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
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
where there is a re-entry of Devils after their ejection is worse than the beginning 2 Peter 2.21 2 Peter 2.25 It had beene better for them not to have knowne the good wayes of God then after they have knowne them to turne from the holy Commandement delivered unto them 2. Our departing from good wayes after we have made progresse in the same argues in us extreme folly wee cannot enter the lists so much as of a temporary profession but we must looke to suffer many things we must betyed to the means deprived of much of that which the flesh cals liberty Now shall we suffer all this in vaine shall we with the Israelites come out of Egypt undergoe many sorrowes in the wildernes come to the borders of the land of Canaan and then give over and faint by the way Shall we doe as hee that takes a long and chargeable journey to buy a commodity that is needfull for him and when he comes to the place parts for a penny and goes home againe without it Ezek. 18.24 Ezek. 18.24 If he turne away all his righteousnes that he hath done shall not be mentioned 3. Consider That all the promises of God are entailed upon the grace of Perseverance Matth. 24.12 13. Mat. 24.12 13. Because iniquity shall abound the love of many shall waxe cold but he that endureth to the end shall be saved Revel 2.10 Revel 2. â—â— â—â— be thou faithfull unto the death and I will give thee the crowne of life ver 11. he that overcommeth shall not be hurt of the second death Revel 3.12 Revel 3.12 him that overcommeth will I make a â—r in the Temple of my God Wherefore let us at any hand be admonished to search and try our Profession not deceive our selves we may make a shew to others and our hearts may make us believe all is well but let us not trust them till we have tryed them It is the foole that will believe every thing Many have set forward in good wayes aâ— Naâ—mies two daughters that would needs accompany her into the land of Iudah saying we will returne with thee unto thy people and yet how easily was Orpah entreated to goe backe So there are many Orphats that seeme as if they would travaile to heaven yet give over in the mid-way let their examples be admonitions to us Thus farre of the discovery of the false harbours of the Christian estaâ—e Now I come to the meanes of inquiry In the inquity to be made for the direction of a Christian in the duty of selfe tryall foâ—re specialâ—ies are to be discussed 1. What graces are of the essence and being of a Christian 2. What their nature is 3. What is the least measure of them lesse then which a man cannot have and be in the state of grace 4. What be the severall marks of these graces essentially necessary For the first I find that the Scripture doth inclose all in these two duties Faith and Repentance Mark 1.15 Mark 1 1â— Acts 20 2â— Repent and believe the Gospell Acts 20.21 Witnessing to Iewes and Grecians repentance towards God and faith toward our Lord Iesus Christ By these two we passe from death to life from the power of Sathan to God Now the latter of these duties being unfoldâ—d there are these three maine branches of it 1. Godly sorrow 2 Cor. 7.10 2 Cor. 7.10 that is the beginning of it and as it were the first step whence it is said to bring forth Repentance to salvation ver 10. 2. A change of mind called the New Creature fleshy heart renovation of the spirit of our mindes implyed in the word repent which properly signifies a transmutation or alteration of the mind 3. New obedience Matth. 3.8 Matth. 3.8 bring forth fruits worthy of amendment of life Rom. 12.1 Rom. 12.1 give up your bodies as a living sacrifice So that the issue of all is that to set a man in possession of the state of grace there bee foure maine workes of the spirit 1. Faith 2. Godly sorrow 3. Change of minde 4. New obedience Wiâ—hin these is comprehended whatsoever appertaines to the being of a Christian Many complementall graces are further found in him who is in the faith as appertaining to his well-being these and these only doe estate him in that blessed tenure of the sonnes of God Secondly What these are in their particular nature Faith is a work of the spirit whereby we are enabled to apply to our selves the promises made in Christ for our reconciliation with God It is a worke of the spirit of God Eph. 2.8 Ephesians 2.8 It is the gift of God we are enabled Our wils are lifted up above their naturall condition and ability by a speciall infusion of grace for howsoever faith be begun in the understanding yet the perfection of it is from the will this is apparent from the object of saving faith which is not only truth but also good and good to us To apply to our selves So Iohn 20.28 Iohn 20.28 Thomas shewes himselfe to be a believer when he saith My Lord and my God Galath 2.20 Gal. 2.20 I live by the faith of the Sonne of God who loved mee and gave himselfe for mee The promises made in Christ they are the matter whereabout our faith is exercised Rom. 4.21 Romans 4.21 Abrahams assurance was settled upon the promise For our Reconciliation with God this is the benefit of it that upon believing God is reconciled wee have an attonement Rom. 5.11 Romans 5.11 Thirdly what is the least measure of saving faith Answer It is a constant earnest desire of the pardon of sin flowing from an humble heart joyned with a conscionable use of the meanes I say constant to difference this desire from the moody passions that are in naturall men to whom God disclosing the fearefulnesse of the vengeance to come they doe for the instant desire a remove all of their sinnes I say earnest with respect to the sluggish wishes that are in the unregenerate as also to that fervency of desire which experience shewes in the godly Psal 42.2 Psalme 42.2 my soule is a thirst for God I say further that it is set on worke by an humbled soule a soule touched with his owne miseries a wounded spirit a broken heart Psalm 10.17 Psalme 10.17 thou hast heard the desire but it is the desire of an humbled soule of the poore in spirit Last of all this desire expresseth it selfe in a carefull and diligent use of the meanes whereby it may be increased as Prayer hearing the word receiving the Sacraments This is that faith which is tearmed by the smoaking flaxe and bruised reede Matth. 12.20 Matth. 12.20 which promise of Christ is not to breake the one nor quench the other This to be in Gods acceptation as saving faith appeares in that God rewards this hungring desire with everlasting life Matth. 5.6 Luke 1.33 Matth. 5.6
32 4. Exhort to follow Christ Motives 1. It s Honourable 32 2. Pleasant and comfortable 3. Profitable 33 Meanes 1. Deny-Selfe 35 2. Take up Crosse 35 Deny-Selfe What selfe is A foure-fold selfe 1. Naturall 2. Corruâ—t Ibid. 3. Civill 4. Gracious 36 What it is to Deny-Selfe 37 Doctrine 6. A mans selfe naturally is a God to his soule 38 Reasons 1. Every naturall man seekes in and from himselfe helpe in what ever he doth 39 2. Hee aimes at himselfe and doth all for himselfe 40 3. Man naturally being blinde conceives his owne credit and excellency to be the chiefest good 41 Vse 1. Instruction Why wicked mens hearts are so opposite to Gods word and so troubled at it viz. because it seekes to pluck away their Gods from them 42 2. It teacheth Selfe-seekers what to expect from the Lord viz. the fiercenesse of his wrath because he is a God jealous of his honour 43 Doctrine 7. Selfe-denyall is a speciall meanes to make us Christs Disciples 44 Selfe-cenyall is to be expressed in three particulars 1. In renouncing the authority of selfe laying downe all at Christs feete 45 2. In not expecting sufficiency in any thing but Christ 46 3. In not suffering our affections to hanker after them 47 Reasons 1. Because Christ and selfes service cannot stand together Ibid. 2. Because we owe Christ chiefest service 48 Vse 1. Instruction It s not an easie thing to bee a Disciple of Christ 49 2. It shewes the reason why many deny Christ in times of tryall viz. want of Selfe-denyall Ibid. Quest How farre selfe is in the children of God 51 Quest Who they be that deny selfe 4. Tryals of it 53 3. Exhort Begin with Selfe-denyall if you will persevere in following Christ 57 Meanes to attaine it three 58 1. Consider the basenesse of selfe-seeking 1. In the nature of it It s base slavery to 1. Sinne. 2. Sathan 3. A corrupt mind 59 2. The evill that comes by it in 3. things 60 2. Consider the good that comes by Self-denyal in 2. things 61 1. Selfe-denyall is the only way to preserue all Ibid. 2. If we deny our selves God will not deny us 62 3. Maintaine in thy soule the authority of the Word 63 Take up his Crosse The words explained 64 Doctrine 8. Every follower of Christ hath affliction allotted to him as a childs part 65 Vse 1. Instruct Afflictions are no arguments Of Gods displeasure Of a mans bad condition Ibid. 2. Terrour to the wicked Their Portion will be destruction 66 Doctrine 9. The followers of Christ must cheerefully undergoe what ever afflictions are allotted unto them 68 This duty consists in three things 70 Reasons 1. Because of Gods wisedome and fatherly love who sends them 71 2. Because of the benefit of them 72 3. Because we have deserved them Ibid. Quest When is a man called to suffer Answ 1. When God stops all meanes of avoyding it 73 2. When by withdrawing wee should dishonour the Truth omit duty or hurt other 74 Vses First It reproves 1. such as would be Christians but would have no crosses 75 2. Such as stoope and lift as the Crosse but will not beare if heavie 76 All grounds of soundnesse referred to two heads 1. Hatred to sinne 78 2. Love of Christ 78 Secondly Comfort to such as cheerefully undergoe the Crosse It is a note of the sincerity and truth of grace in them Ibid. Three Rules to discover an hypocrite from a Saint in suffering 79 Thirdly Exhort Take up your Crosse cheerefully if you will be Christs followers 80 Meanes to fit a man to take up his Crosse 5. 81 1. When we enter upon a Christian course looke for crosses 2. Conclude what ever crosse betide us will be 1. Small in respect of time and substance 82 2. The issue of it will be good 83 3. Every day crosse thy corruptions 4. Looke to Christ when thou seest the Crosse comming Ibid. Looking to Christ affords succour under crosses 3. wayes 84 Fourthly Instruct If they be Christs servants that beare the Crosse they are Satans slaves who make it 85 Doctrine 10. Selfe-deniall is a speciall meanes to fit the soule for suffering 86 Reasons 1. It takes away the sharpnesse of the Crosse and keepes it from pinching and that 3. wayes 87 2. It takes away the weaknesse that is in us to beare the Crosse and that 2. wayes 90 Vses 1. Instruct It lets us see the reason why men flie off from Christ in times of trouble viz. Selfe-fulnesse Ibid. 2. Examin How fitted to stand for Christ if suffering times should come by our skill in this Lesson of Selfe-deniall 91 3. Direct How to prepare our selves for the fiery triall viz. Learne this Lesson of Selfe-deniall 92 Doctrine 11. Afflictions should not nay cannot hinder the obedience of the faithfull 93 An objections against it answered 94 Reasons 1. Because God allowes not of starting at any time 96 2. The more opposed the more â—â—solute and constant â— Christian should be the more love is opposed the more violent and resolute it is 97 3. Afflictions through Christs power over-powering them doe further obedience and that 2. wayes 1. Weaning the soule from love of the world and scowring off corruption Ibid. 2. Stirring up and setting an edge on Grace 98 Vse Instruct No affliction can â—cuse us for not following Christ 99 The Contents of the Treatise of Selfe-triall On 2 CORINTH 13.5 Doctrine 1. COnversion of soules is a sure testimony of the truth and lawfulnesse of that ministery by which they are converted 203 Reason Because there is no promise of the Spirits assistance to accompany any Teachers but such as God sends 204 Vse To confute sectaries who reject the ministerie of the Church of England Ibid. Doctrine 2. It is possible for a man to know whether he be in the state of Grace or no. 204 Vse 1. To confute that tenet that no man can be assured of his salvation 205 2. Exhort To use all meanes to get assurance of our being in the state of Grace Ibid. Doctrine 3. Men are naturally apt to mis-judge themselves touching their spirituall estate 206 Reason 1. Ground is taken from the deceitfulnes of mans heart â—07 2. From Satans continuall endeavour to corrupt the judgement and make a naturall man well conceited of himself Ibid. Vse Not to beleeve our owne deceitfull hearts and perverted judgements in the matter of our salvation Ibid. Doctrine 4 A mans spirituall estate is not alway discernable to himselfe 208 Reasons 1. God orders it so to keepe the heart humble c. 209 2. To punish our former carelesse respect of his mercy to us 210 Vse Comfort to Christians that are dejected for want of assurance that they belong to the election of grace Ibid. Doctrine 5. Every one is bound carefully to examine his owne estate to Godward i. whether he be in the state of Grace or no. 211 Reason 1. Because the heart is so deceitfull that it is
