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.
earnest of our inheritance Ephes 1.14 Eph. 1.14 Yea the inheritance it selfe is called by the name of Adoption as Piscator observes Rom. 8.23 Rom. 8.23 for our Iustification restored to us is no more then Adam had before his fall But our Adoption advanceth us to an higher estate which Adam never had nor for ought we know had never promised him before his fall We passe now to the second point Doct. 2. That none are the children of God by Adoption but such as are so by Regeneration There are saith Augustine three sorts of adopted sons 1. There are saies he sons of God in our account which are not so in Gods Gen. 6.1 Genesis 6.1 The sons of God saw the daughters of men that they were faire and so are all false and counterfeit Christians which are Christians in name and title only not in deed and truth they are so in shadow and outward semblance and profession and yet but a counterfeit generation a bastardly brood Secondly There are some that are sonnes in regard of God but not in regard of us nor may so bee in regard of their owne esteeme neither and so are all the elect as yet uncalled and ungathered together as the Evangelist speakes Iohn 11.52 Iohn 11 52. they are for all that as Augustine sayes in their fathers role and predestinated to be adopted through Iesus Christ unto himselfe according to the purpose of his will Eph. 1.6 Eph. â— 6. as a man may purpose to adopt one and set him in his will though it be a long time ere it be knowne to the party so adopted 3. There are sonnes of God really that are already received into the family of God and actually incorporated into the body of Christ the former shall be but these are so already these are adopted and regenerated also and the son ship both by adoption and regeneration we shall find conjoyned Rom. 8.10 11. Rom. 8.10 11 where also hee makes one to argue the other This point also will appeare more evidently if we consider as before the ground and end of our Regeneration 1. The ground of our Regeneration as before of our Adoption is our union with Christ our head and this is wrought by faith on our part and by the spirit on Gods part First I say by faith on our part which is a most holy faith Iude ver 20. Iude 20. Tit. 1.1 Iam 2.19 to difference it from the faith of reprobates Tit. 1.1 and from the faith of devils Iam. 2.19 the one being holy the other unholy This faith of Gods Elect purifieth the heart Acts 15.9 and Act. 26.18 Acts 15.9 Acts 26.18 Eph. 3.17 Hereby Christ dwels in our hearts Ephes 3.17 and where he dwelleth there he moulds fashions frames and renues the heart there he makes a new Creature yea I may say a new Christ My little children of whom I travell in birth again untill Christ be formed in you saith the Apostle Gal. 4.19 Gal. 4.19 Secondly by the spirit on Gods part he that is joyned unto the Lord is one spirit 1 Cor. 6.17 1 Cor. 6.17 By which spirit it he knits and fastens us to Christ Gal. 2.20 Gal. 2.20 I live as the soule in the body yet not I but Christ liveth in me and the life that I now live in the flesh I live by faith in the sonne of God And marke what the Apostle saith excellently to this purpose Rom. 8.10 11. Rom. 8.10 11. Yee are not in the flesh but in the spirit because the spirit of God dwelleth in you and verse 10. If Christ be in you the body is dead because of sinne but the spirit is life for righteousnesse sake and ver 11. If the spirit of him that raised up Iesus from the dead dwell in you hee that raised up Christ from the dead shall also quicken your mortall bodyes because of his spirit that dwelleth in you This is that seed of God which whosoever hath abiding in him hath the power of sinne quelled and subdued in him 1 Iohn 3.9 1 Ioh. 3.9 And unlesse yee be borne againe by water and the Holy Ghost saith our Saviour Iohn 3.5 Ioh. 3.5 Yee cannot enter into the kingdome of God The second thing that confirmes the point is the end of our Regeneration As the end of our Adoption is to give us a right and title to our heavenly inheritance so the end of this is to prepare and fit us for the same For unlesse we become new Creatures that place is not for us that is a pure and an holy place into the which no uncleane thing must enter Revel 21.27 Revel 21.27 If some beggarly roagne were taken up to attend upon some great man much more if to be the adopted son to a Prince he must be sâ—ript of all his ragges and washed and purified and even if it could be have a new heart put into him too as Saul had 1 Sam. 10.9 1 Sam. 10.9 and as Rehoboam took Abijah and set him to be ruler over the people and for â—hat purpose