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
one another for love commeth of God and every one that loveth is borne of God and knoweth God 1 Iohn 5.1 1 Iohn 5.1 Every one that loveth him that begate loveth him also that is begotten of him Now lest our hearts deceive us wee must be wise to try whether wee love good men for the goodnesse that is in them or for some carnall respects as either for that there is an agreement and similitude betwixt our naturall inclinations or for some civill qualities naturall dexterities that wee observe in them as pleasing to us or for their bounty to us or for their outward greatnesse in the world Observe therefore thy selfe whether thou love goodnesse where it is stripped of all these fleshly respects Secondly consider whether thy love be diminished or increased according as thou seest the worke of grace to receive either abatement or increase Thirdly whether thou dost dislike and takest no content in such men as have no seed of grace in them though otherwise furnished with many outward pleasing conditions Marke 2. Meekenesse of spirit whereby wee can beare injuries and wrongs without desire of revenge can forbeare and forgive as Christ forgave us Col. 3.12 Col. 3.12 As the elect of God put on meekenesse long-suffering forbearing and forgiving one another if any man have a quarrell against another even as Christ forgave you so also doe yee Matth. 6.14 Mat. 6.14 If you forgive men their trespasses your heavenly Father will also forgive you Marke 3. A mercifull affection to those that be in misery doth argue a man to be in the state of grace by new obedience Isa 58.10 Isa 58.10 If thou poure out thy soule to the hungry and refresh the troubled soule then shall thy sight rise in obscurity and thy darknesse be as the noone day Mat. 5.7 Mat. 5.7 Iam. 3.17 Blessed are the mercifull for they shall obtaine mercy Iam. 3.17 The wisedome that is from above is knowne by this that it is full of mercy Philemon verse 7. Phil. 7. Wee have great joy and consolation in thy love because the bowels of the Saints are refreshed by thee brother 1 Iohn 3.17 1 Iohn 3.17 Who so hath this worlds good and seeth his brother hath need and shutteth up his bowels of compassion from him how dwelleth the love of God in him Vse This serves to discover sundry persons in the practise of new obedience whose obedience is not approved of God as first such as are set on worke in the good they doe by outward respects as fear favour and praise of men Secondly such as obey God in sundry good duties but reserve some speciall sinnes wherein they live and lye dealing here as Saul did in the spoile of Amaleck who destroyed all the vile things that were nought worth but the best things he spared so many men cast out of their conversation many sinnes it may be that are of little account with them and yet reserve the chiefe sinnes this partiall obedience is not found Thirdly Such as will be in good wayes for a time only and then returne to the vomit of their sinnes Fourthly Such in whom there is no increase and growth in the worke of grace who are as dwarfes in the course of Christianity Fifthly Such as have not hearts replenished with a love of the brethren a holy meekenesse of spirit a Christian compassion in respect of other mens infirmities and miseries all these are discovered from hence to bee unfound in the grace of new obedience Motives A generall use for exhortation That considering the necessity of the duty the meanes of tryall that have been discovered as also the discovery of the false harbours wherein Christians are apt to deceive themselves all such as have any thoughts of their salvation would addresse themselves to an exact and diligent enquiry how the case is with them whether they be naturall men or such as are begotten againe to a lively hope And for the wheâ—ting of the dull and slow spirits of men to this businesse let us consider First that we can never have any sound rejoycing till we have made this point sure all sound comfort doth spring from this that we are escaped the state of damnation and are assured that we are come into the glorious liberty of the sons of God Luke 10.20 Rejoyce because your names are written in heaven Gal. 6.4 Luk. 10.20 Galat. 6.4 We must prove our selves before wee have any rejoycing in our selves How wavering is the joy of carnall men how is the end thereof heavinesse how suddenly is their mirth turned into mourning when they doe but thinke of their estates as they remaine in the gall of bitternesse as not being assured of Gods favour Whereas the assurance of the welfare of our spirituall estates in that the Lord loves us that we know that our Redeemer liveth this shall be of force to make us to lift up our heads with comfort in the midst of a sea of sorrowes as it did holy Iob Iob. 19.25 Iob 19.25 Secondly Wee must be so much the more in tryall as wee are more subject to bee deceived How often doth the Scripture call upon us not to be deceived Ephes 5.6 Eph. 5.6 Gal. 6.7 1 Cor. 6.9 Let no man deceive you with vaine words Gal. 6.7 Bee not deceived they that sow to the flesh shall of the flesh reape corruption 1 Cor. 6.9 1 Cor. 15.33 Bee not deceived neither fornicators c. shall inherite the kingdome of heaven 1 Cor. 15.33 Bee not deceived evill words corrupt good manners Now our easinesse to bee misled in judging our estates appeareth first in that there are infinite many by-wayes by which men may miscarry Matth. 13.3 Matth. 13.3 c. There are three errours in the hearing of the word why may wee not bee deceived by one of them Secondly In regard of the similitude to the state of grace they seeme almost all one these by-wayes are spun with so even a thread as that a man till he seriously try cannot know the difference Matth. 7.26 Matth. 7.26 The house built upon the sands makes as faire a shew as that built upon the rocke glisters as gloriously in a sun-shiny day no difference to be discerned Thirdly In respect of our owne selfe love which blindes our judgements this would perswade us that the least appearance of grace is grace it selfe that every outward performa nce of a good duty is the fulfilling of the law as in the young man Matth. 19.20 Matth. 19.20 seeing therefore we are exposed to so many wayes of seducements so easily surprized by an errour in our wills wee must be the more diligent in the tryall Thirdly Consider the irrecoverable and remedilesse danger if we mistake and be not upon a sure ground we erre and erre to destruction other errours may bee helped by an after-wisedome this is irrecoverable other mistakes may endanger or endammage us but not undo us
