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
the election of grace Learne a similitude from the trees and hearbs of the field which as they have their spring wherein they in their glorious hue are comparable to Salomon in his royalty so haue they their winter wherein their sap retireth to the root the branches seeme to be withered as if they were not the same no life in them so is it with the graces of God in mans soule they have their spring and summer seasons they have also their winter wherein they seeme cleane blasted and decayed as if there were no seeds of grace in their hearts and as we must not call in question the vegetative power and life that is in plants and hearbs by reason of the little appearance thereof in the dead time of the yeere no more must wee make question of the truth of grace in our hearts in regard of the little shew that it makes to us little beauty that we can discerne of it Doe we not see that men may be so miscarried in their judgements as to thinke themselves to be beasts when they are men as we see in Nebuchadnezzar Dan. 4.30 Dan. 4.30 why not much more in their spirituall estate so to be misinformed as to thinke themselves children of wrath when notwithstanding they are heyres and coheires with Christ Iesus Let the examples of Gods deare ones who have been thus misled the equity and great reason God hath thus to exercise our troubled soules which otherwise would be too calme and secure be as a word spoken in due season to us that are weary in this kinde Doctrine 5 That every one that lives in the Church is bound seriously and with great diligence to try and examine his estate how it stands betwixt God and himselfe in respect of the worke of saving grace wrought in his soule This is the maine duty intended in this scripture and so directly issuing out of it as that hee that runneth may reade it Psal 77.6 Psal 77.6 I communed with mine owne heart and my spirit made diligent search namely how the estate of my soule stands whether God hath cast me off yea or not or whether there be in me any markes of his favour in regard whereof I may gather comfort to my selfe Gal. 6.3 4. Gal. 6.3.4 If any man thinke himselfe to be something when he is nothing hee deceiveth himselfe in his imagination But let every man prove his owne worke and then shall â—ee have rejoycing in himselfe 1 Iohn 4. 1 Iohn 4. wee are commanded to try the spirits of other men whether they be of God much more then to try and examine our owne spirits whether they speake unto us in the name of the Lord or from their owne deceitfulnesse Reason 1 In regard of the infinite windings and secret turning in the heart of man by reason whereof it is become a most difficult thing for a man to know his owne estate truely Ier. 17.9 Ier. 17.9 The heart of man is deceitfull above all things who can know it it is a very easie thing to be deceived by it a most hard thing to know it therefore we must set our selves more earnestly to worke to try and examine our estate Reason 2 Because the estate of glory in the life to come depends on the state of grace in this life which may justly move us to increase our care to know whether we be in the state of Gods calling yea or not Now for that the practise of this doctrine is of excellent and most necessary use in the life of a Christian I will therefore more largely pursue the same as desirous to give direction how to perform this duty so as it may be most for our comfort And because I finde a spring of matter offering it selfe I thinke it good to bound that which I purpose to say within these two points 1 In considering what be the false shadowes of the state of grace 2 What be the essentiall parts of him that is in the state of grace together with the severall marks of the same Among the false and appearing tokens and shadowes of the state of grace I finde three that are remarkable and above others to be encountred with viz. The estate of 1. The Civill man 2. The Formalist 3. The Temporary Professour All these make goodly flourishes carry themselves upon a perswasion of Gods favour thinke themselves somewhat when they are nothing in the state of grace Concerning the Civill man who first offers himselfe as one who is most confident though he have least cause I propound these foure things 1. What Civill righteousnesse is 2. What is the ground of it 3. The glosse and deceit whereby it prevailes 4. A discovery of them in their kinde Question 1 What is civill righteousnesse Answ It is the practise of some outward duties of the second Table joyned with either a slight performance or else negligent omission of the duties of the first Table that concerne God and his worship From thence we may conceive what the civill man is namely such a one as is outwardly just temperate chaste carefull to follow his worldly businesse will not hurt so much as his neighbours dog payes every man his owne and lives of his owne no drunkard adulterer or quarreller loves to live peaceably and quietly among his neighbours For an example of this kinde I take the yong man in the Gospel that came to our Saviour with this All these have I kept So likewise among the heathen we have famous many examples of this kinde of Aristides Socrates Alexander Question 2 The grounds