inscrâ—cted him that so he might demeâ—ne himselfe according to that state whereunto he was advanced so when we wretched and forlorne creatures are admitted not to be attendants only but to bee the sons and heyres of the King of â—eaven we should be stript of our naturall defilements and rid of our filthinesse Eph. 4.23 24. put off the old man Ephes 4.23.24 that so we may be fit to live with them which are holy as Acts 26.18 Acts 26.18 To have an inheritance among them that are sanctified without holinesse no man shall see God sayes the Apostle Heb. 12.14 Heb. 12.14 and except yee be borne againe saith our Saviour Iohn 3.3 Iohn 3.3 Ye cannot see the kingdome of God if wee cannot see God or his kingdome without holinesse much lesse can we enter into it and so we see the second point also proved Vse The Vse whereof serves first to informe us of the great dignity the honourable estate the wonderfull excellency of every true believer of every member of Christ so great and so high that the Apostle speakes not of it without admiration 1 Iohn 3.1 1 Iohn 3.1 Behold what love the Father hath shewed us in that we are called the sonnes of God And indeed it is a wonder that we can thinke of it without wondering When it was told David that he might be the Kings sonne in law what sayes David thinke you it a small matter to be the sonne in law to a King 1 Sam. 18.23 1 Sam. 18.23 How can we then thinke it a small thing to be not a sonne in law but an heire not to a mortall but to an immortall King the King of Kings How can wee but deeme it a speciall and unconceivable favour for us vile wretched wicked and miserable sinners dust and ashes silly wormes vessels of wrath and vassals
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
2 Sam. 19.6 chapter Now I see who carried Davids heart if you might have had your fine Absalom it would have pleased you well though all we had dyed so in the time of opposition dost thou sit like Rachel and wilt not be comforted because Profit is not and though Christ and grace and dutie be neglected thou weighest it not I say as Ioab this day I see it and know it If grace had never beene communicated if thou hadst thy Absalom of honour it would have pleased thee know for certaine that that which this contents thee is a God to thee God was never God to thee yet 4 The fourth note is most pregnant See if thou be content to give up all to Christ give money parts profits and praise and let Christ doe what he will with them art thou content to resigne up all into his hands if Christ may be honoured with any thing of them art thou coÌ„tent to loose it then hast thou denyed Selfe if the heart resolves to let Christ alone with them I have nothing to doe with any then let Christ take life and parts and whatsoever it be to procure his honour and praise nay a selfe-denying heart is content Christ should take away his corruptions and counts it a great blessing too The soule hath nothing to doe with Prosperity and Liberty therefore submits and obeyes Christ Acts 2.45 Acts 2.45 All those saith the Text that were to professe Christ sold all and none had any thing of his owne so let that be the frame of thy heart sell all and say I have no honour liberty or ease but I give all to Christ and let him do what hee will with them In time of persecution say liberty is not mine let Christ dispose of all this is a heart worth gold But when thou hast some reservations I will professe Christ but hee shall yeeld to me in this to give me life this I will not part with in any case this heart never denied Self Therefore let us doe as Mephiâ—â—sheth Let him take all sith my Lord the King is returned in peace 2 Sam. 19.30 2 Sam. 19.30 so is it here if carnall reasoning be parting stakes with Christ no saith the soule let him take all sith God is mine in Christ Lay now your hearts to this touchstone dost thou finde these then thou art grounded on a good foundation thou mayest be shaken but shalt not be overthrowne but if in examination and tryall thou canst not finde all these in thee thou art a coloured hypocrite varnished over for a while but it will not hold and in the end thou and thy profession will vanish like smoake Christ will purge thee of this Selfe or else he will never doe good to thee Vse 3 It is thirdly a word of exhortation Is this the course of a christian to follow Christ oh then be entreated in the name of Christ to Deny-Selfe begin at the right way enter in at the strait gate and you shall persevere in the narrow way Iohn 15.19 Iohn 15.19 I have chosen you out of the world Hee that will be a servant must doe two things first he must renounce all other