THE CHRISTIANS Tvvo Chiefe LESSONS Viz. Selfe-Deniall And Selfe-Tryall AS ALSO THE PRIVILEDGE OF ADOPTION And TRIAL 〈…〉 â—n three TREATISES 〈…〉 EXTS following Viz. MATT. 16.24 2 COR. 13.5 IOHN 1.12 13. By T. H. LONDON P 〈…〉 â—y T. B. for P. Stephens and C. Mercâ—… at the â—olden Lion in S. Pauls Churchyard 1640. To The HONOVRABLE and truly Religious LADY the Lady ANNE VVAKE Grace and Peace through Iesus Christ be multiplied Most honoured Madam HAving had some yeares experience of Your zeale for God love to the Truth and members of Christ continuall exercising your selfe in religious duties and carefull endeavour so to adorne your profession in forraine parts that the name of God and his doctrine might not bee prophaned by any of your family among such as are strangers to it and having observed how your spirit hath been stirred when you have seene the superstitious and idolatrous practises of other nations and â—et with much affability and sweetnes of carriage applying your selfe to those people by all offices of courtesie charity seeking to gaine their affections and credit to the Gospel having also had speciall helpes incouragements of your Ladiships example and counsell to further my self in the wayes of Christ I have emboldned my self to take this occasion to testifie to the world that I have great cause to blesse God that ever I had the happinesse to live under your roofe And wel knowing how welcome Books of piety and devotion are to you as a small acknowledgement of my dutiful respect and thankefulnesse for many favours I here dedicate unto your Ladiship these ensuing Treatises of a grave and godly Author If the Copie had beene sent to the Presse immediately from the Author it would have come forth more exact and perfect but sure I am if I or some other had not taken some paines in the perusall and transcribing thereof after it came into the Printers hands it would have passed the Presse more imperfectly then now it doth The Printer tendering the Authours reputation and the Readers benefit hath beene a some cost to have it reviewed and corrected and one that was inwardly acquainted with the Authour hath laboured with me in this taske yet we durst not make so bold as to alter his phrase or adde any thing â—f our owne onely we amended such errours as would have beene imputed to the Authour through the oversight of the Scribe The matter handled therein is of such importance that I doubt not but the publishing thereof will be very acceptable and usefull to such as desire to be more throughly instructed in the way of the Lord and in matters of their owne salvation The two great and difficult lessons of Christianity concerning Selfe-deniall Selfe-tryall are here largly discoursed of and such as would not willingly through Selfe-love and Selfe-deceit hazard the irrepairable losse of their immortall soules may learne in the first Tract upon Mat. 16.24 how to make their calling and ellection sure upon what termes they may have interest in Christ and benefit by him what it will cost a maâ—â—o be a Christian and what he must resolve lot upon to doe to suffer what good to forgoe and what eâ—â—lls to undergoe if he will be Christs Disciple In the second on 2 Cor. 13.5 The duty of Selfe-examination sundry selfe-deceits rules of discovery and helpes to discerne betwixt true and counterfeit grace are laid open And in the third on Iohn 1.12.13 The priviledge of Adoption and tryall thereof by Regeneration is briefely and pithily discussed Though I may perhaps be blamed by some for medling in another mans labours yet if any poore soule shall reape benefit hereby as J doubt not but through Gods blessing many will J shall more comfortably undergoe the censure of such as mistake my aime herein Such as cannot keepe pace with the reapers in the Lords harvest may yet doe some good in the field by gleaning what others scatterd they that are not able to adorne the Spouse of Christ with curious needle-works of their owne making or present her with rich robes in bracelets upon their owne cost may yet be someway serviceable to her in helping to dresse her and pin on those ornaments that others have beene at the paines and cost to provide for her In the building of Solomons Temple there was roome and use for porters to carry burdens as well as for curious Artificers and Master builders Thus hoping your Ladiship will pardon my boldnesse in publishing this Booke under your protection and countenance it with your gracious acceptance I humbly commend it to your Patronage and perusall and your Ladiship to the gracious protection of Almighty God Your Ladiships humbly devoted in all Christian service Z. S. A Table of the Contents of the Treatise of Selfe-deniall On MATTH 16.24 Doctrine 1. THe best of Gods servants need spirituall Counsell pag. 3 Reason In regard of their weakenesse in foure respects 4 Vses 1. Reproofe to carnall men that reject counsell as