difficult truly to know a mans owne estate 212 2. Because the state of glory depends upon our being in the state of grace here Ibid. Three sorts of men thinke themselves in the state of Grace who are deceived with the false shadowes of it 1. The Civill man 2. The Formalist 3. The Temporary Professour 213 What Civill Righteousnesse is Ibid. What the Grounds of Civill Righteousnesse are 214 What the Deceits are whereby the Civill man beguiles himselfe Ibid. The Civill mans first Self-beguiling Deceit viz. applauding himselfe in his good dealings and good meaning discovered 3. wayes Ibid. 2. Deceit In a comparative Righteousnesse discovered 4. wayes 216 3. Deceit In a restraint from the outward act of sinne answered 3 wayes 218 4. Deceit In out-stripping many Professours in his Practice discovered three wayes 219 5. Deceit In his harmelesse conversation discovered 2. wayes 221 6. Deceit In being well esteemed and reported of among his neighbours discovered 3. wayes 222 The second false Shadow Formall Righteousnesse 223 What it is 224 Formalists may performe 6. sorts of duties of the first Table Ibid. What the Grounds of Formall Righteousnesse are and of resting in it 3. 225 The Formalists first Deceit whereby he gathers confidence that his courses are approved of God viz. In that he endures scoffes and troubles for the duties he performes discovered 3. wayes 227 2. Deceit In good mens applauding him in his courses discovered 3. wayes 229 3. Deceit In the seeming agreement betwixt him and the most forward Professours in Religious duties discovered 2. wayes 230 Vse Exhort To beware of resting in Formall Righteousnesse â— pressed by 4. Moâ—ives 231 232 The 3. false Harbour wherein the soule rests it selfe viz. Temporary Righteousnesse 233 What it is Ibid. What the Grounds of it are 234 The Temporaries first Deceit Jn that he can rejoyce in the Word 235 A fivefold difference betwixt the joy of the Temporary and the Elect in hearing the Word Ibid. 2. Deceit Jn his inward sorrow for sinne discovered 4. wayes 238 A twofold difference betwixt the Temporaries sorrow for sin and the true Christians 239 3. Deceit In his good motions desires and purposes 240 A threefold difference betweene the Temporaries desires and those in true Converts Ibid. 4. Deceit In his forwardnesse to good duties discovered 3. wayes 241 5. Deceit In that he findes the Lord rewarding him for what he doth discovered 2. wayes 243 Vse Exhort Not to rest in these imperfect motions that are common to the Temporary 244 Motives to perseverance 3. Ibid. Foure particulars discussed for direction in the duty of Selfe-triall 246 1. What Graces are of the Essence of a Christian 2. What their nature is Ibid. 3. What is the least measure of them 4. What be the severall markes of them 1. Faith what it is and what is the least measure of it 248 Markes of true faith 6. 250 1. It purifies the heart 2. Spirit of Prayer 3. It followes legall humiliation 251 4. It is assaulted with doubtings 252 5. It is wrought and increased by the Word 6. It breeds conteniment in all estates 253 Vse To discover the faith of most to be counterfeit 254 2. Godly sorrow what it is and the least measure of it 256 Markes of it 1. Jt springs from sense of Gods mercies 258 2. It is lasting 3. Of generall extent 4. Cured onely by consolations of the Scriptures 260 5. Attended with a traine of other graces 261 Vse Not to rest in legall affrightments or worldly griefe in stead of godly sorrow 262 3 Change of minde what it is 263 The least measure of it 264 Markes of it 1. It is totall 2. It makes a man victorious 265 3. It is wrought by the word 266 4. It causeth to differ from naturall men in divers properties 267 5. Jt causeth difference in the manner of sinning 269 Vse To discover divers living in the Church not to be living members of it 270 4. New obedience what it is the least measure of it 271 Markes of it in generall 1. It is grounded on the Word 273 2. It is universall Ibid. 3. It is constant 275 4. It is of a growing nature 278 Markes of it in particular 1. Love to good men for goodnesse sake 279 2. Meeknesse of spirit Ibid. 3. Mercifulnesse 280 Vse To discover the obedience of 5. sorts to be unsound Ibid. Vse Exhort To the practice of the duty propounded in the former Doctrine viz. exactly to try our selves whether in the state of Nature or of Grace 281 Motives 1. No sound comfort to be had till we know our selves to be in the state of Grace Ibid. 2. We are many wayes subject to be mistaken in judging our estate 282 3. The irrecoverablenesse of the danger of being mistaken herein 283 4. In other things men count it wisdome to try before they trust Ibid. 5. It is a maine end of our time allowed us to gaine the assurance of a better life 284 The Contents of the Treatise of ADOPTION On IOHN 1.12 13. Doctrine 1. All the faithfull are the adopted children of God 287 Reasons 1. Ground of it is our union with Christ 288 2. End of it To entitle us to the heavenly inheritance Ibid. Doctrine 2. None are the children of God by Adoption but such as are so by Regeneration 289 Reasons 1. Ground of Regneration is our union with Christ wrought by faith and Gods spirit 290 2. End of it To prepare and fit us for our heavenly Inheritance 291 Vses 1. Inform. The great Dignity of Beleevers 292 2. It should stirre us up to believe in Christ 294 3. Examination Try our Adoption by our Regeneration 295 Quest How to know that we are regenerated Ibid. 4. The Duty of Regenerate to live as becomes the sonnes of God 297 5. Comfort 1. Against sense of our unworthinesse 2. Poverty 299 3. Against contempt of worldlings 300 4. Against feare of want 301 5. Against spirituall infirmities 302 6. Against Afflictions 7. Injuries Ibid. 8. Against dangers and distresses 303 Errata PAge 12. lin 3. for storme read sterne p. 20. l. 26. for sell r. set p. 27. l. 1. for will to judge r. rule to guide p. 36. l. 3. for it r. is p. 49. l. 8. for gare r. gate p. 67. l. 4. for end r. and p. 9â— l. 25. for one saith he resolved r. one saith he resolved p. 9â— l. 8. for person r. prison p. 204. l. 21. for inforced r. inferred p. 220. l. 5. for by fall to r. to fall by p. 235. l. 23. for threefold r. fivefold THE CHRISTIANS First Chiefe LESSON Viz. Selfe-deniall MAT. 16.24 Then said Iesus unto his Disciples if any man will come after me let him deny himselfe and take up his Crosse and follow me OVR Saviour Christ having told his Disciples in the 21. Verse of those troubles that should shortly befall himselfe and them viz. That he must suffer many things at Ierusalem of the Elders and chiefe Priests
the Scribes and Pharises thought to crush the businesse now saith Peter verse 9. if we be examined concerning the good deed as who should say you Scribes and Pharisees use to convent people for good deeds Therefore be it knowne unto all you men of Israel as who should say you Pharises would have Christ hidden therefore all ye men of Israel be it knowne that by the name of that Iesus whom ye have crucified this man standeth whole thus zealous was he though convented the spirit of the Lord is a kingly spirit therefore it will make a man leap over all blocks Ruth 1.16 Ruth 1.16 Naomi having alledged many arguments to disswade Ruth marke how she resolves intreat me not for thy God shall be my God the more love is opposed the more violent resolute it is there are no trees fall by a storme but those that are rotten those that are good grow the faster so it is with a heart that loves Christ in sincerity he beares downe all 3 Afflictions are so farre from hindring that they further obedience there is no thanke to the Crosse for it in it selfe it is a kinde of poison but this Crosse that would hinder a man the power of Christ over-powring it helps a man and that in two particulars 1 Because the Crosse weaneth a Christians soule from the love of those things here below he that prided himselfe in gay coats present before him all the fine feathers at his death bed and aske him will you goe to heaven in these then hee hates them affliction takes away the love of all Deut. 28. the dainty Damosell shall licke the earth in time of famine the soule in affliction cleaves to God when the wheeles are scoured they goe the better so afflictions take away the rust of immoderate pleasures and desires Iob 36.10 Iob 36.10 Three things afflictions â—oe 1 They open the eye 2 They boare the eare a poore mans tale may now be heard 3 God commands a loose heart to stoope by them when the three children were in the fire it burned their bonds but hindred not their walking so afflictions burne our lusts but hinder not our walking with God 2 As afflictions are made usefull and beneficiall to Christians in respect that they weane them from the love of the world and scowre off corruption So also secondly because the Crosse stirs up our graces afflictions set an edge on graces Acts 17.16 his spirit was stirred with indignation Acts 17.16 it is with grace as it was with Sampson when the Philistines were not there he slept but when they were upon him he rent all in pieces so our graces are asleepe if misery come upon us it provokes us to shake our selves all the men in a ship are quiet in a calme but in a great tempest all are busie every man is stirring one runnes to the pumpe another to the sterne so all the while we are in a calm patience lyes still but when we are rossed if here be any grace then it will be stirring Faith laies hold patience beares it is admirable to see what men will doe in sicknesse it is a common Proverb there would be admirable good men if men were as good alwaies as they are in sicknesse Take a great persecutor and let but God let in a veyne of vengeance O then what resolutions are there but when that is gone all promises fall to the ground Vse It is a word of instruction hence persecution is a plea for exactnesse no poverty can excuse a man from duty if no affliction can hinder from following of Christ then no affliction can give excuse for not following of Christ it is no plea to say my neighbour hindred me when Peter denyed Christ he did not say Lord I was in great feare I loved thee well yet denyed thee basely we heare no such matter but he wept bitterly he saw his sinne and was ashamed of it this should be our course Phil. Phil. 4.8 If there be any thing that is honest any thing that is pure thinke upon these a man might reply the cause is good there are honest things but trouble accompanies them what of that yet if there be