word seeke the good of Ierusalem or our personall calling i. that estate and condition of life wherein we are placed to serve God in serving of men as to be a Magistrate or Minister a Master of a family or servant Now wee must obey God not onely in the duties of our generall calling but also of our particular that is a professour must not onely be a hearer of Gods word a receiver of the Sacraments buâ— he must looke that he be a good governour of his family to wife children and servants Iosuah 24.15 Ios 24.15 I and my house will serve the Lord. Fiftly commandements of God either respect the common sinnes of mans nature or the personall infirmities whereunto either by the temper of their bodies place where they live or persons with whom they live men are more subject then to others This difference I ground as also the practise of our obedience to God in it on the 18. Psalme Psal 18.23 where the Prophet professeth verse 23. I was upright also with him and have kept mee from my wickednesse To conclude then as wee desire to have comfort in our obedience as a testimony that we are in the state of grace wee must be carefull that wee cast an equall respect to the whole revealed will of God Third marke That new obedience where it flowes from the seede of grace in the heart is joyned with perseverance continuance holding out in the good wayes we walke in so that howsoever there be through our weakenesse and Sathans malice actuall infirmities yet there is alwaies an habituall disposition of the heart for well-doing Psal 119.112 Psal 119.112 Pro. 23.17 I have applyed my heart to fulfill thy statutes alway even unto the end Pro. 23.17 Let thine heart be in the feare of the Lord continually Luke 1.75 Luke 1.75 Wee are redeemed out of the hands of our enemies that wee should serve God in holinesse and righteousnesse all the daies of our life New obedience must not be onely in a good mood and then given over but it must be steddy constant Now we shall make tryall of the constancy of it 1 If we doe not lose our hold even when wee are provoked by many occasions and temptations unto evill then to forbeare and cleave close to the Lord is an argument of the truth of our obedience in regard of continuance It is nothing to be chaste where wee have no allurements to unchastity nothing to be meeke when no injuries to distemper us nothing to be good among good so are men that are starke naught but to be good among evill to be meeke in the midst of wrongs and injuries to be chast among unchast provocations that is the true meanes of discovery Out of temptation sinne forbeares us not we it and a Christian is no more for obedience then he is in the day of temptation if then he faint it is because his strength is small or nothing at all Noahs renowne was that he was righteous in that wicked age Lots commendation that hee was chaste in Sodome Iosephs chastity for ever approvâ—d for that it held out in the day of temptation the Philippians that they did shine as lights in the midst of a crooked and perverse generation Phil. 2.15 Phil. 2.15 Secondly tryall of our constancy If wee hold out not dismayed with the many discouragements that Sathan and wicked men shall cast in our wayes Heb. 10.32 Heb. 10.32 c. c. It was the glory of the obedience of those Christians that they did undergoe many afflictions losse of goods content to be made a gazing stocke and yet in all they clave close to their profession knowing that they had in heaven a better and an enduring substance so 2 Cor. 6.8 2 Cor. 6.8 Paul justifies his constancy in his Ministery in that he went through good report and evill report Thirdly the constancy of our obedience is knowne if when all outward helpes and furtherances are taken away we keepe our integrity perseverance in good duties Many men make a faire shew while they are propped up with some good helpers who afterwards fall away as if they had never beene the men The people served God all the daies of Iosua and the Eâ—ders that had seene the great works of God that hee had done for Israel but when he was dead they corrupted their waies Iudg. 2.18.19 Iudg. 2.18.19 Iehoash was to see to a good King while he was tutored by Iehoâ—ada the high Priest but after when flatterers came in the roome of good Iehoiada hee became a wicked Governour 2 Chron. 