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
almost stumbled and slipt Therefore judge upon these two grounds 1. Iudge not by friends and neighbours and the like but judge according to the ballance of the Sanctuary judge by the Word It is a fine and pleasant thing to be in honour yet it is but a lying vanity saith the Word there is but one thing necessary Psal 62.9.10 Psal 62.9.10 If riches increase set not thy heart upon them at the day of death your riches cannot comfort you therefore set not your hearts upon them judge them by the Word that saith there is but one thing necessary 2. Iudge not by the present view but by the consequent and consider what will be at that day you thinke liberty is sweet but looke not at the present but the glory of a good course is afterwards marke the end and so looke at Dives and Lazarus none would be in Lazarus his condition now in this life who would not be a Dives now to goe in brave sattin and fare deliciously every day but looke to the end they both dye and Lazarus goes into Abrahams bosome that is into heaven and Dives to hell whether hadst thou rather be Dives or Lazarus now I make no question but all will say it were better to be a Lazarus now so judge of these things by the end and consequence whether is it better to study the word and to lay downe pride or to vaunt it and play the Ruffian one is praying another is playing which is easiest the one is not troubled but merry and that were best if it would hold but judge by the end and imagine the day of judgement came whether would you be then a broken heart or a Ruffian 2 Thess 1.7 8. 2 Thess 1.7.8 and to you who are troubled rest with us when the Lord Iesus shall bee revealed from heaven with his mighty Angels in flaming fire taking vengeance on them that know not God nor obey his Gospel God comes and saith to the troubled Rest thou hast been troubled before ever eased but as for him that ruffins it out now the Lord Iesus will come with flaming fire in vengeance against him on whom will God take vengeance the text saith on them that know him not Now judge by the end whether of these is best say Conscience whether wouldst thou have God find thee sporting or prayiâ—g at that day is it not better now to bee troubled then hereafter everlastingly to bee confounded Iudge with righteous judgement it is tedious to bee with Paul in prison but it is not tedious to bee with him in heaven Iudge therefore as the word judgeth and yee shall not be deluded Quest Q. But how shall I get my heart to it Answ A. Looke up to God and labour to set the highest price on God and heavenly things and that by two helpes 1. Daily suggest and discover to thine heart a greater worth in spiritual then in temporal things there is some good in these things but bee ready to convince thy heart that there is more good in spirituall things The Devill would fore-stall the Market and set a higher price upon these things then on spirituall but labour thou to see more worth in Grace then in other things when thy covetous heart saith I will be rich oh then presently say what inheritance is there like heaven when thy voluptuous heart saith I must have my pleasure presently say thou what pleasure is there like the pleasure the soule hath in Christ look at those joyes in Christ for ever that is better then all this this joy is madnesse thus when the soule would bee stealing away offer the best things would the soule have case why it is better to bee bound in prison then to be bound in unbeliefe as a man when he goes to buy a commodity hee desires to see the best things Psal 73.25 Psalm 73.25 Whom have I in Heaven or Earth but thee O Lord we have him here now in mercy and we shâ—l have him in mercy hereafter and in glory and what would we have more then this when Satan layes disgraces and discouragements upon good courses and also miseries and vexations that come thereby then be thou ready to shew more misery in bad courses have reasons to cry downe those crackt commodities and when he saith to burne for the Gospell that is a miserable thing then say thou it is better to burne here then in hell hereafter The Devill saith wicked men are brave men yea and they shall be damned too the Devill saith as Balack thy God keepes thee from honour but answer him if I had it it might be my destruction I am here troubled but I shall be for ever comforted therefore regard not what Satan shall buzze at the eare of thy heart concerning trouble and the like but say thou though I am here troubled yet I shall be saved thus let not Satan fore stall thy heart with these temptations The next Point