 1 Cor. 9.2 If I be not an Apostle unto others yet doubtlesse I am unto you for ye are the seale of my Apostleship in the Lord. Reason The reason is this because the soules of men are not converted without the speciall worke of the spirit of Christ concurring with the outward ordinance Now wee have no promise of the assistance of the spirit to accompany any teachers but such as God sends Matth. 28.28 I am with you whom I send to the end of the world not with any other Vse For the confuting of those sectaries among us who doe reject the Ministery of the Church of England together with the Ministers as no Ministry nor Ministers in regard of some defects accidentall not substantiall in the same We for our justification referre our selves unto the whole armies of Converts which are the glory and crowne of many godly teachers among us Doctrine 2 There is a possibility revealed of God for a man to know whether he be called of God or not it is attaineable for a man to know whether he be in the â—tate of grace or remaine still in his naturall condition This doctrine is inforced from the precept here given Luke 10.20 Luke 10.20 Rejoyce that your names are written in heaven now there is no ground of rejoycing but for that whereof wee may attaine a certaine knowledge 2 Pet. 1.10 2 Pet. 1.10 1 Iohn 3.10 Give diligence to make your calling and election sure 1 Iohn 3.10 In this are the children of God knowne Reason 1 Because wee have recorded in Scripture speciall markes whereby wee may grow to a settled assurance touching our estate Psal 15. 1 Iohn 5.13 2 Pet. 1.10 2 Because wee have the spirit promised to informe us that these markes are in us Rom. 8.16 the spirit of God beareth witnesse to our spirits that we are the children of God Caution Note that this knowledge is often intermingled with much doubting Psal 77.8 9 10. Psal 42. verse 5. yet in the end faith gets the victory Vse 1 To confute the Popish errour which they teach viz. That no man can be assured with such a certainty wherein he may not be mistaken touching his salvation as also that a man must doubt of it and that it is presumption to grow to a resolution a marvellous uncomfortable and desperate doctrine we may say of the Authors of it that they are miserable comforters 2 For exhortation to provoke men to use all meanes that they may be assured touching the welfare of their estates Let mens diligence in looking to make sure inheritance lands mannors whereof they have any promise whet on us to bee much more carefull to get some security of Gods favour heaven and happinesse If they be so earnest for earthly blessings which they must forgoe how hot and eager should we be in the pursuit of getting of an assurance of those spirituall good things which shall never be taken from us Let the unspeakeable comfort that issues from this assurance the endlesse joy that ariseth hence make us carefull seekers of so great a benefit if we were instantly to goe out of the world wee would desire nothing more then some earnest penny of an heavenly inheritance that which then wee would chiefly wish let it bee our wisedome to make a timely provision for the obtaining it But alas how carelesse and negligent are we in this point any groundlesse surmises idle supposals flâ—shing imaginations will serve the turne give a slubbered contentment I hope well saith one I trust saith another God is mercifull Take heed of this presumption which is as a broken tooth and a sliding foot Doctrine 3 Every man by nature is apt to be deceived and to misjudge himselfe touching his spirituall estate to thinke all is well when nothing lesse Thus much is insinuated in the Commandement to try
not directly against it as it is sound and sincere joyned with truth in the inward parts it lookes onely upon that which sheweth it selfe in religious performances that is the object of wicked mens malice they pry not into the truth of grace in the heart but if a man doe joyne himselfe with the people of God in the holy exercises of religion that is it which provokes their malice In matters of enmity betwixt differing parties it is enough to endure the ill will of the one but in shew and appearance to joyne with the other and so it is no sure and infallible marke of a friend of God for a man to say that he hath suffered in the cause of religion the very outward face of religion sets the divell and wicked men on worke Thirdly there may be great deceit in suffering wherein a man can have no comfort as if it were an inseparable companion of sincerity men may seeke themselves their glory honour and have worldly respects in yeelding their neckes to affliction for the Gospels sake If any man saith our Saviour will be my Disciple hee must deny himselfe and take up his crosse and follow me Matth. 