if then thou hast had this assâ—rance wrought in thee by that thou feelest thy faith nourished encreased gathering strength in the day of temptation thou mayst resolve thy selfe of the truth of it Sixth marke That true faith brings forth contentment in all estates the believer is as it were foure square turne him which way you please he falls even no outward want or misery can unsettle his contented minde he is as a mâ—n that having obtained his desired purpose neglects all in comparison of that he enjoyes he so rejoyceth in things spirituall that the want of outward comforts doth not much trouble him Psal 4.8 Psalme 4.8 Thou hast given me more joy then they have had when their corne and wine and oyle abounded Rom. 5. Romans 5. Wee rejoyce in tribulations because the love of God is sâ—â—d abroad in our hearts the feeling of Gods love by faith will raise ouâ— dejected soules in their greatest abasement Philip. 4.11 Phil 4.11 I have learn'd in whatsoever estate I am therewith to be content I can be abased and I can abound I can doe all things through Christ who strengthens me that is while he lets me see the love of God towards me in the pardon of my sins Thus doth faith raise a mans thoughts to the beholding of such pâ—iviledges as neither eye hath seene nor eare heard from whence the spirituall man looking downe-ward upon the mountaines whether of outward blessings or croffes they seeme as mole-hils the afflictions of this life are not worthy of the glory which shall be revealed faith the Apostle 2 Cor. 4.17 2 Cor. 4.17 and Moses by faith having an eye to the recompence of the reward neglected the priviledge that he might have enjoyed by being counted the sonne of Pharaohs daughter Heb. 11.26 Heb. 11.26 so likewise Hebr. 11.8 9. Heb. 11 9. Abraham Isaac and Iacob were contented with their pilgrims estate because they looked for a better City Vse To discover the faith of our ordinary Protestants to be no faith but a meere naturall presumption for what else shall we conceive of that faith whereby men professe they believe in Christ hope to be saved as well as the best and yet their hearts and lives over spread with worldly and fleshly lâ—sts they are not washed from their uncleannesse they send forth nothing but noysome and damnable corruptions Shall we conceive that the day starre of salvation hath risen in their hearts who are nothing but darknesse in their understanding haâ—ing to be reformed in their will and affections their whole lives a running with greedines to the excesse of ryot is not this a counterfeit faith that workes no more glorious fruits of reformation of heart and life so likewise when mens prayers are only lip-devotions uttered formally from the teeth outward are they not an undoubted argument of the want of the Spirit which makes men affected with their owne miseries to powre out their hearts like water to send up loud cryes to the throne of grace As also that assurance of Gods favour which many of unhumbled and insensible hearts not groaning under their owne miserable condition doe bragge of may we not reject it as a deceitfull staffe that will in the end deceive them that leaue thereon So likewise that faith which never doubted which is not incombred with distrustfull thoughts that faith which hath crept into mens hearts either without the means of the word preached and the Sacraments or else by a slight and regardlesse usage of them that faith which is constrained to feele all its contentment from the base and transitory things of this life that hath no contentment without them that is best at ease in the hunting after them all these kinds of faith we may by this doctrine discover as unsound hypocriticall and only a seeming faith The second grace that concurreth to the frame of a Christâ—an effectually called is godly sorrow Quest What is it Answ It is a worke of the spirit whereby a man is grieved and troubled for the transgression of Gods Commandements and out of this griefe judgeth himselfe worthy to be destroyed it is called the wounded spirit the contrite and broken hâ—art I say It is a worke of the spirit Ezek 36.27 31. Ezek. 36.27 31 I will put my spirit within them then shall they remember their owne evill wayes and shall loath themselves in their owne sight and judge themselves worthy to be destroyed I â—ay further that it is a griefe with respect to the breach of Gods law to difference it from the legall sorrow that grieves at sinne with respect to the fearefulnesse of the punishment that is to be inflicted and is only led with respect to that this set on work by feaâ—e of the whip that other by a child like love Lastly I adde that this sorrow makes a man his own