rest we must labour after and without which we can hardlie haue true assistance that our sorrowes are right First it is inquisitiue it is a hard thing to make sorrow silent and hee that is truelie pricked in his heart cannot with contentment smother his doubts hee will aske the way to Sion and cannot rest till he haue knowne what to doe to be saued those that finde so little to aske and can be so silent in the presence of Gods seruaunts by whom they might bee directed may suspect their sorrowes Secondlie it must not rest in the beginnings or probabilities or hopes or others good opinions or the mending of manie things but a Christian that is truelie humbled will repent stil though he haue turned that is he is so fearefull of being deceiued through the corruption of his owne heart and the wils of Sathan that he will constantlie hold on to confesse and bewaile his sinnes till he may finde assured rest vnto his soule Thirdlie it will admit nothing against God but it makes a man condemne himselfe rather then God when Dauid lay in that mournfull plight that he could finde no comfort night nor daie for a long season and that the question was to be debated whether God had forgotten to bee mercifull c. Hee resolues the fault was in himselfe that it was his infirmitie and that his soule refused comfort Fourthlie it will not rest without cleanenesse godlie sorrow is not water but washing nor euery washing but such as maketh cleane worldlie sorrow may haue much water but cleanseth nothing but godlie sorrow greatlie desireth and loueth puritie Thus of the causes and properties concerning the concomitants there are diuerse things doe accompanie godlie sorrow by which it is discerned for First it is ioyned with a secret trust in the ac-acceptation of God so as no miserie can beate them from the consideration and inward affiance of hope of mercie in the verie disquietnesse of the heart the desire of the soule is to the Lord before his presence though a childe of God be neuer so much cast downe yet hee waits vpon God for the helpe of his countenaunce and in some measure condemnes the vnbeliefe of his owne heart and supporteth himselfe with the hope of the neuer failing compassions of God thus it differs from the sorrowes of Caine and Iudas Secondlie it is ioined with a wonderfull loue of God for hearing of praier it is most deepelie affected with euerie mercie of God felt in praier Dauid loues the Lord because he hath heard his praier at that time when his sorrowes was as the paines of hell Thirdlie it is ioined with a longing after the word Fourthlie it is ioined with a constant desire to glorifie God by a fruitefull profession euerie one that truelie mourneth in Sion is a tree of righteousnesse the planting of the Lord that he may bee glorified Fifthlie it is ioined with a spirit of supplications sorrow that is after God will teach a Christian to pray that could neuer praie before the spirit of compassion is a spirit of supplication Lastlie our sorrowes must be tried by their effects for godlie sorrow First driues vs to a dailie and serious confession of sinne in particular without hiding anie sinne Secondlie it breedes a tender sence of the burthen of sinne neuer doth a Christian feele the heauie loade of sinne as it is sinne till God hath softned his heart by his spirit Thirdlie It workes a mindefulnesse of God and his presence and a deepe impression and thought of good things Fourthlie it causeth a man to sacrifice and deuote himselfe to God Fifthlie it breedes sensiblenesse thankfulnesse for all sorts of mercie Lastlie the Apostle notes seuen effects of Godlie sorrow care apologie indignation feare vehement desire zeale and reueuge 3. Loue to the word IN so much as wicked men especiallie such as are indued with a temporary faith may haue some kinde of affections to the word we must carefullie trie our selues and examine our selues seriously 1. Whether we desire it as our appointed foode constantlie 2. Whether wee loue them that loue the word 3. Whether the loue of the word seperates vs from the wicked 4. Whether we can mourn because others keepe not the word 5. Whether wee loue it aboue all riches and could esteeme it as our heritage 6. Whether it bee our chiefe comfort in affliction 7. Whether in hearing wee receiue it as the word of God and not of men 8. Whether we receiue it in power and much assurance 9. Whether it worke effectually in vs theredresse of our waies and freedome from the bondage of sinne 10. Whether wee loue all the words of God euen the law that with threatning shews vs our sinnes as well as the gospell desiring to hide the word in our hearts that wee might not sinne 11. Whether it be our desire and delight to exercise our selues in it day and night 12. Whether wee can accompt and feele the famine of the word to bee a most bitter crosse 13. Whether wee could bee contented constantlie to labour for it as men doe for the foode that perisheth 14. Whether wee finde a constant sweete taste in it especially in the powerfull preaching of it 15. Whether for the gospell sake we can bee content to denie our reasons affections credits carnall friends pleasures and profits 4. The loue of Gods children OVr