duties if thy aime be naught and you split upon the rocke of Selfe all is accursed Math. 6.23 Mat. 6.23 if thy light be darkenesse how great is that darkenesse that is if thy conscience be deluded thy case is sinfull This evill that comes by selfe-seeking appeares in three things First God entertaines no such sacrifice why it is that which is dishonourable unto God and can he accept it Isa 58.5 Isa 58.5 a company of hypocrites sought their pleasure now saith God canst thou call this a fast Is this such a day as I have chosen no I accept no such service Secondly God assists not hee rewards not any such service why should God doe the worke and we take the praise Matth. 6.3 Mat. 6 3. they gave almes to be seene of men but what followes you have your reward saith our Saviour as who should say you did it to be seene of men and you were seene I will not reward you you serve not God but Selfe let Selfe therefore reward you Thirdly it takes away the comfort of a mans conversation this will shake the soules of many hypocrites at the day of death after all the pains of outward performance of duty because hee sought himselfe he sinkes in sorrowes and all the Minâ—sters in the world and all the carnall friends under heaven cannot comfort him when carnall friends come and tell him he hath done so and so and hath beene an ancient Professor and a good neighbour c. yea saith hee I have served my selfe and not God in it therefore to hell I must and shall goe because of this this will breake the necke of many hypocrites when an humble selfe-denying heart though his abilities be but small yet being humble hearted his prayers shall be heard and accepted when the prayers of many a glorious Professour that was an hypocrite shall fall to the dust as therefore you would have your prayers heard flye away from this selfe-seeking Meanes 2 Secondly let us consider the good that comes by selfe-denying that it may wooe our hearts to it Now the good is double First it is the way to have our selves and whatsoever is in us not sinfull our safety comfort sufficiency credit it doth not remove these but onely rectifie them it is a groundlesse suspition of carnall hearts they thinke if they lay all at stake they must take their leave of all profit and comfort and all No denying of a mans selfe doth not take all these away but maintaines them The onely way for a subject to be preserved is to yeeld homage to his Prince but if a man prove traitor to the Crowne he shall be hanged for a traitor so life sufficiency safety are good subjects so farre as they serve God but if they take the wall of Gods will and will be rulers you may be hanged as traitors whereas otherwise you might have beene honoured as subjects Math. 16.25 Hee that loseth his life shall save it the losing of a mans life is the next way to save it it doth not take away pleasure rejoyce evermore though not in drunkennesse it proves a greater good then if we had served Selfe the denying of Selfe is the improving of Selfe and the renouncing of sinne is the next way to get pardon of it if we lay downe our wit behold a greater wisedome to direct us empty your selves of frothy vanities and you shall be wholly possessed of the glory of Christ who would not then change for a better Come out of Selfe and you shall have a Saviour 2 Cor. 6.17.18 2 Cor. 6.17 Come out of her my people and I will dwell in you come out of your owne power and the Lord will bestow strength lay downe God-selfe and the great God will cheere you Matth. 19.29 Mat. 19.29 they forsook their fathers and their nets and marke what Christ addes whosoever forsakes father or mother wives or children or lands for my sake and the Gospels shall receive an hundred fold that is you have taken delight in a carnall course lay downe those and you shall have a hundred fold more deny that selfe-loosenesse and you shall have joy unspeakeable and glorious if you have left riches you shall have unsearchable riches in Christ and what can you have more Secondly againe if wee can deny our selves God will not deny us the time will come we shall be ashamed of selfe-safety when the time of persecution approacheth or when the day of death comes and you are going the way of all flesh where then is the glory and beauty of all that you expected what now is become of your wit and policie that you doted upon then all those parts and gifts all that pride add stoutnesse all will faile you miserable comforters that they are now the carnall wretch will say I prized life before Christ now I must part from it here now is all the comfort I can finde in these I may goe to hell It is just God should deny us if we deny him God may say goe to those Gods whom you have honoured goe now to your Cups and Queanes and let them pacifie your consciences thus it is just God should deny us because we have denyed him but if we deny our selves God will not deny us Meanes 3 Thirdly maintaine in thy soule the authority of the truth thou seest the evill of Selfe and selfe-seeking and the good of selfe-denyall then let the commandement of God be above thee let that be the supreame over thy soule and be moved in the power of this There will be a God for ever in thy soule and therefore set up the truth and let that be the spring of thy actions and this will crush all privy pride and secret corruptions he that will free himself from being an hired servant must hire himselfe and it was the policy of David hee went to Achisâ— and then he thought himselfe free from Saul so give up thy selfe to â—he command of God so Saul and Selfe will not seeke after thee because there is a greater God there Rom. 8 2. Rom. 8.2 The law of the spirit of life hath made mee free from sinne and death looke to the word daily set up the 〈◊〉 of the spirit of life in thy heart and it will free thee from the law of sinne and death as now in conference in reproving of sinne a man would have his parts seene but set up a command reprove and doe all in vertue of that that Selfe may shake his eares and be gone Gal. 5.16 Gal. 5.16 Walke in the spirit and ye shall not fulfill the lusts of the flesh Many times the Saints are much perplexed because that selfe presseth into duties that they are weary of the worke they cannot pray but pride presseth in upon them though Selfe stirre yet fetch a command against it attend not to the stirre of distemper but take a command If there be a flaw in the Evidence of a mans land
