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
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
and afflictions This a man must take up cheerfully Takeup Doctrine 2 The followers of Iesus Christ must cheerefully undergoe what ever afflictions are allotted unto them they must not have them whether they will or no. Afflictions are a burthen and we must not onely lift at them but take them up cheerefully as if Christ had said if you will walke uprightly you shall have many blockes that you cannot leap over but you must goe away with them cheerefully It is not onely here required but it is elsewhere commanded Iam. 1.2 Iam. 1.2 Coâ—nt it all â—oy when ye fall into divers tempâ—ationâ— not some joy when ye fall into some temptations but all joy when ye fall into all temptations It is the excellency of a Christian to under goe affliction cheerefully God loves not onely a cheerefull giveâ— but a cheerefull sufferer Matth â— Math. 1. Wh◠〈◊〉 speake all manner of evill against you it is observeable wicked mens tongues are tipped from hell they speake all manner of evill and as the Apostle Saint Iames saith are set on fire from hell and what then must you goe into a corner and howle no rejoyce and be exceeding glad or as the word carries a man should leap for joy nay it hath beene the behaviour of some worthies in former times that have beene in the forefront of the battell Acts 20.22 Acts 20.22 when it was foretold Paul that he should be bound at Ierusalem marke what he replies behold I goe bound in the spirit to Ierusalem that is hee was willing to undergoe it before he had it though troubles befell him yet he went on cheerefully Acts 5.41 Acts 5.41 they went away rejoycing that they were counted worthy to suffer for Christ Phil. 2.30 Phil. 2.30 not regarding life the Saints should have it in a readinesse Acts 21.13 Acts 21.13 Matth. 27.32 we must not deale with our Crosse as Simon did Matth. 27.32 they compelled him to carry it but a Saint must carry his Crosse cheerefully the Mariners take foule tempests as well as faiâ—e galus so wee that are saylers and souldiers must fare as we finde Quest But what is it to take up a manâ— Crosse Answ The duty consists in three things 1 It must be our owne Let him take up his Crosse that is that affliction which God hath allotted for our particular portâ—on wee must not bring misery on our selves there is no credit noâ— comfort in this The text doth not say let him make his Crosse no it is maâ—e already so long as we have the world and our own corrupt hearts and as long at theâ—e are Diâ—els in hell there are troubles enough It is folly for a traveller to goe through a slough when hee may escape it so wee must not needlesly runne into troubles but if it be allotted we must travell in winter and drinke of the cup of sorrow and affliction The Patient that takes physicke if there be five or sixe more sicke in his chamber and there be divers potions sent one man must not take every mans potion but hee must take the physicke prescribed for him so afflictions are potions one hath disgrace another poverty every man must take his owne potion Ier. 10.19 Ier. 10.19 It is my sorrow therefore I will beare it 2 When we see the Receipt under Gods hand wee must stoope wee must put our neckes to the yoke and our shoulders to the burthen Heb. 11.25 Heb. 11.25 Moses chose rather the reproach of Christ the crowne of thornes in Christs service then all the gold in Egypt any for ought I know hee might have worne the crowne of Egypt he was not forced to it the Text saith he chose it rather 3 We must quietly carry it with a meeke disposition not snarling at the hand of the Almighty nor yet disquieted with affliction though it pinch him sore but we must doe aâ— David Psal 39.9 Phil. 39.9 I held my tongue and spâ—ke no word because thou didst it You know oftentimes the Parent makes the childe not onely beare the rod â—ut also kisse the rod so should we not onely beare afflictions but kisse the rod and willingly undergoe them the Text saith of Christ hee went as a sheepe to the slaughter and gave his necke to the smiter Patience by force is nothing but when it is done voluntarily it is something 1 Sam. 3.18 â— Sam. 3.18 Eli doth not fall out with God as Ionah I doe well to be angry to the death But marke what he saith It is the Lord that hath done it He takes those blowes with meeknesse We heare of no quarrelling at Iâ—be hand but Naked saith he came I into the world and naâ—ed shall I goe out and blessed be the Name of the Lord not a word more Then you see It must be suffered willingly and undergone patiently Reason 1 The Reason is taken from the Wisdome of God and love of a father that sends all these When a childe will take no physick they use to say Looke it is your father that brings it and will you not take that your father gives you This is a great argument to prevaile with the childe to make him take the physicke So