is taken from the nature of the duty Come after me Doct. The Lord Iesus goes before and is the Captaine of his Church Ioh. 10.4 Ioh. 10.4 Psal 79.13 He goes before his sheep and they follow him Psal 7â— 13 We thy people and the sheep of thy pasture will praise thee Exod. 13.21 Exod. 13.21 The Lord was a pillar of Cloud by day and a pillar of fire by night to leade them â—hat was a type of the Lord Iesus who ever goes before his servants Ios 5.13 14. Ios 5.13 14. as a Captaine of the Lords Host am I come it was the Lord Iesus Christ Christ is a Captaine two wayes 1 By his spirit Ioh. 16.13 when the spirit of Truth is come he will guide you into all truth 2 By his Word the silver trumpet which speakes openly and secretly and the Spirit and the Word goe together Reason 1 Because he hath most right to it Eph. 1.22 he hath put all things under his feete Heb. 2.10 for it became him to make the Captaine of their salvation perfect 2 He is fit for it hee knowes where all the enemies are he knowes the Devill and the heart he is most wise and most powerfull he is an ancient Captaine and knowes how to deliver his he can goe beyond any he hath an Iron Scepter to crush his enemâ—es Psal 2. Vse 1 Is Christ the leader of his Church Then seeke â—o him upon all occasions never goe into the field without a leader let him goe with us Psal 85.8 Psa 85.8 I will heare what the Lord will say The Campe goes to the Generall for direction Goe to Christ you doubting hearts you say trouble is comming but see what Christ saith and follow him learne the watch-word Heb. 12.2 Heb. 12.2 Looking to Iesus the Author and finisher of our faith when troubles come look up to Christ and say our eyes are towards thee Oh looke up to Christ to bee guided Psal 119.125 Psal 119.125 I am thy servant O
is a sinne and hates it this is cleare to the Vnderstanding yet the Will will be malicious still the heaviest part is the Will As in a Parliament Consultation they must propound all to the King and he must ratifie and confirme it now when the Will saith I will not ratifie that I will not leave that sinne nor take up that duty now all this while it is not ratified till the Will come off Away with these pieced and patched Resolutions and purposes as to say it were good it were so and I would all would doe so and I could afford to bee so but all the world would persecute mee this is a Halfe-Resolution away with these patched Resolutions to have Reservations at every turne it is nothing else but hypocrisie and dissimulation say therefore Is not the sanctification of the Sabbath day better then the prophanation of it say Heart is not precisenesse in a Christian course better then with the Harlot to wipe the mouth and say all is well and all truth though the least that God reveales is it not better then all the world if it be Will doe thou close with it and say within your selves here are reasons cleare let heaven and earth meet together though al the dust on the earth and sands on the shore and spires of grasse in the fields were Devils I will have that which the word reveales though I die for it This is a happy heart when the soule sees the greatest good is holinesse and resolves to have it this is a sound Resolution Reason 1 Because the root and spring of all our actions comes from a Resolution as a mans purpose is so a mans practice is Resolution is the maine poize of a mans actions the hand of the Dyall goes as the wheels of the Clock turne it within whether right or wrong so the hand workes the tongue speakes because the Will and Heart worke by Resolution I will have this saith the soule that is the Will this chiefe faculty of the soule in resolving and then the heart goes now then if action be carried by resolution then resolution must bee first Rom. 6.17 Rom. 6.17 the Text saith They obeyed from the heart when the heart resolved it was done hence God so often requires the heart for if that goes forward then all goes forward too as in a fortified Citie the Castle commands al the town so Resolution commands the whole man tongue hand and all if a man will saile on the sea hee must have a storme to guide the ship so of the sailing of the soule in the world if thou wilt saile aright and come to the right haven Resolution must be the sterne and that must guide all so that the Argument stands thus If Resolution be the root of every act then it must goe before every act but it is so therefore Resolution must go before practice Vse 1 Is it so that Resolution must goe before practice in Christianity then here is the reason that many come not on kindly and follow not a Christian course