Masters secondly he must renounce his owne liberty so we must renounce the masterdome of sinne and the world and be content to be commanded by Christ and then follow him you cannot serve God and Mammon Renounce all and serve Christ Quest But how shall we shake off Selfe here wee are at a plunge we should doe it but how may wee not onely to plucke off our coats but our shirts too Answ The meanes are three Meanes 1 First observe the basenesse of this condition which may make us to renounce it which basenesse and vilenesse appeares partly in the nature of it partly in the evill it brings First the nature of it It is the basest slavery when a man will attend his owne corruptions Israels bondage 〈◊〉 Egypt and Babylon were but shadowes of this a poore Negro that tugs under the Turks is a freeman to this And the misery appears in three degrees First sinne is the supreame ruler in every carnall heart hence it is said to give lawes Rom. 6.12.19.20 Rom. 6.12.19.20 Servants to sinne and free from righteousnesse as who should say righteousnesse hath nothing to do with thee Temperance hath nothing to doe with the drunkard the adulterer hath given himselfe to uncleannesse Secondly Sathan by sinne domineeres over the soule it is under his command Ephes 2.2 Ephes 2.2 they walke after the Prince of the power of the ayre as lusts and Sathan would have them so they lived 1 Cor. 12.2 carried away unto dumb â—dols as they were led Sathan is a slave to sinne and thou art a slave to him It is a base thing to be a scullion but to be a slave to a scullion no man can beare Thirdly he is a servant to a corrupt minde wee are slaves to our owne soules which are servants to Sathan who is a slave to sinne This euery selfe-seeker doth he serves his corrupt minde servant to Sathan who is slave to sinne a slave to the servant of a servant Heare this oh ye contemners drunkards usurers c. come and see your slavery you boast of your brave spirits that you can break the bonds of the word but holy men you thinke are drudges what alwaies heare and pray to be thus fettered all ones life time this is a slavery No no you are the slaves the drunkard must aske the divell leave to be sober a drunken divell leads him by the nose to a smoaky Alehouse thou that art proud be meek if thou canst no no thou must aske a proud heart leave to be humble there is no difference betweene Sathan and thee onely that he is cooped up in hell and thou art cooped up under sinne You freemen I tell you you are the basest vassals under heaven let therefore the drudgery drive you out of the house and thinke with your selves shall I be led by my base corruptions like a foole to the stocks will you be slaves to sinne and Sathan flye the country rather now the service of the Lord is perfect liberty Iam. 1.25 Iohn 8.32 Iam. 1.25 Iohn 8.32 the truth shall make you free Now is it not better that the spirit of God which is freedome should rule you then sinne and slavery should guide you for shame labour to come out of this slavery Secondly the evill that comes by this selfe-seeking all the ordinances of God as the Word Prayer Sacraments you and they are accursed so farre as you seeke your selfe by them they that preach for themselves God curseth them and their preaching too he that heares for Selfe his hearing is accursed for Selfe is the Master and commands thee as a ship that is never so well furnished with tacklings if it runne upon a rock it splits so though thou be never so frequent in all sorts of holy
duties if thy aime be naught and you split upon the rocke of Selfe all is accursed Math. 6.23 Mat. 6.23 if thy light be darkenesse how great is that darkenesse that is if thy conscience be deluded thy case is sinfull This evill that comes by selfe-seeking appeares in three things First God entertaines no such sacrifice why it is that which is dishonourable unto God and can he accept it Isa 58.5 Isa 58.5 a company of hypocrites sought their pleasure now saith God canst thou call this a fast Is this such a day as I have chosen no I accept no such service Secondly God assists not hee rewards not any such service why should God doe the worke and we take the praise Matth. 