of civill righteousnesse are two Answ Restraining grace That is such a common worke of the spirit whereby the corruption of mans nature is bridled kept in curbed so as it breakes not out the heart is not changed or renewed either in minde will or affections onely there are barres and doores set to them in regard of the exercising and outward practicing of that whereof the seed and venome lies in the heart Gen. 20.6 Gen. 20.6 The Lord said to Abimelech that he kept him that he should not sinne in defiling Abrahams wife The second ground is Prevailing corruption namely when one sinne getteth 〈◊〉 victory of another by reason of their opposiâ—â—ature so is it when a man for vaine glory an◠〈◊〉 maintaine an outward reputation in the world without respect to Gods Commandement absâ—â—ines from many grosse sinnes as also when a man flies from covetousnesse and falls into prodigality all one as the Prophet speaketh it is as if a man should flie from a Lion and a Beare meet him Amos 5.19 Amos 5.19 Question 3 What are the deceits whereby he beguiles himselfe Answ He applauds himselfe on this manner that he useth good dealings and hath a good meaning and hopes by this to doe as well as the best these indeed are worthy fruits of righteousnesse if they were rightly practised but the civill man deceives himselfe First In
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
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
the Scribes and Pharises thought to crush the businesse now saith Peter verse 9. if we be examined concerning the good deed as who should say you Scribes and Pharisees use to convent people for good deeds Therefore be it knowne unto all you men of Israel as who should say you Pharises would have Christ hidden therefore all ye men of Israel be it knowne that by the name of that Iesus whom ye have crucified this man standeth whole thus zealous was he though convented the spirit of the Lord is a kingly spirit therefore it will make a man leap over all blocks Ruth 1.16 Ruth 1.16 Naomi having alledged many arguments to disswade Ruth marke how she resolves intreat me not for thy God shall be my God the more love is opposed the more violent resolute it is there are no trees fall by a storme but those that are rotten those that are good grow the faster so it is with a heart that loves Christ in sincerity he beares downe all 3 Afflictions are so farre from hindring that they further obedience there is no thanke to the Crosse for it in it selfe it is a kinde of poison but this Crosse that would hinder a man the power of Christ over-powring it helps a man and that in two particulars 1 Because the Crosse weaneth a Christians soule from the love of those things here below he that prided himselfe in gay coats present before him all the fine feathers at his death bed and aske him will you goe to heaven in these then hee hates them affliction takes away the love of all Deut. 28. the dainty Damosell shall licke the earth in time of famine the soule in affliction cleaves to God when the wheeles are scoured they goe the better so afflictions take away the rust of immoderate pleasures and desires Iob 36.10 Iob 36.10 Three things afflictions â—oe 1 They open the eye 2 They boare the eare a poore mans tale may now be heard 3 God commands a loose heart to stoope by them when the three children were in the fire it burned their bonds but hindred not their walking so afflictions burne our lusts but hinder not our walking with God 2 As afflictions are made usefull and beneficiall to Christians in respect that they weane them from the love of the world and scowre off corruption So also secondly because the Crosse stirs up our graces afflictions set an edge on graces Acts 17.16 his spirit was stirred with indignation Acts 17.16 it is with grace as it was with Sampson when the Philistines were not there he slept but when they were upon him he rent all in pieces so our graces are asleepe if misery come upon us it provokes us to shake our selves all the men in a ship are quiet in a calme but in a great tempest all are busie every man is stirring one runnes to the pumpe another to the sterne so all the while we are in a calm patience lyes still but when we are rossed if here be any grace then it will be stirring Faith laies hold patience beares it is admirable to see what men will doe in sicknesse it is a common Proverb there would be admirable good men if men were as good alwaies as they are in sicknesse Take a great persecutor and let but God let in a veyne of vengeance O then what resolutions are there but when that is gone all promises fall to the ground Vse It is a word of instruction hence persecution is a plea for exactnesse no poverty can excuse a man from duty if no affliction can hinder from following of Christ then no affliction can give excuse for not following of Christ it is no plea to say my neighbour hindred me when Peter denyed Christ he did not say Lord I was in great feare I loved thee well yet denyed thee basely we heare no such matter but he wept bitterly he saw his sinne and was ashamed of it this should be our course Phil. Phil. 4.8 If there be any thing that is honest any thing that is pure thinke upon these a man might reply the cause is good there are honest things