any thing that is pure thinke on that yea say some the practise is pure but it is reprochfull now saith the Text there is no pretended inconveniency that should be a hinderance in a christian course doe not thinke of reproaches but if there be any thing honest any thing pure thinke on that All you Ismaels that scoffe at purity if Paul were good ye are naught Heb. 13 4.5 Heb. 13.4.5 When we are married we must looke to our families no saith the Text avoid covetousnesse doe not say the cause is good but my family must be looked to drunkennesse should be hated saith one but then I should lose my custome It is good to pray for the Scripture saith Poure downe thy wrath on such as call not on thy name but it takes up time and I should bee scoffed at and counted a Puritan and therefore I pray have me excused I cannot excuse you for is there not a God to be pleased as well as a customer when the heavens shall bâ—rne and the works thereof be consumed doe you thinke this will excuse you to say I would have prayed but my Master would have beat me my neighbours would reproach me c. If you feare your neighbours more then God then get you to hell with your neighbours and then let them succour you these are not sufficient excuses therefore delude not your consciences will you tell God a crosse troubled you he will tell you you should have taken it up had Christ said to us I wish you had been saved but then I must be spit upon and crucified but that I will not woe had beene unto us had not Christ beene forsaken I had beene damned doe not think to drive the bargaine to the last farthing let God be honoured though I troubled this is right but to say let God be honoured but I will not be troubled ah poore wretch hast thou any share in Christ he that suffereth not with Christ shall not have glory with him therefore as you desire to have comfort lay away these figge-leaves that will not availe to shelter you Because thou wilt not take up a Crosse thou shalt not have a Christ to save thee THE CHRISTIANS Second Chiefe LESSON Viz. Selfe-tryall 2 COR. 13. 5. Examine your selves whether ye be in the faith prove your owne selves know ye not your owne selves how that Iesus Christ is in you except ye be reprobates THe intent of Saint Paul is to justifie his Ministerie upon occasion of that contempt which by reason of the basenesse of his outward estate was cast upon the same by the suggestion of false Apostles This he doth in this place by appealing unto the consciences of his hearers in respect of the worke of grace by his Ministery wrought
and examine as if otherwise we were subject to mistake Pro. 14.12 Pro. 14.12 There is a way which seemeth right to a man but the issues thereof are the waies of death Acts 26.9 Acts 26.9 I also verily thought that I ought to doe many things contrary to the name of Iesus saith Paul of himselfe in the state of Pharisaisme Those of whom we reade Luke 13.26 Luke 13.26 which were shut out of the kingdome of heaven no doubt thought themselves cocke sure while they lived as wee may see by their reply to the Master of the house we have eaten and drunken in thy presence and thou hast taught in our streets So the proud Pharisee over-weening himselfe with his owne conceit speakes confidently giving God thanks that he is not as other men are or as the poore Publican yet how is he for all his good conceit of himselfe rejected and the poore Publican preferred before him Luke 18. Luke 18. The Church of Laodicea gives testimony to the truth of this doctrine in that her glorious vaunt that shee makes professing that shee is rich increased with goods and hath need of nothing when as not withstanding at the same time shee is discovered to bee wretched and miserable and poore and blinde and naked Rev. 3.17 Rev. 3.17 The grounds of this mistake are two Reason 1 First the heart of man in such things as concerne his spirituall good is not onely blinde and so apt to be deceived but also deceitfull and that above all things Ier. 17.9 Ier. 17.9 it works by all meanes to deceive a man yea and that in the greatest matter of moment namely the salvation of the whole man Who wonders then to see a man in regard of the good estate of his soule to grope at noone day as in the twi-light to put light for darkenesse and darknesse for light to put bitter for sweet and sweet for bitter Reason 2 The second ground of mans mistake is the continuall endeavour of Sathan whereby hee laboureth nothing more then to be a lying spirit in the mouth of a mans owne heart to corrupt the judgement to make a man well conceited of himselfe when notwithstanding hee is in the gall of bitternesse and the bond of iniquity by this meanes is a man held most powerfully in the snare of the Divell Vse Therefore we must at no hand beleeve our own seduced hearts and perverted judgements in the matter of our salvation nor grow assured that wee are in good plight because our owne hearts tell us all is well and sing a requiem to us and cry peace peace beleeve them not they are the most notorious impostors most cunning deceivers such as have shaken hands with the common adversary of our salvation that so they may worke our eternall woe they are those friends that speake peaceably to their neighbours and yet lay up malice in their hearts It shall be our wisedome to consider whether they speake by the direction of the spirit according to Gods word examine their pleasing suggestions by the law and testimony if they speak not according to these it is because there is no truth in them Doctrine 4 That a mans spirituall estate is not alwaies discernable to himselfe There are seasons when as the worke of grace is so overshadowed that a man can scarcely judge of himselfe how it is with him This I collect hence in that it is one thing to thinke that wee be in the state of grace another thing by proofe and examination to finde it so to be We may be in the state of grace and yet the same not so appeare to our selves untill we have made tryall of our selves the worke of Gods spirit is sufficient whose manner of working is to us unknowne Iohn 3.8 Iohn 3.8 as the winde and to have this knowne unto us we must try and examine our selves in which examination who doubts but we may often mistake thus was David himselfe mistaken Psal 22. Psal 22. he judgeth himselfe forsaken of God in regard of his owne feeling Psal 31.22 Psal 31.22 Isa 40.27 Isa 49.14 I said in my haste I am cast out of thy sight Isa 40.27 Iacob complained his way was hid from the Lord Isa 49.14 Sion complaines the Lord hath forsaken me and my God hath forgotten me Isa 50.10 Isa 50.10 there is a time wherein Gods children walke in darkenesse and see no light The meanes of this misjudging our selves are two-fold 1 Sathans cunning that where hee cannot prevaile to rocke men asleepe in security there hee assaults them with false feares to make their lives uncomfortable to them and drive them if it bee possible to despaire this is not the least of his stratagems 2 A confusion in our judgement from the remnant of our corrupt nature whereunto we are other whiles for just causes given over of God whereby wee are not able distinctly to apprehend the worke of grace in our selves but even deeme our selves reprobates when wee are highly in Gods favour Reason 1 The reason of this proceeding of God is that so he may keepe pride and security from mens hearts whereinto they are apt to fall even when they taste most deepely of Gods favour for by this concealment from a man what his estate is indeed the Lord keepes the heart in humility in a more frequent and reverend use of his ordinances Word Sacraments and Prayer and if it be wisedome in an earthly father that hee useth a concealement of his love and what he will doe for his sonne hereafter sometimes he casts a frowning countenance makes him beleeve hee will doe little for him when he mindes him most good and all this to keepe him in a childe-like obedience so in like manner why may we not conceive that the privy cariage of Gods love to us may be of excellent use for our good and so much I doubt not but whosoever shall observe in themselves they shall finde their hearts much bettered and the graces of Gods spirit more quickned in them by such spirituall exercises Reason 2 The Lord may and doth often punish our by-past negligence and carelesse respect of his mercy to us in not giving us a just understanding of the welfare of our estates by withdrawing this his favour he leaves us to our selves and our uncertaine hearts that so he may declare his justice in the deserved punishment of our sinnes as also make us more carefull to glorifie him by a thankfull usage of his favour in particular assurance of his love to us Thus there is no reason that we should call into question the truth of this doctrine which you see upheld by two such pillars as Gods glory and our good Vse For the comfort of many of Gods beloved ones who are much discomforted in themselves for that through Sathans malice and their owne default they are not able sometimes to judge of their owne estates whether or no they doe belong to
in the end prove as those Brookes that Iob speakes of that faile men when they have most need of water 2 The Lord doth of all other services reject this formall righteousnesse Psalme 50.8 Psal 50.8 Isa 1.14 Isa 1.14 My soule hates your new Moones and your appointed feastâ— they are a burthen to me I am weary of them verse 13. Incense is an abhomination to mee c. Who will then goe about to make his heart beleeve that the outward usage of Gods ordinances will commend a man to God 3 It is among the sinnes of these times prophesied 2 Tim. 3.1.5 2 Sam. 3.1.5 that in the latter daies shall come men having a forme of godlinesse but not the power Now wee ought to be so much the more carefull to avoid it as we are more subject to it in regard of the prevailing of it in the age wherin we live 4 We must know that the end of all Gods ordinances is the renuing of Gods image in us the making of us new creatures the fashioning of our hearts to his will therefore we heare pray receive the Sacraments that wee may have the graces of faith and repentance stamped in our soules Now then when wee attaine not this benefit by them we lose all our duties the ordinances become as a dead letter the very sacrifice of fooles The third Harbour wherein the soule of man rests it selfe is Temporary Righteousnesse such a service of God as carries a goodly shew for the time but after vanisheth away Consider 1. What it is 2. The grounds of it 3. The deceits of it 4. The discovery 1. Temporary Righteousnesse is a work of the spirit whereby a man being enlightned to see the priviledges that are in Christ for a time rejoyceth in them yeeldeth some obedience to them yet afterward he utterly falls away It is a work of the spirit Heb. 6.4 Heb. 6.4 they that have it are said to bee partakers of the Holy Ghost Whereby a man is illightned to see the priviledges that are in Christ and rejoyceth in them Luke 8.13 Luke 8.13 the stony ground which represents the temporary professour receives the word with joy yeelds a measure of obedience Matth. 12 43. Matth. 12.43 the uncleane spirit is said to go out of a man for a time wherein the temporary Christian is understood now in the time wherein he departs the temporary Christian out of whom he goes yeelds some measure of obedience yet so as afterwards he falls away So the righteousnesse of temporaries is compared to the morning dew that vanisheth away with the Sunne and that this is his estate to fall away is insinuated Hebr. 6. Examples of this estate two more eminently known Saul of whom in the beginâ—ing of his raign we heare of many good actions his wisdom in his patient bearing with those wicked men that murmured against him 1 Sam. 10.27 1 Sam. 10.27 his humility in refusing to take the estate of a King upon him ver 22. his mercy in succouring the men of Iabesh Gilead Chap. 11. 