6.3 Mat. 6 3. they gave almes to be seene of men but what followes you have your reward saith our Saviour as who should say you did it to be seene of men and you were seene I will not reward you you serve not God but Selfe let Selfe therefore reward you Thirdly it takes away the comfort of a mans conversation this will shake the soules of many hypocrites at the day of death after all the pains of outward performance of duty because hee sought himselfe he sinkes in sorrowes and all the Minâ—sters in the world and all the carnall friends under heaven cannot comfort him when carnall friends come and tell him he hath done so and so and hath beene an ancient Professor and a good neighbour c. yea saith hee I have served my selfe and not God in it therefore to hell I must and shall goe because of this this will breake the necke of many hypocrites when an humble selfe-denying heart though his abilities be but small yet being humble hearted his prayers shall be heard and accepted when the prayers of many a glorious Professour that was an hypocrite shall fall to the dust as therefore you would have your prayers heard flye away from this selfe-seeking Meanes 2 Secondly let us consider the good that comes by selfe-denying that it may wooe our hearts to it Now the good is double First it is the way to have our selves and whatsoever is in us not sinfull our safety comfort sufficiency credit it doth not remove these but onely rectifie them it is a groundlesse suspition of carnall hearts they thinke if they lay all at stake they must take their leave of all profit and comfort and all No denying of a mans selfe doth not take all these away but maintaines them The onely way for a subject to be preserved is to yeeld homage to his Prince but if a man prove traitor to the Crowne he shall be hanged for a traitor so life sufficiency safety are good subjects so farre as they serve God but if they take the wall of Gods will and will be rulers you may be hanged as traitors whereas otherwise you might have beene honoured as subjects Math. 16.25 Hee that loseth his life shall save it the losing of a mans life is the next way to save it it doth not take away pleasure rejoyce evermore though not in drunkennesse it proves a greater good then if we had served Selfe the denying of Selfe is the improving of Selfe and the renouncing of sinne is the next way to get pardon of it if we lay downe our wit behold a greater wisedome to direct us empty your selves of frothy vanities and you shall be wholly possessed of the glory of Christ who would not then change for a better Come out of Selfe and you shall have a Saviour 2 Cor. 6.17.18 2 Cor. 6.17 Come out of her my people and I will dwell in you come out of your owne power and the Lord will bestow strength lay downe God-selfe and the great God will cheere you Matth. 19.29 Mat. 19.29 they forsook their fathers and their nets and marke what Christ addes whosoever forsakes father or mother wives or children or lands for my sake and the Gospels shall receive an hundred fold that is you have taken delight in a carnall course lay downe those and you shall have a hundred fold more deny that selfe-loosenesse and you shall have joy unspeakeable and glorious if you have left riches you shall have unsearchable riches in Christ and what can you have more Secondly againe if wee can deny our selves God will not deny us the time will come we shall be ashamed of selfe-safety when the time of persecution approacheth or when the day of death comes and you are going the way of all flesh where then is the glory and beauty of all that you expected what now is become of your wit and policie that you doted upon then all those parts and gifts all that pride add stoutnesse all will faile you miserable comforters that they are now the carnall wretch will say I prized life before Christ now I must part from it here now is all the comfort I can finde in these I may goe to hell It is just God should deny us if we deny him God may say goe to those Gods whom you have honoured goe now to your Cups and Queanes and let them pacifie your consciences thus it is just God should deny us because we have denyed him but if we deny our selves God will not deny us Meanes 3 Thirdly maintaine in thy soule the authority of the truth thou seest the evill of Selfe and selfe-seeking and the good of selfe-denyall then let the commandement of God be above thee let that be the supreame over thy soule and be moved in the power of this There will be a God for ever in thy soule and therefore set up the truth and let that be the spring of thy actions and this will crush all privy pride and secret corruptions he that will free himself from being an hired servant must hire himselfe and it was the policy of David hee went to Achisâ— and then he thought himselfe free from Saul so give up thy selfe to â—he command of God so Saul and Selfe will not seeke after thee because there is a greater God there Rom. 8 2. Rom. 8.2 The law of the spirit of life hath made mee free from sinne and death looke to the word daily set up the 〈◊〉 of the spirit of life in thy heart and it will free thee from the law of sinne and death as now in conference in reproving of sinne a man would have his parts seene but set up a command reprove and doe all in vertue of that that Selfe may shake his eares and be gone Gal. 5.16 Gal. 5.16 Walke in the spirit and ye shall not fulfill the lusts of the flesh Many times the Saints are much perplexed because that selfe presseth into duties that they are weary of the worke they cannot pray but pride presseth in upon them though Selfe stirre yet fetch a command against it attend not to the stirre of distemper but take a command If there be a flaw in the Evidence of a mans land
