this difference for even as it is one manner of joy that a man conceives upon the tasting of good meate when the same notwithstanding is never perfectly digested and turned into good bloud another when a man so joyes in that he tastes as it is converted into perfect nutriment such is the difference betwixt the joy of the temporary and the persevering professour 3. The joy of the temporary in the word is sometimes accidentall with respect to such ciâ—cumstances as the word comes cloathed withall as for the novelty and strangenes of it so many are delighted to heare some points of divinity discussed which formerly they have not heard there is love to the Preacher in whom they are glad to see such excellency of gifts as also in the pleasing delivery so Ezek. 33.32 Ezek. 33.32 Loe thou art unto them as a very lovely song of one that hath a pleasant voyce and can sing well But as for the joy of the elect their joy is in the word of God with respect unto the goodnesse that is in it for it selfe for that beauties sake that shines in it they behold an inward glory Ier. 15.16 Ier. 15.16 Thy words were found and I did eate them and thy word was unto mee the joy and rejoycing of my heart 4 The joy of the elect in the word is a joy that springs up by certaine steps arising from the sence of misery feeling of Gods anger hungring after grace for the heart of man humbled with this spirituall wretchednesse abased and cast downe in the sense of his misery and wants flies unto the sanctuary of the word where finding gracious promises and the loving nature of God described at large recovereth it selfe and out of the sweetnesse of Gods promises apprehended by faith curing the wounds of our distressed soules doth greatly rejoyce in the same the word becomes sweeter then the honey and the honey combe but the joy of the temporary is sudden as a flash of lightning and therefore deciphered by the sprouting up of the seede in the stony ground Matth. 13. 5 The joy of the temporary is of a vanishing nature it soone fades as the corne that growes out of the stony ground withereth forthwith for want of earth so is it with the temporaries joy it is as the crackling of thornes under a pot soon in soon out hereupon his delight is compared to him that comming into a pleasant garden is delighted while he is within the smell but the elects joy is more permanent continued longer he hath a posie of those sweet flowers wherewith hee refresheth himselfe even when hee is gone out of the Garden Deceit 2. He pleaseth himselfe in this that hee hath some inward compunction of heart for his sinnes that hee is pricked in conscience troubled for sinne feeles a horrour in his soule thence hee conceives his estate to bee as the estate of Gods children since he is in this like them Answ 1. If these gripes of conscience were infallible notes of one that is in the state of grace then might Esaus weeping Ahabs humbling himselfe Iudas his sorrowing plead an interest in this estate whom notwithstanding the Scripture hath marked with the blacke coale of reprobation 2 There is a worldly sorrow as well as a godly both have sinne for their object 2 Cor. 7. 2 Cor. 7. and yet the one causeth death eternall This sorrow for sinne cannot give any man comfort touching the welfare of his estate further then hee is assured it is a godly sorrow whereof more shall bee said hereafter The devils have a horrour in their souls wherewith they tremble at the righteous judgements of God are afrighted with legall terrours yet never a whit the neerer the state of grace 3 The sorrow of those men doth not lye long upon them it is not of a lasting nature but like a vapour that now appeares and anon vanisheth away Many are Sermon-sicke as those that are sea-sicke exceeding ill at ease queasie stomacks while they are on the Sea yet the same men when they come on land are as wel as ever they were so we have many who in the hearing of the word seeme to bee much troubled exceedingly cast downe yet the same men when comming abroad they are but acquainted with the ayre of the world their pangs of sorrow passe away such was the sorrow of Felix who while he heard Paul disputing of righteousnesse and temperance and of judgement to come he trembled Acts 24.25 Acts 24 25. yet no sooner was Paul departed but his covetous heart prevailed over him whereas the nature of the sorrow which may give a man comfort touching his estate as that whereby he is advanced into the glorious condition of Gods children is an abiding sorrow goes to bed and riseth with us as David witnesseth Psal 42.3 Psal 42.3 my teares have beene my meat day and night 4 If wee consider the effect of these sorrowes whereby this temporary is stricken they worke no alteration nor change in his life hee goes softly cloathes himselfe with sackcloath hangs downe his head like a bul-rush but so as