condemner and to fling the first stone at himselfe 2 Sam. 24. Let thy hand be upon me and upon my fathers house Quest What is the least measure of it Answ This godly sorrow is twofold First â—nward alone consisting in this that a man is truely displeased with himselfe for his sinnes as they are an offence to God Secondly This inward sorrow is joyned with a bodily moving of the heart which causeth weeping this last is commendable and that whereunto men must endeavour to attaine even that their flinty soules may send forth rivers of teares but it s not a necessary condition as without which our sorrow is no sorrow Reason 1 First for that teares doe proceed from the naturall constitution of mens bodies Where men have hot and dry bodyes there griefe may be great where be no teares So likewise where men have full and moyst bodies or their pores more open there is more plenty of teares then of hearts griefe oftentimes So that we may resolve this question touching the least measure of godly sorrow namely that it is an inward displeasure with a mans selfe for that he hath offended God joyned with a griefe that a man can grieve no more this dislike of a mans selfe in regard of the breach of Gods law and griefe for not grieving enough is that which the Lord if it be in sincerity accepts as who respects more in this case the contrite and broken hearâ— then he blubbered cheekes who sees that a man may with dry eyes mourne heartily for his sinnes The sufficiency of this sorrow I prove for that the Lord in all his services doth mainely insist upon the diâ—position of the heart so more especially in this because thine heart did melt 2 King 22 1â— Psal 51.17 I will gather thee to thy Fathers The sacrifices of God are a contrite spirit a broken and a contrite heart ô God thou wilt not despise Isa 57.15 I the Lord dwell with him that is of a contrite heart and humble spirit Isaiah 61. Christ was sent to binde up the broken in heart Secondly wee have
some examples of penitentiaries whose repentance God accepted of and yet no mention of that degree of sorrow which expresseth it selfe by teares Zacheus Luke 19. came downe hastily and received Christ joyfully so Acts 16. Lydia who if she had beene cast downe with any great measure of sorrow could not so readily have given entertainement to the Apostles Thirdly to grieve for that wee cannot grieve more then we doe is to mourne for want of a grace when we doe cheerefully seeke it what is it but a branch of that holy hunger which hath from the Lords owne mouth a promise of satisfaction Matth. 5. In a word therefore to conclude the least measure of godly sorrow lesse then which there is none is to be truely displeased with our selves for that we have transgressed the law of so good a God and withall to grieve for that we are not more deepely grieved Markes of godly sorrow The markes of this godly sorrow whereby it may be knowne are these First marke in regard of the originall it springs from the due and advised consideration of the fatherly love of God manifested in Iesus Christ the meditation of those unspeakeable mercies that are manifested to him is the very fountaine from whence springs evangelicall sorrow for when wee throughly consider what a loving Father wee by our sinnes provoke what a gracious and most affectionate Saviour wee doe by our iniquities as it were crucifie againe this must needs make our stony hearts dissolve and even melt like waxe in the midst of our bowels Zach. 12.10 Zach. 12.10 they shall looke upon me whom they have pierced and they shâ—ll mourne as one mourneth for his onely sonne on the other side the legall sorrow is occasioned by the fearefull curses of the law by the horrors of the vengeance to come by the grifly face of eternall death these pierce the hearts of naturall men and make them as one that travelleth continually with childe whence it is that the Apostle makes the difference of the spirit of the law from that of the Gospell Rom. 8.15 Rom. 8.15 Wee have not received the spirit of bondage againe to feare but we have received the spirit of adoption crying Abba Father so that godly sorrow is a child-like sorrow whereby we are grieved that we offend a Father that is kinde and loving unto us Caution That this sorrow in Gods children is mingled with a legall sorrow so long as we live here for as all grace is imperfect so godly sorrow Second marke That this sorrow is a continuall companion of Gods children of a durable and lasting nature for as sinne doth never leave us but daily discover it selfe in many cursed fruits thereof so this godly sorrow doth or ought follow us hard at heeles every day as wee sinne more or lesse we are to have our