needlesse Ibid. Their cavils against it answered 5 2. Exhort To seeke counsell and willingly submit to it Ibid. Doctrine 2. Then spirituall counsell is most seasonable when carnall counsell is suggested by others 7 Doctrine 3. There must be sound resolution to follow Christ before it can be soundly practised Ibid. The nature of this resolution opened 9 Reason Because Resolution is the roote and poize of all a mans actions 11 Vse 1. To informe us why men fall off and follow not a Christian course stoutly viz. want of sound resolution 12 2. Exhort to labour for it if we would follow Christ 13 Meanes to get it 1. Iudge according to the word not according to the world nor present view but looke to the end 15 2. Labour to discover to thy heart a greater worth in spirituall then in temporall things 16 Doctrine 4. The Lord Iesus is the Captaine of his Church p. 17. Reason 1. He hath most right to it 18 2. He is most fit for it 18 Vse 1. Looke to Christ for guidance and direction Ibid. 2. Terrour to such as oppose Christ or his followers 19 3. Comfort to weake Christians 1. Against opposition of enemies 21 2. In temporall afflictions 3. In spirituall temptations 22 Doctrine 5. Faithfull service and Obedience is a following or comming after Christ 23 Jn what manner we must follow Christ. 24 How wee should follow Christ 1. Vniversally 2. Sincerely 3. Constantly 26 Reason 1. Because Christians have the same spirit that Christ hath Ibid. 2. They have the same law and rule to guide them 27 Vse 1. To instruct us how to carry our selves viz. looke to our Leader and doe as he doth Ibid. 2. To examine whether we be Christians by following in the steps of Christ 28 Three sorts excluded 1. Open opposers against Christ 29 2. Apostates 30 3. Secret Conspiratours i. cunning hypocrites 31 3. To shew us that Christian profession must be accompanied with paine and labour
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
that he is utterly ignorant of that which he would most of all seeme to practise for whereas good dealing and good meaning must fetch their direction from the knowledge of Gods word which is the onely sufficient Schole-master to this purpose The civiâ—l man doth measure it by the scanâ—ling either of his owne judgement which is corrupt by nature or else by the received customes of the world Doe not many pretend in many grosse injuries and wrongs done to God and man their good meaning Doth not generally the good dealing that is among naturall men no longer keepe within the rule of righteousnesse then while it concernes themselves And when it toucheth a man in this particular the greatest injustice shall be dawbed over with the untempered morter of good dealing Secondly Even in those things wherein he is most glorious in his owne eyes practising some shreds of righteous dealing so farre forth as his naturall light guides him he sinnes against God in that he doth not that good which he doth in obedience to God and out of faith in his word without which whatsoever men doe is but sinne in the doer though good in it selfe Heb. 11.6 Heb. 11.6 Rom. 14.23 Rom. 14.23 Thirdly Consider this good meaning and dealing in the highest price of goodnesse whereunto it would seeme to attaine you shall finde a manifest grosse transgression of the duties of the first Table that doe more immediatly concerne the worship of God for doe we not see that these men are most of them negligent regarders of the ministery of the word make little conscience of an oath if they be urged breake the Sabbath live in affected ignorance and yet by vertue of this supposed good meaning and dealing they thinke themselves blamelesse what great and hainous sinnes doe they shrowd under this shelter I referre my selfe unto the dayly experience of such as know any thing in the conversation of these men as if the Lord would accept of any sacrifice though never so blinde lame or maimed offer this service unto thy Prince and see if he will accept it For shall it be a good plea for a traitour against the state to pretend his righteous dealing with his fellow-subjects No more will God accept of such a service where there is high treason against his Majesty though there be some petty duties performed to men 2. Deceitfulnesse in that he thinkes himselfe a jolly fellow while he compares himselfe with the rabble and multitude that live in the open transgression of Gods great Lawes when he beholds himselfe by a reflexion from them he grows strongly conceited that it must needs be well with him for that he outstrips such swarmes of offenders By this manner of reasoning a man might conclude the coursest cloth that is to be fine because if you compare it with a Rug it makes a faire shew will not comparisons make those things that are naughty in themselves seeme good Let that alone be held for good that is good in it selfe whose goodnesse is to be found in the nature of the thing not in the respective reference onely to that which is worse then naught In a word what so bad in a kinde that might not bee justified if it were lawfull thus to trifleâ— might not some naughty and sinfull men that live in the breach of some of Gods great commandements hope for heaven if a comparative righteousnesse would be accepted for are there not numbers though vile in their courses and abhorred of God and good men yet if you compare them you shall finde whole swarmes of such as doe exceed them Secondly learne further the absurdity of this reasoning and that by another similitude taken from the cleane contrary practise of men in earthly things if a man have some competency of wealth he for the further enlarging of it lookes not backe how many there be poorer then himselfe so hee might thinke himselfe a rich man but his eye is alwaies looking how many richer