1 Sam 11. his Iustice in puâ—ting downe the witches 1 Sam. 28.3 1 Sam. 28.3 and yet afterwards fearefully did hee fall away from God The other is the example of that famous hypocrite Iehu how zealous did he carry himselfe in rooting out the posterity of Ahab and how did he in all pretend the worke of the Lord how did he put to death all the Priests of Baal and brake all the Images yet dyes with this brand that he departed not from the sins of Ieroboam 2. Grounds 1. That these men were never truly engrafted into the Vine Christ Iesus they were never truly sodered and united into Christ as parts of his mysticall body whereof hee is the head and accordingly being never truly conjoyned unto him no marvell if in time they be drawn dry and become as branches unprofitable that which they doe is by a common influence of the spirit of God enabling them unto some duties wherby hee pleaseth to glorifie his name and as that whereby wee continue and persevere in the state of grace is our union and society with the Lord Iesus whereby we become one with him and none shall take us out of his hands so that which makes the fruit of the spirit to wither and come to nothing in us after a time is the want of this conjunction with Christ because the seed of God is not in us such are nourished not from the power which diffuseth it selfe from the head to the members but from some externall cause and worke of the spirit but out of the mysticall body of Christ 2. There is a dâ—fferent manner of receiving the word some receive it into the uppermost face of their hearts others so receive it that it sinkes more deepely into the soule takes a firme rooting with some their knowledge swimmes in their braine casts a reflexion upon the affections from the light that is in the understanding o hers are changed into their knowledge their knowledge doth exeâ—cise a commanding power over the faculties of soule and body Now this different manner of receiving of the word makes a difference betweene Professours of whom some hold out others fall away this is the difference betwixt the stony ground and the good earth Mat. 13. So that the reason why this righteousnesse fades and comes to nothing is that because it not being stamped deepe enough into the soule when temptations make an assault it is not of ability to resist 3 Deceits 1. He imagines himselfe in good case for that he can rejoyce in the word when he heares it Answer There is a threefold difference betwixt the joy of the temporary and the Elect in hearing the word The temporary rejoyceth in hearing of the glorious priviledges of the Christian estate being convicted of the goodnesse and excellency of them like as a man is affected with joy to behold with his eyes a Vine plentifully â—aden with grapes or a field of corne that is goodly to see to in regard of the large and plentifull crop though he have no part in it even such may be the joy of the temporary caused not from any perswasion of propriety and interest in the things but only from the glorious hiew and beauty of the things themselves But as for the elect of God their joy ariseth from an evidence of that assurance they have of their interest in them that they are peculiar to them and that they are within the promises 2. The joy of the temporary is a joy that ariseth from a slight taste that he hath of Gods mercies and the Christian prerogatives whereas the joy of the true converts springs from that good they finde even from a perfect nourishment that they receive finding themselves justified and sanctified by vertue of that they have gotten in the ministry of the word The Apostle in the words last spoken of the temporary professour Heb. 6. gives occasion of
death of the righteous why then doth the temporary carry himselfe so stiffely upon his good purposes and desires 2 If wee take an account of those desires by comparing them with those that are found in men truely converted wee shall finde many notorious differences Those desires of the temporary are like them of the sluggard who lusteth but his soul hath nought Pro. 13.4 Pro. 13.4 they are lazie faint without any violence offered to the corruption of our nature but those of the converted are painefull laborious joyned with a most earnest using of the meanes those in whom they are all called violent Matth. 11.12 Mat. 11.12 Phil. 3. Mat. 5.6 yea they are said to presse forward Phil. 3. to hunger after righteousnesse Matth. 5.6 yea secondly these of the temporary feele no griefe for the want of that they desire but those of true converts are joyned with an inward most affectionate mourning towards him whom they desire their soule faints they are sicke after that they desire Psal 42.1 Psal 143.7 Psal 42.1 Psal 143.7 Heare me speedily O Lord my spirit faileth c. Thirdly those of the temporary as all beginnings of grace are fickle vanish away come to nothing these other are constant hold out give no rest to their eye-lids till they have gained something wherein they may rest Deceit 4. That hee findes himselfe more forward then many of those that have beene ancient professors is more hot and earnest in many good duties even then they of whose conversation no man had ever cause to doubt Answ That the stony ground by which one kinde of the temporary is to be understood is marvellous forward in sending forth the blade as it lyes not deepe but in the face of the earth so it sprouts and shewes it selfe more speedily Matth. 13. Mar. 4. So it is marvellous to behold some of these temporary professors how soone they are ripe how violently forward but according to those violent beginnings they doe as soone fade and wither away It is with them as with men that are over-forward in the morning at their businesse in the afternoone constrained to give over it is an ill signe of perseverance in good duties when a man is forward and zealous beyond the age of his christianity and looke as wee must not lay any great hope upon children that are witty and forward beyond their age so likewise wee should not thinke any whit the better of our selves by reason of our sudden over forwardnesse Our Saviour speakes of some who were last who shall be first and first that shall be last why may not the hot and over-earnest temporary suspect himselfe for one of these 2 We must in our forwardnesse consider wisely whether nature hath not a hand in it as well as grace or beyond it For I doubt not but when some seeds of religion fall into the heart of a yong man or a man of a stirring spirit they doe receive a great impression of heat from the naturall warmth that is in him he pursues things that be contrary to him with greater intension not of zeale alone but of zeale set on fire by the strength of nature It shall be wisedome therefore for men to examine and try their zeale and their forwardnesse Peter being a man of a fiery and sudden spirit by nature Religion was many times preposterously set on worke by nature and he made a shew of more forwardnesse and yet I doubt not but as much if not more substance of zeale was in the rest of the Apostles 3 He may mistake ancient professors when he shal measure the substance of inward grace by an outward blaze of forwardnes In many this forwardnes out-runs judgment wisdom holy discretion and accordingly makes a great shew in the eyes of the beholders In others soundnesse of judgment wisdome experience have over mastered affections so as they are no whit lesse zealous but more wise discreet better ordered managing their practises with no whit abatement of sincerity but with much more comfort to themselves and good to others 5. Deceit That he findes the Lord rewarding him for that which he doth sees some of Gods temporall promises made good unto him both in mercies communicated and judgments withdrawne Answ If this might give any assurance of the soundnesse of grace in the heart then might Ahab put in for a part among the sonnes of God of whom it is recorded that the Lord regarded his temporall and but seeming humiliation for it was not with his whole heart with a translation of the judgment that should have beene inflicted from his dayes to the succeeding generation So likewise Iehu went not unrewarded for that which he did in destroying the house of Ahab 2 King 10.30 his children were to sit upon the throne of Israel to the fourth generation Yea further such hath been Gods justice that he would not have heathen men doe any thing that he had appointed to be done without a reward Wicked Nebuchadnezzar Ezek. 29.20 Ezek 29.20 shall have the land of Egypt given him for his labour wherewith he served against it because they wrought for me saith the Lord and some of the ancient fathers have imputed the long continuance of the Roman Empire as a reward in Gods justice given to the practise of civill vertues wherein many of them were famously renowned Secondly The temporary might in his well doing more comfort himselfe as an argument of saving grace in him if God did not reward him in this life he might looke then for a reward at the generall Iudgment where God gives the reward of eternall life but that God rewards him here in this life the Lord signifies that he will not be indebted to him now he hath all that he must looke for Vse To advise all Christians that they doe not rest in these imperfect motions that are common to the temporary as that they have had some pangs of sorrow for sin some flashing joy in the hearing of the word some good desires that they otherwhiles feele these have beene in such as have afterward fallen finally away and are branded with the blacke coale of reprobation We must as we would have comfort in our profession both try these motions of what kinde they are and when we have tryed them endeavour to be led forward to perfection And for the enforcing of this Exhortation Motive 1 Consider first That the estate of him that hath begun in the spirit if afterwards he fall away embracing this present world with Demas his estate is worse at the end then it was at the first for looke as it is with water having beene once heat if after it be cold againe it is more easily frozen so it is with men that have beene once warmed with the sunne-shine of grace if after they grow cold they are more easily frozen in their impiety more hardned in the courses of sinne Matth. 12. Mat. â—2 the end of that man