loue to the Saints may be tried First by the cause Secondly by the extent Thirdly the manner Fourthly by the effects For the first to loue Gods children because they are begotten of God and for the grace of Gods spirit by which they resemble God or rather for the Lord himselfe desiring to expresse our affections to them because wee doe no good to God himselfe is not found in anie reprobate and so to loue them simplie for the truths sake whereas to loue them for beautie profit companie sake or any naturall or carnall reasons or ends in no signe at all Secondlie hee that truely loues the brethren loues all the brethren hee that loues not all the Saints loues no Saint aright a true Christian hath not the glorious faith of Christ in respect of persons he loues the poorest if he haue true grace aswell as the richest yea he loues the absent aswell as the present yea he loues for the truths sake those he neuer saw yet this hinders not the difference of degrees of loue so as some may be more beloued then others and that by reason of the greater measure of Gods gifts and graces or els by the speciall prouidence of God when the Lord linketh the affection of some Christians in some speciall eminencie of respects and so it is not alwaie needefull that the persons most loued bee most
gracious it doth not of necessitie follow that Iohn was the most gracious of al the Apostles though hee were most beloued Againe as our loue must bee extendent to all saints so also must it be to all times we must loue them aswell when they are in aduersity disgrace temptation sicknesse or any misery as when they abound in prosperitie or good estimation c. For the third this loue is without dissimulation it is indeede and trueth not in word or appearance onely And besides it is a most affectionate and brotherly loue Lastlie there are sixe effects of true christian loue for it shewes it selfe First by honor and this honoring of them that feare the Lord hath in it First an estimation of them as the onely excellent people in the world Secondly a free acknoweledgement of their iust praises in all places for their grace and obedience Thirdly a willing proposing of them as examples to imitate Fourthly a holy endeauour to couer their infirmities taking things in the best part and sence not receiuing disgracefull reports of them suffering long not vauâ—ting themselues in comparison of them not easily prouoked not enuying them hoping all things induring all things and yet not reioycing in their iniquity Fiftly Apology for them against the reproches and scornes of the world Sixthly by delight in their fellowship and society in the Gospell in which respect they can be equall to them of the lower sort Such as finde no need of nor delight in the company of Gods children or are willing to sort with none but their betters or equals may see great cause to bee humbled either for the want of this grace or for the weakenesse of it Thirdly by simpathy and fellow-feeling for in some measure a childe of God is like affectioned He can in some measure weepe with them that weepe and reioyce with them that reioyce especially they reioyce to heare or know their soules prosperity Fourthly by weldoing mercy this loue is bountifull pittifull tender hath bowels both of spirituall and outward mercy it gladly receaueth the saints it communicates to their necessitie willinglie and with a readie minde Fiftly by a desire to walke in offensiuely he that loueth his brother there is no occasion of stumbling or scandall in him Lastly the true loue of Gods children will make a man grow vp the faster into Iesus Christ in all grace and holinesse 5. Faith INasmuch as there are diuers kinds of faith and experience shewes in many that giue no signes of repentance that they will not bee beaten from a confident perswasion that Christ died for them euen for them in particular It stands vs in hand to try our perswasion by the true rules of scripture and if it will abide the triall of the touchstone we may lay it vp as hid treasure and a wonderfull grace of God and if otherwise we may repent of presumption as a deceaueable sinne Faith may be tried 1. By the Cause 2. By the Properties 3. By the Concomitants 4. By the effects For the first true faith commeth by the hearing of the word preached It is no naturall endowment nor gotten by naturall helpes But first is wrought by the holyghost in the preaching of the Gospell as is plaine by the Apostle How shal they beleeue in him of whom they haue not heard and how shall they heare without a Preacher Secondly there are 6. properties of faith First it accounts all things most base in Comparison of the knowledge of Christ and the loue of God in him Christ is more precious then all the world besides Secondly it will receaue the testimony of Gods faithfull Ministers out of the world against the world Thirdly it is such a perswasion as cannot abide hipocrisy but purgeth the heart of it as of a most hatefull sinne and is therefore called vnfained Fourthly it will endure triall cast it into the fire of tribulation and manifold afflictions and disgraces and temptations yet it will not perish nor be ashamed it is a plate for the breast and a helmet for the head 1. Thess. 