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
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
if then thou hast had this assâ—rance wrought in thee by that thou feelest thy faith nourished encreased gathering strength in the day of temptation thou mayst resolve thy selfe of the truth of it Sixth marke That true faith brings forth contentment in all estates the believer is as it were foure square turne him which way you please he falls even no outward want or misery can unsettle his contented minde he is as a mâ—n that having obtained his desired purpose neglects all in comparison of that he enjoyes he so rejoyceth in things spirituall that the want of outward comforts doth not much trouble him Psal 4.8 Psalme 4.8 Thou hast given me more joy then they have had when their corne and wine and oyle abounded Rom. 5. Romans 5. Wee rejoyce in tribulations because the love of God is sâ—â—d abroad in our hearts the feeling of Gods love by faith will raise ouâ— dejected soules in their greatest abasement Philip. 4.11 Phil 4.11 I have learn'd in whatsoever estate I am therewith to be content I can be abased and I can abound I can doe all things through Christ who strengthens me that is while he lets me see the love of God towards me in the pardon of my sins Thus doth faith raise a mans thoughts to the beholding of such pâ—iviledges as neither eye hath seene nor eare heard from whence the spirituall man looking downe-ward upon the mountaines whether of outward blessings or croffes they seeme as mole-hils the afflictions of this life are not worthy of the glory which shall be revealed faith the Apostle 2 Cor. 4.17 2 Cor. 4.17 and Moses by faith having an eye to the recompence of the reward neglected the priviledge that he might have enjoyed by being counted the sonne of Pharaohs daughter Heb. 11.26 Heb. 11.26 so likewise Hebr. 11.8 9. Heb. 11 9. Abraham Isaac and Iacob were contented with their pilgrims estate because they looked for a better City Vse To discover the faith of our ordinary Protestants to be no faith but a meere naturall presumption for what else shall we conceive of that faith whereby men professe they believe in Christ hope to be saved as well as the best and yet their hearts and lives over spread with worldly and fleshly lâ—sts they are not washed from their uncleannesse they send forth nothing but noysome and damnable corruptions Shall we conceive that the day starre of salvation hath risen in their hearts who are nothing but darknesse in their understanding haâ—ing to be reformed in their will and affections their whole lives a running with greedines to the excesse of ryot is not this a counterfeit faith that workes no more glorious fruits of reformation of heart and life so likewise when mens prayers are only lip-devotions uttered formally from the teeth outward are they not an undoubted argument of the want of the Spirit which makes men affected with their owne miseries to powre out their hearts like water to send up loud cryes to the throne of grace As also that assurance of Gods favour which many of unhumbled and insensible hearts not groaning under their owne miserable condition doe bragge of may we not reject it as a deceitfull staffe that will in the end deceive them that leaue thereon So likewise that faith which never doubted which is not incombred with distrustfull thoughts that faith which hath crept into mens hearts either without the means of the word preached and the Sacraments or else by a slight and regardlesse usage of them that faith which is constrained to feele all its contentment from the base and transitory things of this life that hath no contentment without them that is best at ease in the hunting after them all these kinds of faith we may by this doctrine discover as unsound hypocriticall and only a seeming faith The second grace that concurreth to the frame of a Christâ—an effectually called is godly sorrow Quest What is it Answ It is a worke of the spirit whereby a man