portion of it Psal 80.5 Psal 80.5 thou hast fed them with the bread of teares and given them teares to drinke in great measure and if wee must every day aske forgivenesse of sinnes then we must every day have our sighes and grones for them Now the sorrow of the naturall man though a sorrow for sinne yet how soone dyes it it vanisheth away all in a moment or if it belong then they sing to the sound of the Violl they drink wine in bowles eat the lambs out of the flocke and the calves out of the midst of the stall and anoynt themselves with the best oyntments that so sorrow and mourning may flee away Third marke That godly sorrow is of generall extent it mournes as well for small sinnes as great so David whose heart was smitten for cutting off but the lap of Sauls garment For secret sinnes as well as for open for such sinnes as men applaud and countenance as well as for those they cry shame of for that sorrow which is caused by the conscience we have of the breach of Gods commandement makes no difference of sinne whether open or secret approved or disliked by men since the conscience is equally bound as well in the one as the other Hence it is that Gods children doe weep in secret for such sinnes as none can accuse them of and accordingly cease not to pray to bee cleansed from them Psal 19.12 Psal 19.12 O cleanse thou me from secret faults Fourth marke This godly sorrow is knowne by the manner and meanes of the cure there being no plaister for this sore no balme for this wound but the holy Scriptures they and they alone can comfort the soule distressed in that kinde none can speake a word of comfort to him that is weary but he that hath the tongue of the learned Isa 50.4 Isa 50.4 Ezek. 34 the broken hearted are sent for cure to the shepheards Ezek. 34.4 these be the flaggons wherewith the Spouse of Christ is comforted when she is sicke of love Can. 2.5 Cant. 2.5 Rom. 15.4 the Scriptures are called Scriptures of comfort Rom. 15.4 as for worldly sorrow that is healed and driven away by worldly meanes So Cain did rid himselfe of his sorrow by building Cities inventing musicall instruments so doe naturall men put away the legall feares wherewith other-while they are stricken by merry companions musicke and revelling sports and recreations Now it is otherwise with the godly in their sorrow that ariseth from the feare of Gods displeasure that travels farre and neere runs through all variety of outward delights findes no comfort in any thing but the word of God Fift marke Godly sorrow is knowne by the companions of it or as I may call them the effects of it 2 Cor. 7.11 1 Carefulnesse that is an earnest bethinking our selves joyned with diligence in the meanes whereby wee may avoid the sinne we mourne for 2 Clearing of our selves which is an endeavour to approve ourselves in the dislike of that we mourne for by the contrary deed done Luke 19.8 Luke 19.8 Acts 16.33 Behold the halfe of my goods I give to the poore Acts 16.33 Indignation whereby a man is even angry with himselfe loathes himselfe is even weary of himselfe Ezek. 36.4 Feare Ezek. 36. which is an awfull regard whereby we are afraid both of the sinne and of all the occasions of it with respect to Gods displeasure Pro. 28.14 Pro. 28.14 Blessed is the man that feareth alwaies 5 A vehement desire whereby we are so affected that we doe not more strongly long for any thing then to be preserved from that evill by which wee have fallen and also to doe the contrary good Psal 119. Psal 119. My heart breaketh for the fervent desire it hath to thy commandements 6 Zeale when upon the consideration how we have dishonoured God by our sinne we are so much the more desirous of his glory by all well doing this is apparant by Paul who was so much the more zealous in the propagating of the Gospell as hee had beene furious in persecuting it 7 Revenge when a
have said Is it good now to be a God vengeance came presently from heaven Oh you that be sinfull and will still sell and talke vainly on the Sabbath day and sit prating at your doores still On God will come and push downe all these idolls of yours yea when you shall howle to him for helpe he will send you to them for helpe all you profane drunkards and cursed swearers the great God of heaven will come downe and pluck away all your Gods here and the Lord will bid you goe to your idolls for help and then they will leave you in the lurch and unlesse you leave them God will send you and them to hell Exod. 12.12 Pharaoh was a stout-hearted man and cared not for Iehovah but God saith I will smite him and execute my fierce wrath upon all the first-borne in Egypt Moses told him Iehovah commanded it but saith he he What care I for