24.17 2 Chro. 24.17 So are there many wives good with good husbands servants orderly live within compasse with religious masters children while backed with good Governours but all these removed from them they faile in the practise of those former duties wherein they have given good hope so then by these notes we may discerne our obedience whether such as will deserve to be accounted as of a continuing nature that fades not if being thus tryed it holds its owne Fourth marke That this obedience is of a multiplying and growing nature it doth not stand at a stay but strives and gets strength it is still pressing forward in consultation daily how it may prevaile against his owne corruptions encrease in holinesse for this growth the Apostle prayes Col. 1.9 Col. 1.9 2 Thes 1.3.4 that they might increase in the acknowledging of God so 2 Thes 1.3 4. We give thanks that your faith increaseth exceedingly and the love of every one of you towards each other aboundeth Psal 92 13. Psal 92.13 Such as be planted in the house of the Lord shall flourish in the house of our God they shall still bring forth fruit in their age Psal 84.7 Psa 84.7 they are said to goe from strength to strength till they appeare before GOD in Sion On the other side such whose obedience is not sound it decreaseth withers away comes in the end to nothing Thus far of the generall markes to try our obedience Now for the particular These are some speciall workes of the spirit which are honoured above others in this that they are badges of the estate of grace Among others I select these Marke 1. To love a good man as hee is good and beares the image of God is such a part and branch of new obedience as whereby a man may be assured that the Lord hath marked him out to eternall life for naturally wee hate all goodnesse as that which is a secret condemner of us and is opposite to our nature so that when we love the Brethren for goodnesse sake it is an argument that wee are crept out of our naturall estate 1 Iohn 3.14 1 Iohn 3.14 Wee know that we are translated from death unto life because we love the brethren hee that loveth not his brother abideth in death 1 Iohn 4.7 1 Iohn 4.7 Beloved let us love
32 4. Exhort to follow Christ Motives 1. It s Honourable 32 2. Pleasant and comfortable 3. Profitable 33 Meanes 1. Deny-Selfe 35 2. Take up Crosse 35 Deny-Selfe What selfe is A foure-fold selfe 1. Naturall 2. Corruâ—t Ibid. 3. Civill 4. Gracious 36 What it is to Deny-Selfe 37 Doctrine 6. A mans selfe naturally is a God to his soule 38 Reasons 1. Every naturall man seekes in and from himselfe helpe in what ever he doth 39 2. Hee aimes at himselfe and doth all for himselfe 40 3. Man naturally being blinde conceives his owne credit and excellency to be the chiefest good 41 Vse 1. Instruction Why wicked mens hearts are so opposite to Gods word and so troubled at it viz. because it seekes to pluck away their Gods from them 42 2. It teacheth Selfe-seekers what to expect from the Lord viz. the fiercenesse of his wrath because he is a God jealous of his honour 43 Doctrine 7. Selfe-denyall is a speciall meanes to make us Christs Disciples 44 Selfe-cenyall is to be expressed in three particulars 1. In renouncing the authority of selfe laying downe all at Christs feete 45 2. In not expecting sufficiency in any thing but Christ 46 3. In not suffering our affections to hanker after them 47 Reasons 1. Because Christ and selfes service cannot stand together Ibid. 2. Because we owe Christ chiefest service 48 Vse 1. Instruction It s not an easie thing to bee a Disciple of Christ 49 2. It shewes the reason why many deny Christ in times of tryall viz. want of Selfe-denyall Ibid. Quest How farre selfe is in the children of God 51 Quest Who they be that deny selfe 4. Tryals of it 53 3. Exhort Begin with Selfe-denyall if you will persevere in following Christ 57 Meanes to attaine it three 58 1. Consider the basenesse of selfe-seeking 1. In the nature of it It s base slavery to 1. Sinne. 2. Sathan 3. A corrupt mind 59 2. The evill that comes by it in 3. things 60 2. Consider the good that comes by Self-denyal in 2. things 61 1. Selfe-denyall is the only way to preserue all Ibid. 2. If we deny our selves God will not deny us 62 3. Maintaine in thy soule the authority of the Word 63 Take up his Crosse The words explained 64 Doctrine 8. Every follower of Christ hath affliction allotted to him as a childs part 65 Vse 1. Instruct Afflictions are no arguments Of Gods displeasure Of a mans bad condition Ibid. 2. Terrour to the wicked Their Portion will be destruction 66 Doctrine 9. The followers of Christ must cheerefully undergoe what ever afflictions are allotted unto them 68 This duty consists in three things 70 Reasons 1. Because of Gods wisedome and fatherly love who sends them 71 2. Because of the benefit of them 72 3. Because we have deserved them Ibid. Quest When is a man called to suffer Answ 1. When God stops all meanes of avoyding it 73 2. When by withdrawing wee should dishonour the Truth omit duty or hurt other 74 Vses First It reproves 1. such as would be Christians but would have no crosses 75 2. Such as stoope and lift as the Crosse but will not beare if heavie 76 All grounds of soundnesse referred to two heads 1. Hatred to sinne 78 2. Love of Christ 78 Secondly Comfort to such as cheerefully undergoe the Crosse It is a note of the sincerity and truth of grace in them Ibid. Three Rules to discover an hypocrite from a Saint in suffering 79 Thirdly Exhort Take up your Crosse cheerefully if you will be Christs followers 80 Meanes to fit a man to take up his Crosse 5. 