there are then himselfe why should wee not doe so in spirituall things not to looke how many have lesâ—e then we to consider rather how many goe before us exceed us in the graces needfull to a better life Shall it be no root of contentment for wealth that we are richer then many million in the world and yet in matters of salvation any thing shall serve the turne to satisfie our hearts that we are in better case then great troops who shall never see God in the life to come In the running of a race a man may leave many behinde him yet lose the goale so in the seeking of the Crowne of life wee may out-strip a number and yet misse of the salvation of our soules we must therefore be carefull so to runne that we may obtaine Thirdly if this righteousnesse would carry a man out which leaves company behinde in greater impiety then the Pharise should have had wrong when the poore Pâ—blican was preferred before him who notwithstanding was not as other men extortioners unjust c. Luke 18. Luke 18. Fourthly we must in judging our selves righteous looke to the rule of Gods lawes which judge our inward thoughts this was it which informed Paul who without the law was alive but when the law came sinne revived c. Third deceit In that he conceives no wickednesse great that breakes not forth into open view or at least into actuall trangression no man is naught with him but he that is actually so Answ 1. That saving grace doth not onely cause a forbearance of the outward act but suppresseth the first motions unto sinne kiâ—s them in the cradle makes conscience of them as mortall sinnes whose wages is death Ier. 4.14 Ier. 4.14 How long shall thy vaine thoughts lodge within theâ—â— Actâ— 8.22 Act. 8.22 Repent that if perhaps the thought of 〈◊〉 heart may be forgiven thee 2 Cor. 10.5 2 Cor. 10.5 The word of God brings every thought into the obedience of Christ 2 A mans corruption may bee restrained and kept in from any actuall breaking out not for any good that himselfe shall reape thereby but for others benefit for the good of society in generall the good of some in speciall Abimelech was kept from Abrahams wife not for any favour to him but for Abrahams sake Labans churlish nature was sometimes restrained so that he could not sometimes speake an unkinde word unto Iacob not for his cause but for a favour â—nto Iacob 3 God doâ—h judge of mans estate by the frame of the heart that he mainly desires to be given to him to be renued that to be cleansed and rectified that to be applied to wisedome though there be never such a faire outside a smooth carriage a painted visage yâ—t if the hearâ— be unsound rotten unregenerate all is of no value before him God seeth not as man seeth neither would he have man judge as outwardly there is an appearance There may be seven abominations in
seekes to draw us to a searching into our owne hearts Gal. 6.4 Gal. 6.4 Let every man prove his owne worke and then shall he have rejoycing in himselfe and not in another this made Saint Paul so lightly esteeme the judgement of men touching his estate before God 1 Cor. 4.3 1 Cor. 4.3 I passe very little to be judged of you or of mans judgement that is his commendation that God accepts of him his praise is not from men but from God Rom. 2.29 Rom. 2.29 The second false shadow under which men doe shelter themselves and rest in as a state of grace when it is nothing lesse is formall righteousnesse where consider 1 What it is 2 What be the grounds of it 3 What be the deceits 4 The discovery 1 Formall righteousnesse is the practise of the outward duties of the first Table joyned with a neglect of the duties of the second Table and that by giving way to some grosse corruption Wee may see a patterne of this Ier. 7.9 10. Ier. 7.9.10 will you steale murder and commit adultery and come and stand before me in this house where my name is called upon Pro. 7.14.15 Pro. 7 14.15· the whorish woman conjoynes the paying of her vowes to God her peace-offerings with the breach of wedlocke Matth. 23 14. Maâ— 23 14. the Pharises devoured widowes houses under colour of long prayeâ—â— Touching the duties of the first Table whereunto the formalist attaines they are these 1 He is in respect of the outward man a diligent repairer to the publike assemblies a hearer of the word receiver of the Sacraments he will not sticke to goe a mile or two to the hearing of a a Sermon all this was in Herod in those that professe to our Saviour that they have eaten and druâ—ke in his presence Secondly hee may be a meanes to draw on others and to say with those Isa 2.3 Isa 2.3 Ezek. 33.30 Come let us goe up to the moâ—â—taiâ—â—f the Lord Ezek. 33.30 Ezekiels hearers though but formall can say every man to his brother Come I pray you and heare what is the word that commeth forth from the Lord. 3 Hee may grow to get a great measure of knowledge to be able to discourse to the purpose of the Scriptures and what is taught in the publike ministery so we reade of some Matth. 7.22 Mat. 7.22 that have attained so much knowledge that they have beene able to prophesie that is to preach in Christs name and yet meere formalists 4 He may take up a solemne forme of prayer have his time and place for his devotion Luke 18.10 Luke 18.10 the Pharisee goes up to the Temple of purpose to pray and that the old Iewes were very frequent in this it appeares Isa 1.15 Isa 1.15 though ye make many prayers yet I will not heare 5 He may proceed to humble himselfe in fasting joyne with others in the solemne exercises to that purpose 1 Kings 21. 