stoutly It should not be appearance that should carry a man but sound Resolution while peace remaines men professe but in time of trouble for want of Resolution they faile they that lay not the foundation sure and set not the Pillars fast easily totter so many reare up a brave profession but ram it not fast therefore they totter oh hee that totters hath not that inward resolution to love God and Grace above all Rom. 1.18 Rom. 1.18 generally the fault is not ignorance that men fall off but the Will breakes the bargaine and saith I will not be in prison or be brought to the stake for the truth and yet we will make great profession too I will say some never be a Papist c. what a Resolution is this the tongue speaks well but what saith the Will if that resolves not of it it is nothing If the King set not downe his hand to lawes I have nothing to doe with them they are of none effect Therefore they are said to with-hold and detaine the truth in unrighteousnesse Rom. 1.18 Rom. 1.18 you know you should doe righteously but you will not thus you hold downe the truth many thinke to goe to heaven and yet buy and sell on the Sabbath day and thinke to goe to heaven with a sleepy profession and yet never make this Resolution but they are deceived Vse 2 It is a word of Direction or Exhortation to us Is Resolution so necessary is that the way then let us be wise to begin at the right end Hee that will live a holy life must labour for soundnesse of heart the wicked had laid a net for Davids feeâ— and hee had many troubles but what then his heart was fixed Psal 57.6 Psal 56.6 7. that was his bottome he held fast setledly resolved in God let them doe what they could yet hee knew what to do so your heart will never be sound till your heart bee fixed on God thus a man must doe if hee will walke holily that of Daniel Dan. 1.8 Dan. 1.8 Many feare-intanglements would have hindred him but he purposed with his heart to walke with God Ruth 1 18. Ruth 1.18 When she saw that she was stedfastly minded to goe with her shee left off speaking to her as who should say spare your breath I am resolved of it the house stood fast because it was built upon a Rocke by Rocke is meant a sound setling in Religion and he that hath this he persevereth Act. 11.23 Acts 11.23 Cleave to God with a decree of heart it is not a matter of speculation let the heart be there oh but what shall become of life liberty children and profit If I may have these and God then welcome no a soule that is gracious will not doe thus but it faith If I have not these yet my Decree is God is mine though I die for it this is the right way indeed Deut. 5.29 Deut. 5.29 When God gave the Law hee passed by fearfully like a flash of fire here was the Law given with judgement then they feared and trembled then every one would bee a Professor and doe what ever he commaads them then they would heare it and doe it this they sâ—y bâ—t oh saith the Lord that there were such a heart in them to doe as they say you say well these are good words but it is noâ—hing without an heart where is that sound Resolution oh that you had a heart to these things that whatsoever comes though earth shake and Devils rage yet having a heart resolved you may persevere and hold out for ever Quest Answ Q. But how shall I get this Resolution A. Labour for two things that so thou maiest attaine unto it 1. Iudge according to the Word not according to the world for otherwise you will misudge and not resolve Psalm 73. David judging by the out-side of the world
some base lusts fall off yet the pulse Selfe is on every occasion hindering Iohn 21.18 Iohn 21.18 they shall carry thee whither thou wouldest not c. although Peter was an aged Christian after all troubles that had betided him one would have thought hee would have laine downe easily being one foot in the grave already but our Saviour tels him they should carry him whither he would not 3 It not onely stirres but is also too strong for us many times It is one thing to have the motions of it and another thing to be overcome by it therfore in the third place Selfe may carry a man to that which crosseth his desire hence Abraham told a lye David fained himselfe mad Abraham feared his life therefore speakes falsely David feared his life therefore expresseth foolishnesse in his practise Selfe-sufficiency and selfe-practise made Peter deny his Master and yet not withstanding all this the Saints doe deny themselves And the tryals thereof are foure 1 See what a price thou puttest upon life and safety whether thou art not content to part with them or whether thou partest with all that may