5. 8â— Eph. 6. Whereas the best faith that is not the faith of Gods elect will proue but drosse if it be cast into the furnâ—ce of temptation further then it is supported by carnall ends and helpes Fiftly it will beleeue all things that it apprehendeth to be required threatned or promised in the word to belieue some things may be in other kindes of faith especially such things as stand with reason affecting common opinion c. Sixtly in affliction it laieth hold on Gods promise or prouidence so as it will rest with quietness trust and patience and not make hast to the vse of euill and vnwarranted meanes he that beleeueth maketh not hast Thirdly it may bee tried by the concomitants of it for First it is â—ealed by the holy spirit of promise for in euery beleeuer the promised spirit doth print in his heart the sauing graces of Christ from the sight of which as from so many markes compared with Gods promises in his word ariseth by the effectuall working of the spirit this assurance or perswasion of faith for though grace and faith bee giuen together and grow vp together yet the assurance of faith discouers not it selfe till it discerne those companions of it with which it is daily incouraged and confirmed and setled that faith that can be without sanctification of the spirit is not the faith of Gods elect Secondly it is ioyned with a good and pure conscience Hee that is truly perswaded of Gods loue in Christ maketh conscience of all his wayes to seeke or doe thee good God requires and auoyde the euils God forbids Thirdly it is ioyned with a spirit of discerning or wisdome in matters of saluation the minde being enlightened to obserue in some comfortable measure the meaning of the holy ghost in all things needefull to saluation in vse of the word through the power of Gods ordinances so as the verie simple may and doe attaine to a holy kinde of insight and sharpenesse of iudgement Fourthly The true beleeuer hath a witnesse in himselfe euen the witnesse of the spirit of adoption infallible certifying himselfe of Gods loue and his adoption Fifthly faith may be discerned by certaine effects of it for 1. It breedeth ioy vnspeakeable and glorious and that either through the sence of Gods sauour and your presence or in the hope of glorie to come 2. It puts on and applies a righteousnesse that is not by the worke of the same but in Christ onely 3. It will make a man speake in the confession profession and defence of the truth of God I haue beleeued therefore I spake 4. It workes the longing desires of Gods presence of glorie 5.
The obedience of Christ for he is the author of eternall saluation to them that obey him 11 Sauing knowledge For this is eternall life to know God and whom hee hath sent Iesus Christ. It is not onely a signe of eternall life or saluation but the beginning and part of it 12 The Sacraments in the right vse of them are infallible signes of our saluation and to that end ordained for he◠that belieueth and is baptised shall bee saued Hence it is said Baptisme saueth vs they are sure seales of the righteousnesse of faith 13 The loue of God for if a man loue Christ the Father will loue him and come vnto him and dwell with him 14 The feare of God for it is a fountaine of life to depart from the snares of death 15 Loue of our enemies for it is not onely a signe of a Christian but of a perfect Christian. 16 Desire of death For a crowne of life is layed vp for all them that loue the appearing of Christ. The signes particularly expounded and first of pouertie of Spirit SPirituall pouertie may bee tried either by properties or by effect Gods poore haue eight properties First They are sensible and that first of their owne wants and misery by nature and daily sinne Secondly they know when they see Gods iudgements that it was the word of the Lord. Thirdly they tremble at Gods word and feare his displeasure while it yet hangs in the threatning Fourthly they are sensible of that speciall goodnesse of Gods mercy when a man is poore and needie he can say with Dauid mercie is good Fifthly they are sensible of their owne mortalitie they haue feeling impressions of their fading condition Secondly they are thankfull and that for lesser mercies a poore man is glad of a pennie whereas a rich man cannot bee touched with so small a fauour Gods poore will praise Gods name for the very crums that fals from his table and as anie are more poore and humble they are more thankefull Thirdlie they are teachable and willing to bee appointed and instructed it is a great signe a mans heart is not humble when he must haue so much to doe before he can bee perswaded to anie trueth or disswaded from anie sinne pride and ignorance is hard to learne Fourthly they are hungrie people especially greedie after the food in Syon they loue it they desire it they esteeme it they are satisfied with nothing better then with it it is the reliefe of their hearts foreuer And there are fiue effects of spirituall properties THe first is praier for Gods poore liue by begging if hee be poore hee will crie vnto God The second is Abnegation for this poore man renounceth his owne merits hee seeth no good will be had by deseruing for hee