is grieved and troubled for the transgression of Gods Commandements and out of this griefe judgeth himselfe worthy to be destroyed it is called the wounded spirit the contrite and broken hâ—art I say It is a worke of the spirit Ezek 36.27 31. Ezek. 36.27 31 I will put my spirit within them then shall they remember their owne evill wayes and shall loath themselves in their owne sight and judge themselves worthy to be destroyed I â—ay further that it is a griefe with respect to the breach of Gods law to difference it from the legall sorrow that grieves at sinne with respect to the fearefulnesse of the punishment that is to be inflicted and is only led with respect to that this set on work by feaâ—e of the whip that other by a child like love Lastly I adde that this sorrow makes a man his own condemner and to fling the first stone at himselfe 2 Sam. 24. Let thy hand be upon me and upon my fathers house Quest What is the least measure of it Answ This godly sorrow is twofold First â—nward alone consisting in this that a man is truely displeased with himselfe for his sinnes as they are an offence to God Secondly This inward sorrow is joyned with a bodily moving of the heart which causeth weeping this last is commendable and that whereunto men must endeavour to attaine even that their flinty soules may send forth rivers of teares but it s not a necessary condition as without which our sorrow is no sorrow Reason 1 First for that teares doe proceed from the naturall constitution of mens bodies Where men have hot and dry bodyes there griefe may be great where be no teares So likewise where men have full and moyst bodies or their pores more open there is more plenty of teares then of hearts griefe oftentimes So that we may resolve this question touching the least measure of godly sorrow namely that it is an inward displeasure with a mans selfe for that he hath offended God joyned with a griefe that a man can grieve no more this dislike of a mans selfe in regard of the breach of Gods law and griefe for not grieving enough is that which the Lord if it be in sincerity accepts as who respects more in this case the contrite and broken hearâ— then he blubbered cheekes who sees that a man may with dry eyes mourne heartily for his sinnes The sufficiency of this sorrow I prove for that the Lord in all his services doth mainely insist upon the diâ—position of the heart so more especially in this because thine heart did melt 2 King 22 1â— Psal 51.17 I will gather thee to thy Fathers The sacrifices of God are a contrite spirit a broken and a contrite heart ô God thou wilt not despise Isa 57.15 I the Lord dwell with him that is of a contrite heart and humble spirit Isaiah 61. Christ was sent to binde up the broken in heart Secondly wee have
Rom. 6.12 13. as thou desirest therefore to know whether thou art changed or not so consider how thou prevailest in crucifying thy corrupt affections beating backe satans and the worlds temptations Third Marke That the change of grace is wrought and receives increase by the means that God hath sanctified to that purpose and that is his word Iohn 15.3 Iohn 15.3 Iohn 17.17 Now are ye cleane through the word that I have spoken to you Ioh. 17.17 Sanctifie them through thy truth thy word is truth 1 Pet. 1.23 1 Peter 1.23 being borne anew not of mortall seede but of immortall the word of God Psalm 19. It is the law of God that converts the soule So then see how this change is wrought in thee Is it effected by the power of Gods word or proceeds it from other sinister respects as feare or favour of men want of meanes to doe otherwise danger in thy estate That change which is wroâ—ght by these meanes is not a change of grace but of nature Fuâ—ther the Word is the meanes whereby this is increased We have the testimony of Peter to this purpose 1 Peter 2.2 1 Peter 2 2. As new borne babes desire the sincere milke of the word that we may grow thereby Fourth Marke That this change is knowne by a dissimilitude from the properties of a naturall man to which purpose consider how the Scripture describes him First that he mindes earthly things is wholly taken up with the care of them Rom. 8.5 Rom. 8.5 He savours the things of the flesh and that so as the things of the spirit are unsavoury to him Rom. 13.14 Rom. 13.14 he takes thought for the flesh to fulfill the lusts thereof Secondly Hee opposeth the will of God by refusing to become subject to it Matth. 23.37 Matth. 