crosse them if thou puttest such sufficiency in life and parts know thou art no selfe-denyer It is easie for a man to be frequent in service that may further credit but when it comes to the pinch that either Baal must be God or that Christ must be God art thou then content to take the wall of Christ then as yet thou art a god to thy selfe Acts 20.24 Acts 20.24 I count not my life deare unto me that I may finish my course with joy the finishing of Pauls course is a carefull perseverance for the glory of God as who should say had I put a price on safety I had never beene able to discharge the duty of an Apostle but it is not precious as who should say I weigh it not hee that serves himselfe by serving Christ makes Christ serve him hee serves not Christ Sathan accused Iob thus Doth Iob serve God for nought as who should say hee doth not serve God but himselfe in serving of God hee serves his owne honour that serves Christ for honour he that doth service for riches doth not serve Christ but his profit and riches When Pilate would see whether they would have Christ he saith Matth. 27.21 Matth. 27. â—â— Will you that I let loose to you Christ or Barabbas as who should say I shall see now whether your hearts are toward him they reply not Christ but Barabbas as who should say we will have none of Christ Let me make Proclamation will ye have the glory of God or safety shall I give to you the commodity of prayers or profit whether shall I let loose to you meditation on the word of God or prophanenesse on the Lords day saith one let me have profit saith another let me have prophane sports take you your prayer preaching c. saith another if Popery come I will be a Papist yea saith the drunkard give me my cups and take you the repetition of sermons what is this in English but to say wee will have Barabbas the case is cleere you are drunkards still and selfe-seekers still what shall become of me and mine saith one shall we beg shall not we follow our riches and our usury but begge for our living yea better beg and burne too then deny Christ and live in any knowne sinne as swearing drunkennesse usury c. 2 As we should see what we put most price upon so in cold bloud and sad consideration try thy selfe whether thou art not willing to take notice of such truths as doe threaten the hazzarding of thy life if thou canst not hearken to such because thou wouldest not suffer the truth is as yet thou art a God to thy selfe Ier. 2.11 Hath a nation changed their Gods for thâ—se that are no Gods this is made as a maine affection they have to Idols it is observeable none would change his God Observe this in thine owne soule pride lust c. and art thou lorh to change them and art thou loth to heare it is unlawfull to sell on the Lords day or to put thy money to usury Oh then there is a God at home oh you are loth to change god-credit and god-profit Many men say it is good to pray but I shall beflouted and men will say what are you turned Professour but men for credits sake will not doe it here are your Gods oh your God-credit sticks upon you therefore you are loth to heare those truths oh undeifie your credit Iohn 12.42 Iohn 12.42 Many assented to the faith but durst not discover it lest the Pharisees should cast them out as who should say the truth is good but if we professe it the truth is there is but one way we must be cast out oh take heed this be not in thee It befals the soule as it did Rachel she stole Labans Gods and laid them under her she was content all should be ransackt for them but she sate upon the Gods they must not be seene so hast thou an Idoll of profit in thy profession dost thou make profession a stalking-horse for credit the case is certaine thou art an Idolater 3 Consider what it is that gives thy soule contentment in duty no man spends his time but hee will expect some good so see what it is that sweetens thy service dost thou eat thy bread with joy because God accepts thee Eccles 9.7 Eccles 9.7 is thy heart sustained because God accepts thee in prayer in hearing is this the sweet of thy labour is this thy rejoycing the testimony of a good conscience 2 Cor. 1.12 2 Cor. 1.12 in the midst of reproches disgraces of thy name malicious dealing to thy person doth this quiet thee in the midst of all wants is this thy rejoycing even the testimony of thy conscience is thy heart here contented to let all ease and liberty to goe for Christ if it be so then God is thy God 1 Sam. 30.6 1 Sam. 30.6 when Ziglag was taken and Davids wives carried away c. yet David comforted himselfe in his God as who should say It is enough God is mine what ever becomes of this life I am sure of a better but is it so that thou professest Christ onely because of the applause of christians and when respect failes doth thy endeavour faile the case is cleare thou art Selfe still The soule that hath God cannot be content without God but if thou slingest away all because thou hast not what thou wouldest have thou art a God to thy selfe The Winde-Mill stirs no further then the winde stirres it so the winde of applause stirs thy soule to pray this is Selfe 2 Sam. 18.33 2 Sam. 18 33· Oh my son Absalom my son Absalom c. It is a lively patterne of a selfe-loving soule But marke how Ioab takes him up in the 6 v. of the 19