81 1. When we enter upon a Christian course looke for crosses 2. Conclude what ever crosse betide us will be 1. Small in respect of time and substance 82 2. The issue of it will be good 83 3. Every day crosse thy corruptions 4. Looke to Christ when thou seest the Crosse comming Ibid. Looking to Christ affords succour under crosses 3. wayes 84 Fourthly Instruct If they be Christs servants that beare the Crosse they are Satans slaves who make it 85 Doctrine 10. Selfe-deniall is a speciall meanes to fit the soule for suffering 86 Reasons 1. It takes away the sharpnesse of the Crosse and keepes it from pinching and that 3. wayes 87 2. It takes away the weaknesse that is in us to beare the Crosse and that 2. wayes 90 Vses 1. Instruct It lets us see the reason why men flie off from Christ in times of trouble viz. Selfe-fulnesse Ibid. 2. Examin How fitted to stand for Christ if suffering times should come by our skill in this Lesson of Selfe-deniall 91 3. Direct How to prepare our selves for the fiery triall viz. Learne this Lesson of Selfe-deniall 92 Doctrine 11. Afflictions should not nay cannot hinder the obedience of the faithfull 93 An objections against it answered 94 Reasons 1. Because God allowes not of starting at any time 96 2. The more opposed the more â—â—solute and constant â— Christian should be the more love is opposed the more violent and resolute it is 97 3. Afflictions through Christs power over-powering them doe further obedience and that 2. wayes 1. Weaning the soule from love of the world and scowring off corruption Ibid. 2. Stirring up and setting an edge on Grace 98 Vse Instruct No affliction can â—cuse us for not following Christ 99 The Contents of the Treatise of Selfe-triall On 2 CORINTH 13.5 Doctrine 1. COnversion of soules is a sure testimony of the truth and lawfulnesse of that ministery by which they are converted 203 Reason Because there is no promise of the Spirits assistance to accompany any Teachers but such as God sends 204 Vse To confute sectaries who reject the ministerie of the Church of England Ibid. Doctrine 2. It is possible for a man to know whether he be in the state of Grace or no. 204 Vse 1. To confute that tenet that no man can be assured of his salvation 205 2. Exhort To use all meanes to get assurance of our being in the state of Grace Ibid. Doctrine 3. Men are naturally apt to mis-judge themselves touching their spirituall estate 206 Reason 1. Ground is taken from the deceitfulnes of mans heart â—07 2. From Satans continuall endeavour to corrupt the judgement and make a naturall man well conceited of himself Ibid. Vse Not to beleeve our owne deceitfull hearts and perverted judgements in the matter of our salvation Ibid. Doctrine 4 A mans spirituall estate is not alway discernable to himselfe 208 Reasons 1. God orders it so to keepe the heart humble c. 209 2. To punish our former carelesse respect of his mercy to us 210 Vse Comfort to Christians that are dejected for want of assurance that they belong to the election of grace Ibid. Doctrine 5. Every one is bound carefully to examine his owne estate to Godward i. whether he be in the state of Grace or no. 211 Reason 1. Because the heart is so deceitfull that it is
difficult truly to know a mans owne estate 212 2. Because the state of glory depends upon our being in the state of grace here Ibid. Three sorts of men thinke themselves in the state of Grace who are deceived with the false shadowes of it 1. The Civill man 2. The Formalist 3. The Temporary Professour 213 What Civill Righteousnesse is Ibid. What the Grounds of Civill Righteousnesse are 214 What the Deceits are whereby the Civill man beguiles himselfe Ibid. The Civill mans first Self-beguiling Deceit viz. applauding himselfe in his good dealings and good meaning discovered 3. wayes Ibid. 2. Deceit In a comparative Righteousnesse discovered 4. wayes 216 3. Deceit In a restraint from the outward act of sinne answered 3 wayes 218 4. Deceit In out-stripping many Professours in his Practice discovered three wayes 219 5. Deceit In his harmelesse conversation discovered 2. wayes 221 6. Deceit In being well esteemed and reported of among his neighbours discovered 3. wayes 222 The second false Shadow Formall Righteousnesse 223 What it is 224 Formalists may performe 6. sorts of duties of the first Table Ibid. What the Grounds of Formall Righteousnesse are and of resting in it 3. 