if then thou hast had this assâ—rance wrought in thee by that thou feelest thy faith nourished encreased gathering strength in the day of temptation thou mayst resolve thy selfe of the truth of it Sixth marke That true faith brings forth contentment in all estates the believer is as it were foure square turne him which way you please he falls even no outward want or misery can unsettle his contented minde he is as a mâ—n that having obtained his desired purpose neglects all in comparison of that he enjoyes he so rejoyceth in things spirituall that the want of outward comforts doth not much trouble him Psal 4.8 Psalme 4.8 Thou hast given me more joy then they have had when their corne and wine and oyle abounded Rom. 5. Romans 5. Wee rejoyce in tribulations because the love of God is sâ—â—d abroad in our hearts the feeling of Gods love by faith will raise ouâ— dejected soules in their greatest abasement Philip. 4.11 Phil 4.11 I have learn'd in whatsoever estate I am therewith to be content I can be abased and I can abound I can doe all things through Christ who strengthens me that is while he lets me see the love of God towards me in the pardon of my sins Thus doth faith raise a mans thoughts to the beholding of such pâ—iviledges as neither eye hath seene nor eare heard from whence the spirituall man looking downe-ward upon the mountaines whether of outward blessings or croffes they seeme as mole-hils the afflictions of this life are not worthy of the glory which shall be revealed faith the Apostle 2 Cor. 4.17 2 Cor. 4.17 and Moses by faith having an eye to the recompence of the reward neglected the priviledge that he might have enjoyed by being counted the sonne of Pharaohs daughter Heb. 11.26 Heb. 11.26 so likewise Hebr. 11.8 9. Heb. 11 9. Abraham Isaac and Iacob were contented with their pilgrims estate because they looked for a better City Vse To discover the faith of our ordinary Protestants to be no faith but a meere naturall presumption for what else shall we conceive of that faith whereby men professe they believe in Christ hope to be saved as well as the best and yet their hearts and lives over spread with worldly and fleshly lâ—sts they are not washed from their uncleannesse they send forth nothing but noysome and damnable corruptions Shall we conceive that the day starre of salvation hath risen in their hearts who are nothing but darknesse in their understanding haâ—ing to be reformed in their will and affections their whole lives a running with greedines to the excesse of ryot is not this a counterfeit faith that workes no more glorious fruits of reformation of heart and life so likewise when mens prayers are only lip-devotions uttered formally from the teeth outward are they not an undoubted argument of the want of the Spirit which makes men affected with their owne miseries to powre out their hearts like water to send up loud cryes to the throne of grace As also that assurance of Gods favour which many of unhumbled and insensible hearts not groaning under their owne miserable condition doe bragge of may we not reject it as a deceitfull staffe that will in the end deceive them that leaue thereon So likewise that faith which never doubted which is not incombred with distrustfull thoughts that faith which hath crept into mens hearts either without the means of the word preached and the Sacraments or else by a slight and regardlesse usage of them that faith which is constrained to feele all its contentment from the base and transitory things of this life that hath no contentment without them that is best at ease in the hunting after them all these kinds of faith we may by this doctrine discover as unsound hypocriticall and only a seeming faith The second grace that concurreth to the frame of a Christâ—an effectually called is godly sorrow Quest What is it Answ It is a worke of the spirit whereby a man is grieved and troubled for the transgression of Gods Commandements and out of this griefe judgeth himselfe worthy to be destroyed it is called the wounded spirit the contrite and broken hâ—art I say It is a worke of the spirit Ezek 36.27 31. Ezek. 36.27 31 I will put my spirit within them then shall they remember their owne evill wayes and shall loath themselves in their owne sight and judge themselves worthy to be destroyed I â—ay further that it is a griefe with respect to the breach of Gods law to difference it from the legall sorrow that grieves at sinne with respect to the fearefulnesse of the punishment that is to be inflicted and is only led with respect to that this set on work by feaâ—e of the whip that other by a child like love Lastly I adde that this sorrow makes a man his own condemner and to fling the first stone at himselfe 2 Sam. 24. Let thy hand be upon me and upon my fathers house Quest What is the least measure of it Answ This godly sorrow is twofold First â—nward alone consisting in this that a man is truely displeased with himselfe for his sinnes as they are an offence to God Secondly This inward sorrow is joyned with a bodily moving of the heart which causeth weeping this last is commendable and that whereunto men must endeavour to attaine even that their flinty soules may send forth rivers of teares but it s not a necessary condition as without which our sorrow is no sorrow Reason 1 First for that teares doe proceed from the naturall constitution of mens bodies Where men have hot and dry bodyes there griefe may be great where be no teares So likewise where men have full and moyst bodies or their pores more open there is more plenty of teares then of hearts griefe oftentimes So that we may resolve this question touching the least measure of godly sorrow namely that it is an inward displeasure with a mans selfe for that he hath offended God joyned with a griefe that a man can grieve no more this dislike of a mans selfe in regard of the breach of Gods law and griefe for not grieving enough is that which the Lord if it be in sincerity accepts as who respects more in this case the contrite and broken hearâ— then he blubbered cheekes who sees that a man may with dry eyes mourne heartily for his sinnes The sufficiency of this sorrow I prove for that the Lord in all his services doth mainely insist upon the diâ—position of the heart so more especially in this because thine heart did melt 2 King 22 1â— Psal 51.17 I will gather thee to thy Fathers The sacrifices of God are a contrite spirit a broken and a contrite heart ô God thou wilt not despise Isa 57.15 I the Lord dwell with him that is of a contrite heart and humble spirit Isaiah 61. Christ was sent to binde up the broken in heart Secondly wee have
some examples of penitentiaries whose repentance God accepted of and yet no mention of that degree of sorrow which expresseth it selfe by teares Zacheus Luke 19. came downe hastily and received Christ joyfully so Acts 16. Lydia who if she had beene cast downe with any great measure of sorrow could not so readily have given entertainement to the Apostles Thirdly to grieve for that wee cannot grieve more then we doe is to mourne for want of a grace when we doe cheerefully seeke it what is it but a branch of that holy hunger which hath from the Lords owne mouth a promise of satisfaction Matth. 5. In a word therefore to conclude the least measure of godly sorrow lesse then which there is none is to be truely displeased with our selves for that we have transgressed the law of so good a God and withall to grieve for that we are not more deepely grieved Markes of godly sorrow The markes of this godly sorrow whereby it may be knowne are these First marke in regard of the originall it springs from the due and advised consideration of the fatherly love of God manifested in Iesus Christ the meditation of those unspeakeable mercies that are manifested to him is the very fountaine from whence springs evangelicall sorrow for when wee throughly consider what a loving Father wee by our sinnes provoke what a gracious and most affectionate Saviour wee doe by our iniquities as it were crucifie againe this must needs make our stony hearts dissolve and even melt like waxe in the midst of our bowels Zach. 12.10 Zach. 12.10 they shall looke upon me whom they have pierced and they shâ—ll mourne as one mourneth for his onely sonne on the other side the legall sorrow is occasioned by the fearefull curses of the law by the horrors of the vengeance to come by the grifly face of eternall death these pierce the hearts of naturall men and make them as one that travelleth continually with childe whence it is that the Apostle makes the difference of the spirit of the law from that of the Gospell Rom. 8.15 Rom. 8.15 Wee have not received the spirit of bondage againe to feare but we have received the spirit of adoption crying Abba Father so that godly sorrow is a child-like sorrow whereby we are grieved that we offend a Father that is kinde and loving unto us Caution That this sorrow in Gods children is mingled with a legall sorrow so long as we live here for as all grace is imperfect so godly sorrow Second marke That this sorrow is a continuall companion of Gods children of a durable and lasting nature for as sinne doth never leave us but daily discover it selfe in many cursed fruits thereof so this godly sorrow doth or ought follow us hard at heeles every day as wee sinne more or lesse we are to have our portion of it Psal 80.5 Psal 80.5 thou hast fed them with the bread of teares and given them teares to drinke in great measure and if wee must every day aske forgivenesse of sinnes then we must every day have our sighes and grones for them Now the sorrow of the naturall man though a sorrow for sinne yet how soone dyes it it vanisheth away all in a moment or if it belong then they sing to the sound of the Violl they drink wine in bowles eat the lambs out of the flocke and the calves out of the midst of the stall and anoynt themselves with the best oyntments that so sorrow and mourning may flee away Third marke That godly sorrow is of generall extent it mournes as well for small sinnes as great so David whose heart was smitten for cutting off but the lap of Sauls garment For secret sinnes as well as for open for such sinnes as men applaud and countenance as well as for those they cry shame of for that sorrow which is caused by the conscience we have of the breach of Gods commandement makes no difference of sinne whether open or secret approved or disliked by men since the conscience is equally bound as well in the one as the other Hence it is that Gods children doe weep in secret for such sinnes as none can accuse them of and accordingly cease not to pray to bee cleansed from them Psal 19.12 Psal 19.12 O cleanse thou me from secret faults Fourth marke This godly sorrow is knowne by the manner and meanes of the cure there being no plaister for this sore no balme for this wound but the holy Scriptures they and they alone can comfort the soule distressed in that kinde none can speake a word of comfort to him that is weary but he that hath the tongue of the learned Isa 50.4 Isa 50.4 Ezek. 34 the broken hearted are sent for cure to the shepheards Ezek. 34.4 these be the flaggons wherewith the Spouse of Christ is comforted when she is sicke of love Can. 2.5 Cant. 2.5 Rom. 15.4 the Scriptures are called Scriptures of comfort Rom. 15.4 as for worldly sorrow that is healed and driven away by worldly meanes So Cain did rid himselfe of his sorrow by building Cities inventing musicall instruments so doe naturall men put away the legall feares wherewith other-while they are stricken by merry companions musicke and revelling sports and recreations Now it is otherwise with the godly in their sorrow that ariseth from the feare of Gods displeasure that travels farre and neere runs through all variety of outward delights findes no comfort in any thing but the word of God Fift marke Godly sorrow is knowne by the companions of it or as I may call them the effects of it 2 Cor. 7.11 1 Carefulnesse that is an earnest bethinking our selves joyned with diligence in the meanes whereby wee may avoid the sinne we mourne for 2 Clearing of our selves which is an endeavour to approve ourselves in the dislike of that we mourne for by the contrary deed done Luke 19.8 Luke 19.8 Acts 16.33 Behold the halfe of my goods I give to the poore Acts 16.33 Indignation whereby a man is even angry with himselfe loathes himselfe is even weary of himselfe Ezek. 36.4 Feare Ezek. 36. which is an awfull regard whereby we are afraid both of the sinne and of all the occasions of it with respect to Gods displeasure Pro. 28.14 Pro. 28.14 Blessed is the man that feareth alwaies 5 A vehement desire whereby we are so affected that we doe not more strongly long for any thing then to be preserved from that evill by which wee have fallen and also to doe the contrary good Psal 119. Psal 119. My heart breaketh for the fervent desire it hath to thy commandements 6 Zeale when upon the consideration how we have dishonoured God by our sinne we are so much the more desirous of his glory by all well doing this is apparant by Paul who was so much the more zealous in the propagating of the Gospell as hee had beene furious in persecuting it 7 Revenge when a
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.