Iehovah I know him not but marke what followed God plagued him afterward for it If there be any Pharaoh in this Congregation let him know the Lord will make him stoope and he will pluck away all your idolls from you Doe you thinke he will be justled out of his throne No no and that you shall know one day If a man will be my Disciple let him deny himselfe Doct. Selfe-deniall is a speciall meanes to make us Disciples of Christ This is the way we must walk in we must have no other Lord then Christ and then come after Christ or else no following of him but Denying all makes a sound Disciple This truth is made knowne in three particulars Our safety sufficiency and the like must all be laid downe before we can be Christs Disciples Our selfe life and all must be laid downe at Christs feet 1. We must lay downe selfe Act. 15.26 Act. 15.26 It is a commendation to them that they hazarded their life for Christ to doe what he would with them Act. 21.14 Act. 21.14 He had in a readinesse not onely to be bound but to die for the Gospell of our Lord Iesus Christ as who should say What thou wilt Lord life or wealth or what thou wilt it is here Lord take it I will lay it downe at Christs feet Philip. 2.30 Epaphroditus was commended for that he was nigh unto death not regarding life but gave up himselfe so must we give up our selves not regarding life or any conceited excellencie of wit learning understanding c. all must lie in the dust a man must be a foole that he may be wise 2 Cor. 10.5 2 Cor. 10.5 Casting downe imaginations and every thing that exalteth it selfe and bringing into captivity every thought unto the obedience of Christ You say I wil never beare this Oh you must down with these they are treasonable thoughts must be captivated so also our wills they must down God will not have you women to take up these vaine fashions you must deny them all Act. 9.6 saith Paul Lord what wilt thou have me to do I wil do any thing I will lay downe any thing you must not have your wills but lay downe all at Christs feet and thou that wilt not lay downe every lust for Christ shalt never have him Christ prayed that if it were possible that cup might passe from him but he would have his Fathers will be done So we must doe what God will have us to doe yea all the violent affections of the world must downe Matth. 18.9 Matth 18.9 If thy eye cause thee to offend pluck it out out with all these right eyes Oh you love them dearly but out with them and resigne up reason will and affections as a man that sailes by a castle or the like he must pull downe the top saile in token of submission so we must pull downe our maâ—â—s or else the cannons of the vengeance of the Almighty will let flie against us 2. As all must be laid downe at Christs feet so we must not do at on any thing here below admire not the world neither expect any sufficiency from any thing selfe life parts c. Ier. 1â— The way of man is not in himselfe Therefore see the vilenesse of these things and mâ—st not to them for they will surely faile Ionah 1. Ionah 1. Ionah would make a shorter out to goe to Nineâ—â—th and goe to Tarshish but God sent a whirlewind and cast him into the sea and then he had enough of following himselfe Ionah 2.8 Ionah 2. And therefore he concludes They that follow lying vanities forsake their owne mercy this you shall finde in following lying vanities you shall forsake your owne mercy before Ionah thought it was best to goe to Tarshish but after he saw it otherwise Therefore let us 〈◊〉 out owne sufficiencie in our selves as nothing nor expect any thing from it Therefore because it is not in us to helpe our selves let us lay all at the feet of Christ and expect nothing from Selfe sufficiencie but all from Christ 3. When we have renounced the authority of all these and their sufficiencie Then thirdly Never love them more let not thy affections be hankering after them a servant if he be once out of a bad service he never returnes thither againe Matth. 4 20. They left their Nets and followed Christ Matth. 