1 King 21. Isa 58.3 Ahab thus abased himselfe Isa 58.3 Wherefore have wee fasted and thou seest not 6 He may outwardly reverence the Preachers of the word as Saul did Samuel Herod Iohn Baptist give entertainement to them as the Pharisee Luke 14. Luke 14. who invited our Saviour yea make words of love to them 2 Grounds of this formall righteousnesse declaring how a man comes to set up his rest in so deceitfull an appearance 1 It is the divels policy when he cannot draw men to a false worship of God to set up Idols then he laboureth mainly to detaine men in the shell and shadow of an outward worship to make them quiet themselves in this as all that God requires Thus were the old Iewes exceedingly beguiled while they placed all religion in outward sacrifices by this men are kept from the life and power of godlinesse while they are so farre seduced by Sathan as to rest in the Paradise of a formall service of God 2 Man by nature is devoted beyond measure to his naturall corruption so as what hee wils that he wils with his whole strength so loath are men to part with their corrupt practises that skinne for skinne and all that a man hath will he give rather then forgoe any part of that which he is by naturall apprehension bent unto Hence the Scripture tearmes the sinnes that a man is more specially inclined unto his right eye his right hand then which what is not a man more willing to lose hereupon the heart of man seekes and having by seeking found such a righteousnesse as wherein it may be something with God and yet retaine his owne selfe-liking sinnes by all meanes embraceth this forme of service of God takes great conâ—entment in this and such a one is this formall righteousnesse which makes a faire shew promising great matters both unto others and our owne seduced hearts and in this doe men willingly rest as that which gives a dispensation unto some partiall sinnes and yet carries a goodly appearance amongst men This formall service of God will bring whole rivers of outward service even the first borne of his body for the sinne of his soule so be it he may retaine his owne will 3 The honourable and glorious things that the Lord hath spoken of outward services the Lord ascribes the greatest worke to the Ministery of the Word and Sacraments the opening of the eyes to the blinde the working of faith the cleansing of the heart the salvation of body and soule so to prayer and fasting how much doth the Scriptures attribute making them the very meanes whereby the very treasures of heaven are opened and all good things communicated to us Hereupon the deceitfull heart of man is so ravished by these worthy effects wrought by these ordinances as that it makes no question but if it shall serve God in these all other things must needs follow of themselves though a man be failing in other duties of the second Table yet the excellency of these shall make a recompense and give satisfaction to God 3 Deceits First that for those outward duties performed they endure persecution undergoe many mockes and taunts from wicked men come into trouble for that they doe being well done and from hence they gather confidence that their courses are approved of God Answ It is no sure argument of the truth of a mans profession that he endures trouble for it No question but Iudas had his part in those crosses that did accompany the preaching of the Gospel and yet who doubts of the rottennesse of his profession but among others Alexander of whom we reade Acts 19. chapter 33. verse Acts 19.33 that hee was neere unto death for the Gospels sake and yet of the same man as Calvin thinkes doth Saint Paul give a heavy censure when hee prayes that God would reward him according to his workes 2 Tim. 4.14 2 Tim. 4.14 Secondly the worlds hatred of a Christian profession is
the spirit whereby a man that is already justified doth by vertue of grace received bring forth fruits worthy of amendment of life It is a worke of the spirit Ezek. 36.27 Ezek. 36.27 I will put my spirit within you and cause you to walk in my statutes Of him that is already justified that is acquitted of his sins and made righteous in the sight of God Rom. 5 1. Rom. 5.1 6 1. c. 6.1 c. After the doctrine of justification followes the doctrine of new obedience to let us understand in what order they are in the Christian estate Doth by vertue of grace received from Christ Iohn 15.4 Ioh. 15.4 As the branch cannot beare fruit of it selfe except it abide in the Vine no more can yee except ye abide in me Phil. 4.13 Phil. 4.13 I can doe all things through Christ who strengthens mee bring forth fruits worthy of amendment of life Such workes as doe beseeme a man altered and changed that professeth another course of life these are those duties that concerne God or man comprised in the Scriptures Philip. 1.11 they are termed the fruits of righteousnesse So that he that would approve himselfe to his own soule to be a practiser of new obedience must consider whether he adorne his profession with the performance of such religious duties as the Lord commands Question 2 What is the least measure of it Answ It is an unfeined and constant endeavour to do the will of God I say an endeavour to difference it from the legall obedience which is the strict performance of such duties which God commands according to the rigour of his law In this the endeavour through Gods mercy is accepted for the deed done I say an unfeined endeavour to difference it from the glorious shew which hypocrites may and doe make Lastly I say it is constant with respect to the endeavours of the temporary which are soone out of breath and die before they come to perfection Now that this unfeined and constant endeavour is accepted as the deed done it appeareth first in the example of Abraham of whom the Scripture saith Heb. 11. that he offered up his sonne Isaac yet it is plaine that he did not sacrifice his sonne the Lord by an Angell from heaven forbidding him whereby we gather that in Gods acceptance he was offered up for that there was a faithfull