225 The Formalists first Deceit whereby he gathers confidence that his courses are approved of God viz. In that he endures scoffes and troubles for the duties he performes discovered 3. wayes 227 2. Deceit In good mens applauding him in his courses discovered 3. wayes 229 3. Deceit In the seeming agreement betwixt him and the most forward Professours in Religious duties discovered 2. wayes 230 Vse Exhort To beware of resting in Formall Righteousnesse â— pressed by 4. Moâ—ives 231 232 The 3. false Harbour wherein the soule rests it selfe viz. Temporary Righteousnesse 233 What it is Ibid. What the Grounds of it are 234 The Temporaries first Deceit Jn that he can rejoyce in the Word 235 A fivefold difference betwixt the joy of the Temporary and the Elect in hearing the Word Ibid. 2. Deceit Jn his inward sorrow for sinne discovered 4. wayes 238 A twofold difference betwixt the Temporaries sorrow for sin and the true Christians 239 3. Deceit In his good motions desires and purposes 240 A threefold difference betweene the Temporaries desires and those in true Converts Ibid. 4. Deceit In his forwardnesse to good duties discovered 3. wayes 241 5. Deceit In that he findes the Lord rewarding him for what he doth discovered 2. wayes 243 Vse Exhort Not to rest in these imperfect motions that are common to the Temporary 244 Motives to perseverance 3. Ibid. Foure particulars discussed for direction in the duty of Selfe-triall 246 1. What Graces are of the Essence of a Christian 2. What their nature is Ibid. 3. What is the least measure of them 4. What be the severall markes of them 1. Faith what it is and what is the least measure of it 248 Markes of true faith 6. 250 1. It purifies the heart 2. Spirit of Prayer 3. It followes legall humiliation 251 4. It is assaulted with doubtings 252 5. It is wrought and increased by the Word 6. It breeds conteniment in all estates 253 Vse To discover the faith of most to be counterfeit 254 2. Godly sorrow what it is and the least measure of it 256 Markes of it 1. Jt springs from sense of Gods mercies 258 2. It is lasting 3. Of generall extent 4. Cured onely by consolations of the Scriptures 260 5. Attended with a traine of other graces 261 Vse Not to rest in legall affrightments or worldly griefe in stead of godly sorrow 262 3 Change of minde what it is 263 The least measure of it 264 Markes of it 1. It is totall 2. It makes a man victorious 265 3. It is wrought by the word 266 4. It causeth to differ from naturall men in divers properties 267 5. Jt causeth difference in the manner of sinning 269 Vse To discover divers living in the Church not to be living members of it 270 4. New obedience what it is the least measure of it 271 Markes of it in generall 1. It is grounded on the Word 273 2. It is universall Ibid. 3. It is constant 275 4. It is of a growing nature 278 Markes of it in particular 1. Love to good men for goodnesse sake 279 2. Meeknesse of spirit Ibid. 3. Mercifulnesse 280 Vse To discover the obedience of 5. sorts to be unsound Ibid. Vse Exhort To the practice of the duty propounded in the former Doctrine viz. exactly to try our selves whether in the state of Nature or of Grace 281 Motives 1. No sound comfort to be had till we know our selves to be in the state of Grace Ibid. 2. We are many wayes subject to be mistaken in judging our estate 282 3. The irrecoverablenesse of the danger of being mistaken herein 283 4. In other things men count it wisdome to try before they trust Ibid. 5. It is a maine end of our time allowed us to gaine the assurance of a better life 284 The Contents of the Treatise of ADOPTION On IOHN 1.12 13. Doctrine 1. All the faithfull are the adopted children of God 287 Reasons 1. Ground of it is our union with Christ 288 2. End of it To entitle us to the heavenly inheritance Ibid. Doctrine 2. None are the children of God by Adoption but such as are so by Regeneration 289 Reasons 1. Ground of Regneration is our union with Christ wrought by faith and Gods spirit 290 2. End of it To prepare and fit us for our heavenly Inheritance 291 Vses 1. Inform. The great Dignity of Beleevers 292 2. It should stirre us up to believe in Christ 294 3. Examination Try our Adoption by our Regeneration 295 Quest How to know that we are regenerated Ibid. 4. The Duty of Regenerate to live as becomes the sonnes of God 297 5. Comfort 1. Against sense of our unworthinesse 2. Poverty 299 3. Against contempt of worldlings 300 4. Against feare of want 301 5. Against spirituall infirmities 302 6. Against Afflictions 7. Injuries Ibid. 8. Against dangers and distresses 303 Errata PAge 12. lin 3. for storme read sterne p. 20. l. 26. for sell r. set p. 27. l. 1. for will to judge r. rule to guide p. 36. l. 3. for it r. is p. 49. l. 8. for gare r. gate p. 67. l. 4. for end r. and p. 9â— l. 25. for one saith he resolved r. one saith he resolved p. 9â— l. 8. for person r. prison p. 204. l. 21. for inforced r. inferred p. 220. l. 5. for by fall to r. to fall by p. 235. l. 23. for threefold r. fivefold THE CHRISTIANS First Chiefe LESSON Viz. Selfe-deniall MAT. 16.24 Then said Iesus unto his Disciples if any man will come after me let him deny himselfe and take up his Crosse and follow me OVR Saviour Christ having told his Disciples in the 21. Verse of those troubles that should shortly befall himselfe and them viz. That he must suffer many things at Ierusalem of the Elders and chiefe Priests