deserueth nothing but Gods curse in al things hee forsaketh also the world both in the lusts of it and in the companie of the wicked and all earthly things as not hauing the chiefe good in them The third is diligence in Gods worke yea Gods poore are willing to do the meanest and hardest worke God will be pleased to set them to so as they may finde fauour in his eies to be accepted with him they would account no worke too base for them to doe but they would bee glad to doe anie thing they could with their best desires and endeavours Fourthly Gods poore commit themselues all their waies to Gods care and mercie they will onely trust in the name of the Lord and bee contented to let God dispose of them as pleaseth him Fifthly The last is a feare to offend God in word or deede by their good will they would doe none iniquitie nor speake lies a deceitfull tongue should not be found in their mouth Gods poore and Gods Turtle doues are all one so in seperable are harme lesse innocencie and spirituall pouertie 2. Godlie sorrow WEE may know whetther our sorrowes be Godly if we consider First the causes Secondly the properties Thirdly the concomitants Fourthlie the effects of them For the first of them wee must consider what raiseth our sorrowes and what asswageth them for godlie sorrow is chiefelie raised for sinne and so for the sinnes of the time because others keepe not the law For Ezechiel doubt not to mark them with Gods marke that mourne for the abhomination done in Ierusalem but wee must vnderstand that this sorrow must bee simple because God is dishonored And further in sorrow for our owne sins we must mourne for al sorts of sinnes for lesser sines as well as greater for sinnes of our calling for secret sins as well as open for sins that presntlie trouble vs as well as for sinnes past for the sins feared and the corrupt inclination of our natures for beeloued gainefull and pleasing sinnes finally for the euill of our good works as wel as for euil works Now there are two notes of great vse in triall of sorrow for our sinnes the one is that wee must sorrow for sinne as it is sinne and the other is that a man should not easily satisfie himselfe in the measure till he can mourne as much for sinne as he was wont or now would for losses The Prophet Zacharias instanceth when he saith the spirit of God shold cause them to mourne as in the familie as one would mourne for the losse of their onely sonne or as in the common wealth the subiects would doe for the losse of a most worthie Prince He mentioneth their sorrow for Iosiah yet wee must know that teares are not of necessitie and specially in such natures as are voide of teares for anie other causes Secondly in asmuch as sorrow may be Godly euen for iudgements wee must vnderstand that herein our triall wil be if we can mourn rather for spirituall iudgements then for temporall and among the rest if we can feele and bewaile hardnesse of heart mourning because we cānotmourne as we ought and farther if we can be grieued as well for the offence of God as for punishment Thirdly a christian is principally stirred vp in true sorrow by the sence of Gods goodnesse so as nothing doth more fire him to a desire to abase himselfe and to humble himselfe euen in the verie dust in the sence of his owne vilenesse then to feele and finde the gracious goodnes and readinesse of God to shew mercie He feareth the Lord and his goodnesse And as godlie sorrow is raised by spirituall meanes and considerations so it is asswaged onely by spirituall meanes those sorrowes that can be healed by sports merrie companie or the like are much like the medecines vsed to helpe them but in godlie sorrow the same God that wounded them must heale and a christiā desires helpe from the same word that pierced him Thus of the causes THere are foure properties of godly sorrow which among the
It workes an effectuall loue of God and Gods children sheweth it selfe by the fruites of loue 6. It will maintaine a Christian in some measure of sufficiencie and contentment in all estates the iust liues by faith not by friends mony earthly hopes or helpes c. for it will make a man to lay houlde vpon Gods promise and workes an inward trust in Gods neuer failing prouidence so as hee will leaue the successe of all his labours or meanes to God 7. It excludes boasting of our owne labours praises gifts or workes and in the same measure workes humilitie that it maketh any other grace 8. It ouercommeth the world so as profits credit pleasures carnal friends or hopes doe not sway and rule the beleeuer but hee willinglie and patientlie rests in the treasures and pleasures of a better world yeelding himselfe ouer to bee guided by Christ and his truth to the death 9. It purifieth the heart from ignorance wicked imaginations carnall desires sinfull perturbations and all sorts of secret and inward sinnes And this it doth by causing a man dailie to seeke pardon for them in Christ and by casting them out by confession and sorrow in the same measure desiring inward puritie that it reioyeeth in Gods loue 10. There is a spring of grace in the heart of euery beleeuer whence followes daily the exercise of sundrie sauing graces which can neuer