Rom. 6.12 13. as thou desirest therefore to know whether thou art changed or not so consider how thou prevailest in crucifying thy corrupt affections beating backe satans and the worlds temptations Third Marke That the change of grace is wrought and receives increase by the means that God hath sanctified to that purpose and that is his word Iohn 15.3 Iohn 15.3 Iohn 17.17 Now are ye cleane through the word that I have spoken to you Ioh. 17.17 Sanctifie them through thy truth thy word is truth 1 Pet. 1.23 1 Peter 1.23 being borne anew not of mortall seede but of immortall the word of God Psalm 19. It is the law of God that converts the soule So then see how this change is wrought in thee Is it effected by the power of Gods word or proceeds it from other sinister respects as feare or favour of men want of meanes to doe otherwise danger in thy estate That change which is wroâ—ght by these meanes is not a change of grace but of nature Fuâ—ther the Word is the meanes whereby this is increased We have the testimony of Peter to this purpose 1 Peter 2.2 1 Peter 2 2. As new borne babes desire the sincere milke of the word that we may grow thereby Fourth Marke That this change is knowne by a dissimilitude from the properties of a naturall man to which purpose consider how the Scripture describes him First that he mindes earthly things is wholly taken up with the care of them Rom. 8.5 Rom. 8.5 He savours the things of the flesh and that so as the things of the spirit are unsavoury to him Rom. 13.14 Rom. 13.14 he takes thought for the flesh to fulfill the lusts thereof Secondly Hee opposeth the will of God by refusing to become subject to it Matth. 23.37 Matth. 23.37 Psalme 50.17 I would but ye would not Psal 50.17 hates to be reformed and in the roome of Gods will sets up his own lusts Tit. 3.3 Tit. 3.3 We in times past were disobedient serving divers lusts Thirdly He hath no delight in Gods ordinances Iob 21.14 They say unto God depart from us for we desire not the knowledge of thy wayes Fourthly He hates him that reproves him he cannot brooke him that crosseth his corrupt courses the scorner loves not him that rebukes Fifthly Hee loves not the company of good men for â—heir goodnesse bâ— all his delight is in naturall men in whom there is no seed of grace the scorner will not goe to the wise For further practises and properties of naturall men consider Ephes 4.18 19. Eph. 4.18 19. Tit. 3.3 1 Pet. 4.3 Tit. 3.3 1 Pet. 4.3 And now as we would be assured of our change Consider how wee differ from naturall men in those wayes and courses wherein they are described unto us Are we not such as minde earthly things but set we our affections on things above Col. 3.1 Col. 3.1 are we not such as withdraw our hearts from being subject to Gods law but desire to be ruled and guided by his will not our owne his lawes to be our Counsellours Psalme 119. are we not such to whom Gods ordinances are a burthen we having no savour in them no delight but doe we desire by all meanes to be exercised in them are they the joy of our hearts and doe we claime them as our heritage Psalme 119. are we not such as hate them that reprove us for our evill wayes but do we rather love them yea desire that our heads may be broken with their balme are wee not such as shun the fellowship and meeting of Gods Saints but all our delight is in them Psalme 16.2 Then we may assure our selves that we are truely changed from the state of nature into the state of grace Rom. 12.2 Rom. 12.2 men are knowne by this to be changed by the renewing of their mindes while they fashion not themselves like unto this world in the practises and properties of men of the world 2 Peter 1.4 â— Pet. 1.4 the faithfull are said to bee partakers of the divine nature in this for that they fleethe corruption that is in the world Fift Mark. That where ever this charge is there is a great difference in the manner of sinning betwixt him who is changed and the unregenerate man so that howsoever both be overtaken with the same sinne yet if a man observe himselfe in the dâ—sposition of his heart before in and after sinne committed he shall be able to resolve himselfe whether he be in the state of nature or in the state of grace for the regenerate man is troubled before the sinne as also in the act of sinning not doing either with a full consent of his will which so farre as it is renued resists so farre as it is corrupt provokes unto evill neither yet lying in the sinne without recovery of himselfe whereas the unregenerate man sinnes with full consent of will and that because he is all flesh no spirit as also sleepes in his sinnes Hence bee those different voyces the naturall man saith I doe the sinne I would and will to doe but the regenerate man saith he doth the sinne he would not Rom. 7. Rom. 7. this marke of the new-borne Christian wee finde 1 Iohn 3.9 1 Ioh. 3.9 Hee that is of God sinneth not neither can he sinne because he is borne of God Sin he must needs but sinne he cannot either as wholly consenting unto it or lying in it so as he riseth not by repentance By this we may grow to a tryall of our selves whether we be borne again yea or not Object Naturall men have this trouble and reluctancy before they sinne as Pilate Answ 1. This fight that is in the regenerate is of the will with it selfe but in naturall men it is of the conscience with the will the conscience proclaimes sinne to be sin which the will would wish were no sin Secondly This trouble is incident to naturall men only in great sins such as the light of nature condemnes not in smaller Vse That by this Doctrine we may discover sundry persons that live in the Church yet not to be living members of it neither to bee partakers of the new birth as namely all such persons who are but partially changed their understanding illightned with a good measure of knowledge but their wills most perverse for the act of obedience others are servants to their owne vile affections in whom sin exerciseth a plenary and full command that give eare to the wickednesse of their owne hearts others whom not conscience of GODS word but some outward respects doe change others who run with naturall men in their wayes imitate their practises others wallow in sin without contradiction from their own hearts all these we must exclude from the state of grace as men that are not yet renued by the spirit of God The fourth grace is new Obedience Question 1 What is it Answ It is a work of
the spirit whereby a man that is already justified doth by vertue of grace received bring forth fruits worthy of amendment of life It is a worke of the spirit Ezek. 36.27 Ezek. 36.27 I will put my spirit within you and cause you to walk in my statutes Of him that is already justified that is acquitted of his sins and made righteous in the sight of God Rom. 5 1. Rom. 5.1 6 1. c. 6.1 c. After the doctrine of justification followes the doctrine of new obedience to let us understand in what order they are in the Christian estate Doth by vertue of grace received from Christ Iohn 15.4 Ioh. 15.4 As the branch cannot beare fruit of it selfe except it abide in the Vine no more can yee except ye abide in me Phil. 4.13 Phil. 4.13 I can doe all things through Christ who strengthens mee bring forth fruits worthy of amendment of life Such workes as doe beseeme a man altered and changed that professeth another course of life these are those duties that concerne God or man comprised in the Scriptures Philip. 1.11 they are termed the fruits of righteousnesse So that he that would approve himselfe to his own soule to be a practiser of new obedience must consider whether he adorne his profession with the performance of such religious duties as the Lord commands Question 2 What is the least measure of it Answ It is an unfeined and constant endeavour to do the will of God I say an endeavour to difference it from the legall obedience which is the strict performance of such duties which God commands according to the rigour of his law In this the endeavour through Gods mercy is accepted for the deed done I say an unfeined endeavour to difference it from the glorious shew which hypocrites may and doe make Lastly I say it is constant with respect to the endeavours of the temporary which are soone out of breath and die before they come to perfection Now that this unfeined and constant endeavour is accepted as the deed done it appeareth first in the example of Abraham of whom the Scripture saith Heb. 11. that he offered up his sonne Isaac yet it is plaine that he did not sacrifice his sonne the Lord by an Angell from heaven forbidding him whereby we gather that in Gods acceptance he was offered up for that there was a faithfull endeavour on Abrahams part Secondly The godly and upright men are said Psal 119. To doe no iniquity Now we know this that there is none that sinneth not Onely for that the just man endeavoureth and doth his best to doe no iniquity he is accepted of God as if he did none So of David it is reported that he sinned only in the matter of â—â—iah when as notwithstanding he sâ—ned many wayes else in his raging anger at Nabal in câ—okering his children and likewise in his unjust dealing with Mephibâ—sheâ—h but yet for that in all these Davids heart was faithfull in endeavouring to doe Gods will they are not taken notice of being â—s â—yed in Gods acceptance who measureth obedience not by the effect but by the affection of the doer Thirdly The Lord is said to deale with his as a father with his children the matter of obedience Mal. 3.17 I will spaâ—â— them as a father spareth his owne sonne that serveth him Now if a man sets his sonne a taske enjoyning him to write a Coppy if hee sees that hee doth but his best eâ—deavour he accept it commends and encourageth his child even so doth the Lord deale with us when he perceives a faithfull labouring on our partâ— to doe what hee commands hee accepts iâ— this case the will 〈…〉 and accordingly rewards it Question 3 What be the marks of new obedience Answ Marks They are generall or speciall Generall That in new obedience it is onely the conscience of Gods commandements that sets heart and hand on worke not any other externall motives obedience not springing from the word is as one cals it wilde Oates Psal 18.22 Psal 18.22 the ground of Davids obedience was this all his lawes were before me and I did not cast his Commandements from me Psal 37.30 Psal 37.30 The mouth of the righteous will speake wisedome for the law of God is in his heart Iob 22.23 as the ground of turning to God saith Eliphaz receive I pray thee the law at his mouth and lay up his words in thine heart Many performe good duties that are moved thereunto by feare of punishment displeasure of man feare of discredit with a desire of praise that they may be seene of men as loath to sustaine damage in their outward estates all these doe not render to God that new obedience that the Lord requireth the Lord delights not in such sacrifices the performers can have no assurance that herein they please God Second marke That it carries a respective eye to all Gods Commandements it doth not call out any and leave the rest but all the knowne will of God so far as the judgement is convinced the heart endeavoureth to practise Psal 119. Psalme 119. I shall not be confounded when I have respect to all thy Commandements Zacharie and Elizabeth walked in all the Commandements of God Heb. 13.18 Heb. 13.18 wee trust wee have a good conscience in all things desiring to live honestly And great reason is there for this equall eye to be had to all Gods Commandements since they all lay a bond upon the conscience and the majesty of the Commander shines as well in the one as in another Now that a man may the better examine his obedience I will propound a five-fold difference of Gods Commandements by which the heart of man is apt to deceive it selfe Commandements are first either such as concerne the outward man as keeping the Sabbath just and righteous dealing amongst men or inward as confidence in God cleansing of the heart from evill thoughts Now new obedience must equally respect both 1 Cor. 6.20 1 Cor. 6.20 Glorifie God in your bodies and in your soules Secondly they are either the greater Commandements or such as are of lesse importance as the speaking of a vaine word idle mirth Christian obedience must have an eye as well to the one as to the other Matth. 