endeavour on Abrahams part Secondly The godly and upright men are said Psal 119. To doe no iniquity Now we know this that there is none that sinneth not Onely for that the just man endeavoureth and doth his best to doe no iniquity he is accepted of God as if he did none So of David it is reported that he sinned only in the matter of â—â—iah when as notwithstanding he sâ—ned many wayes else in his raging anger at Nabal in câ—okering his children and likewise in his unjust dealing with Mephibâ—sheâ—h but yet for that in all these Davids heart was faithfull in endeavouring to doe Gods will they are not taken notice of being â—s â—yed in Gods acceptance who measureth obedience not by the effect but by the affection of the doer Thirdly The Lord is said to deale with his as a father with his children the matter of obedience Mal. 3.17 I will spaâ—â— them as a father spareth his owne sonne that serveth him Now if a man sets his sonne a taske enjoyning him to write a Coppy if hee sees that hee doth but his best eâ—deavour he accept it commends and encourageth his child even so doth the Lord deale with us when he perceives a faithfull labouring on our partâ— to doe what hee commands hee accepts iâ— this case the will 〈…〉 and accordingly rewards it Question 3 What be the marks of new obedience Answ Marks They are generall or speciall Generall That in new obedience it is onely the conscience of Gods commandements that sets heart and hand on worke not any other externall motives obedience not springing from the word is as one cals it wilde Oates Psal 18.22 Psal 18.22 the ground of Davids obedience was this all his lawes were before me and I did not cast his Commandements from me Psal 37.30 Psal 37.30 The mouth of the righteous will speake wisedome for the law of God is in his heart Iob 22.23 as the ground of turning to God saith Eliphaz receive I pray thee the law at his mouth and lay up his words in thine heart Many performe good duties that are moved thereunto by feare of punishment displeasure of man feare of discredit with a desire of praise that they may be seene of men as loath to sustaine damage in their outward estates all these doe not render to God that new obedience that the Lord requireth the Lord delights not in such sacrifices the performers can have no assurance that herein they please God Second marke That it carries a respective eye to all Gods Commandements it doth not call out any and leave the rest but all the knowne will of God so far as the judgement is convinced the heart endeavoureth to practise Psal 119. Psalme 119. I shall not be confounded when I have respect to all thy Commandements Zacharie and Elizabeth walked in all the Commandements of God Heb. 13.18 Heb. 13.18 wee trust wee have a good conscience in all things desiring to live honestly And great reason is there for this equall eye to be had to all Gods Commandements since they all lay a bond upon the conscience and the majesty of the Commander shines as well in the one as in another Now that a man may the better examine his obedience I will propound a five-fold difference of Gods Commandements by which the heart of man is apt to deceive it selfe Commandements are first either such as concerne the outward man as keeping the Sabbath just and righteous dealing amongst men or inward as confidence in God cleansing of the heart from evill thoughts Now new obedience must equally respect both 1 Cor. 6.20 1 Cor. 6.20 Glorifie God in your bodies and in your soules Secondly they are either the greater Commandements or such as are of lesse importance as the speaking of a vaine word idle mirth Christian obedience must have an eye as well to the one as to the other Matth. 23.23 these ought ye to have done and not to have left the other undone Thirdly Commandements are differenced according to the two Tables some concerning duties to God oâ—hers respecting duties to men Accordingly who ever would have comfort in his obedience must obey God in both not strict in the one loose in the other Isa 58.7.8 Isa 58.7.8 14 and 14. duties of the first and second Table are both enjoyned not onely to keepe Gods Sabbath humble thy selfe with fasting but also the practise of mercy and justice among men Fourthly the Commandements of God are either such as concerne our generall calling as we are Christians whereby we call upon God heare his
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
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
the knife of a Chirurgeon to be healed Matthew 19. When Christ measured out their condition he saith Ye shall have houses c. but they shall be with persecution We eat salt to make our meat savoury So afflictions are salt to make us rellish the mercies which we receive the better Reason 3 3. Consider our great unworthinesse of mercy and our worthinesse of judgement Hath God taken away my liberty He might have taken away my soule I am persecuted I might have been damned hath God taken away my goods he might have taken away his mercies If then there is the wisdome of a father to provide it if good comes by it and we have deserved it then take it patiently and undergoe it cheerefully Quest But you will say May not a man passe by the Crosse and never take it Should not a man rather flie it then take it up Answ There is a twofold condition in affliction 1. If a man be not called to it it is a duty to avoid it rather to shun the sâ—are then to be caught by it and this stands upon three commands at the least 2. When a man is called to affliction and God hath put him into the battell that trouble and misery come then to fling away the Crosse is a fearfull thing the unbeleeving and fearfull are coupled together and shall be coupled together in hell It is that which God suffers not you know that