but trouble accompanies them what of that yet if there be any thing that is pure thinke on that yea say some the practise is pure but it is reprochfull now saith the Text there is no pretended inconveniency that should be a hinderance in a christian course doe not thinke of reproaches but if there be any thing honest any thing pure thinke on that All you Ismaels that scoffe at purity if Paul were good ye are naught Heb. 13 4.5 Heb. 13.4.5 When we are married we must looke to our families no saith the Text avoid covetousnesse doe not say the cause is good but my family must be looked to drunkennesse should be hated saith one but then I should lose my custome It is good to pray for the Scripture saith Poure downe thy wrath on such as call not on thy name but it takes up time and I should bee scoffed at and counted a Puritan and therefore I pray have me excused I cannot excuse you for is there not a God to be pleased as well as a customer when the heavens shall bâ—rne and the works thereof be consumed doe you thinke this will excuse you to say I would have prayed but my Master would have beat me my neighbours would reproach me c. If you feare your neighbours more then God then get you to hell with your neighbours and then let them succour you these are not sufficient excuses therefore delude not your consciences will you tell God a crosse troubled you he will tell you you should have taken it up had Christ said to us I wish you had been saved but then I must be spit upon and crucified but that I will not woe had beene unto us had not Christ beene forsaken I had beene damned doe not think to drive the bargaine to the last farthing let God be honoured though I troubled this is right but to say let God be honoured but I will not be troubled ah poore wretch hast thou any share in Christ he that suffereth not with Christ shall not have glory with him therefore as you desire to have comfort lay away these figge-leaves that will not availe to shelter you Because thou wilt not take up a Crosse thou shalt not have a Christ to save thee THE CHRISTIANS Second Chiefe LESSON Viz. Selfe-tryall 2 COR. 13. 5. Examine your selves whether ye be in the faith prove your owne selves know ye not your owne selves how that Iesus Christ is in you except ye be reprobates THe intent of Saint Paul is to justifie his Ministerie upon occasion of that contempt which by reason of the basenesse of his outward estate was cast upon the same by the suggestion of false Apostles This he doth in this place by appealing unto the consciences of his hearers in respect of the worke of grace by his Ministery wrought
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
this carryes with it the destruction of soule and body for ever Matth. 7.23 Matth. 7.23 Such as counted themselves jolly fellowes while they lived they thought themselves great professours yet being deceived in this kind the reward of their errour is I know you not depart from me If a man lay all his estate on a purchase he will looke that the title be good examine his evidences advise with his learned counsell and all for that if it should prove naught he is utterly overthrowne Why are we not as wise for our soules that seeing our whole estate of future happines depends upon the truth of grace wrought in this life in our hearts we be carefull to sift and examine our selves Fourthly Consider that in our naturall wisedome which in all things in this life will not trust to any thing but what we have tryed a man usually will not use a weapon to fight withall but he will try it not willingly take a piece of mony but try it not entertaine a servant but try him nothing almost that we deale withall but we desire tryall and yet how is it that we can rest in a faith a repentance and never try them examine them according to those rules that the Scripture hath given in that kinde shall we be so scrupulous in the gew-gawes of this life and for the heavenly graces of the spirit not make the same inquiry Fifthly Is it not a maine end of that time which the Lord allowes us here that we should gaine the assurance of another life possesse our soules with a sound faith godly forrow true change sincere obedience doe we not then misse of the maine end of our life when we rest in the counterfeit appearance of these graces Let us therfore in the name of the Lord be exhorted that in the consideration of these premises wee doe carefully set apart some solemne times when we may use our best endeavours to prove our selves whether we be in the faith THE PRIVILEDGE OF ADOPTION And Tryall thereof by REGENERATION Iohn 1.12 13. But as many as received him to them gave hee power to become the sons of God even to them that believe on his Name Which were borne not of bloud nor of the will of the flesh nor of the will of man but of God THe blessed Evangelist Saint Iohn in the entrance into this Gospell discoursing of the admirable mystery of mans Redemption describes first the Authour of it Christ the Son of GOD and that according to his two-fold Nature 1. His deity or God head in the first verse 〈…〉 all are 〈…〉 2. His Hâ—â—anity or Man hood in the 14. ver in time assumed unto him Secondly in the midst betweene both hee describes the benefit which hereby redounds to all the