hee will keepe his land still but he will mend his title so if Selfe carry thee to dutie keep dutie still but mend thy tenure Iohn 4.44 Iohn 4.44 The woman of Samaria comes into the City and tels of Christ now that was an occasion to them to heare Christ but their faith was set upon the word of our Saviour so goe to the truth and take up duty not because Selfe egges but because God commands Looke how high an action begins so high it will end let Gods command rule us and it will be to his glory Thus you have seene the first meanes viz. Self-denyall Now we come to the second Take up the Crosse You must not thinke to goe to heaven on a feather-bed if you will be Christs disciples you must take up his Crosse and it will make you sweat By Crosse we understand troubles because the death of the Crosse was the bitterest and most accursed therefore it is put for all misery trouble affliction and persecution He must take up his Crosse that is because it is his owne Every man hath his particular affliction by taking up is meant a cheerefull undergoing of misery and affliction God loves a cheerefull sufferer as well as a cheerfull giver The points are three Doctrine 1 Every follower of Christ hath affliction allotted to him as a childes part 1 Hence it is said to be the Saints diet Psal 80.5 Psal 80.5 Thou feedest them with the bread of sorrow and givest them teares to drinke in abundant measure 2 As it is their food so it is their badge Gal. 6.17 Gal. 6.17 I beare in my body the marks of the Lord Iesus It is not a wodden Crosse as the Papists imagine that is a foolish dotage no but a whipped Apostle and a scourged Apostle I sayes Paul carry about with me the markes of the Lord Iesus 3 It is the Way of a Christian Acts 14.22 Acts 14.22 Rom. 8.17 Rom. 8.17 We are the heyres of Christ but wee must be spit upon with Christ and then we shall be saved with him 4 It is their Portion In the world ye shall have tribulation Iohn 16.33 Rev. 2.10 Iohn 16.33 Rev. 2.10 Sathan shall cast some of you into prison the prison is their portion ten daies is the time Sathan by his instruments is the Iaylour each man hath his crosse Vse 1 It affords first an use of instruction Is this so that a follower of Christ is sure to be crossed then afflictions are no argument of Gods displeasure sore persecution is no argument of a mans bad condition but an ensigne of grace and goodnesse It was the folly of Iobs friends the folly of David that he condemned the generation of the righteous Cant. 1.5 Cant. 1.5 I am blacke saith the Church yet comely that is blacke in persecution but comely in grace though persecuted yet gratious condemne not then the generation of the righteous There is no Christian but hath his particular crosse doth any reason on this manner it is ill ground because men plow it ill metâ—le because it is melted no it is a signe it is good and that the Gold-smith will make it a vessell of honour because he melts it Affliction is the plough and persecution is the fire the wicked make long furrowes on the backes of Gods servants therefore it is a signe they are good ground the rather because they are plowed No man saith a man is not a souldier because hee is wounded no but hee will say the rather hee is a souldier because he is wounded a childe the rather because corrected sanctified the rather because persecuted and afflicted Vse 2 You that make the people of God the ayme of your wrath it is a word of terrour to you know what your portion is are the Saints corrected then you will be condemned they are troubled with wilde-fire here and there and you with hell fire hereafter 1 Pet. 4.17 1 Pet. 4.17 The time is come that judgment shall beginne at the house of God what shall then be the end of those that obey not the Gospell of Iesus Christ their eyes stand out with fatnesse I grant that but what shall be their end they are opposite to Gods house you have the name of Christians but you are none of Gods house you can