8. When the Disciple would goe bury his father Christ would not let him returne againe Let the dead bury the dead saith our Saviour so let not us have our hearts hankering after them when we have rid our fingers of them as Lots wife did after Sodome therefore looke not backe bestow not thy heart upon them and if thou canst thus follow him thou art a Disciple of our Saviour but if you know any thing that hath authority or sufficiencie or is to be loved besides Christ in a fit opportunity you will forsake Christ and stick to it therefore I beseech you looke to it Reason 1 Because that Christs and Selfes service cannot stand together to have Self in any thing is to put out Christ no man can serve two Masters the one will command one thing and the other will command another a man cannot serve the King of England and the King of Spaine for the King of Spaine commands to goe to Masse the King of England commands to serve the true God according to the Gospell a man cannot fight for the King of Denmark and the Emperour too so Christ commands to kill your lusts and you will keepe them these two commands cannot stand together there cannot be two Sunnes in one firmament nor two Gods in one heart therefore sin must be first downe before Christ can be up in the heart If a man be a hired servant he must not be at his own dispose but at the disposall of his master so if you be Christs servants you must serve him but if you will live as ye list and be free from his power you cannot be his
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
duties if thy aime be naught and you split upon the rocke of Selfe all is accursed Math. 6.23 Mat. 6.23 if thy light be darkenesse how great is that darkenesse that is if thy conscience be deluded thy case is sinfull This evill that comes by selfe-seeking appeares in three things First God entertaines no such sacrifice why it is that which is dishonourable unto God and can he accept it Isa 58.5 Isa 58.5 a company of hypocrites sought their pleasure now saith God canst thou call this a fast Is this such a day as I have chosen no I accept no such service Secondly God assists not hee rewards not any such service why should God doe the worke and we take the praise Matth. 6.3 Mat. 6 3. they gave almes to be seene of men but what followes you have your reward saith our Saviour as who should say you did it to be seene of men and you were seene I will not reward you you serve not God but Selfe let Selfe therefore reward you Thirdly it takes away the comfort of a mans conversation this will shake the soules of many hypocrites at the day of death after all the pains of outward performance of duty because hee sought himselfe he sinkes in sorrowes and all the Minâ—sters in the world and all the carnall friends under heaven cannot comfort him when carnall friends come and tell him he hath done so and so and hath beene an ancient Professor and a good neighbour c. yea saith hee I have served my selfe and not God in it therefore to hell I must and shall goe because of this this will breake the necke of many hypocrites when an humble selfe-denying heart though his abilities be but small yet being humble hearted his prayers shall be heard and accepted when the prayers of many a glorious Professour that was an hypocrite shall fall to the dust as therefore you would have your prayers heard flye away from this selfe-seeking Meanes 2 Secondly let us consider the good that comes by selfe-denying that it may wooe our hearts to it Now the good is double First it is the way to have our selves and whatsoever is in us not sinfull our safety comfort sufficiency credit it doth not remove these but onely rectifie them it is a groundlesse suspition of carnall hearts they thinke if they lay all at stake they must take their leave of all profit and comfort and all No denying of a mans selfe doth not take all these away but maintaines them The onely way for a subject to be preserved is to yeeld homage to his Prince but if a man prove traitor to the Crowne he shall be hanged for a traitor so life sufficiency safety are good subjects so farre as they serve God but if they take the wall of Gods will and will be rulers you may be hanged as traitors whereas otherwise you might have beene honoured as subjects Math. 16.25 Hee that loseth his life shall save it the losing of a mans life is the next way to save it it doth not take away pleasure rejoyce evermore though not in drunkennesse it proves a greater good then if we had served Selfe the denying of Selfe is the improving of Selfe and the renouncing of sinne is the next way to get pardon of it if we lay downe our wit behold a greater wisedome to direct us empty your selves of frothy vanities and you shall be wholly possessed of the glory of Christ who would not then change for a better Come out of Selfe and you shall have a Saviour 2 Cor. 6.17.18 2 Cor. 6.17 Come out of her my people and I will dwell in you come out of your owne power and the Lord will bestow strength lay downe God-selfe and the great God will cheere you Matth. 