hee lickes up the vomit of his sinnes keepes iniquity close under his tongue Esau even when he cryed out for griefe yet had this resolution in him that when the daies of mourning for his father were past he would be avenged of his brother by killing him Gen. 27.41 Gen. 27.41 So Ahab even soone after hee had sorrowed for Gods judgements denounced against him for his murderous oppression of Nabeth hee imprisoned Micaiah 1 King 22.27 1 King 22.27 whereas the sorrow that accompanies him that is in the state of grace brings such a reformation of heart and life as we may see in Paul Deceit 3 He hath good motions holy desires and inclinations whereby he resolves for the best waies and what doe the most righteous more Answ 1. That good purposes unlesse they bee brought into practise they are as untimely birth no good comes to them in whom they are for even as that infant which is onely conceived and never borne is counted as if he had never beene so is it with these abortive and miscarrying purposes It is the very glory and perfection of these good motions when they are beautified with an actuall performance of that which was purposed otherwise our hearts deale with us in good purposes as Zarah when he was to be born make a faire shew as if they would come out of sinne and yet give backe all is nought worth our desires in this kinde are no other then a man may finde in hell mouth What benefit was it to those Iewes Iohn 6.34 Iohn 6.34 that they cryed out Lord evermore give us that bread when notwithstanding they did not use the meanes to compasse it as appeares verse 36. what good had Agrippa by being perswaded almost to become a Christian or was Balaam ever the neerer to heaven for that hee desired to dye the
the Scribes and Pharises thought to crush the businesse now saith Peter verse 9. if we be examined concerning the good deed as who should say you Scribes and Pharisees use to convent people for good deeds Therefore be it knowne unto all you men of Israel as who should say you Pharises would have Christ hidden therefore all ye men of Israel be it knowne that by the name of that Iesus whom ye have crucified this man standeth whole thus zealous was he though convented the spirit of the Lord is a kingly spirit therefore it will make a man leap over all blocks Ruth 1.16 Ruth 1.16 Naomi having alledged many arguments to disswade Ruth marke how she resolves intreat me not for thy God shall be my God the more love is opposed the more violent resolute it is there are no trees fall by a storme but those that are rotten those that are good grow the faster so it is with a heart that loves Christ in sincerity he beares downe all 3 Afflictions are so farre from hindring that they further obedience there is no thanke to the Crosse for it in it selfe it is a kinde of poison but this Crosse that would hinder a man the power of Christ over-powring it helps a man and that in two particulars 1 Because the Crosse weaneth a Christians soule from the love of those things here below he that prided himselfe in gay coats present before him all the fine feathers at his death bed and aske him will you goe to heaven in these then hee hates them affliction takes away the love of all Deut. 28. the dainty Damosell shall licke the earth in time of famine the soule in affliction cleaves to God when the wheeles are scoured they goe the better so afflictions take away the rust of immoderate pleasures and desires Iob 36.10 Iob 36.10 Three things afflictions â—oe 1 They open the eye 2 They boare the eare a poore mans tale may now be heard 3 God commands a loose heart to stoope by them when the three children were in the fire it burned their bonds but hindred not their walking so afflictions burne our lusts but hinder not our walking with God 2 As afflictions are made usefull and beneficiall to Christians in respect that they weane them from the love of the world and scowre off corruption So also secondly because the Crosse stirs up our graces afflictions set an edge on graces Acts 17.16 his spirit was stirred with indignation Acts 17.16 it is with grace as it was with Sampson when the Philistines were not there he slept but when they were upon him he rent all in pieces so our graces are asleepe if misery come upon us it provokes us to shake our selves all the men in a ship are quiet in a calme but in a great tempest all are busie every man is stirring one runnes to the pumpe another to the sterne so all the while we are in a calm patience lyes still but when we are rossed if here be any grace then it will be stirring Faith laies hold patience beares it is admirable to see what men will doe in sicknesse it is a common Proverb there would be admirable good men if men were as good alwaies as they are in sicknesse Take a great persecutor and let but God let in a veyne of vengeance O then what resolutions are