16.24 Math. 16.24 Wee must looke that our suffering have a denyall of our selves and our owne affections else they shall nothing availe us A mans affliction for religious duties performed is then onely an argument of the truth of grace when a man being tossed in them lives onely by faith in Gods word and is not fed with the hope of glory with an expectation of succour and reliefe from man 2 Deceit That many good men applaud them in their courses yea godly and faithfull Ministers commend them encourage them now would they honour an imperfect profession of religion Answ 1. No doubt but it may and ought to be a good comfort to us that we have the approbation of such as feare God in those waies wherein we walke but notwithstanding it is a sure rule that of another mans estate before God no man can judge with a judgement of certainty for wheras one man judgeth of another onely by fruits of the spirit what outward worke of the spirit of grace is there which the pride of mens hearts and the divell together cannot counterfeit they will make a semblance of faith of repentance other men though good yet mistake us even when they doe their best it being beyond their reach to determine of another mans estate The uprightnesse of any mans heart in the duties he performes it is possible onely to God and himselfe to know Pro. 17.3 Pro. 17.3 The fining pot is for silver and the furnace for gold but the Lord tryeth the hearts of men and no man knoweth the heart of a man save the spirit of a man that is in him 1 Cor. 2.11 1 Cor. 2.11 Secondly we reason deceitfully if from mens approbation of our courses wherein we walke we conclude an allowance of our estate that all is well with us because something is deemed to bee upright It is all one as if a dishonest person performing an honest action and receiving just commendation for the same should thence gather a generall resolution for his honesty Good men approve us in our hearing the word prayer fasting but good men will not approve us as every way good because good in these besides the actions we performe in attending on ordinances may be good in their nature and yet wee may marre them in the manner of performing them Thirdly we must know that good and godly Ministers in this prophane and wretched age are glad to apprehend and cherish the least blossoms of goodnesse that doe shew themselves are ready to encourage men in any good courses by giving them their deseâ—â—ed commendations Gods Ministers deale with Professors as the servants of Benhadad did with the King of Israel glad when they can catch but as a good word heare but of the frequenting of a good exercise Our Saviour hearing the yong man making such a profession of his obedience though it was onely in regard of the outward man yet it is said hee looked upon him and loved him and so in like manner why should it not be lawfull for us to love and like a man accordingly to testifie our liking of those in whom wee perceive any good beginnings in pious and religious exercises and yet this is no warrant for such to rest in those outward formes of religion as if all were perfect in them 3 Deceit That there seemes to be an agreement betwixt them and the most forward professors they joyne in the same parts of Gods worship with like diligence frequent Gods ordinances why may we not from thence conceive all to be well with them Answ 1. That whatsoever a childe of God wil doe by vertue of sincerity in his heart that same will an hypocrite doe out of the pride and vanity of his heart the webbe of hypocrisie is most cunningly spun scarcely to be discerned but by him that hath the spirit of discerning more then ordinary Compare the reformation of Iehu with that of Iosiah and you shall see little difference he pretends as great zeale is as hoâ— in the rooting out of the idolatrous worship of Baal as was Iosiah in the like kinde had not Iehu discovered himselfe in setting up the idolatry of Ieroboam hee might have kept his credit therefore an appearing outward agreement is not that which may give a hope that our profession is sound but we must have an eye to the integrity of the heart in the performance thereof Secondly we have examples of some in Scripture who have witnessed an universall agreement in their profession even unto the parting from their lands and possessions as Ananias and Saphiâ— and yet all proved in the end but counterfeit so Iudas of whom no doubt but that speech had its truth We have forsaken all and followed thee this concurrence in the same outward duties did flow from hearts diversly affected and accordingly in time it was apparent It is a corrupt manner of reasoning to conclude a totall agreement from a partiall an inward from an outward Let all Christians bee exhorted and perswaded that they beware how they build upon this same seeming formall righteousnesse that they doe not blesse themselves in it as a state of al-sufficiency to salvation as if greene leaves could make good trees or formall profession good Christians it will deceive them that trust it in their greatest needs and for the better enforcing this exhortation that it may more lively pierce the hearts of all formall professors consider these motives Motives 1 The Scripture tels us that it is deceiveable righteousnesse Ier. 7.4 Iam. 1.22 Ier. 7.4 trust not in lying words Iam. 1.22 be ye doers of the word not hearers onely deceiving your owne selves Now what wisedome is it for a man to cast his salvation upon that which the spirit of truth hath witnessed will
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
man shewes his displeasure against sinne by punishing the instruments and occasions of it Acts 19.19 Acts 19.19 they that used curious arts brought their bookes and burnt them before all men So we reade of Câ—aâ—er that thrust that hand first into the fire which had subscribed the Popish Articles So that godly sorrow may be discerned by this traine of graces wherewith it is accompanied that worldly sorrow wants at least in the truth of them though it may have some shadowes of them Vse That we doe not content our selves to have sorrow for sinne but labour to finde out whether it be a godly sorrow or not by these marks we may grow to some resolution to discover to ourselves that we be not mistaken in some legall affrightments or worldly griefes in stead of godly sorrow which is a speciall part of repentance Looke what is that which â—ets our sorrow on worke whether it be