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
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
2 Sam. 19.6 chapter Now I see who carried Davids heart if you might have had your fine Absalom it would have pleased you well though all we had dyed so in the time of opposition dost thou sit like Rachel and wilt not be comforted because Profit is not and though Christ and grace and dutie be neglected thou weighest it not I say as Ioab this day I see it and know it If grace had never beene communicated if thou hadst thy Absalom of honour it would have pleased thee know for certaine that that which this contents thee is a God to thee God was never God to thee yet 4 The fourth note is most pregnant See if thou be content to give up all to Christ give money parts profits and praise and let Christ doe what he will with them art thou content to resigne up all into his hands if Christ may be honoured with any thing of them art thou coÌ„tent to loose it then hast thou denyed Selfe if the heart resolves to let Christ alone with them I have nothing to doe with any then let Christ take life and parts and whatsoever it be to procure his honour and praise nay a selfe-denying heart is content Christ should take away his corruptions and counts it a great blessing too The soule hath nothing to doe with Prosperity and Liberty therefore submits and obeyes Christ Acts 2.45 Acts 2.45 All those saith the Text that were to professe Christ sold all and none had any thing of his owne so let that be the frame of thy heart sell all and say I have no honour liberty or ease but I give all to Christ and let him do what hee will with them In time of persecution say liberty is not mine let Christ dispose of all this is a heart worth gold But when thou hast some reservations I will professe Christ but hee shall yeeld to me in this to give me life this I will not part with in any case this heart never denied Self Therefore let us doe as Mephiâ—â—sheth Let him take all sith my Lord the King is returned in peace 2 Sam. 19.30 2 Sam. 19.30 so is it here if carnall reasoning be parting stakes with Christ no saith the soule let him take all sith God is mine in Christ Lay now your hearts to this touchstone dost thou finde these then thou art grounded on a good foundation thou mayest be shaken but shalt not be overthrowne but if in examination and tryall thou canst not finde all these in thee thou art a coloured hypocrite varnished over for a while but it will not hold and in the end thou and thy profession will vanish like smoake Christ will purge thee of this Selfe or else he will never doe good to thee Vse 3 It is thirdly a word of exhortation Is this the course of a christian to follow Christ oh then be entreated in the name of Christ to Deny-Selfe begin at the right way enter in at the strait gate and you shall persevere in the narrow way Iohn 15.19 Iohn 15.19 I have chosen you out of the world Hee that will be a servant must doe two things first he must renounce all other Masters secondly he must renounce his owne liberty so we must renounce the masterdome of sinne and the world and be content to be commanded by Christ and then follow him you cannot serve God and Mammon Renounce all and serve Christ Quest But how shall we shake off Selfe here wee are at a plunge we should doe it but how may wee not onely to plucke off our coats but our shirts too Answ The meanes are three Meanes 1 First observe the basenesse of this condition which may make us to renounce it which basenesse and vilenesse appeares partly in the nature of it partly in the evill it brings First the nature of it It is the basest slavery when a man will attend his owne corruptions Israels bondage 〈◊〉 Egypt and Babylon were but shadowes of this a poore Negro that tugs under the Turks is a freeman to this And the misery appears in three degrees First sinne is the supreame ruler in every carnall heart hence it is said to give lawes Rom. 6.12.19.20 Rom. 6.12.19.20 Servants to sinne and free from righteousnesse as who should say righteousnesse hath nothing to do with thee Temperance hath nothing to doe with the drunkard the adulterer hath given himselfe to uncleannesse Secondly Sathan by sinne domineeres over the soule it is under his command Ephes 2.2 Ephes 2.2 they walke after the Prince of the power of the ayre as lusts and Sathan would have them so they lived 1 Cor. 12.2 carried away unto dumb â—dols as they were led Sathan is a slave to sinne and thou art a slave to him It is a base thing to be a scullion but to be a slave to a scullion no man can beare Thirdly he is a servant to a corrupt minde wee are slaves to our owne soules which are servants to Sathan who is a slave to sinne This euery selfe-seeker doth he serves his corrupt minde servant to Sathan who is slave to sinne a slave to the servant of a servant Heare this oh ye contemners drunkards usurers c. come and see your slavery you boast of your brave spirits that you can break the bonds of the word but holy men