19.29 Mat. 19.29 they forsook their fathers and their nets and marke what Christ addes whosoever forsakes father or mother wives or children or lands for my sake and the Gospels shall receive an hundred fold that is you have taken delight in a carnall course lay downe those and you shall have a hundred fold more deny that selfe-loosenesse and you shall have joy unspeakeable and glorious if you have left riches you shall have unsearchable riches in Christ and what can you have more Secondly againe if wee can deny our selves God will not deny us the time will come we shall be ashamed of selfe-safety when the time of persecution approacheth or when the day of death comes and you are going the way of all flesh where then is the glory and beauty of all that you expected what now is become of your wit and policie that you doted upon then all those parts and gifts all that pride add stoutnesse all will faile you miserable comforters that they are now the carnall wretch will say I prized life before Christ now I must part from it here now is all the comfort I can finde in these I may goe to hell It is just God should deny us if we deny him God may say goe to those Gods whom you have honoured goe now to your Cups and Queanes and let them pacifie your consciences thus it is just God should deny us because we have denyed him but if we deny our selves God will not deny us Meanes 3 Thirdly maintaine in thy soule the authority of the truth thou seest the evill of Selfe and selfe-seeking and the good of selfe-denyall then let the commandement of God be above thee let that be the supreame over thy soule and be moved in the power of this There will be a God for ever in thy soule and therefore set up the truth and let that be the spring of thy actions and this will crush all privy pride and secret corruptions he that will free himself from being an hired servant must hire himselfe and it was the policy of David hee went to Achisâ— and then he thought himselfe free from Saul so give up thy selfe to â—he command of God so Saul and Selfe will not seeke after thee because there is a greater God there Rom. 8 2. Rom. 8.2 The law of the spirit of life hath made mee free from sinne and death looke to the word daily set up the 〈◊〉 of the spirit of life in thy heart and it will free thee from the law of sinne and death as now in conference in reproving of sinne a man would have his parts seene but set up a command reprove and doe all in vertue of that that Selfe may shake his eares and be gone Gal. 5.16 Gal. 5.16 Walke in the spirit and ye shall not fulfill the lusts of the flesh Many times the Saints are much perplexed because that selfe presseth into duties that they are weary of the worke they cannot pray but pride presseth in upon them though Selfe stirre yet fetch a command against it attend not to the stirre of distemper but take a command If there be a flaw in the Evidence of a mans land
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
and examine as if otherwise we were subject to mistake Pro. 14.12 Pro. 14.12 There is a way which seemeth right to a man but the issues thereof are the waies of death Acts 26.9 Acts 26.9 I also verily thought that I ought to doe many things contrary to the name of Iesus saith Paul of himselfe in the state of Pharisaisme Those of whom we reade Luke 13.26 Luke 13.26 which were shut out of the kingdome of heaven no doubt thought themselves cocke sure while they lived as wee may see by their reply to the Master of the house we have eaten and drunken in thy presence and thou hast taught in our streets So the proud Pharisee over-weening himselfe with his owne conceit speakes confidently giving God thanks that he is not as other men are or as the poore Publican yet how is he for all his good conceit of himselfe rejected and the poore Publican preferred before him Luke 18. Luke 18. The Church of Laodicea gives testimony to the truth of this doctrine in that her glorious vaunt that shee makes professing that shee is rich increased with goods and hath need of nothing when as not withstanding at the same time shee is discovered to bee wretched and miserable and poore and blinde and naked Rev. 3.17 Rev. 3.17 The grounds of this mistake are two Reason 1 First the heart of man in such things as concerne his spirituall good is not onely blinde and so apt to be deceived but also deceitfull and that above all things Ier. 17.9 Ier. 17.9 it works by all meanes to deceive a man yea and that in the greatest matter of moment namely the salvation of the whole man Who wonders then to see a man in regard of the good estate of his soule to grope at noone day as in the twi-light to put light for darkenesse and darknesse for light to put bitter for sweet and sweet for bitter Reason 2 The second ground of mans mistake is the continuall endeavour of Sathan whereby hee laboureth nothing more then to be a lying spirit in the mouth of a mans owne heart to corrupt the judgement to make a man well