because afflictions come from their Father it is a great argument to perswade the Saints his wisdome orders them therefore beare them Iohn 18.11 Iohn 18.11 Shall I not drink of the câ—p which my Father gives me There is the force of the argument God prepares it therefore drink it So the Apostle reasons Heb. 12.9 Heb. 12.9 Our fathers in the flesh corrected us and we submitted As who should say We boâ—e the afflictions of our fathers in the flesh when they sâ—ew upon us in a passion and they that weâ—e neerest they sped worst and shall we not rather beare and be in subjection to the Father of spirits and live God would have us live If the Patient be perswaded the Physician hath skill he will â—e willing to receive the potions prescribed by him so our Father is our Physician and a father will 〈◊〉 the childe nothing that shall 〈◊〉 let us therefore submit to what ever God layes upon us whether sweet or sowre we must not onely have cordialls which are sweet but bitter potions and pills Doth God provide it and shall not we take it Isa 38.15 Isa 38.15 What shall I say he hath spoken unto me and himselfe hath done it I shall goe softly all my yeeres in the bitternesse of my soule God bids him set his house in order he should die God hath said it saith the Text and I will doe it Reason 2 2. There is a great deale of good in afflictions therefore take them willingly and cheerefully Lam. 3.27 Lam. 3.27 It is good for a man to beare the yoke in his youth Who would not be cut that he might be cured Afflictions are painfull but there is good in them a man is content to beare
Luke 1.33 Iohn 7.37 Isaiah 55. â— he fils the hungry with good things Iohn 7.37 If any man thirst let him come to me and drinke Isa 55.1 Hâ— every one that thirsteth c. Secondly for that such desires are the grace it selfe desired for if a desire unto sinne be the sin it selfe before God as Matth. 5.27 Matth. 5 27. he that looketh upon a woman and lusts after her hath commâ—tted adultery with her why shall not much more an earnest desire or the pardon of sin be an obtaining of it an earnest desire to believe be accepted for beliefe it selfe Thirdly where ever the spirit of God is working saving grace in the heart there must needs be faith but where ever such a desire so qualified is there must needs be the spirit of God for these desires not being the fruits of the flesh must necessarily come from the spirit And doubtlesse they are sent as an earnest penny and pledge of everlasting life yea looke as a desire to live cannot come from a dead man no more can the desire of the life of grace in us proceed from us as we are naturall men dead in sinne Thus wee see what is the least measure of saving faith lesse then which if we have we are not beleevers and consequently not in the state of grace The third point is what be the markes whereby this saving faith is discerned from the mocke-faith that is in the world The voyce of Gods spirit witnessing to us and with us touching the pardon of sinne from satanicall delusions or naturall presumptions Markes of faithâ— Acts 15.9 The markes of true faith are first that faith doth purifie the heart Acts 15.9 the heart of man by nature is a sinke of abhominations the very imaginations evill and that continually it breaths forth nothing but uncleannesse hatred selfe-love worldlinesse with whole swarms of evil thoughts it is evill and wholly evill even in all the corners of the will understanding memory affections full of corruption over-spread with the leprosie of sinne Now the office of faith is by vertue of strength from Christ and grace from his fulnesse as also in consideration of those promises whereunto it doth entitle the beleever to sweepe the nasty corners of the soule to stampe it in another mould So faith enlightens the understanding that was nothing but darkenesse makes the will to incline and follow after righteousnesse whereunto it was before most rebellious sanctifies the â—ffections sorrow feare anger c. drawes them from earth to heaven infuseth into the memory a retentive faculty of that which is good in respect whereof it was before as a riven dish Wouldest thou then know whether thy faith be such as will abide the touchstone weigh with thy selfe what strength it giveth thee to purge and cleanse thy soule if none at all then there is no truth nor soundnesse in it Second marke that true faith where ever it takes place it sends up strong cryes and unspeakeable grones unto the throne of grace for the filling of the heart with saving grace Rom. 8.26 Rom. 8.26 The spirit makes intercession for us with gronings which cannot be uttered It is an infallible marke of the spirit and consequently of faith when our sighes and grones in the feeling of the want of grace are such as fill heaven and earth are unutterable wee wish for more then we can expresse Now then as we would be assured of the truth of our faith let us consider whether the spirit