faithfull partly by their adoption in the 12. verse partly by their Regeneration in the 13. verse For the former there is First The persons to whom this benefit doth accrew and they are such as entertaine Christ not outwardly but inwardly not into their houses but into their hearts 2. He shewes what manner of entertainement it must bee not corporall but spirituall by trusting in Christ or believing in his name which are in effect both 〈◊〉 For the other the benefit it selfe that doth accrue unto them that is described 1. In generall it is a priviledge or prerogative 2. More particularly they are said to be the adopted sons of God Now because this Adoption may be hid with God and so may not be knowne unto themselves who are adopted There followes therfore hereupon a reall change in them which change is described in the 13. verse 〈…〉 the manner of it that is a new casting moulding 〈…〉 and partly by the Authour 〈◊〉 whereby it is wrought laid downe First Negatively not a bloudy or fleshly breeding according to naturall concupiscence as it is in part described Ezechiel 16. Secondly Positively or affirmatively that is of the spirit as our Saviour saith unlesse a man be borne againe of water and of the Holy Ghost he cannot enter into the kingdome of God Iohn 3.5 Iohn 3.5 yea the words of Peter may bee a comment on my Text 1 Peter 1.23 1 Pet. 1.23 where he saith being borne a new not of corruptible seed but of incorruptible by the word of God which liveth and abideth for ever And so much for the summe or substance of these words with their severall branches Not to stand upon the nature of faith at this time because wee have had occasion to speake of it formerly and may likewise have hereafter as also to passe by divers instructions that may be from hence observed I will pitch only at this time upon two which the Evangelist mainely intends in this place First That all the faithfull are the adopted children of God Secondly None are the children of God by adoption but only such as are so by Regeneration The former being the summe of the 12. ver the latter of the 13. ver Doct. 1. All the faithfull are the adopted children of God There are saith one who goes under the name of Gregory Nazianzene three sorts of sonnes of God 1. By Generation 2. By Creation 3. By Adoption 1. By Generation and so is Christ alone Luke 3. Iob 1.6 Gal. 3.26 2. By Creation so Adam Luke 3. and the Angels Iob 1.6 3. By Adoption and so are all the faithfull Gal. 3.26 This point will more fully appeare if we consider the ground and end of our Adoption First The ground of it which is our union to Christ the naturall Sonne of God We are alive saith the Apostle to God in Iesus Christ our Lord Rom. 6.11 Rom. 6.11 Rom. 11.23 1 Cor. 12.27 Being grafted in him Rom. 11.23 and so we become one with Christ 1 Cor. 12.27 as therefore a sienne taken out of one stock and so inoculated into another or as a child taken out of one family and translated into another even so we are taken out of the houshold of Sathan and inserted into the family of God yea into the mysticall body of Christ for the head and the body make but one Christ Gal. 3.16 Gal. 3 16. he saith not to the feeds as speaking of many but unto thy seed as of one which is Christ and so he and the faithfull make but one Christ 1 Cor. 12.12 1 Cor. 12.12 This was the end of his Incarnation to make us the sons of God The Son of God became the sonne of man that wee sons of men might become the sons of God Gal. 4. 4 5. Gal. 4 4 5. Secondly Consider we the end of our Adoption that we might have a right and interest unto our heavenly inheritance The end of Christs Incarnation is our adoption and the end of our Adoption is our right and title to that inheritance without the which wee could not have had it that therefore which is called Adoption Rom. 8.15 Rom. 8.15 Is called the
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
not directly against it as it is sound and sincere joyned with truth in the inward parts it lookes onely upon that which sheweth it selfe in religious performances that is the object of wicked mens malice they pry not into the truth of grace in the heart but if a man doe joyne himselfe with the people of God in the holy exercises of religion that is it which provokes their malice In matters of enmity betwixt differing parties it is enough to endure the ill will of the one but in shew and appearance to joyne with the other and so it is no sure and infallible marke of a friend of God for a man to say that he hath suffered in the cause of religion the very outward face of religion sets the divell and wicked men on worke Thirdly there may be great deceit in suffering wherein a man can have no comfort as if it were an inseparable companion of sincerity men may seeke themselves their glory honour and have worldly respects in yeelding their neckes to affliction for the Gospels sake If any man saith our Saviour will be my Disciple hee must deny himselfe and take up his crosse and follow me Matth. 