conceited of himselfe when notwithstanding hee is in the gall of bitternesse and the bond of iniquity by this meanes is a man held most powerfully in the snare of the Divell Vse Therefore we must at no hand beleeve our own seduced hearts and perverted judgements in the matter of our salvation nor grow assured that wee are in good plight because our owne hearts tell us all is well and sing a requiem to us and cry peace peace beleeve them not they are the most notorious impostors most cunning deceivers such as have shaken hands with the common adversary of our salvation that so they may worke our eternall woe they are those friends that speake peaceably to their neighbours and yet lay up malice in their hearts It shall be our wisedome to consider whether they speake by the direction of the spirit according to Gods word examine their pleasing suggestions by the law and testimony if they speak not according to these it is because there is no truth in them Doctrine 4 That a mans spirituall estate is not alwaies discernable to himselfe There are seasons when as the worke of grace is so overshadowed that a man can scarcely judge of himselfe how it is with him This I collect hence in that it is one thing to thinke that wee be in the state of grace another thing by proofe and examination to finde it so to be We may be in the state of grace and yet the same not so appeare to our selves untill we have made tryall of our selves the worke of Gods spirit is sufficient whose manner of working is to us unknowne Iohn 3.8 Iohn 3.8 as the winde and to have this knowne unto us we must try and examine our selves in which examination who doubts but we may often mistake thus was David himselfe mistaken Psal 22. Psal 22. he judgeth himselfe forsaken of God in regard of his owne feeling Psal 31.22 Psal 31.22 Isa 40.27 Isa 49.14 I said in my haste I am cast out of thy sight Isa 40.27 Iacob complained his way was hid from the Lord Isa 49.14 Sion complaines the Lord hath forsaken me and my God hath forgotten me Isa 50.10 Isa 50.10 there is a time wherein Gods children walke in darkenesse and see no light The meanes of this misjudging our selves are two-fold 1 Sathans cunning that where hee cannot prevaile to rocke men asleepe in security there hee assaults them with false feares to make their lives uncomfortable to them and drive them if it bee possible to despaire this is not the least of his stratagems 2 A confusion in our judgement from the remnant of our corrupt nature whereunto we are other whiles for just causes given over of God whereby wee are not able distinctly to apprehend the worke of grace in our selves but even deeme our selves reprobates when wee are highly in Gods favour Reason 1 The reason of this proceeding of God is that so he may keepe pride and security from mens hearts whereinto they are apt to fall even when they taste most deepely of Gods favour for by this concealment from a man what his estate is indeed the Lord keepes the heart in humility in a more frequent and reverend use of his ordinances Word Sacraments and Prayer and if it be wisedome in an earthly father that hee useth a concealement of his love and what he will doe for his sonne hereafter sometimes he casts a frowning countenance makes him beleeve hee will doe little for him when he mindes him most good and all this to keepe him in a childe-like obedience so in like manner why may we not conceive that the privy cariage of Gods love to us may be of excellent use for our good and so much I doubt not but whosoever shall observe in themselves they shall finde their hearts much bettered and the graces of Gods spirit more quickned in them by such spirituall exercises Reason 2 The Lord may and doth often punish our by-past negligence and carelesse respect of his mercy to us in not giving us a just understanding of the welfare of our estates by withdrawing this his favour he leaves us to our selves and our uncertaine hearts that so he may declare his justice in the deserved punishment of our sinnes as also make us more carefull to glorifie him by a thankfull usage of his favour in particular assurance of his love to us Thus there is no reason that we should call into question the truth of this doctrine which you see upheld by two such pillars as Gods glory and our good Vse For the comfort of many of Gods beloved ones who are much discomforted in themselves for that through Sathans malice and their owne default they are not able sometimes to judge of their owne estates whether or no they doe belong to