Christ is the poize of the heart and his grace the wheele therefore he performes duties like Christ Vse 1 Let us learne a point of wisdome how to carry our selves Remember who is your Leader See the Lord Iesus going before you and then goe on comfortably You know what Gideon said Iudg. 7.13 Iudg. 7.13 Looke upon mee and doe likewise So Christ saith how ever he be in the heavens yet he speaks out of his word Look on me and doe likewise I was meeke let the same minde be in you You know what the Psalmist saith Psal 16.8 I have set the Lord alwayes before me the word is in the originall I have equalled him with my eye So see Christ equall him and step no farther then he goes before thee Object Ob. But this is marvellous hard what to be fetterd to nothing but the thoughts of Christ how irkesome is this Sol. Sol. It is no matter of bondage it is liberty Iohn 5.19 Iohn 5.19 The Sonne can doe nothing but what hee seeth the Father doe was this the mind of our Saviour let the same minde be in you Let every one say I can doe nothing but that which Christ doth before mee and in all our actions let this be the question would Christ doe so then will I. Quest But how shall I learne the will of God Answ In approving that which shall be acceptable to God Eph. 5.10 See the pillar of fire that is the word of God goe before you Would you know whether you may buy or sell or bowle on the Sabbath day Aske would the Lord Iesus bowle or buy or sell on the Sabbâ—th day Would hee drop into Ale houses And if thou knowest these things and wilt not reforme them thou walkest not in the wayes of Christ Object But we are weake and feeble Sol. Then plucke up those feeble hands bee not sluggish but presse on as farre as thou canst and looke up to Christ The child that knowes not the way to the market when he is weary he cries father father leade mee and then his father takes him and carryes him in his armes Oh you little ones you younglings in Christ goe as fast as you can follow your father what Christ did performe doe you do not goe away and say I cannot pray hast thou the Spirit of Christ and canst thou doe nothing with it endeavour what you you can and when you cannot seeke to heaven and cry my father helpe me call on your Father and he wil carry you on Eagles wings and though you have not then ability you will have it afterwards He that is free in duty will be the better able to do it Enquire which way Christ went and goe that way to thy everlasting comfort Vse 2 It is a word of Examination Here we may see whether we follow Christ or no. Therefore examine your selves whether it be so with you or no whether we follow the steps of Christ here wee may see whether we be Christians or no if a man should call you an Infidel you would be very angry but now try yourselfe See if you follow Christ if not you are no Christians Iudg. 13.6 Iudg. 13.6 try as they did when they came for spies they were thus tryed by the word Shibboleth they pronounced it Sibboleth and so were found out and there fell forty two thousand of them So every mans tongue discovers him Trie thy selfe by sincere obedience canst thou speake the language of Vniversall Obedience if not you are not true Christians This word Shibboleth will discover you can you walke as Christ did then you are a Christian but if you say Sibboleth and have a lisping profession then you are no Christians Set your hearts at ease you were never true followers oâ— Christ And here are three sorts to bee excluded 1. See what will become of those that set thâ—mselves in desperate opposition against GOD such as are enemies to the Lord Iesus Revel 12.7 Rev. 12.7 And there was warre in heaven Michael and his Angels fought against the Dragon and the Dragon and his Angels fought c. Michael is Christ and his servants they suffer The Dragon is the Devill and his instruments they persecute Now on his side you be whose Souldiers you be Paul did many things contrary to the Lord Iesus Act. 26.9 Acts 26.9 hee opposed his servants and if thou doe so thou art one of the Dragons servants thou art not a follower but a persecutor of the Lord Iesus a fighter against Christ he went not that way Dost thou oppose the power of the word when as it is preached then thou hatest and persecutest Christ and art no follower of him The word saith It was of Christs heart to doe his fathers will that is the good and ancient way canst thou walke in this but if thou saist thou wilt not walke in it it is cleare thou art no follower of Christ Psal 78.9 2. Apostates and Back-sliders Psal 78.9 The Children of Ephraim being harnessed and carrying bowes turned them back in the day of battle so men forsake Christ being armed with bowes that is with GODS Ordinances They follow Christ so farre as they may keepe company with ease liberty and their old lusts they will follow Christ to the Crosse and if he will come downe from the Crosse they will follow him like Demaâ— they will follow Christ so long as their pleasure lasts Matth. 