you thinke are drudges what alwaies heare and pray to be thus fettered all ones life time this is a slavery No no you are the slaves the drunkard must aske the divell leave to be sober a drunken divell leads him by the nose to a smoaky Alehouse thou that art proud be meek if thou canst no no thou must aske a proud heart leave to be humble there is no difference betweene Sathan and thee onely that he is cooped up in hell and thou art cooped up under sinne You freemen I tell you you are the basest vassals under heaven let therefore the drudgery drive you out of the house and thinke with your selves shall I be led by my base corruptions like a foole to the stocks will you be slaves to sinne and Sathan flye the country rather now the service of the Lord is perfect liberty Iam. 1.25 Iohn 8.32 Iam. 1.25 Iohn 8.32 the truth shall make you free Now is it not better that the spirit of God which is freedome should rule you then sinne and slavery should guide you for shame labour to come out of this slavery Secondly the evill that comes by this selfe-seeking all the ordinances of God as the Word Prayer Sacraments you and they are accursed so farre as you seeke your selfe by them they that preach for themselves God curseth them and their preaching too he that heares for Selfe his hearing is accursed for Selfe is the Master and commands thee as a ship that is never so well furnished with tacklings if it runne upon a rock it splits so though thou be never so frequent in all sorts of holy
if then thou hast had this assâ—rance wrought in thee by that thou feelest thy faith nourished encreased gathering strength in the day of temptation thou mayst resolve thy selfe of the truth of it Sixth marke That true faith brings forth contentment in all estates the believer is as it were foure square turne him which way you please he falls even no outward want or misery can unsettle his contented minde he is as a mâ—n that having obtained his desired purpose neglects all in comparison of that he enjoyes he so rejoyceth in things spirituall that the want of outward comforts doth not much trouble him Psal 4.8 Psalme 4.8 Thou hast given me more joy then they have had when their corne and wine and oyle abounded Rom. 5. Romans 5. Wee rejoyce in tribulations because the love of God is sâ—â—d abroad in our hearts the feeling of Gods love by faith will raise ouâ— dejected soules in their greatest abasement Philip. 4.11 Phil 4.11 I have learn'd in whatsoever estate I am therewith to be content I can be abased and I can abound I can doe all things through Christ who strengthens me that is while he lets me see the love of God towards me in the pardon of my sins Thus doth faith raise a mans thoughts to the beholding of such pâ—iviledges as neither eye hath seene nor eare heard from whence the spirituall man looking downe-ward upon the mountaines whether of outward blessings or croffes they seeme as mole-hils the afflictions of this life are not worthy of the glory which shall be revealed faith the Apostle 2 Cor. 4.17 2 Cor. 4.17 and Moses by faith having an eye to the recompence of the reward neglected the priviledge that he might have enjoyed by being counted the sonne of Pharaohs daughter Heb. 11.26 Heb. 11.26 so likewise Hebr. 11.8 9. Heb. 11 9. Abraham Isaac and Iacob were contented with their pilgrims estate because they looked for a better City Vse To discover the faith of our ordinary Protestants to be no faith but a meere naturall presumption for what else shall we conceive of that faith whereby men professe they believe in Christ hope to be saved as well as the best and yet their hearts and lives over spread with worldly and fleshly lâ—sts they are not washed from their uncleannesse they send forth nothing but noysome and damnable corruptions Shall we conceive that the day starre of salvation hath risen in their hearts who are nothing but darknesse in their understanding haâ—ing to be reformed in their will and affections their whole lives a running with greedines to the excesse of ryot is not this a counterfeit faith that workes no more glorious fruits of reformation of heart and life so likewise when mens prayers are only lip-devotions uttered formally from the teeth outward are they not an undoubted argument of the want of the Spirit which makes men affected with their owne miseries to powre out their hearts like water to send up loud cryes to the throne of grace As also that assurance of Gods favour which many of unhumbled and insensible hearts not groaning under their owne miserable condition doe bragge of may we not reject it as a deceitfull staffe that will in the end deceive them that leaue thereon So likewise that faith which never doubted which is not incombred with distrustfull thoughts that faith which hath crept into mens hearts either without the means of the word preached and the Sacraments or else by a slight and regardlesse usage of them that faith which is constrained to feele all its contentment from the base and transitory things of this life that hath no contentment without them that is best at ease in the hunting after them all these kinds of faith we may by this doctrine discover as unsound hypocriticall and only a seeming faith The second grace that concurreth to the frame of a Christâ—an effectually called is godly sorrow Quest What is it Answ It is a worke of the spirit whereby a man is grieved and troubled for the transgression of Gods Commandements and out of this griefe judgeth himselfe worthy to be destroyed it is called the wounded spirit the contrite and broken hâ—art I say It is a worke of the spirit Ezek 36.27 31. Ezek. 36.27 31 I will put my spirit within them then shall they remember their owne evill