23.23 these ought ye to have done and not to have left the other undone Thirdly Commandements are differenced according to the two Tables some concerning duties to God oâ—hers respecting duties to men Accordingly who ever would have comfort in his obedience must obey God in both not strict in the one loose in the other Isa 58.7.8 Isa 58.7.8 14 and 14. duties of the first and second Table are both enjoyned not onely to keepe Gods Sabbath humble thy selfe with fasting but also the practise of mercy and justice among men Fourthly the Commandements of God are either such as concerne our generall calling as we are Christians whereby we call upon God heare his
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
one another for love commeth of God and every one that loveth is borne of God and knoweth God 1 Iohn 5.1 1 Iohn 5.1 Every one that loveth him that begate loveth him also that is begotten of him Now lest our hearts deceive us wee must be wise to try whether wee love good men for the goodnesse that is in them or for some carnall respects as either for that there is an agreement and similitude betwixt our naturall inclinations or for some civill qualities naturall dexterities that wee observe in them as pleasing to us or for their bounty to us or for their outward greatnesse in the world Observe therefore thy selfe whether thou love goodnesse where it is stripped of all these fleshly respects Secondly consider whether thy love be diminished or increased according as thou seest the worke of grace to receive either abatement or increase Thirdly whether thou dost dislike and takest no content in such men as have no seed of grace in them though otherwise furnished with many outward pleasing conditions Marke 2. Meekenesse of spirit whereby wee can beare injuries and wrongs without desire of revenge can forbeare and forgive as Christ forgave us Col. 3.12 Col. 3.12 As the elect of God put on meekenesse long-suffering forbearing and forgiving one another if any man have a quarrell against another even as Christ forgave you so also doe yee Matth. 6.14 Mat. 6.14 If you forgive men their trespasses your heavenly Father will also forgive you Marke 3. A mercifull affection to those that be in misery doth argue a man to be in the state of grace by new obedience Isa 58.10 Isa 58.10 If thou poure out thy soule to the hungry and refresh the troubled soule then shall thy sight rise in obscurity and thy darknesse be as the noone day Mat. 5.7 Mat. 5.7 Iam. 3.17 Blessed are the mercifull for they shall obtaine mercy Iam. 3.17 The wisedome that is from above is knowne by this that it is full of mercy Philemon verse 7. Phil. 7. Wee have great joy and consolation in thy love because the bowels of the Saints are refreshed by thee brother 1 Iohn 3.17 1 Iohn 3.17 Who so hath this worlds good and seeth his brother hath need and shutteth up his bowels of compassion from him how dwelleth the love of God in him Vse This serves to discover sundry persons in the practise of new obedience whose obedience is not approved of God as first such as are set on worke in the good they doe by outward respects as fear favour and praise of men Secondly such as obey God in sundry good duties but reserve some speciall sinnes wherein they live and lye dealing here as Saul did in the spoile of Amaleck who destroyed all the vile things that were nought worth but the best things he spared so many men cast out of their conversation many sinnes it may be that are of little account with them and yet reserve the chiefe sinnes this partiall obedience is not found Thirdly Such as will be in good wayes for a time only and then returne to the vomit of their sinnes Fourthly Such in whom there is no increase and growth in the worke of grace who are as dwarfes in the course of Christianity Fifthly Such as have not hearts replenished with a love of the brethren a holy meekenesse of spirit a Christian compassion in respect of other mens infirmities and miseries all these are discovered from hence to bee unfound in the grace of new obedience Motives A generall use for exhortation That considering the necessity of the duty the meanes of tryall that have been discovered as also the discovery of the false harbours wherein Christians are apt to deceive themselves all such as have any thoughts of their salvation would addresse themselves to an exact and diligent enquiry how the case is with them whether they be naturall men or such as are begotten againe to a lively hope And for the wheâ—ting of the dull and slow spirits of men to this businesse let us consider First that we can never have any sound rejoycing till we have made this point sure all sound comfort doth spring from this that we are escaped the state of damnation and are assured that we are come into the glorious liberty of the sons of God Luke 10.20 Rejoyce because your names are written in heaven Gal. 6.4 Luk. 10.20 Galat. 6.4 We must prove our selves before wee have any rejoycing in our selves How wavering is the joy of carnall men how is the end thereof heavinesse how suddenly is their mirth turned into mourning when they doe but thinke of their estates as they remaine in the gall of bitternesse as not being assured of Gods favour Whereas the assurance of the welfare of our spirituall estates in that the Lord loves us that we know that our Redeemer liveth this shall be of force to make us to lift up our heads with comfort in the midst of a sea of sorrowes as it did holy Iob Iob. 19.25 Iob 19.25 Secondly Wee must be so much the more in tryall as wee are more subject to bee deceived How often doth the Scripture call upon us not to be deceived Ephes 5.6 Eph. 5.6 Gal. 6.7 1 Cor. 6.9 Let no man deceive you with vaine words Gal. 6.7 Bee not deceived they that sow to the flesh shall of the flesh reape corruption 1 Cor. 6.9 1 Cor. 15.33 Bee not deceived neither fornicators c. shall inherite the kingdome of heaven 1 Cor. 15.33 Bee not deceived evill words corrupt good manners Now our easinesse to bee misled in judging our estates appeareth first in that there are infinite many by-wayes by which men may miscarry Matth. 13.3 Matth. 13.3 c. There are three errours in the hearing of the word why may wee not bee deceived by one of them Secondly In regard of the similitude to the state of grace they seeme almost all one these by-wayes are spun with so even a thread as that a man till he seriously try cannot know the difference Matth. 7.26 Matth. 7.26 The house built upon the sands makes as faire a shew as that built upon the rocke glisters as gloriously in a sun-shiny day no difference to be discerned Thirdly In respect of our owne selfe love which blindes our judgements this would perswade us that the least appearance of grace is grace it selfe that every outward performa nce of a good duty is the fulfilling of the law as in the young man Matth. 19.20 Matth. 19.20 seeing therefore we are exposed to so many wayes of seducements so easily surprized by an errour in our wills wee must be the more diligent in the tryall Thirdly Consider the irrecoverable and remedilesse danger if we mistake and be not upon a sure ground we erre and erre to destruction other errours may bee helped by an after-wisedome this is irrecoverable other mistakes may endanger or endammage us but not undo us
appeares like an armed man of Warre and there are two parts in the Army besides the body the Van-guard and the Rere-ward both these defend the body so the righteousnesse of Christ is the Van-guard satan saith thou hast sinned Christs righteousnesse saith I have suffered now the righteousnesse of Christ goeth before the guilt and punishment that is taken away conscience saith thou hast sinned righteousnesse saith Christ hath suffered Then secondly the glory of God that is in the Rere-ward that is the glorious grace of God taken out of that of the Romans they were deprived of the glory of God that is the glorious Grace of God that shall be the Rere-ward Saith the soule sinne yet pesters me it is not subdued as it ought to be yea but the glorious grace of God will sanctifie that heart of thine The righteousnesse of Christ is the Van-guard the glory of Christ thy Rere-ward there is righteousnesse going before thee and grace after thee therefore thine enemies shall bee subdued You see then marvellous comfort Now we come to the next point following Follow me that is performe obedience to me Doct. Faithfull service and obedience is a following of Christ or comming after him His practice is a president to us his action a copy for us to imitate The proofe of this point is evident 1 Cor. 11.1 1 Cor. 11.1 be ye followers of me as I am of Christ and therefore Gen. 5.24 Gen. 5.24 Enoch was said to walk with God that is to doe as God doth The Point is of great use therefore give me leave to make knowne three things First In what we should follow Christ Secondly How farre wee should follow Christ Thirdly The reason why service is following of Christ For the first Namely In what wee must follow Christ And that is 1 Partly as he is God 2 Partly as he is Mediatour 3 As he is Man I will cast it into two conclusions which discover 1. In what we must follow Christ as he is God 2. In what we must not imitate our Saviour 1. We must know there are some inward properties in God that the creature cannot imitate the like No creature can create or be Infinite or the like and it is blasphemy to thinke it 2. There be other qualities that God doth vouchsafe to leave an impression of in the creature and the creature is said to imitate God therein be holy as God is holy and bee mercifull as God is mercifull but the Scripture doth not say imitate God in Infinitenesse Matth. 