of God hath taught us thus sensibly and feelingly to pray to call God Abba Father to have recourse with boldnesse to the throne of grace hoping to finde mercy in time of need If we want this spirit of prayer it is an argument of our want of faith for how shall they call on him in whom they have not beleeved Third marke that true faith followeth in order after the sight of sinne humiliation for the same hungring and thirsting after mercy so in those converts Acts 2. Actâ—â— they were pricked in their consciences and said Men and brethren what shall wee doe to be saved so Acts 16. the Iaylour his faith followes his humiliation hee came in trembling before them and said Sirs what shall I doe to be saved these legall humiliations are the harbingers of faith as the needle goes before the threed and the winde fire earthquake went before the still voyce when the Lord spake to Elias so the Lord rends the heart with the mighty winde and purging fire of his word causeth an earthquake in the soule and then he speakes peace to it visits it with the light of his countenance apprehended by faith As we would therefore finde comfort in our faith let us carefully consider the order how it is descended into our hearts if it hath sprung up from a secure untroubled quiet spirit that hath continually cryed peace peace we may at no hand dare to relie upon it The spirit of grace and saving faith is as a calme after a boisterous storme an honour that followes humility Fourth Marke That onely is true faith that wrestleth with doubting is assaulted with feare within and terrours without where Satan is continually laying siege seeking how he may extinguish the same casting into the soule many fiery darts of distrust and atheisme A faith thus assaulted thus annoyed may gather assurance by these conflicts it hath with the devill that it is from the spirit of God not from any divellish or naturall suggestion for Sathan doth not oppugne that faith that is of his owne or the fleshes hatching Matth. 12.25 Mat. 12.25 Luke 11.21 Every kingdome divided against it selfe is brought to desolation and Luke 11.21 when a strong man armed keepeth his Palace the things that he possesseth are in peace This combate therefore betwixt believing and distrust must needs grow from two contrary principles namely the spirit and the flesh Fifth Marke That only is true faith wrought by the finger of the spirit which comes into the heart and accordingly receives strength and growth by the conscionable use of the ministry of the Word and Sacraments that is when a man hath witnesse from his heart that he receiving the word with a good and honest heart hath thereby gotten this assurance of his salvation by waiting daily at the gates of wisdome by taking heed to his feete when hee enters into Gods house by a serious examination and preparing of himselfe to Gods Ordinances if by that meanes his faith hath been bred and conceived in him Rom. 10.14 Rom. 10.14 Faith comes by hearing Ephes 1.13 Eph 1 13· In whom also ye believed after that ye heard the word of truth the Gospel of your salvation Acts 10.44 Acts 10.44 while Peter spake the Holy Ghost fell on them So then if thy heart will testifie with thee that thy faith hath beene conceived in the wombe of the holy usâ—ge of the ministry of the Word and Sacraments
man shewes his displeasure against sinne by punishing the instruments and occasions of it Acts 19.19 Acts 19.19 they that used curious arts brought their bookes and burnt them before all men So we reade of Câ—aâ—er that thrust that hand first into the fire which had subscribed the Popish Articles So that godly sorrow may be discerned by this traine of graces wherewith it is accompanied that worldly sorrow wants at least in the truth of them though it may have some shadowes of them Vse That we doe not content our selves to have sorrow for sinne but labour to finde out whether it be a godly sorrow or not by these marks we may grow to some resolution to discover to ourselves that we be not mistaken in some legall affrightments or worldly griefes in stead of godly sorrow which is a speciall part of repentance Looke what is that which â—ets our sorrow on worke whether it be the terrible nature of Gods judgements or the experience of his fatherly mercies Consider of what continuance our sorrow is whether of affecting naâ—ure or more permanent such as dwels with us and doth not onely lodge with us for a night Looke whether it be indifferently as well for sinnes secret as open what thou findest to be thy best cordials to comfort thee whether Gods word or naturall meanes but of all advisedly consider whether thy sorrow be attended with the forenamed carefulnesse clearing of thy selfe indignation feare vehement desires zeale revenge accordingly thou mayest be comforted in thy mourning or discouraged in respect of thy estate The third grace that enstates a man in the state of grace is change of minde