wayes and shall loath themselves in their owne sight and judge themselves worthy to be destroyed I â—ay further that it is a griefe with respect to the breach of Gods law to difference it from the legall sorrow that grieves at sinne with respect to the fearefulnesse of the punishment that is to be inflicted and is only led with respect to that this set on work by feaâ—e of the whip that other by a child like love Lastly I adde that this sorrow makes a man his own condemner and to fling the first stone at himselfe 2 Sam. 24. Let thy hand be upon me and upon my fathers house Quest What is the least measure of it Answ This godly sorrow is twofold First â—nward alone consisting in this that a man is truely displeased with himselfe for his sinnes as they are an offence to God Secondly This inward sorrow is joyned with a bodily moving of the heart which causeth weeping this last is commendable and that whereunto men must endeavour to attaine even that their flinty soules may send forth rivers of teares but it s not a necessary condition as without which our sorrow is no sorrow Reason 1 First for that teares doe proceed from the naturall constitution of mens bodies Where men have hot and dry bodyes there griefe may be great where be no teares So likewise where men have full and moyst bodies or their pores more open there is more plenty of teares then of hearts griefe oftentimes So that we may resolve this question touching the least measure of godly sorrow namely that it is an inward displeasure with a mans selfe for that he hath offended God joyned with a griefe that a man can grieve no more this dislike of a mans selfe in regard of the breach of Gods law and griefe for not grieving enough is that which the Lord if it be in sincerity accepts as who respects more in this case the contrite and broken hearâ— then he blubbered cheekes who sees that a man may with dry eyes mourne heartily for his sinnes The sufficiency of this sorrow I prove for that the Lord in all his services doth mainely insist upon the diâ—position of the heart so more especially in this because thine heart did melt 2 King 22 1â— Psal 51.17 I will gather thee to thy Fathers The sacrifices of God are a contrite spirit a broken and a contrite heart ô God thou wilt not despise Isa 57.15 I the Lord dwell with him that is of a contrite heart and humble spirit Isaiah 61. Christ was sent to binde up the broken in heart Secondly wee have
some examples of penitentiaries whose repentance God accepted of and yet no mention of that degree of sorrow which expresseth it selfe by teares Zacheus Luke 19. came downe hastily and received Christ joyfully so Acts 16. Lydia who if she had beene cast downe with any great measure of sorrow could not so readily have given entertainement to the Apostles Thirdly to grieve for that wee cannot grieve more then we doe is to mourne for want of a grace when we doe cheerefully seeke it what is it but a branch of that holy hunger which hath from the Lords owne mouth a promise of satisfaction Matth. 5. In a word therefore to conclude the least measure of godly sorrow lesse then which there is none is to be truely displeased with our selves for that we have transgressed the law of so good a God and withall to grieve for that we are not more deepely grieved Markes of godly sorrow The markes of this godly sorrow whereby it may be knowne are these First marke in regard of the originall it springs from the due and advised consideration of the fatherly love of God manifested in Iesus Christ the meditation of those unspeakeable mercies that are manifested to him is the very fountaine from whence springs evangelicall sorrow for when wee throughly consider what a loving Father wee by our sinnes provoke what a gracious and most affectionate Saviour wee doe by our iniquities as it were crucifie againe this must needs make our stony hearts dissolve and even melt like waxe in the midst of our bowels Zach. 12.10 Zach. 12.10 they shall looke upon me whom they have pierced and they shâ—ll mourne as one mourneth for his onely sonne on the other side the legall sorrow is occasioned by the fearefull curses of the law by the horrors of the vengeance to come by the grifly face of eternall death these pierce the hearts of naturall men and make them as one that travelleth continually with childe whence it is that the Apostle makes the difference of the spirit of the law from that of the Gospell Rom. 8.15 Rom. 8.15 Wee have not received the spirit of bondage againe to feare but we have received the spirit of adoption crying Abba Father so that godly sorrow is a child-like sorrow whereby we are grieved that we offend a Father that is kinde and loving unto us Caution That this sorrow in Gods children is mingled with a legall sorrow so long as we live here for as all grace is imperfect so godly sorrow Second marke That this sorrow is a continuall companion of Gods children of a durable and lasting nature for as sinne doth never leave us but daily discover it selfe in many cursed fruits thereof so this godly sorrow doth or ought follow us hard at heeles every day as wee sinne more or lesse we are to have our portion of it Psal 80.5 Psal 80.5 thou hast fed them with the bread of teares and given them teares to drinke in great measure and if wee must every day aske forgivenesse of sinnes then we must every day have our sighes and grones for them Now the sorrow of the naturall man though a sorrow for sinne yet how soone dyes it it vanisheth away all in a moment or if it belong then they sing to the sound of the Violl they drink wine in bowles eat the lambs out of the flocke and the calves out of the midst of the stall and anoynt themselves with the best