8.19 Matth. 8.19 one came to Christ and said I will follow thee whithersoever thou goest wilt thou saith Christ then thou must fare as thou findest the birds have nests and the Foxes holes but the Sonne of man hath not where to lay his head and when he heard this he went his way we heare no more of him So many now a dayes seeme to be great Professours but when times are dangerous then farewell all profession Men indent with the Gospell and if the word pitch them higher then they say as they Iohn 6.60 Ioh. 6.60 this is a hard saying who can abide it What so strict To be pinioned to so nice courses What never take up a gay fashion but alwayes creepe into a corner to deny a mans selfe with a company of leather coate Christians and to walke by such a strict rule oh this is a hard saying But they can follow their fashions and courses of the world and yet would be Christians and followers of Christ Christians away with them shew me but one footstep of Christ in their courses sure he never went that way Shew me that ever Christ swore faith and troth shew mee where Christ said you must not be pure and singular but must shunne the Puritan Cut. It was meate and drink to him to doe his fathers will and thou art weary of it Now thou art an Apostate and not a follower of Christ 3. Such as doe openly professe but secretly work against the Gospell that howsoever they are not backsliders
2 Sam. 19.6 chapter Now I see who carried Davids heart if you might have had your fine Absalom it would have pleased you well though all we had dyed so in the time of opposition dost thou sit like Rachel and wilt not be comforted because Profit is not and though Christ and grace and dutie be neglected thou weighest it not I say as Ioab this day I see it and know it If grace had never beene communicated if thou hadst thy Absalom of honour it would have pleased thee know for certaine that that which this contents thee is a God to thee God was never God to thee yet 4 The fourth note is most pregnant See if thou be content to give up all to Christ give money parts profits and praise and let Christ doe what he will with them art thou content to resigne up all into his hands if Christ may be honoured with any thing of them art thou coÌ„tent to loose it then hast thou denyed Selfe if the heart resolves to let Christ alone with them I have nothing to doe with any then let Christ take life and parts and whatsoever it be to procure his honour and praise nay a selfe-denying heart is content Christ should take away his corruptions and counts it a great blessing too The soule hath nothing to doe with Prosperity and Liberty therefore submits and obeyes Christ Acts 2.45 Acts 2.45 All those saith the Text that were to professe Christ sold all and none had any thing of his owne so let that be the frame of thy heart sell all and say I have no honour liberty or ease but I give all to Christ and let him do what hee will with them In time of persecution say liberty is not mine let Christ dispose of all this is a heart worth gold But when thou hast some reservations I will professe Christ but hee shall yeeld to me in this to give me life this I will not part with in any case this heart never denied Self Therefore let us doe as Mephiâ—â—sheth Let him take all sith my Lord the King is returned in peace 2 Sam. 19.30 2 Sam. 19.30 so is it here if carnall reasoning be parting stakes with Christ no saith the soule let him take all sith God is mine in Christ Lay now your hearts to this touchstone dost thou finde these then thou art grounded on a good foundation thou mayest be shaken but shalt not be overthrowne but if in examination and tryall thou canst not finde all these in thee thou art a coloured hypocrite varnished over for a while but it will not hold and in the end thou and thy profession will vanish like smoake Christ will purge thee of this Selfe or else he will never doe good to thee Vse 3 It is thirdly a word of exhortation Is this the course of a christian to follow Christ oh then be entreated in the name of Christ to Deny-Selfe begin at the right way enter in at the strait gate and you shall persevere in the narrow way Iohn 15.19 Iohn 15.19 I have chosen you out of the world Hee that will be a servant must doe two things first he must renounce all other Masters secondly he must renounce his owne liberty so we must renounce the masterdome of sinne and the world and be content to be commanded by Christ and then follow him you cannot serve God and Mammon Renounce all and serve Christ Quest But how shall we shake off Selfe here wee are at a plunge we should doe it