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
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
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
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.