oyntments that so sorrow and mourning may flee away Third marke That godly sorrow is of generall extent it mournes as well for small sinnes as great so David whose heart was smitten for cutting off but the lap of Sauls garment For secret sinnes as well as for open for such sinnes as men applaud and countenance as well as for those they cry shame of for that sorrow which is caused by the conscience we have of the breach of Gods commandement makes no difference of sinne whether open or secret approved or disliked by men since the conscience is equally bound as well in the one as the other Hence it is that Gods children doe weep in secret for such sinnes as none can accuse them of and accordingly cease not to pray to bee cleansed from them Psal 19.12 Psal 19.12 O cleanse thou me from secret faults Fourth marke This godly sorrow is knowne by the manner and meanes of the cure there being no plaister for this sore no balme for this wound but the holy Scriptures they and they alone can comfort the soule distressed in that kinde none can speake a word of comfort to him that is weary but he that hath the tongue of the learned Isa 50.4 Isa 50.4 Ezek. 34 the broken hearted are sent for cure to the shepheards Ezek. 34.4 these be the flaggons wherewith the Spouse of Christ is comforted when she is sicke of love Can. 2.5 Cant. 2.5 Rom. 15.4 the Scriptures are called Scriptures of comfort Rom. 15.4 as for worldly sorrow that is healed and driven away by worldly meanes So Cain did rid himselfe of his sorrow by building Cities inventing musicall instruments so doe naturall men put away the legall feares wherewith other-while they are stricken by merry companions musicke and revelling sports and recreations Now it is otherwise with the godly in their sorrow that ariseth from the feare of Gods displeasure that travels farre and neere runs through all variety of outward delights findes no comfort in any thing but the word of God Fift marke Godly sorrow is knowne by the companions of it or as I may call them the effects of it 2 Cor. 7.11 1 Carefulnesse that is an earnest bethinking our selves joyned with diligence in the meanes whereby wee may avoid the sinne we mourne for 2 Clearing of our selves which is an endeavour to approve ourselves in the dislike of that we mourne for by the contrary deed done Luke 19.8 Luke 19.8 Acts 16.33 Behold the halfe of my goods I give to the poore Acts 16.33 Indignation whereby a man is even angry with himselfe loathes himselfe is even weary of himselfe Ezek. 36.4 Feare Ezek. 36. which is an awfull regard whereby we are afraid both of the sinne and of all the occasions of it with respect to Gods displeasure Pro. 28.14 Pro. 28.14 Blessed is the man that feareth alwaies 5 A vehement desire whereby we are so affected that we doe not more strongly long for any thing then to be preserved from that evill by which wee have fallen and also to doe the contrary good Psal 119. Psal 119. My heart breaketh for the fervent desire it hath to thy commandements 6 Zeale when upon the consideration how we have dishonoured God by our sinne we are so much the more desirous of his glory by all well doing this is apparant by Paul who was so much the more zealous in the propagating of the Gospell as hee had beene furious in persecuting it 7 Revenge when a
man shewes his displeasure against sinne by punishing the instruments and occasions of it Acts 19.19 Acts 19.19 they that used curious arts brought their bookes and burnt them before all men So we reade of Câ—aâ—er that thrust that hand first into the fire which had subscribed the Popish Articles So that godly sorrow may be discerned by this traine of graces wherewith it is accompanied that worldly sorrow wants at least in the truth of them though it may have some shadowes of them Vse That we doe not content our selves to have sorrow for sinne but labour to finde out whether it be a godly sorrow or not by these marks we may grow to some resolution to discover to ourselves that we be not mistaken in some legall affrightments or worldly griefes in stead of godly sorrow which is a speciall part of repentance Looke what is that which â—ets our sorrow on worke whether it be the terrible nature of Gods judgements or the experience of his fatherly mercies Consider of what continuance our sorrow is whether of affecting naâ—ure or more permanent such as dwels with us and doth not onely lodge with us for a night Looke whether it be indifferently as well for sinnes secret as open what thou findest to be thy best cordials to comfort thee whether Gods word or naturall meanes but of all advisedly consider whether thy sorrow be attended with the forenamed carefulnesse clearing of thy selfe indignation feare vehement desires zeale revenge accordingly thou mayest be comforted in thy mourning or discouraged in respect of thy estate The third grace that enstates a man in the state of grace is change of minde Quest What is it Answ It is a worke of the spirit whereby the image of God is repaired in us flowing from a hatred of sinne and love of righteousnesse It is a worke of the spirit for so those that are thus changed are said to be borne of the spirit Iohn 3.5 Iohn 3.5 By the image of God I understand that conformity and agreement which is betwixt Gods law and the faculties of the reasonable creature consisting in righteousnesse and true holinesse Eph. 4. Eph. 4. this is said to be repaired for that being defaced in the fall of Adam it is in part restored againe so as those who are thus changed are said to be new creatures to have a new spirit put into them I say further it flowes from a hatred of sinne and love of righteousnesse to difference it from those purposes that are wrung from