place That he that denies me before men that turnes his back in the day of battell and starts off when afflictions come he that denies the Lord now and will beare nothing for him the God of heaven will deny him he that playes fast and loose with Christ and now he will be a Disciple and now he will not when he cryes for mercy God will say No no you would not know me therefore depart I know you not he that denies God in trouble God will deny him introuble Quest But when is a man called Answ 1. When God stops all means when there is no way to avoid it then God calls to fight and that even to the last man Dan. 3.16 Dan. 3.16 The three Children when they could not avoid it stood it out stoutly we are not carefull to answer thee in this O King But Elias the stoutest man that earth bare when he was threatned by Iezebel and had a way to escape he flew from Iezebel 1 Kings 19. 1 Kings 19. If the three Children had had the like liberty to flie that Elias had they would and might have fled but because there was no way to prevent it they stoutly bore it 2. But if the Lord doe give liberty and set out a way that it is possible to avoid persecution yet if by withdrawing either dishonour will come to the truth or if by it a man shall omit a duty on which the salvation of many soules depends rather then a man should flie off from the truth formerly taught by him and so discourage others let him die and feale the truth with his blood and rather die then dishonour the truth and omit duty and hurt others 1. First then if the truth shall suffer hazard by our shrinking aside it is a sinne 2 Tim. 4.16 2 Tim. 4.16 At his first answer all forsooke him they put him in the forefront and left him there they went one to this and another to that I love Paul saith one but my shop must be served I love Paul saith another but the truth is I must looke to my lands Did these doe well in it No saith Paul I pray God it be not laid to their charge Thus we see if the truth shall suffer any hazard by our flying though we can escape yet in this case we ought not to flie troubles 2. If duty be omitted If a man be in place or office of authority and forsakes duty because of persecution he sinnes fearfully 3. Concerning the salvation of others If a Minister hazard the good of his Congregation by flying woe to him Observe this rule and it will goe a great way all afflictions that lie betwixt me and duty undergoe them though hell gates were open It is not necessary a man should want a Crosse it is necessary a man should want sinne rather die therefore then be wanting in service Acts 20 24. Acts. 20.24 I count not my life deare that I may finish my course with joy as who should say whether life or bloud it is not necessary I should live it is necessary I should performe duty A traveller that must needs go home be the way never so bad or dangerous home he will so say you to my duty I must therfore what ever befals it skils not Yeeld then when God cals to suffer and woe to that soul that will not bear it a Crosse you must have and you must take it up too if you be a disciple to Christ Vse 1 If this be so that these that will be followers of Christ must take up his Crosse then this fals marvellous hard especially upon two sorts 1 Such as will dwell in the house of our Saviour but the bread of affliction and the water of teares will not downe with them they must have dainties or else nothing will downe with them these are unfit for our Saviour Doth any one take a servant on this proviso that hee must never be corrected and that he must fare daintily whatsoever his Master hath Nay no man will take a servant on these tearmes yet this is the madnesse of many you are content to be Professors but you must have dainties you would be sonnes but you would not be corrected no God takes none but whom hee corrects There is a generation that would bee christians but they would have no Crosse they christians we have a name that wee are alive but we are dead if a man should tell you you are none of Christs you would think it very ill whereas your conscience tells you you are not able to beare the breath of the wicked in scornes and scoffes how then will you beare the weight of all the Crosse it is with such men as with Hushai they would be on the best side if prosperity and peace forsake the Gospell men forsake it 2 Sam. 16.18 2 Sam. 16.18 Hushai comes to Absalom and Absalom saith Is this thy kindenesse to thy friend nay saith Hushai but whom the Lord and this people shall chuse him will I serve so if Popery should come if the Priests should aske men why they forsake their religion nay would many men say but what religion the Pope and his shavelings shall chuse will I be of oh if persecution should come this Crosse would scare many thousands Matth. 27.42 Math. 27 42. If hee will come downe from the Crosse we will beleeve him Oh there is a company of dissembling hypocrites that will say to our Saviour if it be an imprisoned Saviour they will none of