but how may wee not onely to plucke off our coats but our shirts too Answ The meanes are three Meanes 1 First observe the basenesse of this condition which may make us to renounce it which basenesse and vilenesse appeares partly in the nature of it partly in the evill it brings First the nature of it It is the basest slavery when a man will attend his owne corruptions Israels bondage 〈◊〉 Egypt and Babylon were but shadowes of this a poore Negro that tugs under the Turks is a freeman to this And the misery appears in three degrees First sinne is the supreame ruler in every carnall heart hence it is said to give lawes Rom. 6.12.19.20 Rom. 6.12.19.20 Servants to sinne and free from righteousnesse as who should say righteousnesse hath nothing to do with thee Temperance hath nothing to doe with the drunkard the adulterer hath given himselfe to uncleannesse Secondly Sathan by sinne domineeres over the soule it is under his command Ephes 2.2 Ephes 2.2 they walke after the Prince of the power of the ayre as lusts and Sathan would have them so they lived 1 Cor. 12.2 carried away unto dumb â—dols as they were led Sathan is a slave to sinne and thou art a slave to him It is a base thing to be a scullion but to be a slave to a scullion no man can beare Thirdly he is a servant to a corrupt minde wee are slaves to our owne soules which are servants to Sathan who is a slave to sinne This euery selfe-seeker doth he serves his corrupt minde servant to Sathan who is slave to sinne a slave to the servant of a servant Heare this oh ye contemners drunkards usurers c. come and see your slavery you boast of your brave spirits that you can break the bonds of the word but holy men you thinke are drudges what alwaies heare and pray to be thus fettered all ones life time this is a slavery No no you are the slaves the drunkard must aske the divell leave to be sober a drunken divell leads him by the nose to a smoaky Alehouse thou that art proud be meek if thou canst no no thou must aske a proud heart leave to be humble there is no difference betweene Sathan and thee onely that he is cooped up in hell and thou art cooped up under sinne You freemen I tell you you are the basest vassals under heaven let therefore the drudgery drive you out of the house and thinke with your selves shall I be led by my base corruptions like a foole to the stocks will you be slaves to sinne and Sathan flye the country rather now the service of the Lord is perfect liberty Iam. 1.25 Iohn 8.32 Iam. 1.25 Iohn 8.32 the truth shall make you free Now is it not better that the spirit of God which is freedome should rule you then sinne and slavery should guide you for shame labour to come out of this slavery Secondly the evill that comes by this selfe-seeking all the ordinances of God as the Word Prayer Sacraments you and they are accursed so farre as you seeke your selfe by them they that preach for themselves God curseth them and their preaching too he that heares for Selfe his hearing is accursed for Selfe is the Master and commands thee as a ship that is never so well furnished with tacklings if it runne upon a rock it splits so though thou be never so frequent in all sorts of holy
the heart when men speake favourably Pro. 26.25 Pro. 26.25 our corrupt nature is signified by Wolves and Beares shall we think a Beare no longer a Beare when hee is chained up from doing harme or a Wolfe to be no longer a Wolfe for that he is manacled so as hee cannot stirre 4 A fourth deceit is he conceives himselfe in good plight for that many that goe before him in profession yet come behinde him in practise and faile in many duties wherein he approves himselfe to men by his civill carriage Answ It is an evill that is much to be lamented that such as doe professe religion are not carefull to adorneâ— their profession with the fruits of righteousnesse But for satisfaction to the civill man he must know his errour First he makes no difference of Professors considereth not that there are and shall be some who shall have a forme of godlinesse but not the power thereof who shall be shut out of the kingdome of heaven Now what comfort can this be to a man that he is iâ— as good estate as others who shall never obtaine salvation for shall not unhonest religion finde as good favour with God as irreligious hoâ—sty Secondly I doubt not but in some particular sinnes some civill men have a greater command over themselves then many truely religious David was given over of God by fall to bloudy adultery wherein I doubt not but many thousands of civill men might plead themselves not guilty yet no question to be made but that the â—ne was the childe of God the other in the snare of the divell held captive to doe his will for the affection of sinfull anger many of Gods children are more apt to offend by it the temper of their naturall disposition enclining that way then many civill men