stout it after a satanicall manner but what will your end heâ— if the S. of God be persecuted what will the end of wicked opposers and drunkards be their end will pay for all if the righteous scarcely be saved where shall the sinner and ungodly appeare Lazarus lived meanely here you would thinke it hard to live so Diâ—es fared deliciously every day end went in purple and fine linnen who but Dives then but marke the end Lazarus died and was carried by the Angels into Abrahams bosome he was attended on by Angels that is observable how ever you scorne poore christians yet I tell you the blessed Angels attend upon poore christians though they dwell in a smoaky cottage and goe in a leather coat therefore despise them not The rich man dyed also for all his riches and what became of him the divels dragged him to hell and there he is scorched and cryes to Abraham but marke how he answers him Remember that thou in thy life time receivedst thy pleasure as also Lazarus paine but now he is comforted and thou art tormented Poore Lazarus that was afflicted is now relieved but thou hadst thy pleasure therfore thou shalt be for ever tormented that was the end of Dives If the father deale roughly with his childe what will he doe with a traitor if the righteous scarcely be saved he is faine to pray for his life and yet after all endeavour hee comes as Paul to the haven scarcely saved if Abraham scarcely come to happinesse â—h where shall the ungodly appeare where shall the haâ—ghty person that will not come in appear how shalt thou looâ— mercy in the face Consider this ye that forget God lest he teare you in pieces and there be 〈◊〉 to deliver you You Alehouse-keepers and Alehouse-haunters God is there and sees 〈◊〉 if God correct those that live soberlâ— â—haâ— will become of thee that livest like a swine God speakes thus into thee oh thou drunkard and thou adulterer thou hast done this I will seâ— them in order before thee and then the Lord will teare thee in pieces You must not thinke to despise God and his servants and goe away so no no consider this lest he teare you in pieâ—â—s and there be none to deliver you God hath rods for his owne but Scorpions for the wicked if God correct his servants that thrive under the meanes what will become of those that despise the meanes if a follower bee scourged an enemy shall be condemned Come wee then to the second point that is the duty a man must not start aside but take up his Crosse By Crosse I told you was meant troubles
in their hearts so that the coherence stands on this manner if ye have bin effectually called to the state of grace by no other meanes then by my Ministery then notwithstanding the weakenesse of my flesh you must needs acknowledge mee a lawfull Minister of Iesus Christ But so it is that you have beene converted by my Ministery alone and brought to the estate wherein ye now are therefore ye must needs acknowledge me a lawfull Minister Now for the further proofe of this effâ—ct of his Ministery in them he wils them to consider whether they be in the faith or no. Wee have to consider here two things First what they must looke after in themselves viz. whether they be in the faith Secondly what they must doe that they may attaine to this knowledge viz. they must examine themselves By Faith synecdochically we are to understand all the graces or vertues which are mainly necessary to set a man in the state of grace one for all and this carries the bell away from all the rest all other graces springing from this as from a fountaine To be in the faith then is to bee effectually called to be partaker of the graces and vertues of Iesus Christ To prove this is by an experimentall tryall to make enquiry To examine is a word borrowed from Gold-smiths manner of tryall which they use which is of all other the most accurate by the touch and test To prove and examine our selves is a worke of the spirit whereby the soule reflecting and turning into it selfe doth exactly weigh and consider in what estate it stands The Commandement is doubled to betoken the important necessity of the duty injoyned as which doth most neerely concerne a Christian The meaning of the words if you take them togâ—ther may be thus O ye Corinthians since you make a question whether Iesus Christ spake in and by me yea or not doe but for your conviction in this behalfe take a survey of your owne estate diligently examine your selves whether ye be truely and effectually come out of the state of nature into the state of grace yea or noâ— by this you may come to some certainty touching the undoubted truth of my Mâ—nistery Doctrine 