him but if not persecuted never saved if not beare the Crosse never looke to weare the Crowne either boâ—h or none 2 Those dissembling hypocrites that now and then professe through a little wash-way they stoope and life at the Câ—osse but yet when it comes to the up-shot they cannot beare the burthen these come to the fire of affliction to be warmed but not to be scorched as he said they cannot burne for religion When Paul was in bonds hee would not have them ashamed of his chaines this is a thing marvellous frequent The Papists have a foolish dreame that their Crosse their airy Crosse will scare divels that is but a dorage but this Crosse will I had almost said scare the Divell I am sure will discover divels that is hypocrites bring them to the Crosse and you shall see them fall before it like lightning First for Officers if there be an Alehouse comes to be indited when it comes to a dead lift he will lift and say it is pitty you keepe such ill orders in your house I would it were not so mee thinkes it should be otherwise that you should not doe so living under such meanes therefore I wish you would amend c. he gives them warning and let them looke better to it hereafter he wisheth them well c. but he sees if he should crosse the drunkard and blasphemer oh then the Crosse would come the drunkard would forsake his shop and he should lose custome upon this consideration he flings off all duty rather then have a Crosse Secondly come downe againe to carnall Gospellers you shall see them lift at the Crosse tell him of praying in his family and family duties of religion and then he will pray now and then and he will set his house in some order but he feeles the Crosse comming his carnall friends will say how now what you turn'd puritan and the very breath of carnall friends stops him and then hee seekes to shift for himselfe and one stands out and cavils and saith why should we pray oh that is not the matter there is another thing in the way there is a Crosse you thinke will follow after dost thou thinke thou art the disciple of Christ all this while all the followers of Christ take up their Crosse but you take not up your crosse therefore you are none of the disciples of Christ what argument of uprightnesse have you All grounds of soundnesse are referred to two heads 1 Hatred of sinne 2 Love of Christ Now lay but these levell first for hatred of sinne whosoever hates sinne as sinne hates every sinne therefore in himselfe especially as also in any other and he that hates will destroy it now examine when thy place requires it thou dost nothing against sinne dost thou hate it where hatred of sinne is there will be a killing of sinne but thou lettest it live therefore thou hatest not sinne Secondly for the love of Christ can you say you love Christ when your hearts are not with him Iudg. 16.15 Iudg. 16.15 when Christ and a customer comes in competition and you despise Christ what doe you love then why it is plaine thy profit therefore thou must seeke grace for as yet thou hast none Whosoever hates poverty more then sinne or loveth honour more then Christ is no follower of Christ but these men are so therefore no followers not no disciples of our Saviour Vse 2 For consolation is it so that the followers of Christ must cheerefully undergoe the Crosse then here is comfort to those that doubt of sincerity wouldest thou know the truth of grace then try thy selfe by the crosse as thy suffering is so is thy sincerity see if thou canst take up the crosse there are many metals will beare the touch-stone but the fire will try them best so thou mayest deceive the worlds eye but the fire when that comes will beare witnesse of thy sincerity if thou dost shrink in the wetting if thou canst not stand in the mouth of the cannon then art thou no follower of Christ if the beame bends not under the building then it is heart of Oake but if it bend it is sappy so if thou givest way to the weight holdest with the Hare and runnest with the Hound also woe to thy soule thou art not right 2 Cor. 6.4 2 Cor. 6.4 in all things approving our selves as the Ministers of God what is that approvement it is when a christian is able to beare winde and weather as a free horse makes wash-way of all It is reported by shepheards that those sheepe which are sound are made good by the cold but they that are not dye so it is with the sheepe of Christ there be many of the rascall câ—ew when winter comes when the sharpe chill cold ayre of persecution comes they fall off to keepe ground here is an argument of a good sheep but if thou beest loose because of persecution thou art a coward because thou bearest not the Crosse Luke 21.13 Luke 21.13 this shall be to you for a testimony as who should say the world knew not whether you loved mee indeed but this will cast the ballance when there is no credit to honour a man but a bare Christ then to be content to suffer this will give the testimony Quest But is it not possible for a Peter to deny Christ and for an hypocrite to dye in the profession of Christ Answ Yes and yet the truth is true and that see in three rules that you may discover an hypocrites sufferings from a Saints 1 An hypocrite is content to beare much but when you fret him to the heart-veyne he is dead he that beares through pride will beare any thing but contempt Luke 8.13 Luke 8.13 Matth. 13.21 yet hath he not root in himselfe but dureth for a while for when persecution or tribulation ariseth because of the word he is offended there is an opportunity of temptation and season of sorrow a proud mans hold is credit take away credit and honour and he is gone but all comes alike to a Saint 2 It may be possible that a good man may bee over-borne with troubles and an hypocrite may be thus but a sound christian when hee recovers himselfe that he hath gotten his fence hee takes shame and is couragious afterward but a carnall hypocrite what he hath done he will defend but he considers not arguments that may make him to take up his Crosse he takes a brow of brasse and out-faceth all and will beare any thing that is against him but they that joyn with him are loved and his arguments are commended Peter did not stand on tearmes but he remembred the words of Christ and wept 3 Both may dye in the maintenance of the truth and yet both may differ for a sound christian labours to credit the Gospell in dying he takes up the Crosse of Christ for Christs glory but a carnall hypocrite hath his base aymes and
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
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