there but when that is gone all promises fall to the ground Vse It is a word of instruction hence persecution is a plea for exactnesse no poverty can excuse a man from duty if no affliction can hinder from following of Christ then no affliction can give excuse for not following of Christ it is no plea to say my neighbour hindred me when Peter denyed Christ he did not say Lord I was in great feare I loved thee well yet denyed thee basely we heare no such matter but he wept bitterly he saw his sinne and was ashamed of it this should be our course Phil. Phil. 4.8 If there be any thing that is honest any thing that is pure thinke upon these a man might reply the cause is good there are honest things but trouble accompanies them what of that yet if there be any thing that is pure thinke on that yea say some the practise is pure but it is reprochfull now saith the Text there is no pretended inconveniency that should be a hinderance in a christian course doe not thinke of reproaches but if there be any thing honest any thing pure thinke on that All you Ismaels that scoffe at purity if Paul were good ye are naught Heb. 13 4.5 Heb. 13.4.5 When we are married we must looke to our families no saith the Text avoid covetousnesse doe not say the cause is good but my family must be looked to drunkennesse should be hated saith one but then I should lose my custome It is good to pray for the Scripture saith Poure downe thy wrath on such as call not on thy name but it takes up time and I should bee scoffed at and counted a Puritan and therefore I pray have me excused I cannot excuse you for is there not a God to be pleased as well as a customer when the heavens shall bâ—rne and the works thereof be consumed doe you thinke this will excuse you to say I would have prayed but my Master would have beat me my neighbours would reproach me c. If you feare your neighbours more then God then get you to hell with your neighbours and then let them succour you these are not sufficient excuses therefore delude not your consciences will you tell God a crosse troubled you he will tell you you should have taken it up had Christ said to us I wish you had been saved but then I must be spit upon and crucified but that I will not woe had beene unto us had not Christ beene forsaken I had beene damned doe not think to drive the bargaine to the last farthing let God be honoured though I troubled this is right but to say let God be honoured but I will not be troubled ah poore wretch hast thou any share in Christ he that suffereth not with Christ shall not have glory with him therefore as you desire to have comfort lay away these figge-leaves that will not availe to shelter you Because thou wilt not take up a Crosse thou shalt not have a Christ to save thee THE CHRISTIANS Second Chiefe LESSON Viz. Selfe-tryall 2 COR. 13. 5. Examine your selves whether ye be in the faith prove your owne selves know ye not your owne selves how that Iesus Christ is in you except ye be reprobates THe intent of Saint Paul is to justifie his Ministerie upon occasion of that contempt which by reason of the basenesse of his outward estate was cast upon the same by the suggestion of false Apostles This he doth in this place by appealing unto the consciences of his hearers in respect of the worke of grace by his Ministery wrought
have said Is it good now to be a God vengeance came presently from heaven Oh you that be sinfull and will still sell and talke vainly on the Sabbath day and sit prating at your doores still On God will come and push downe all these idolls of yours yea when you shall howle to him for helpe he will send you to them for helpe all you profane drunkards and cursed swearers the great God of heaven will come downe and pluck away all your Gods here and the Lord will bid you goe to your idolls for help and then they will leave you in the lurch and unlesse you leave them God will send you and them to hell Exod. 12.12 Pharaoh was a stout-hearted man and cared not for Iehovah but God saith I will smite him and execute my fierce wrath upon all the first-borne in Egypt Moses told him Iehovah commanded it but saith he he What care I for Iehovah I know him not but marke what followed God plagued him afterward for it If there be any Pharaoh in this Congregation let him know the Lord will make him stoope and he will pluck away all your idolls from you Doe you thinke he will be justled out of his throne No no and that you shall know one day If a man will be my Disciple let him deny himselfe Doct. Selfe-deniall is a speciall meanes to make us Disciples of Christ This is the way we must walk in we must have no other Lord then Christ and then come after Christ or else no following of him but Denying all makes a sound Disciple This truth is made knowne in three particulars Our safety sufficiency and the like must all be laid downe before we can be Christs Disciples Our selfe life and all must be laid downe at Christs feet 1. We must lay downe selfe Act. 15.26 Act. 15.26 It is a commendation to them that they hazarded their life for Christ to doe what he would with them Act. 21.14 Act. 21.14 He had in a readinesse not onely to be bound but to die for the Gospell of our Lord Iesus Christ as who should say What thou wilt Lord life or wealth or what thou wilt it is here Lord take it I will lay it downe at Christs feet Philip. 