in whom there is no worke of regeneration and all this no disparagement to Gods children since the Lord doth out of these infirmities in his wisedome make a sweet confection that purgeth pride out of their hearts makes them more watchfull more diligent in prayer hearing 〈◊〉 â—tion Thirdly it is often the fauâ—t of the world who bury many good things in the children of God those that be professors if but one sinne it may be which the Lord hath left in them to humble them shall appeare in their conversation the unthankfull and censorious world continually eyes and speakes of it never mentioning the many good things that be in them on the contrary if a civill man have many evils live in some grosser sinnes yet if he have by vertue of a common gift of the spirit some one commendable property that one shall cure and commend all his other deformities No marvell then if professors of religion being subject to so unequall and partiall a judgement be thought to be short of a civill man 5 A fift deceit A civill man doth therefore flatter himselfe and grow too high in his owne opinion and take contentment in his estate because he doth no man any harme he doth not willingly injure any man makes no question but this harmelesse righteousnesse will justifie him Answer It deserves commendation that a man should so demeane himselfe as carefully to avoid the doing of wrong to another yet the insufficiency of his estate appeares on this manner If wee take a view of that righteousnesse which the Lord requires we shall finde that it is not onely in not doing harme but in doing good duties the omission whereof is damnable Matth. 3.10 Mat. 3.10 Every tree which bringeth not forth good fruit is hewen downe and cast into the fire Isa 1.16 Isa 1.16 Rev. 12.9 Mat. 25. Cease to doe evill learn to doe well Rom. 12.9 abhorre that which is evill cleave to that which is good Matth. 25. Christ will proceed in judgement against wicked men not onely for that they have pulled meat from his mouth but also because they have not fed him for looke as in an Orchard it is not sufficient that a tree doe no harme but further that it may be counted a good tree it must be fruitfull so in the state of a Christian he who is barren of good works shall as well undergoe the judgements of God as hee that is a practiser of wickednesse wee doe not rest contented in that our servants plead they have done us no harme but in that they have brought profit to us why should wee not thinke that the Lord expects as much from us who are his servants as wee doe from ours Secondly men doe vainely deceive themselves when they thinke they doe no evill in not doing good for the Scriptures doe account him as one that harmes his neighbour and doth that which is evill when he doth no good hee that is not with me is agaâ—nst me saith our Saviour and hee that gathereth not with me scattereth abroad not to save when we may is to destroy as appeares by the speech of our Saviour Luke 6.9 Luke 6.9 when hee was challenged for curing a sicke man on the Sabbath day his answer was whether is it better â—o save life or to destroy it 6 A sixth deceit In that they are well thought on among their neighbours are of good credit and esteeme they have every mans good word no man can say blacke is their eye and commonly they make no question but they are in good estate to Godward Answer That a good report is a speciall blessing of God that deserves to bee well accounted of it is as oyntment and makes the bones fat But a civill man must understand that a main thing that makes a report good is when it comes from them that are good such as seeke God and endeavour themselves in his waies Now let the civill man consider whether such persons doe give good testimony of them for otherwise a man may be well thought of among those that are as himselfe and yet be far from that goodnesse which God approves of Secondly such must remember that to have every mans good word is no signe of a man in Gods favour Luke 6.26 Luke 6.26 Wee be to you when all men speake well of you and many have the greater cause to suspect their estate in the generall applause of men then thereby to grow secure The Pharises may seeme to have gained a great approbation from men they were thought to be the onely religious men of their times yet how doth our Sauiour censure them even in that wherein they took most pride namely the esteeme of the vulgar Luke 16.15 Luke 16 25. ye are they which justifie your selves before men but God knoweth your hearts for that which is highly esteemed amongst men is abominable in the sight of God and that godly saying of a good Writer may here have place That in many things where men can finde no fault God hath just cause to condemne Thirdly the Scripture doth plainely leade us from the applause of men in the tryall of our estates and
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