men in respect of some grievous hand of God upon them by the smart of the rod by the feare of punishment onely So that a man that would prove himselfe whether his minde be changed must consider whether the spirit of grace hath so altered the powers and faculties of soule and body so as they are content to be subject to the law of God renouncing their former ungodlinesse Quest What is the least measure of this change Answ A setled and a constant purpose flowing from a hatred of sinne and love of righteousnesse whereby the heart resolves to repent to become obedient to God and to eschew his owne sinfull wayes this is the least measure of this change whereunto if a man do not attaine he is not changed Now this setling and disposing of the heart to the wayes of God to be the forme and life of a changed estate it appeares in that Gods children are deciphered by it Acts 11. Acts 11. that they with purpose of heart cleave unto the LORD 2 Chron. 20.3 2 Chron. 20.3 Iehosaphat set himselfe to seeke the Lord Psal 119.57 I have determined to keepe thy ward A constant purpose to be changed is in Gods acceptation as also in its owne nature a change that argues a man in the state of grace for if it be the fruits of a mans corrupt nature not to have so much as a desire or will that enclines to this change but even wholly averse and untoward then surely for a man to see so much of his owne misery and to be perswaded so far of the good estate of him that is changed as unfeignedly to purpose a change it must needs be the proper worke of the spirit Luke 15. In the Prodigall sonne the very purpose of a change is both accepted and commended as the change it selfe Markes Markes of this change otherwise called regeneration or new birth First Mark That it is to tall a whole change casting a new forme upon soule and body the whole man for as the corruption did over spread all the powers of man so in the restauration the spirit of grace is as large in repairing as sinne was in defacing whence the man thus renued is called a new man a new creature is said to arise from the dead and accordingly the Scripture makes it a worke of the whole man 1 Thes 5.23 1 Thes 5.23 The God of peace sanctifie you throughout this is expressed to be the whole spirit soule and body The minde must be changed Col. 3.9 12. The will Iohn 8.47 Col. 3.9 12. Iohn 8.47 affections Col. 3. Memory Psal 119. Conscience all sanctified more or lesse The kingdome of heaven that is the worke of grace is compared to leaven in regard of its diffusive and spreading nature it alters the whole lumpe Matth. 13. Matth. 13. hence the work of grace is set out by a comparison from the light for as that according to the measure of it enlightens all the house at once not first one place of it and then another so is it in the renewing of the soule it receives the spirit of grace into every part with one act of the spirit To conclude therefore looke as the oyntment that was poured on Aarons head ranne downe even to the skirt of his garments so the holy annointing with the oyle of grace drencheth even the lowest and basest parts of soule and body working in them a change of grace Second Marke That it enableth us by faith in Gods word to overcome the world makes the man in whom it is a Conquerour so as he gets the victory over the corrupt lusts of his owne heart and the enticements that come from the world or the devill 1 Iohn 5.4 All that is borne of God overcomes the world So then a speciall property of him that is changed is that he hath strength infused into him wherby he withstands sinfull motions in the heart fashions not himselfe to the world resists the devill By our naturall condition we are servants to our corrupt hearts they have an entire command over us so as we both obey them and have no power to doe otherwise Now where the spirit worketh this change there sinne raignes no longer so as we should obey it in the lusts thereof neither doe we give our members as weapons of unrighteousnesse unto sin but we give our selves unto God as they that are alive from the dead Rom. 6.12 13.
Rom. 6.12 13. as thou desirest therefore to know whether thou art changed or not so consider how thou prevailest in crucifying thy corrupt affections beating backe satans and the worlds temptations Third Marke That the change of grace is wrought and receives increase by the means that God hath sanctified to that purpose and that is his word Iohn 15.3 Iohn 15.3 Iohn 17.17 Now are ye cleane through the word that I have spoken to you Ioh. 17.17 Sanctifie them through thy truth thy word is truth 1 Pet. 1.23 1 Peter 1.23 being borne anew not of mortall seede but of immortall the word of God Psalm 19. It is the law of God that converts the soule So then see how this change is wrought in thee Is it effected by the power of Gods word or proceeds it from other sinister respects as feare or favour of men want of meanes to doe otherwise danger in thy estate That change which is wroâ—ght by these meanes is not a change of grace but of nature Fuâ—ther the Word is the meanes whereby this is increased We have the testimony of Peter to this purpose 1 Peter 2.2 1 Peter 2 2. As new borne babes desire the sincere milke of the word that we may grow thereby Fourth Marke That this change is knowne by a dissimilitude from the properties of a naturall man to which purpose consider how the Scripture describes him First that he mindes earthly things is wholly taken up with the care of them Rom. 8.5 Rom. 8.5 He savours the things of the flesh and that so as the things of the spirit are unsavoury to him Rom. 13.14 Rom. 13.14 he takes thought for the flesh to fulfill the lusts thereof Secondly Hee opposeth the will of God by refusing to become subject to it Matth. 