2.30 Epaphroditus was commended for that he was nigh unto death not regarding life but gave up himselfe so must we give up our selves not regarding life or any conceited excellencie of wit learning understanding c. all must lie in the dust a man must be a foole that he may be wise 2 Cor. 10.5 2 Cor. 10.5 Casting downe imaginations and every thing that exalteth it selfe and bringing into captivity every thought unto the obedience of Christ You say I wil never beare this Oh you must down with these they are treasonable thoughts must be captivated so also our wills they must down God will not have you women to take up these vaine fashions you must deny them all Act. 9.6 saith Paul Lord what wilt thou have me to do I wil do any thing I will lay downe any thing you must not have your wills but lay downe all at Christs feet and thou that wilt not lay downe every lust for Christ shalt never have him Christ prayed that if it were possible that cup might passe from him but he would have his Fathers will be done So we must doe what God will have us to doe yea all the violent affections of the world must downe Matth. 18.9 Matth 18.9 If thy eye cause thee to offend pluck it out out with all these right eyes Oh you love them dearly but out with them and resigne up reason will and affections as a man that sailes by a castle or the like he must pull downe the top saile in token of submission so we must pull downe our maâ—â—s or else the cannons of the vengeance of the Almighty will let flie against us 2. As all must be laid downe at Christs feet so we must not do at on any thing here below admire not the world neither expect any sufficiency from any thing selfe life parts c. Ier. 1â— The way of man is not in himselfe Therefore see the vilenesse of these things and mâ—st not to them for they will surely faile Ionah 1. Ionah 1. Ionah would make a shorter out to goe to Nineâ—â—th and goe to Tarshish but God sent a whirlewind and cast him into the sea and then he had enough of following himselfe Ionah 2.8 Ionah 2. And therefore he concludes They that follow lying vanities forsake their owne mercy this you shall finde in following lying vanities you shall forsake your owne mercy before Ionah thought it was best to goe to Tarshish but after he saw it otherwise Therefore let us 〈◊〉 out owne sufficiencie in our selves as nothing nor expect any thing from it Therefore because it is not in us to helpe our selves let us lay all at the feet of Christ and expect nothing from Selfe sufficiencie but all from Christ 3. When we have renounced the authority of all these and their sufficiencie Then thirdly Never love them more let not thy affections be hankering after them a servant if he be once out of a bad service he never returnes thither againe Matth. 4 20. They left their Nets and followed Christ Matth. 8. When the Disciple would goe bury his father Christ would not let him returne againe Let the dead bury the dead saith our Saviour so let not us have our hearts hankering after them when we have rid our fingers of them as Lots wife did after Sodome therefore looke not backe bestow not thy heart upon them and if thou canst thus follow him thou art a Disciple of our Saviour but if you know any thing that hath authority or sufficiencie or is to be loved besides Christ in a fit opportunity you will forsake Christ and stick to it therefore I beseech you looke to it Reason 1 Because that Christs and Selfes service cannot stand together to have Self in any thing is to put out Christ no man can serve two Masters the one will command one thing and the other will command another a man cannot serve the King of England and the King of Spaine for the King of Spaine commands to goe to Masse the King of England commands to serve the true God according to the Gospell a man cannot fight for the King of Denmark and the Emperour too so Christ commands to kill your lusts and you will keepe them these two commands cannot stand together there cannot be two Sunnes in one firmament nor two Gods in one heart therefore sin must be first downe before Christ can be up in the heart If a man be a hired servant he must not be at his own dispose but at the disposall of his master so if you be Christs servants you must serve him but if you will live as ye list and be free from his power you cannot be his