Quest What is it Answ It is a worke of the spirit whereby the image of God is repaired in us flowing from a hatred of sinne and love of righteousnesse It is a worke of the spirit for so those that are thus changed are said to be borne of the spirit Iohn 3.5 Iohn 3.5 By the image of God I understand that conformity and agreement which is betwixt Gods law and the faculties of the reasonable creature consisting in righteousnesse and true holinesse Eph. 4. Eph. 4. this is said to be repaired for that being defaced in the fall of Adam it is in part restored againe so as those who are thus changed are said to be new creatures to have a new spirit put into them I say further it flowes from a hatred of sinne and love of righteousnesse to difference it from those purposes that are wrung from men in respect of some grievous hand of God upon them by the smart of the rod by the feare of punishment onely So that a man that would prove himselfe whether his minde be changed must consider whether the spirit of grace hath so altered the powers and faculties of soule and body so as they are content to be subject to the law of God renouncing their former ungodlinesse Quest What is the least measure of this change Answ A setled and a constant purpose flowing from a hatred of sinne and love of righteousnesse whereby the heart resolves to repent to become obedient to God and to eschew his owne sinfull wayes this is the least measure of this change whereunto if a man do not attaine he is not changed Now this setling and disposing of the heart to the wayes of God to be the forme and life of a changed estate it appeares in that Gods children are deciphered by it Acts 11. Acts 11. that they with purpose of heart cleave unto the LORD 2 Chron. 20.3 2 Chron. 20.3 Iehosaphat set himselfe to seeke the Lord Psal 119.57 I have determined to keepe thy ward A constant purpose to be changed is in Gods acceptation as also in its owne nature a change that argues a man in the state of grace for if it be the fruits of a mans corrupt nature not to have so much as a desire or will that enclines to this change but even wholly averse and untoward then surely for a man to see so much of his owne misery and to be perswaded so far of the good estate of him that is changed as unfeignedly to purpose a change it must needs be the proper worke of the spirit Luke 15. In the Prodigall sonne the very purpose of a change is both accepted and commended as the change it selfe Markes Markes of this change otherwise called regeneration or new birth First Mark That it is to tall a whole change casting a new forme upon soule and body the whole man for as the corruption did over spread all the powers of man so in the restauration the spirit of grace is as large in repairing as sinne was in defacing whence the man thus renued is called a new man a new creature is said to arise from the dead and accordingly the Scripture makes it a worke of the whole man 1 Thes 5.23 1 Thes 5.23 The God of peace sanctifie you throughout this is expressed to be the whole spirit soule and body The minde must be changed Col. 3.9 12. The will Iohn 8.47 Col. 3.9 12. Iohn 8.47 affections Col. 3. Memory Psal 119. Conscience all sanctified more or lesse The kingdome of heaven that is the worke of grace is compared to leaven in regard of its diffusive and spreading nature it alters the whole lumpe Matth. 13. Matth. 13. hence the work of grace is set out by a comparison from the light for as that according to the measure of it enlightens all the house at once not first one place of it and then another so is it in the renewing of the soule it receives the spirit of grace into every part with one act of the spirit To conclude therefore looke as the oyntment that was poured on Aarons head ranne downe even to the skirt of his garments so the holy annointing with the oyle of grace drencheth even the lowest and basest parts of soule and body working in them a change of grace Second Marke That it enableth us by faith in Gods word to overcome the world makes the man in whom it is a Conquerour so as he gets the victory over the corrupt lusts of his owne heart and the enticements that come from the world or the devill 1 Iohn 5.4 All that is borne of God overcomes the world So then a speciall property of him that is changed is that he hath strength infused into him wherby he withstands sinfull motions in the heart fashions not himselfe to the world resists the devill By our naturall condition we are servants to our corrupt hearts they have an entire command over us so as we both obey them and have no power to doe otherwise Now where the spirit worketh this change there sinne raignes no longer so as we should obey it in the lusts thereof neither doe we give our members as weapons of unrighteousnesse unto sin but we give our selves unto God as they that are alive from the dead Rom. 6.12 13.
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