bee vtterly dried vp in the heart of a Christian and that is it our sauiour Christ meaneth when hee saith out of his bellie shall flow riuers of liuing water 6. The spirit of Adoption THe spirit of adoption in the hearts of Gods Children may bee discerned First by the fire of zeale and holie affections with which it fils the harts of Gods children especially in the vse of Gods ordinances to the information reformation of their liues Secondly by the much assurance which especially at somâ—times worketh in the heart Thirdly by a daily holy strife to preserue grace giuen vs and to preuent falling away Fourthly by secret suggestion or direction by which Gods seruants are reclaimed when they goe out of the way either on the right hand or on the left Fifthly by the assise it keepes in the heart of a christian as a spirit of iudgement by which he is made to watch arrest accuse condemn and restraine himselfe from euerie euill way according to the rules of the word before Gods holy presence Sixthly by libertie from the power of raigning and presumptuous sinnes where the spirit of God is there is libertie Seuenthly by the groath and florishing of true grace Eighthly by vnspeakable ioies felt in the presence of God in the due vse of his ordinance by which a christian is enflamed to the loue of God and all holy duties and abased to the dust in the sence of his owne vilenesse called therefore the ioies of the holy ghost For as for carnall ioyes or illusions either they are not felt in the vse of Gods ordinances or els they breede pride and conceited security Ninthly by requests and supplications affectionable and with confidence powered out vnto God as a father 7. Vprightnesse of heart IF thou wouldest make triall of the truth and vprighnesse of thy heart thou must seriously examine thy selfe First whether thy spirit be without guile more desirous to be good then to bee thought to be so and seeking more the power of godlinesse then the shew of it Secondly whether thou loue all good things aswell as one and hate all things as well as one Thirdly whether that thou canst loue and forgiue thy enemies that hate and disgrace and wrong thee aswell as thy friends that either wrong thee not or but by infirmity Fourthly whether thou canst bee content to receiue euil at Gods hands as well as good without murmuring or letting goe thy integrity being carefull to approue thy selfe to God without respect of reward yea though trouble did befall thee Fiftly whether thou dislike sinne in all euen in those that are most neere and deere vnto thee Sixtly whether thou finde in thy heart a resolution to turne from nothing that God commaundeth thee all the daies of thy life Seauenthly whether thou be innocent from the great transgression Eightly whether thou finde an inward combate and striffe against secret sinnes aswell as open sinnes bewailing the transgressions against the inward worship of God aswell as against the ontward Ninthly whether thy heart bee humble patient teachable and tractable in some holy measure increasing herein by the vse of Gods ordâ—niance an vpright heart is a willing heart 10 Whether thy desire bee to walke as in Gods presence 11 Whether thou finde a desire to be rid of sinne and to humble thy selfe for it in prosperitie aswell as aduersitie and in the beginning of afflictions aswell as in the extremities of them 12 Whether in wrongs and disgraces when thou art innocent thou canst in the sence of thine owne vnworthinesse of Gods loue make God thy defence resting in his fauour and acceptance 13 Whether thou dost endeauour to glorifie God aswell by giuing thankes for blessings and graces as for praying for supplie of wants or pardon of â—innes 14 Whether thy heart be stedfast and setled without lying flattering or dissembling so seeking and praying for pardon and deliuerance in aduersitâ—e that thou wouldest practise it after release this was a signe the Israelites were not vpright in that they would crie to God in their distresse but care not for their vowes and promises so soone as they were deliuered 15 Whether the word of God doe thee good aboue all things 16 Whether thy praise be of God and not of men 17 Whether thou dost serue God with thy whole heart not hauing a heart and a heart either waiuering or deuided for vnlesse the whole resolution of thy soule with the vtmost of thy desires bee to walke in Gods waies thy heart is not vpright 18 Whether there be in thee a faithfull heart to deale faithfullie in the charge and calling in which thou art and to discharge it in the conscionable feare of God 19 Whether there be any sinne thou couldest not willinglie iudg thy selfe for it without hiding it so soone as thou knowest it to be a sinne This is the ioy of a Christian in the sense of his owne wants and weakenesses that though he haue manie sinnes yet there is no sinne but hee willing lie acknowledgeth it vnto God 20 Whether thou be good at home as well as abroade 21 Whether thou canst be contented to make the Law of God thy onelie direction in all things 22 Whether thou canst bee as carefull to preseuere in grace as once to be good 23 Whether thou keepe thy selfe from thine owne iniquitie 1. Whether thou dost