ends A man may dye through pride as a Ruffian rather then he will beare the lye he will fight it out hee doth not maintaine his life but his base lust Papists will come over and play the traytors that they may be canonized for Saints a man may dye without love but a gracious heart suffers for the love of the Gospell Vse 3 If you will be followers of Christ take up your Crosse lay your neckes to the blocke hee that is able cheerefully to take up the Crosse hee is the onely christian Quest But may not a man rejoyce in Christ Answ Yes and we must mourne that Christ is dishonoured by ungodly men A man should rejoyce in Christ and marke what that is doe as Paul did Gal. 6.14 God forbid that I should glory in any thing save in the Crosse of Christ Welcome Christs Crosse as they did Acts 5.41 Gal. 6.14 Acts 5.41 they went away rejoycing that they were counted worthy to suffer for Christ But can such men rejoyce in Christ that cannot abide his presence art thou content that Christ should looke over thy shoulder when thou art railing and cursing because the Dice fall crosse to thee art thou content God should strike thee downe dead and call thee to judgement in the midst of thy game and swearing I doubt not but all thy fellow-gamesters would run away if they could should a man tell you you should redeeme the time because the dayes are evill would he not spoyle your sport doe you not then hate Christ If a man should pray but halfe an houre you would thinke it death but oh the cards and dice can bee sate at many houres as who should say Christ came to pardon sinne that we might commit sin God will send such men and their practises to hell is this the rejoycing in Christ will you rejoyce in Christ then rejoyce in disgrace for Christ Quest How may we doe this Answ The meanes are five that a man may be fitted to take up his Crosse Meanes 1 When we set out in a christian course suppose the worst that can befall that whatsoever doth befall you ye may be able to undergoe it his hath quashed the courage of many a christian when they heare and reade they promise to themselves they shall have honour and when their expectations faâ—le and are crossed their hearts faint He that soweth observeth not the winde and the traveller doth not observe the dirty wayes Matth. 10.34 Mat. 10.34 thinke not that I come to send peace as who should say be not taken with that dreame that you shall have peace that you shall have dainties know this troubles and persecutions must come and then if this befall you you will say there is nothing come but that I looked for Luke 14.28 Luke 14.28 Hee that will build a tower must first count the cost so count the cost you must part with your right eye and right hands it will cost you deere to be a christian indeed 2 Conclude what ever shall befall you will be but first small and secondly the issue will bee good first small and that first in the time and continuance secondly in the thing and substance but small in time and continuance all tribulations are but short it is but a day of trouble Psal 50.15 Isa 26.20 Psal 50.25 Isa 26.20 Come my people enter into thy chamber and shut thy doore about thee hide thy selfe as it were for a little moment untill the indignation be over-past it is but for a moment life is but a bubble if wee lose it and secondly the substance that wee lose if we lose honour it is but the breath of man if we lose wealth it is â—s nothing why dost thou set thine eyes upon that which is not Pro. 23.5 Pro. 23 5. Secondly as the affliction will be but small in respect of time and substance so consider the issue looke beyond affliction and marke the good of it and ever judge the Crosse according to Gods judgment of it Heb. 10.34 Heb. 10.34 you have in heaven a better and more enduring substance would not a man lay out an hundred pounds to have it doubled you doe not lose riches you shall be rich in grace Moses had an eye to the recompence of reward had but Ioseph thought his imprisonment would have brought him to honour hee had borne it gladly had David thought the losse of Ziglag would have brought him to his kingdome he would have endured it so Rom. 8. afflictions are not worth the crowne of glory the crushing of the grapes makes wine so when a proud heart is crushed he is humble 2 Cor. 4.17 2 Cor. 4.17 there is a crowne of glory laid up when the Lord is pursuing with misery thinke the Lord is preparing a crowne be not poring on misery here is misery but here is helpe too Luke 21.19 Luke 21.19 In patience possesse your soules as who should say resolve on this doe not put your hand on your sore no the Lord will recompence all 3 Looke every day to crosse your corruptions and then your crosse will seeme easie indeed 1 Cor. 15.31 1 Cor. 15.31 I dye daily if a man had a great many petty deaths the great death would not trouble him many a Saint is more quiet in persecution then