this carryes with it the destruction of soule and body for ever Matth. 7.23 Matth. 7.23 Such as counted themselves jolly fellowes while they lived they thought themselves great professours yet being deceived in this kind the reward of their errour is I know you not depart from me If a man lay all his estate on a purchase he will looke that the title be good examine his evidences advise with his learned counsell and all for that if it should prove naught he is utterly overthrowne Why are we not as wise for our soules that seeing our whole estate of future happines depends upon the truth of grace wrought in this life in our hearts we be carefull to sift and examine our selves Fourthly Consider that in our naturall wisedome which in all things in this life will not trust to any thing but what we have tryed a man usually will not use a weapon to fight withall but he will try it not willingly take a piece of mony but try it not entertaine a servant but try him nothing almost that we deale withall but we desire tryall and yet how is it that we can rest in a faith a repentance and never try them examine them according to those rules that the Scripture hath given in that kinde shall we be so scrupulous in the gew-gawes of this life and for the heavenly graces of the spirit not make the same inquiry Fifthly Is it not a maine end of that time which the Lord allowes us here that we should gaine the assurance of another life possesse our soules with a sound faith godly forrow true change sincere obedience doe we not then misse of the maine end of our life when we rest in the counterfeit appearance of these graces Let us therfore in the name of the Lord be exhorted that in the consideration of these premises wee doe carefully set apart some solemne times when we may use our best endeavours to prove our selves whether we be in the faith THE PRIVILEDGE OF ADOPTION And Tryall thereof by REGENERATION Iohn 1.12 13. But as many as received him to them gave hee power to become the sons of God even to them that believe on his Name Which were borne not of bloud nor of the will of the flesh nor of the will of man but of God THe blessed Evangelist Saint Iohn in the entrance into this Gospell discoursing of the admirable mystery of mans Redemption describes first the Authour of it Christ the Son of GOD and that according to his two-fold Nature 1. His deity or God head in the first verse 〈…〉 all are 〈…〉 2. His Hâ—â—anity or Man hood in the 14. ver in time assumed unto him Secondly in the midst betweene both hee describes the benefit which hereby redounds to all the faithfull partly by their adoption in the 12. verse partly by their Regeneration in the 13. verse For the former there is First The persons to whom this benefit doth accrew and they are such as entertaine Christ not outwardly but inwardly not into their houses but into their hearts 2. He shewes what manner of entertainement it must bee not corporall but spirituall by trusting in Christ or believing in his name which are in effect both 〈◊〉 For the other the benefit it selfe that doth accrue unto them that is described 1. In generall it is a priviledge or prerogative 2. More particularly they are said to be the adopted sons of God Now because this Adoption may be hid with God and so may not be knowne unto themselves who are adopted There followes therfore hereupon a reall change in them which change is described in the 13. verse 〈…〉 the manner of it that is a new casting moulding 〈…〉 and partly by the Authour 〈◊〉 whereby it is wrought laid downe First Negatively not a bloudy or fleshly breeding according to naturall concupiscence as it is in part described Ezechiel 16. Secondly Positively or affirmatively that is of the spirit as our Saviour saith unlesse a man be borne againe of water and of the Holy Ghost he cannot enter into the kingdome of God Iohn 3.5 Iohn 3.5 yea the words of Peter may bee a comment on my Text 1 Peter 1.23 1 Pet. 1.23 where he saith being borne a new not of corruptible seed but of incorruptible by the word of God which liveth and abideth for ever And so much for the summe or substance of these words with their severall branches Not to stand upon the nature of faith at this time because wee have had occasion to speake of it formerly and may likewise have hereafter as also to passe by divers instructions that may be from hence observed I will pitch only at this time upon two which the Evangelist mainely intends in this place First That all the faithfull are the adopted children of God Secondly None are the children of God by adoption but only such as are so by Regeneration The former being the summe of the 12. ver the latter of the 13. ver Doct. 1. All the faithfull are the adopted children of God There are saith one who goes under the name of Gregory Nazianzene three sorts of sonnes of God 1. By Generation 2. By Creation 3. By Adoption 1. By Generation and so is Christ alone Luke 3. Iob 1.6 Gal. 3.26 2. By Creation so Adam Luke 3. and the Angels Iob 1.6 3. By Adoption and so are all the faithfull Gal. 3.26 This point will more fully appeare if we consider the ground and end of our Adoption First The ground of it which is our union to Christ the naturall Sonne of God We are alive saith the Apostle to God in Iesus Christ our Lord Rom. 6.11 Rom. 6.11 Rom. 11.23 1 Cor. 12.27 Being grafted in him Rom. 11.23 and so we become one with Christ 1 Cor. 12.27 as therefore a sienne taken out of one stock and so inoculated into another or as a child taken out of one family and translated into another even so we are taken out of the houshold of Sathan and inserted into the family of God yea into the mysticall body of Christ for the head and the body make but one Christ Gal. 3.16 Gal. 3 16. he saith not to the feeds as speaking of many but unto thy seed as of one which is Christ and so he and the faithfull make but one Christ 1 Cor. 12.12 1 Cor. 12.12 This was the end of his Incarnation to make us the sons of God The Son of God became the sonne of man that wee sons of men might become the sons of God Gal. 4. 4 5. Gal. 4 4 5. Secondly Consider we the end of our Adoption that we might have a right and interest unto our heavenly inheritance The end of Christs Incarnation is our adoption and the end of our Adoption is our right and title to that inheritance without the which wee could not have had it that therefore which is called Adoption Rom. 8.15 Rom. 8.15 Is called the
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.
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
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
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
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