23.37 Psalme 50.17 I would but ye would not Psal 50.17 hates to be reformed and in the roome of Gods will sets up his own lusts Tit. 3.3 Tit. 3.3 We in times past were disobedient serving divers lusts Thirdly He hath no delight in Gods ordinances Iob 21.14 They say unto God depart from us for we desire not the knowledge of thy wayes Fourthly He hates him that reproves him he cannot brooke him that crosseth his corrupt courses the scorner loves not him that rebukes Fifthly Hee loves not the company of good men for â—heir goodnesse bâ— all his delight is in naturall men in whom there is no seed of grace the scorner will not goe to the wise For further practises and properties of naturall men consider Ephes 4.18 19. Eph. 4.18 19. Tit. 3.3 1 Pet. 4.3 Tit. 3.3 1 Pet. 4.3 And now as we would be assured of our change Consider how wee differ from naturall men in those wayes and courses wherein they are described unto us Are we not such as minde earthly things but set we our affections on things above Col. 3.1 Col. 3.1 are we not such as withdraw our hearts from being subject to Gods law but desire to be ruled and guided by his will not our owne his lawes to be our Counsellours Psalme 119. are we not such to whom Gods ordinances are a burthen we having no savour in them no delight but doe we desire by all meanes to be exercised in them are they the joy of our hearts and doe we claime them as our heritage Psalme 119. are we not such as hate them that reprove us for our evill wayes but do we rather love them yea desire that our heads may be broken with their balme are wee not such as shun the fellowship and meeting of Gods Saints but all our delight is in them Psalme 16.2 Then we may assure our selves that we are truely changed from the state of nature into the state of grace Rom. 12.2 Rom. 12.2 men are knowne by this to be changed by the renewing of their mindes while they fashion not themselves like unto this world in the practises and properties of men of the world 2 Peter 1.4 â— Pet. 1.4 the faithfull are said to bee partakers of the divine nature in this for that they fleethe corruption that is in the world Fift Mark. That where ever this charge is there is a great difference in the manner of sinning betwixt him who is changed and the unregenerate man so that howsoever both be overtaken with the same sinne yet if a man observe himselfe in the dâ—sposition of his heart before in and after sinne committed he shall be able to resolve himselfe whether he be in the state of nature or in the state of grace for the regenerate man is troubled before the sinne as also in the act of sinning not doing either with a full consent of his will which so farre as it is renued resists so farre as it is corrupt provokes unto evill neither yet lying in the sinne without recovery of himselfe whereas the unregenerate man sinnes with full consent of will and that because he is all flesh no spirit as also sleepes in his sinnes Hence bee those different voyces the naturall man saith I doe the sinne I would and will to doe but the regenerate man saith he doth the sinne he would not Rom. 7. Rom. 7. this marke of the new-borne Christian wee finde 1 Iohn 3.9 1 Ioh. 3.9 Hee that is of God sinneth not neither can he sinne because he is borne of God Sin he must needs but sinne he cannot either as wholly consenting unto it or lying in it so as he riseth not by repentance By this we may grow to a tryall of our selves whether we be borne again yea or not Object Naturall men have this trouble and reluctancy before they sinne as Pilate Answ 1. This fight that is in the regenerate is of the will with it selfe but in naturall men it is of the conscience with the will the conscience proclaimes sinne to be sin which the will would wish were no sin Secondly This trouble is incident to naturall men only in great sins such as the light of nature condemnes not in smaller Vse That by this Doctrine we may discover sundry persons that live in the Church yet not to be living members of it neither to bee partakers of the new birth as namely all such persons who are but partially changed their understanding illightned with a good measure of knowledge but their wills most perverse for the act of obedience others are servants to their owne vile affections in whom sin exerciseth a plenary and full command that give eare to the wickednesse of their owne hearts others whom not conscience of GODS word but some outward respects doe change others who run with naturall men in their wayes imitate their practises others wallow in sin without contradiction from their own hearts all these we must exclude from the state of grace as men that are not yet renued by the spirit of God The fourth grace is new Obedience Question 1 What is it Answ It is a work of
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