he that persecutes the Porter lifts a little and a little at last he gets up his burden 4 The next meanes is out of Heb. 12.2 Heb. 12.2 Looking to Iesus c. when thou seest a Crosse see Christ too looke up to that power and begge of him and receive of him that which may be helpefull This looking to Christ affords succour three wayes first Christ despised the Crosse and what became of it he now sits at Gods right hand Was Christ smitten and shalt not thou be disgraced arme your selves with the same minde 1 Pet. 4.1 1 Pet. 4.1 if it were so with Christ who had no sinne what will it be with thee who hast sinne secondly Christ is with thee in trouble Isa 63.9 Isa 63.9 In all their afflictions he was afflicted Ioseph was imprisoned and God was with him The childe chooseth to bee with his father though it be in a smoaky cottage so if God be with thee be quieted Iohn 16 33. Iohn 16.33 In the world ye shall have trouble but in me ye shall have peace thou art in prison but in Christ inlarged here weake but in Christ made strong Thirdly remember that Christ hath promised to take all trouble from thee 1 Pet. 5.7 1 Pet. 5.7 humble your selves therefore under the potent hand of God that hee may exalt you in due time thou art poore let Christ beare the care and as long as Christ beares the care why should not wee beare the crosse Christ will be with thee in sixe and deliver thee in seven troubles Iob 5.19 Iob 5.19 Porters lay something betweene the burthen and
But the duty God commands is this looke into thy heart and take notice what is most delightfull to thy soule Is it honour ease credit c. Is thy life deare unto thee Examine this wisely in the best of thy meditations and when you have found what is dearest then bring your soules to a holy contempt of it what a man tramples upon he is content another should tread on souldiers when they come into the field doe accustome themselves to hardnesse the truth is brethren we know not how soon God may call us to suffer were the enemies on our borders even now how would you beare it would you then be willing to renounce the honour you have esteemed the riches you have embraced then renounce them now and you will not be perplexed when you leave them If Sathan goes against you and pursues you and saith if you follow these courses you must part from these and these comforts if you take this way you must looke for misery you must looke to be despised of father and mother and brother and kindred You must never looke to come to preferment c. now will you be fenced renounce all aforehand doe you tell me of honour saith the selfe-denying heart let honour looke to it selfe but say to him what will become of your liberty your liberty will be gone saith the soule let liberty looke to it self I will looke to duty this is once and all that is required at my hands Quest But when a man hath taken up his crosse how shall he follow Christ troubles are so tedious Answ Let him take up his crosse and follow Doct. Afflictions should not nay cannot hinder the obedience of the faithfull The text doth not say let him take up his crosse and leave me no but take up his crosse and follow me as who should say persecution will stand with perseverance in obedience Christ and a crosse accord Numb 14.24 Numb 14.24 the Lord himselfe speakes of Galeb that he followed him fully the children of Israel when they came out of Egypt were driven into the wildernesse and were in crowds of extremitie famine on the one side the enemy pursuing on the other yet Caleb followed God fully nothing hindred him from following God Psal 44.17.18.19 Psal 44.17 18 19. Thou hast cast us into the place of Dragons and covered us with the shadow of death yet wee have not forgotten thee c. Dan. 6.10 Dan. 6.10 when the King had made a decree and sealed it was Daniel daunted did hee start aside no he set open his window that though all the canon shot was about his eares though the decree was sealed and gone out yet Daniel was the same man Acts 4.19 Acts 4.19 when the Scribes and Pharises were violent the Apostles were resolute when they had been forewarned they answered whether it were fittest to obey God or man judge ye and in the 29. verse the bolder they were in persecuting the bolder they were in suffering Birds will sing in stormes so Gods birds will sing cheerefully in the greatest storme of persecution Quest But how can this be is it not so that by persecution occasions of good are taken away and sometimes life is taken away and if men doe not live how can they follow Christ Answ I answer two things 1 Opposition may stop the outward actions a man would performe but the inward gracious disposition cannot be hindred they cannot take away his heart he hath as great a heart to love duty and when a mans actions are by force hindred God accepts the will for the deed 2 Cor. 8.12 2 Cor. 8 12. 