5.48 Mat. 5.48 2 Pet. 1.4 2 Pet. 1.4 a man must be partaker of the divine nature of God the Lord is holy and patient bee thou so too Expresse the vertues of God as that 1 Pet. 2.9 1 Pet. 2.9 and therefore we must and ought to imitate Christ A christian should so live as men might say God is holy for his Saints are holy 2 Looke at our Saviour as hee is Head of the Church there we must be like him in three things as a Prophet as a Priest as a King He was a Prophet to teach others so should we be daily endeavouring to instruct and teach our families Hee was a Priest to offer sacrifice and so should wee to powre out our soules for others in prayer to God He was a King to subdue sinne and sathan Revel 1.5 Revel 1.5 He hath made us Kings and Priests to God the Father Christ is the King of his Church so we have a part of his office He was a Priest so are we made spirituall Priests He was a Prophet so are we made spirituall Prophets Christ hath made us Kings to domineere over our base distempers and corruptions we should be Priests to offer our selves soules and bodies as a living sacrifice and acceptable Rom. 12.1 Rom. 12 1. in all thâ—se we must imitate Christ 3. Looke at the Lord Iesus as he was Man and whatever he did as he was Man we must when the like occasion is offered doe the same he being a child obeyed his Parents if thou beest a child thou must doe so too He humbled himselfe so doe thou he used no guile doe thou so likewise Looke in what relation thou art in that he was in doe thou as he did Quest How farre may wee goe in imitating Christ that also is to be scanned Answ Three particular Rules will make it evident You must imitate Christ in all those things formerly mentioned you are Kings then if you are Christians you are Kings over all your sins Object But is it possible to crush every distemper Answ Look as it was with Christ he lay three dayes under the power of the grave but he rose againe so it may bee with thee the violence of sathan may keepe thee under but thou shalt get the better having greater care to master these though the stone of hard-heartednesse he rolled over yet thou shalt rise againe Thus we must do Acts 13.22 Acts 13.22 David had a heart as Gods heart how In that he did all his will Thou must not patch but labour to subdue all 2. Wee must not doe it Vniversally only but Sincerely It is not possible for a sinner to come to perfection of exactnesse but what he cannot do in exactnesse he will doe in sincerity A Scholler cannot write so well as his copy but hee will imitate his copy Iohn 5.30 Ioh. 5.30.8 50. Iohn 8.50 I seeke not my will but the will of my Father so the will of God should carry a faithfull soule he will not seek his owne will but Gods will 2 Chron. 25.2 Amaziah did that which was good in the sight of the Lord but not with a perfect heart 3. Wee must follow him Constantly Not by fits and starts No these aguish fits are nothing if you belong to Christ you must doe it constantly Thus it was said of Caleb Numb 14.24 Numb 14.24 the Text saith he followed God fully so it must bee with thy soule thou must follow GOD so that thou mayst attaine the end of thy hope Thus Vniversally thus Sincerely thus Constantly thou must follow Christ in the former Conclusions Reason 1 Because they have the same spirit that Christ hath Rom. 8.13 Rom. 8.13 If the same spirit that raised up Christ from the dead bee in you c. Looke what spirit is in Christ the same is in the Saints Reason 2 2. They have the same law and will to jâ—dge them Ier. 31.33 Ier. 31.33 I will put my law into their hearts as it is said of our Saviour It is in mine heart to doe thy will Psal 40 8. Psal 40.8 So the Saints having the same Rule to guide them the same spirit to inable them they must needs have the same course Looke as it is with two Clockes that have the selfe same poizes and the selfe same wheeles they will strike both together so it is with the heart of a Christian the spirit of
Christ is the poize of the heart and his grace the wheele therefore he performes duties like Christ Vse 1 Let us learne a point of wisdome how to carry our selves Remember who is your Leader See the Lord Iesus going before you and then goe on comfortably You know what Gideon said Iudg. 7.13 Iudg. 7.13 Looke upon mee and doe likewise So Christ saith how ever he be in the heavens yet he speaks out of his word Look on me and doe likewise I was meeke let the same minde be in you You know what the Psalmist saith Psal 16.8 I have set the Lord alwayes before me the word is in the originall I have equalled him with my eye So see Christ equall him and step no farther then he goes before thee Object Ob. But this is marvellous hard what to be fetterd to nothing but the thoughts of Christ how irkesome is this Sol. Sol. It is no matter of bondage it is liberty Iohn 5.19 Iohn 5.19 The Sonne can doe nothing but what hee seeth the Father doe was this the mind of our Saviour let the same minde be in you Let every one say I can doe nothing but that which Christ doth before mee and in all our actions let this be the question would Christ doe so then will I. Quest But how shall I learne the will of God Answ In approving that which shall be acceptable to God Eph. 5.10 See the pillar of fire that is the word of God goe before you Would you know whether you may buy or sell or bowle on the Sabbath day Aske would the Lord Iesus bowle or buy or sell on the Sabbâ—th day Would hee drop into Ale houses And if thou knowest these things and wilt not reforme them thou walkest not in the wayes of Christ Object But we are weake and feeble Sol. Then plucke up those feeble hands bee not sluggish but presse on as farre as thou canst and looke up to Christ The child that knowes not the way to the market when he is weary he cries father father leade mee and then his father takes him and carryes him in his armes Oh you little ones you younglings in Christ goe as fast as you can follow your father what Christ did performe doe you do not goe away and say I cannot pray hast thou the Spirit of Christ and canst thou doe nothing with it endeavour what you you can and when you cannot seeke to heaven and cry my father helpe me call on your Father and he wil carry you on Eagles wings and though you have not then ability you will have it afterwards He that is free in duty will be the better able to do it Enquire which way Christ went and goe that way to thy everlasting comfort Vse 2 It is a word of Examination Here we may see whether we follow Christ or no. Therefore examine your selves whether it be so with you or no whether we follow the steps of Christ here wee may see whether we be Christians or no if a man should call you an Infidel you would be very angry but now try yourselfe See if you follow Christ if not you are no Christians Iudg. 13.6 Iudg. 13.6 try as they did when they came for spies they were thus tryed by the word Shibboleth they pronounced it Sibboleth and so were found out and there fell forty two thousand of them So every mans tongue discovers him Trie thy selfe by sincere obedience canst thou speake the language of Vniversall Obedience if not you are not true Christians This word Shibboleth will discover you can you walke as Christ did then you are a Christian but if you say Sibboleth and have a lisping profession then you are no Christians Set your hearts at ease you were never true followers oâ— Christ And here are three sorts to bee excluded 1. See what will become of those that set thâ—mselves in desperate opposition against GOD such as are enemies to the Lord Iesus Revel 12.7 Rev. 12.7 And there was warre in heaven Michael and his Angels fought against the Dragon and the Dragon and his Angels fought c. Michael is Christ and his servants they suffer The Dragon is the Devill and his instruments they persecute Now on his side you be whose Souldiers you be Paul did many things contrary to the Lord Iesus Act. 26.9 Acts 26.9 hee opposed his servants and if thou doe so thou art one of the Dragons servants thou art not a follower but a persecutor of the Lord Iesus a fighter against Christ he went not that way Dost thou oppose the power of the word when as it is preached then thou hatest and persecutest Christ and art no follower of him The word saith It was of Christs heart to doe his fathers will that is the good and ancient way canst thou walke in this but if thou saist thou wilt not walke in it it is cleare thou art no follower of Christ Psal 78.9 2. Apostates and Back-sliders Psal 78.9 The Children of Ephraim being harnessed and carrying bowes turned them back in the day of battle so men forsake Christ being armed with bowes that is with GODS Ordinances They follow Christ so farre as they may keepe company with ease liberty and their old lusts they will follow Christ to the Crosse and if he will come downe from the Crosse they will follow him like Demaâ— they will follow Christ so long as their pleasure lasts Matth. 8.19 Matth. 8.19 one came to Christ and said I will follow thee whithersoever thou goest wilt thou saith Christ then thou must fare as thou findest the birds have nests and the Foxes holes but the Sonne of man hath not where to lay his head and when he heard this he went his way we heare no more of him So many now a dayes seeme to be great Professours but when times are dangerous then farewell all profession Men indent with the Gospell and if the word pitch them higher then they say as they Iohn 6.60 Ioh. 6.60 this is a hard saying who can abide it What so strict To be pinioned to so nice courses What never take up a gay fashion but alwayes creepe into a corner to deny a mans selfe with a company of leather coate Christians and to walke by such a strict rule oh this is a hard saying But they can follow their fashions and courses of the world and yet would be Christians and followers of Christ Christians away with them shew me but one footstep of Christ in their courses sure he never went that way Shew me that ever Christ swore faith and troth shew mee where Christ said you must not be pure and singular but must shunne the Puritan Cut. It was meate and drink to him to doe his fathers will and thou art weary of it Now thou art an Apostate and not a follower of Christ 3. Such as doe openly professe but secretly work against the Gospell that howsoever they are not backsliders