the terrible nature of Gods judgements or the experience of his fatherly mercies Consider of what continuance our sorrow is whether of affecting naâ—ure or more permanent such as dwels with us and doth not onely lodge with us for a night Looke whether it be indifferently as well for sinnes secret as open what thou findest to be thy best cordials to comfort thee whether Gods word or naturall meanes but of all advisedly consider whether thy sorrow be attended with the forenamed carefulnesse clearing of thy selfe indignation feare vehement desires zeale revenge accordingly thou mayest be comforted in thy mourning or discouraged in respect of thy estate The third grace that enstates a man in the state of grace is change of minde Quest What is it Answ It is a worke of the spirit whereby the image of God is repaired in us flowing from a hatred of sinne and love of righteousnesse It is a worke of the spirit for so those that are thus changed are said to be borne of the spirit Iohn 3.5 Iohn 3.5 By the image of God I understand that conformity and agreement which is betwixt Gods law and the faculties of the reasonable creature consisting in righteousnesse and true holinesse Eph. 4. Eph. 4. this is said to be repaired for that being defaced in the fall of Adam it is in part restored againe so as those who are thus changed are said to be new creatures to have a new spirit put into them I say further it flowes from a hatred of sinne and love of righteousnesse to difference it from those purposes that are wrung from men in respect of some grievous hand of God upon them by the smart of the rod by the feare of punishment onely So that a man that would prove himselfe whether his minde be changed must consider whether the spirit of grace hath so altered the powers and faculties of soule and body so as they are content to be subject to the law of God renouncing their former ungodlinesse Quest What is the least measure of this change Answ A setled and a constant purpose flowing from a hatred of sinne and love of righteousnesse whereby the heart resolves to repent to become obedient to God and to eschew his owne sinfull wayes this is the least measure of this change whereunto if a man do not attaine he is not changed Now this setling and disposing of the heart to the wayes of God to be the forme and life of a changed estate it appeares in that Gods children are deciphered by it Acts 11. Acts 11. that they with purpose of heart cleave unto the LORD 2 Chron. 20.3 2 Chron. 20.3 Iehosaphat set himselfe to seeke the Lord Psal 119.57 I have determined to keepe thy ward A constant purpose to be changed is in Gods acceptation as also in its owne nature a change that argues a man in the state of grace for if it be the fruits of a mans corrupt nature not to have so much as a desire or will that enclines to this change but even wholly averse and untoward then surely for a man to see so much of his owne misery and to be perswaded so far of the good estate of him that is changed as unfeignedly to purpose a change it must needs be the proper worke of the spirit Luke 15. In the Prodigall sonne the very purpose of a change is both accepted and commended as the change it selfe Markes Markes of this change otherwise called regeneration or new birth First Mark That it is to tall a whole change casting a new forme upon soule and body the whole man for as the corruption did over spread all the powers of man so in the restauration the spirit of grace is as large in repairing as sinne was in defacing whence the man thus renued is called a new man a new creature is said to arise from the dead and accordingly the Scripture makes it a worke of the whole man 1 Thes 5.23 1 Thes 5.23 The God of peace sanctifie you throughout this is expressed to be the whole spirit soule and body The minde must be changed Col. 3.9 12. The will Iohn 8.47 Col. 3.9 12. Iohn 8.47 affections Col. 3. Memory Psal 119. Conscience all sanctified more or lesse The kingdome of heaven that is the worke of grace is compared to leaven in regard of its diffusive and spreading nature it alters the whole lumpe Matth. 13. Matth. 13. hence the work of grace is set out by a comparison from the light for as that according to the measure of it enlightens all the house at once not first one place of it and then another so is it in the renewing of the soule it receives the spirit of grace into every part with one act of the spirit To conclude therefore looke as the oyntment that was poured on Aarons head ranne downe even to the skirt of his garments so the holy annointing with the oyle of grace drencheth even the lowest and basest parts of soule and body working in them a change of grace Second Marke That it enableth us by faith in Gods word to overcome the world makes the man in whom it is a Conquerour so as he gets the victory over the corrupt lusts of his owne heart and the enticements that come from the world or the devill 1 Iohn 5.4 All that is borne of God overcomes the world So then a speciall property of him that is changed is that he hath strength infused into him wherby he withstands sinfull motions in the heart fashions not himselfe to the world resists the devill By our naturall condition we are servants to our corrupt hearts they have an entire command over us so as we both obey them and have no power to doe otherwise Now where the spirit worketh this change there sinne raignes no longer so as we should obey it in the lusts thereof neither doe we give our members as weapons of unrighteousnesse unto sin but we give our selves unto God as they that are alive from the dead Rom. 6.12 13.