2 Though a man cannot follow God in one kinde yet he may in another though some graces may be hindred yet others will be furthered and that is the duty God requires at that time Iam. 1.4 Iam. 1.4 Let patience have her perfect worke that is God puts a man on severall tryals sometimes in person sometimes in disgrace now patience playes at all weapons and when she hath borne all shee conquers all Looke as it is with souldiers in summer they goe into the field and in winter they lye in Garison yet they are souldiers still so some duties are summer-duties as hearing and the like these are in the time of prosperity but when the winter of persecution comes and besiegeth the heart then God cals for patience You heare the word that is a summer-duty but when you are scattered asunder God requires patience and selfe-denyall yet in both we follow Christ If a Saint should dye yet he forsakes not obedience for hee hath followed Christ as farre as he can nay Christ could goe no further then death after death a man is considered as a conquerour then the battell is ended Heb. 12.4 Heb. 12 4. Iohn 21.18 Ye have not yet resisted unto bloud Iohn 21.18 The Lord Christ the Generall of the field knowes how to dispose his servants when Peter was young God sent him to preach when he was old he sent him to dye when hee could not preach Quest But how far can this be doth not affliction hinder a man Answ It should not nay it cannot and that for three grounds 1 Because God allowes of starting at no time the Law bindes at all times to all times is an old rule in Divinity there is no time wherein sinne is to be granted our condition may alter but duty is that which God ever cals for poverty may take away riches but no condition should take away duty but some duty is to be performed though not this nor that yet a good conscience is alwaies to be preserved there is a necessity for a man sometimes to have afflictions God gives them but God never gives a necessity to sinne it is not necessary to be rich but it is necessary to be holy in all manner of conversation 1 Pet. 1.15 1 Pet. 1.15 nay secondly the more opposition a man hath the more resolute he should be for then there is most need of courage the Captaine requires most courage in the battell and in harvest if a storme be comming we worke hardest so a man should bee most constant in the time of trouble Iude 3. Contend for the faith Contention implyes opposition the more trouble the more courage God requires Sound saving grace will never slip away in the greatest opposition then is the time for love to doe most a brother saith Salomon is borne for adversity love is like lightning it is most fiery where it findes most opposition so when love is in most opposition it is most violent in resolution Acts 4.20 Acts 4.20 We cannot but speake the things we have heard as who should say we haue a warrant from God therefore we cannot but doe it and in the second verse the lame man being cured the Scribes and Pharises were grieved at it the Disciples having taught concerning Christ and the glory that came to the Gospell
death of the righteous why then doth the temporary carry himselfe so stiffely upon his good purposes and desires 2 If wee take an account of those desires by comparing them with those that are found in men truely converted wee shall finde many notorious differences Those desires of the temporary are like them of the sluggard who lusteth but his soul hath nought Pro. 13.4 Pro. 13.4 they are lazie faint without any violence offered to the corruption of our nature but those of the converted are painefull laborious joyned with a most earnest using of the meanes those in whom they are all called violent Matth. 11.12 Mat. 11.12 Phil. 3. Mat. 5.6 yea they are said to presse forward Phil. 3. to hunger after righteousnesse Matth. 5.6 yea secondly these of the temporary feele no griefe for the want of that they desire but those of true converts are joyned with an inward most affectionate mourning towards him whom they desire their soule faints they are sicke after that they desire Psal 42.1 Psal 143.7 Psal 42.1 Psal 143.7 Heare me speedily O Lord my spirit faileth c. Thirdly those of the temporary as all beginnings of grace are fickle vanish away come to nothing these other are constant hold out give no rest to their eye-lids till they have gained something wherein they may rest Deceit 4. That hee findes himselfe more forward then many of those that have beene ancient professors is more hot and earnest in many good duties even then they of whose conversation no man had ever cause to doubt Answ That the stony ground by which one kinde of the temporary is to be understood is marvellous forward in sending forth the blade as it lyes not deepe but in the face of the earth so it sprouts and shewes it selfe more speedily Matth. 