23.37 Matth. 23.37 Psalme 50.17 I would but ye would not Psal 50.17 hates to be reformed and in the roome of Gods will sets up his own lusts Tit. 3.3 Tit. 3.3 We in times past were disobedient serving divers lusts Thirdly He hath no delight in Gods ordinances Iob 21.14 They say unto God depart from us for we desire not the knowledge of thy wayes Fourthly He hates him that reproves him he cannot brooke him that crosseth his corrupt courses the scorner loves not him that rebukes Fifthly Hee loves not the company of good men for â—heir goodnesse bâ— all his delight is in naturall men in whom there is no seed of grace the scorner will not goe to the wise For further practises and properties of naturall men consider Ephes 4.18 19. Eph. 4.18 19. Tit. 3.3 1 Pet. 4.3 Tit. 3.3 1 Pet. 4.3 And now as we would be assured of our change Consider how wee differ from naturall men in those wayes and courses wherein they are described unto us Are we not such as minde earthly things but set we our affections on things above Col. 3.1 Col. 3.1 are we not such as withdraw our hearts from being subject to Gods law but desire to be ruled and guided by his will not our owne his lawes to be our Counsellours Psalme 119. are we not such to whom Gods ordinances are a burthen we having no savour in them no delight but doe we desire by all meanes to be exercised in them are they the joy of our hearts and doe we claime them as our heritage Psalme 119. are we not such as hate them that reprove us for our evill wayes but do we rather love them yea desire that our heads may be broken with their balme are wee not such as shun the fellowship and meeting of Gods Saints but all our delight is in them Psalme 16.2 Then we may assure our selves that we are truely changed from the state of nature into the state of grace Rom. 12.2 Rom. 12.2 men are knowne by this to be changed by the renewing of their mindes while they fashion not themselves like unto this world in the practises and properties of men of the world 2 Peter 1.4 â— Pet. 1.4 the faithfull are said to bee partakers of the divine nature in this for that they fleethe corruption that is in the world Fift Mark. That where ever this charge is there is a great difference in the manner of sinning betwixt him who is changed and the unregenerate man so that howsoever both be overtaken with the same sinne yet if a man observe himselfe in the dâ—sposition of his heart before in and after sinne committed he shall be able to resolve himselfe whether he be in the state of nature or in the state of grace for the regenerate man is troubled before the sinne as also in the act of sinning not doing either with a full consent of his will which so farre as it is renued resists so farre as it is corrupt provokes unto evill neither yet lying in the sinne without recovery of himselfe whereas the unregenerate man sinnes with full consent of will and that because he is all flesh no spirit as also sleepes in his sinnes Hence bee those different voyces the naturall man saith I doe the sinne I would and will to doe but the regenerate man saith he doth the sinne he would not Rom. 7. Rom. 7. this marke of the new-borne Christian wee finde 1 Iohn 3.9 1 Ioh. 3.9 Hee that is of God sinneth not neither can he sinne because he is borne of God Sin he must needs but sinne he cannot either as wholly consenting unto it or lying in it so as he riseth not by repentance By this we may grow to a tryall of our selves whether we be borne again yea or not Object Naturall men have this trouble and reluctancy before they sinne as Pilate Answ 1. This fight that is in the regenerate is of the will with it selfe but in naturall men it is of the conscience with the will the conscience proclaimes sinne to be sin which the will would wish were no sin Secondly This trouble is incident to naturall men only in great sins such as the light of nature condemnes not in smaller Vse That by this Doctrine we may discover sundry persons that live in the Church yet not to be living members of it neither to bee partakers of the new birth as namely all such persons who are but partially changed their understanding illightned with a good measure of knowledge but their wills most perverse for the act of obedience others are servants to their owne vile affections in whom sin exerciseth a plenary and full command that give eare to the wickednesse of their owne hearts others whom not conscience of GODS word but some outward respects doe change others who run with naturall men in their wayes imitate their practises others wallow in sin without contradiction from their own hearts all these we must exclude from the state of grace as men that are not yet renued by the spirit of God The fourth grace is new Obedience Question 1 What is it Answ It is a work of
the spirit whereby a man that is already justified doth by vertue of grace received bring forth fruits worthy of amendment of life It is a worke of the spirit Ezek. 36.27 Ezek. 36.27 I will put my spirit within you and cause you to walk in my statutes Of him that is already justified that is acquitted of his sins and made righteous in the sight of God Rom. 5 1. Rom. 5.1 6 1. c. 6.1 c. After the doctrine of justification followes the doctrine of new obedience to let us understand in what order they are in the Christian estate Doth by vertue of grace received from Christ Iohn 15.4 Ioh. 15.4 As the branch cannot beare fruit of it selfe except it abide in the Vine no more can yee except ye abide in me Phil. 4.13 Phil. 4.13 I can doe all things through Christ who strengthens mee bring forth fruits worthy of amendment of life Such workes as doe beseeme a man altered and changed that professeth another course of life these are those duties that concerne God or man comprised in the Scriptures Philip. 