word seeke the good of Ierusalem or our personall calling i. that estate and condition of life wherein we are placed to serve God in serving of men as to be a Magistrate or Minister a Master of a family or servant Now wee must obey God not onely in the duties of our generall calling but also of our particular that is a professour must not onely be a hearer of Gods word a receiver of the Sacraments buâ— he must looke that he be a good governour of his family to wife children and servants Iosuah 24.15 Ios 24.15 I and my house will serve the Lord. Fiftly commandements of God either respect the common sinnes of mans nature or the personall infirmities whereunto either by the temper of their bodies place where they live or persons with whom they live men are more subject then to others This difference I ground as also the practise of our obedience to God in it on the 18. Psalme Psal 18.23 where the Prophet professeth verse 23. I was upright also with him and have kept mee from my wickednesse To conclude then as wee desire to have comfort in our obedience as a testimony that we are in the state of grace wee must be carefull that wee cast an equall respect to the whole revealed will of God Third marke That new obedience where it flowes from the seede of grace in the heart is joyned with perseverance continuance holding out in the good wayes we walke in so that howsoever there be through our weakenesse and Sathans malice actuall infirmities yet there is alwaies an habituall disposition of the heart for well-doing Psal 119.112 Psal 119.112 Pro. 23.17 I have applyed my heart to fulfill thy statutes alway even unto the end Pro. 23.17 Let thine heart be in the feare of the Lord continually Luke 1.75 Luke 1.75 Wee are redeemed out of the hands of our enemies that wee should serve God in holinesse and righteousnesse all the daies of our life New obedience must not be onely in a good mood and then given over but it must be steddy constant Now we shall make tryall of the constancy of it 1 If we doe not lose our hold even when wee are provoked by many occasions and temptations unto evill then to forbeare and cleave close to the Lord is an argument of the truth of our obedience in regard of continuance It is nothing to be chaste where wee have no allurements to unchastity nothing to be meeke when no injuries to distemper us nothing to be good among good so are men that are starke naught but to be good among evill to be meeke in the midst of wrongs and injuries to be chast among unchast provocations that is the true meanes of discovery Out of temptation sinne forbeares us not we it and a Christian is no more for obedience then he is in the day of temptation if then he faint it is because his strength is small or nothing at all Noahs renowne was that he was righteous in that wicked age Lots commendation that hee was chaste in Sodome Iosephs chastity for ever approvâ—d for that it held out in the day of temptation the Philippians that they did shine as lights in the midst of a crooked and perverse generation Phil. 2.15 Phil. 2.15 Secondly tryall of our constancy If wee hold out not dismayed with the many discouragements that Sathan and wicked men shall cast in our wayes Heb. 10.32 Heb. 10.32 c. c. It was the glory of the obedience of those Christians that they did undergoe many afflictions losse of goods content to be made a gazing stocke and yet in all they clave close to their profession knowing that they had in heaven a better and an enduring substance so 2 Cor. 6.8 2 Cor. 6.8 Paul justifies his constancy in his Ministery in that he went through good report and evill report Thirdly the constancy of our obedience is knowne if when all outward helpes and furtherances are taken away we keepe our integrity perseverance in good duties Many men make a faire shew while they are propped up with some good helpers who afterwards fall away as if they had never beene the men The people served God all the daies of Iosua and the Eâ—ders that had seene the great works of God that hee had done for Israel but when he was dead they corrupted their waies Iudg. 2.18.19 Iudg. 2.18.19 Iehoash was to see to a good King while he was tutored by Iehoâ—ada the high Priest but after when flatterers came in the roome of good Iehoiada hee became a wicked Governour 2 Chron. 24.17 2 Chro. 24.17 So are there many wives good with good husbands servants orderly live within compasse with religious masters children while backed with good Governours but all these removed from them they faile in the practise of those former duties wherein they have given good hope so then by these notes we may discerne our obedience whether such as will deserve to be accounted as of a continuing nature that fades not if being thus tryed it holds its owne Fourth marke That this obedience is of a multiplying and growing nature it doth not stand at a stay but strives and gets strength it is still pressing forward in consultation daily how it may prevaile against his owne corruptions encrease in holinesse for this growth the Apostle prayes Col. 1.9 Col. 1.9 2 Thes 1.3.4 that they might increase in the acknowledging of God so 2 Thes 1.3 4. We give thanks that your faith increaseth exceedingly and the love of every one of you towards each other aboundeth Psal 92 13. Psal 92.13 Such as be planted in the house of the Lord shall flourish in the house of our God they shall still bring forth fruit in their age Psal 84.7 Psa 84.7 they are said to goe from strength to strength till they appeare before GOD in Sion On the other side such whose obedience is not sound it decreaseth withers away comes in the end to nothing Thus far of the generall markes to try our obedience Now for the particular These are some speciall workes of the spirit which are honoured above others in this that they are badges of the estate of grace Among others I select these Marke 1. To love a good man as hee is good and beares the image of God is such a part and branch of new obedience as whereby a man may be assured that the Lord hath marked him out to eternall life for naturally wee hate all goodnesse as that which is a secret condemner of us and is opposite to our nature so that when we love the Brethren for goodnesse sake it is an argument that wee are crept out of our naturall estate 1 Iohn 3.14 1 Iohn 3.14 Wee know that we are translated from death unto life because we love the brethren hee that loveth not his brother abideth in death 1 Iohn 4.7 1 Iohn 4.7 Beloved let us love