13. Mar. 4. So it is marvellous to behold some of these temporary professors how soone they are ripe how violently forward but according to those violent beginnings they doe as soone fade and wither away It is with them as with men that are over-forward in the morning at their businesse in the afternoone constrained to give over it is an ill signe of perseverance in good duties when a man is forward and zealous beyond the age of his christianity and looke as wee must not lay any great hope upon children that are witty and forward beyond their age so likewise wee should not thinke any whit the better of our selves by reason of our sudden over forwardnesse Our Saviour speakes of some who were last who shall be first and first that shall be last why may not the hot and over-earnest temporary suspect himselfe for one of these 2 We must in our forwardnesse consider wisely whether nature hath not a hand in it as well as grace or beyond it For I doubt not but when some seeds of religion fall into the heart of a yong man or a man of a stirring spirit they doe receive a great impression of heat from the naturall warmth that is in him he pursues things that be contrary to him with greater intension not of zeale alone but of zeale set on fire by the strength of nature It shall be wisedome therefore for men to examine and try their zeale and their forwardnesse Peter being a man of a fiery and sudden spirit by nature Religion was many times preposterously set on worke by nature and he made a shew of more forwardnesse and yet I doubt not but as much if not more substance of zeale was in the rest of the Apostles 3 He may mistake ancient professors when he shal measure the substance of inward grace by an outward blaze of forwardnes In many this forwardnes out-runs judgment wisdom holy discretion and accordingly makes a great shew in the eyes of the beholders In others soundnesse of judgment wisdome experience have over mastered affections so as they are no whit lesse zealous but more wise discreet better ordered managing their practises with no whit abatement of sincerity but with much more comfort to themselves and good to others 5. Deceit That he findes the Lord rewarding him for that which he doth sees some of Gods temporall promises made good unto him both in mercies communicated and judgments withdrawne Answ If this might give any assurance of the soundnesse of grace in the heart then might Ahab put in for a part among the sonnes of God of whom it is recorded that the Lord regarded his temporall and but seeming humiliation for it was not with his whole heart with a translation of the judgment that should have beene inflicted from his dayes to the succeeding generation So likewise Iehu went not unrewarded for that which he did in destroying the house of Ahab 2 King 10.30 his children were to sit upon the throne of Israel to the fourth generation Yea further such hath been Gods justice that he would not have heathen men doe any thing that he had appointed to be done without a reward Wicked Nebuchadnezzar Ezek. 29.20 Ezek 29.20 shall have the land of Egypt given him for his labour wherewith he served against it because they wrought for me saith the Lord and some of the ancient fathers have imputed the long continuance of the Roman Empire as a reward in Gods justice given to the practise of civill vertues wherein many of them were famously renowned Secondly The temporary might in his well doing more comfort himselfe as an argument of saving grace in him if God did not reward him in this life he might looke then for a reward at the generall Iudgment where God gives the reward of eternall life but that God rewards him here in this life the Lord signifies that he will not be indebted to him now he hath all that he must looke for Vse To advise all Christians that they doe not rest in these imperfect motions that are common to the temporary as that they have had some pangs of sorrow for sin some flashing joy in the hearing of the word some good desires that they otherwhiles feele these have beene in such as have afterward fallen finally away and are branded with the blacke coale of reprobation We must as we would have comfort in our profession both try these motions of what kinde they are and when we have tryed them endeavour to be led forward to perfection And for the enforcing of this Exhortation Motive 1 Consider first That the estate of him that hath begun in the spirit if afterwards he fall away embracing this present world with Demas his estate is worse at the end then it was at the first for looke as it is with water having beene once heat if after it be cold againe it is more easily frozen so it is with men that have beene once warmed with the sunne-shine of grace if after they grow cold they are more easily frozen in their impiety more hardned in the courses of sinne Matth. 12. Mat. â—2 the end of that man