1 That an effectuall conversion of soule is a sure testimony of the truth and lawfulnesse of that Ministery by which they are converted This is gathered from the coherence and agreement betwixt the third and fift verse it is also proved Ier. 23.22 Ier. 23.22 If they had stood in my câ—â—nsell and had caused my people to heare my words then they should have turned them from their evill way and from the evill of their doings No Minister can convert another who hath not stood in Gâ—ds counsell that hath not beene sent by him Rom. 10.14.15 Faith in a hearer doth argue a Teacher sent of God Acts 26.18 Rom. 10.14.15 Acts 26.18 Ephes 4.11.12 I send thee that thou mayest turne them c Ephes 4.11.12 Christ sends them Pastors for the repairing of the Saints The repairing of the Saints is an argument of a Pastour given of Christ 1 Cor. 9.2 1 Cor. 9.2 If I be not an Apostle unto others yet doubtlesse I am unto you for ye are the seale of my Apostleship in the Lord. Reason The reason is this because the soules of men are not converted without the speciall worke of the spirit of Christ concurring with the outward ordinance Now wee have no promise of the assistance of the spirit to accompany any teachers but such as God sends Matth. 28.28 I am with you whom I send to the end of the world not with any other Vse For the confuting of those sectaries among us who doe reject the Ministery of the Church of England together with the Ministers as no Ministry nor Ministers in regard of some defects accidentall not substantiall in the same We for our justification referre our selves unto the whole armies of Converts which are the glory and crowne of many godly teachers among us Doctrine 2 There is a possibility revealed of God for a man to know whether he be called of God or not it is attaineable for a man to know whether he be in the â—tate of grace or remaine still in his naturall condition This doctrine is inforced from the precept here given Luke 10.20 Luke 10.20 Rejoyce that your names are written in heaven now there is no ground of rejoycing but for that whereof wee may attaine a certaine knowledge 2 Pet. 1.10 2 Pet. 1.10 1 Iohn 3.10 Give diligence to make your calling and election sure 1 Iohn 3.10 In this are the children of God knowne Reason 1 Because wee have recorded in Scripture speciall markes whereby wee may grow to a settled assurance touching our estate Psal 15. 1 Iohn 5.13 2 Pet. 1.10 2 Because wee have the spirit promised to informe us that these markes are in us Rom. 8.16 the spirit of God beareth witnesse to our spirits that we are the children of God Caution Note that this knowledge is often intermingled with much doubting Psal 77.8 9 10. Psal 42. verse 5. yet in the end faith gets the victory Vse 1 To confute the Popish errour which they teach viz. That no man can be assured with such a certainty wherein he may not be mistaken touching his salvation as also that a man must doubt of it and that it is presumption to grow to a resolution a marvellous uncomfortable and desperate doctrine we may say of the Authors of it that they are miserable comforters 2 For exhortation to provoke men to use all meanes that they may be assured touching the welfare of their estates Let mens diligence in looking to make sure inheritance lands mannors whereof they have any promise whet on us to bee much more carefull to get some security of Gods favour heaven and happinesse If they be so earnest for earthly blessings which they must forgoe how hot and eager should we be in the pursuit of getting of an assurance of those spirituall good things which shall never be taken from us Let the unspeakeable comfort that issues from this assurance the endlesse joy that ariseth hence make us carefull seekers of so great a benefit if we were instantly to goe out of the world wee would desire nothing more then some earnest penny of an heavenly inheritance that which then wee would chiefly wish let it bee our wisedome to make a timely provision for the obtaining it But alas how carelesse and negligent are we in this point any groundlesse surmises idle supposals flâ—shing imaginations will serve the turne give a slubbered contentment I hope well saith one I trust saith another God is mercifull Take heed of this presumption which is as a broken tooth and a sliding foot Doctrine 3 Every man by nature is apt to be deceived and to misjudge himselfe touching his spirituall estate to thinke all is well when nothing lesse Thus much is insinuated in the Commandement to try
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
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