1.11 they are termed the fruits of righteousnesse So that he that would approve himselfe to his own soule to be a practiser of new obedience must consider whether he adorne his profession with the performance of such religious duties as the Lord commands Question 2 What is the least measure of it Answ It is an unfeined and constant endeavour to do the will of God I say an endeavour to difference it from the legall obedience which is the strict performance of such duties which God commands according to the rigour of his law In this the endeavour through Gods mercy is accepted for the deed done I say an unfeined endeavour to difference it from the glorious shew which hypocrites may and doe make Lastly I say it is constant with respect to the endeavours of the temporary which are soone out of breath and die before they come to perfection Now that this unfeined and constant endeavour is accepted as the deed done it appeareth first in the example of Abraham of whom the Scripture saith Heb. 11. that he offered up his sonne Isaac yet it is plaine that he did not sacrifice his sonne the Lord by an Angell from heaven forbidding him whereby we gather that in Gods acceptance he was offered up for that there was a faithfull endeavour on Abrahams part Secondly The godly and upright men are said Psal 119. To doe no iniquity Now we know this that there is none that sinneth not Onely for that the just man endeavoureth and doth his best to doe no iniquity he is accepted of God as if he did none So of David it is reported that he sinned only in the matter of â—â—iah when as notwithstanding he sâ—ned many wayes else in his raging anger at Nabal in câ—okering his children and likewise in his unjust dealing with Mephibâ—sheâ—h but yet for that in all these Davids heart was faithfull in endeavouring to doe Gods will they are not taken notice of being â—s â—yed in Gods acceptance who measureth obedience not by the effect but by the affection of the doer Thirdly The Lord is said to deale with his as a father with his children the matter of obedience Mal. 3.17 I will spaâ—â— them as a father spareth his owne sonne that serveth him Now if a man sets his sonne a taske enjoyning him to write a Coppy if hee sees that hee doth but his best eâ—deavour he accept it commends and encourageth his child even so doth the Lord deale with us when he perceives a faithfull labouring on our partâ— to doe what hee commands hee accepts iâ— this case the will 〈…〉 and accordingly rewards it Question 3 What be the marks of new obedience Answ Marks They are generall or speciall Generall That in new obedience it is onely the conscience of Gods commandements that sets heart and hand on worke not any other externall motives obedience not springing from the word is as one cals it wilde Oates Psal 18.22 Psal 18.22 the ground of Davids obedience was this all his lawes were before me and I did not cast his Commandements from me Psal 37.30 Psal 37.30 The mouth of the righteous will speake wisedome for the law of God is in his heart Iob 22.23 as the ground of turning to God saith Eliphaz receive I pray thee the law at his mouth and lay up his words in thine heart Many performe good duties that are moved thereunto by feare of punishment displeasure of man feare of discredit with a desire of praise that they may be seene of men as loath to sustaine damage in their outward estates all these doe not render to God that new obedience that the Lord requireth the Lord delights not in such sacrifices the performers can have no assurance that herein they please God Second marke That it carries a respective eye to all Gods Commandements it doth not call out any and leave the rest but all the knowne will of God so far as the judgement is convinced the heart endeavoureth to practise Psal 119. Psalme 119. I shall not be confounded when I have respect to all thy Commandements Zacharie and Elizabeth walked in all the Commandements of God Heb. 13.18 Heb. 13.18 wee trust wee have a good conscience in all things desiring to live honestly And great reason is there for this equall eye to be had to all Gods Commandements since they all lay a bond upon the conscience and the majesty of the Commander shines as well in the one as in another Now that a man may the better examine his obedience I will propound a five-fold difference of Gods Commandements by which the heart of man is apt to deceive it selfe Commandements are first either such as concerne the outward man as keeping the Sabbath just and righteous dealing amongst men or inward as confidence in God cleansing of the heart from evill thoughts Now new obedience must equally respect both 1 Cor. 6.20 1 Cor. 6.20 Glorifie God in your bodies and in your soules Secondly they are either the greater Commandements or such as are of lesse importance as the speaking of a vaine word idle mirth Christian obedience must have an eye as well to the one as to the other Matth. 23.23 these ought ye to have done and not to have left the other undone Thirdly Commandements are differenced according to the two Tables some concerning duties to God oâ—hers respecting duties to men Accordingly who ever would have comfort in his obedience must obey God in both not strict in the one loose in the other Isa 58.7.8 Isa 58.7.8 14 and 14. duties of the first and second Table are both enjoyned not onely to keepe Gods Sabbath humble thy selfe with fasting but also the practise of mercy and justice among men Fourthly the Commandements of God are either such as concerne our generall calling as we are Christians whereby we call upon God heare his