16.24 Math. 16.24 Wee must looke that our suffering have a denyall of our selves and our owne affections else they shall nothing availe us A mans affliction for religious duties performed is then onely an argument of the truth of grace when a man being tossed in them lives onely by faith in Gods word and is not fed with the hope of glory with an expectation of succour and reliefe from man 2 Deceit That many good men applaud them in their courses yea godly and faithfull Ministers commend them encourage them now would they honour an imperfect profession of religion Answ 1. No doubt but it may and ought to be a good comfort to us that we have the approbation of such as feare God in those waies wherein we walke but notwithstanding it is a sure rule that of another mans estate before God no man can judge with a judgement of certainty for wheras one man judgeth of another onely by fruits of the spirit what outward worke of the spirit of grace is there which the pride of mens hearts and the divell together cannot counterfeit they will make a semblance of faith of repentance other men though good yet mistake us even when they doe their best it being beyond their reach to determine of another mans estate The uprightnesse of any mans heart in the duties he performes it is possible onely to God and himselfe to know Pro. 17.3 Pro. 17.3 The fining pot is for silver and the furnace for gold but the Lord tryeth the hearts of men and no man knoweth the heart of a man save the spirit of a man that is in him 1 Cor. 2.11 1 Cor. 2.11 Secondly we reason deceitfully if from mens approbation of our courses wherein we walke we conclude an allowance of our estate that all is well with us because something is deemed to bee upright It is all one as if a dishonest person performing an honest action and receiving just commendation for the same should thence gather a generall resolution for his honesty Good men approve us in our hearing the word prayer fasting but good men will not approve us as every way good because good in these besides the actions we performe in attending on ordinances may be good in their nature and yet wee may marre them in the manner of performing them Thirdly we must know that good and godly Ministers in this prophane and wretched age are glad to apprehend and cherish the least blossoms of goodnesse that doe shew themselves are ready to encourage men in any good courses by giving them their deseâ—â—ed commendations Gods Ministers deale with Professors as the servants of Benhadad did with the King of Israel glad when they can catch but as a good word heare but of the frequenting of a good exercise Our Saviour hearing the yong man making such a profession of his obedience though it was onely in regard of the outward man yet it is said hee looked upon him and loved him and so in like manner why should it not be lawfull for us to love and like a man accordingly to testifie our liking of those in whom wee perceive any good beginnings in pious and religious exercises and yet this is no warrant for such to rest in those outward formes of religion as if all were perfect in them 3 Deceit That there seemes to be an agreement betwixt them and the most forward professors they joyne in the same parts of Gods worship with like diligence frequent Gods ordinances why may we not from thence conceive all to be well with them Answ 1. That whatsoever a childe of God wil doe by vertue of sincerity in his heart that same will an hypocrite doe out of the pride and vanity of his heart the webbe of hypocrisie is most cunningly spun scarcely to be discerned but by him that hath the spirit of discerning more then ordinary Compare the reformation of Iehu with that of Iosiah and you shall see little difference he pretends as great zeale is as hoâ— in the rooting out of the idolatrous worship of Baal as was Iosiah in the like kinde had not Iehu discovered himselfe in setting up the idolatry of Ieroboam hee might have kept his credit therefore an appearing outward agreement is not that which may give a hope that our profession is sound but we must have an eye to the integrity of the heart in the performance thereof Secondly we have examples of some in Scripture who have witnessed an universall agreement in their profession even unto the parting from their lands and possessions as Ananias and Saphiâ— and yet all proved in the end but counterfeit so Iudas of whom no doubt but that speech had its truth We have forsaken all and followed thee this concurrence in the same outward duties did flow from hearts diversly affected and accordingly in time it was apparent It is a corrupt manner of reasoning to conclude a totall agreement from a partiall an inward from an outward Let all Christians bee exhorted and perswaded that they beware how they build upon this same seeming formall righteousnesse that they doe not blesse themselves in it as a state of al-sufficiency to salvation as if greene leaves could make good trees or formall profession good Christians it will deceive them that trust it in their greatest needs and for the better enforcing this exhortation that it may more lively pierce the hearts of all formall professors consider these motives Motives 1 The Scripture tels us that it is deceiveable righteousnesse Ier. 7.4 Iam. 1.22 Ier. 7.4 trust not in lying words Iam. 1.22 be ye doers of the word not hearers onely deceiving your owne selves Now what wisedome is it for a man to cast his salvation upon that which the spirit of truth hath witnessed will