the election of grace Learne a similitude from the trees and hearbs of the field which as they have their spring wherein they in their glorious hue are comparable to Salomon in his royalty so haue they their winter wherein their sap retireth to the root the branches seeme to be withered as if they were not the same no life in them so is it with the graces of God in mans soule they have their spring and summer seasons they have also their winter wherein they seeme cleane blasted and decayed as if there were no seeds of grace in their hearts and as we must not call in question the vegetative power and life that is in plants and hearbs by reason of the little appearance thereof in the dead time of the yeere no more must wee make question of the truth of grace in our hearts in regard of the little shew that it makes to us little beauty that we can discerne of it Doe we not see that men may be so miscarried in their judgements as to thinke themselves to be beasts when they are men as we see in Nebuchadnezzar Dan. 4.30 Dan. 4.30 why not much more in their spirituall estate so to be misinformed as to thinke themselves children of wrath when notwithstanding they are heyres and coheires with Christ Iesus Let the examples of Gods deare ones who have been thus misled the equity and great reason God hath thus to exercise our troubled soules which otherwise would be too calme and secure be as a word spoken in due season to us that are weary in this kinde Doctrine 5 That every one that lives in the Church is bound seriously and with great diligence to try and examine his estate how it stands betwixt God and himselfe in respect of the worke of saving grace wrought in his soule This is the maine duty intended in this scripture and so directly issuing out of it as that hee that runneth may reade it Psal 77.6 Psal 77.6 I communed with mine owne heart and my spirit made diligent search namely how the estate of my soule stands whether God hath cast me off yea or not or whether there be in me any markes of his favour in regard whereof I may gather comfort to my selfe Gal. 6.3 4. Gal. 6.3.4 If any man thinke himselfe to be something when he is nothing hee deceiveth himselfe in his imagination But let every man prove his owne worke and then shall â—ee have rejoycing in himselfe 1 Iohn 4. 1 Iohn 4. wee are commanded to try the spirits of other men whether they be of God much more then to try and examine our owne spirits whether they speake unto us in the name of the Lord or from their owne deceitfulnesse Reason 1 In regard of the infinite windings and secret turning in the heart of man by reason whereof it is become a most difficult thing for a man to know his owne estate truely Ier. 17.9 Ier. 17.9 The heart of man is deceitfull above all things who can know it it is a very easie thing to be deceived by it a most hard thing to know it therefore we must set our selves more earnestly to worke to try and examine our estate Reason 2 Because the estate of glory in the life to come depends on the state of grace in this life which may justly move us to increase our care to know whether we be in the state of Gods calling yea or not Now for that the practise of this doctrine is of excellent and most necessary use in the life of a Christian I will therefore more largely pursue the same as desirous to give direction how to perform this duty so as it may be most for our comfort And because I finde a spring of matter offering it selfe I thinke it good to bound that which I purpose to say within these two points 1 In considering what be the false shadowes of the state of grace 2 What be the essentiall parts of him that is in the state of grace together with the severall marks of the same Among the false and appearing tokens and shadowes of the state of grace I finde three that are remarkable and above others to be encountred with viz. The estate of 1. The Civill man 2. The Formalist 3. The Temporary Professour All these make goodly flourishes carry themselves upon a perswasion of Gods favour thinke themselves somewhat when they are nothing in the state of grace Concerning the Civill man who first offers himselfe as one who is most confident though he have least cause I propound these foure things 1. What Civill righteousnesse is 2. What is the ground of it 3. The glosse and deceit whereby it prevailes 4. A discovery of them in their kinde Question 1 What is civill righteousnesse Answ It is the practise of some outward duties of the second Table joyned with either a slight performance or else negligent omission of the duties of the first Table that concerne God and his worship From thence we may conceive what the civill man is namely such a one as is outwardly just temperate chaste carefull to follow his worldly businesse will not hurt so much as his neighbours dog payes every man his owne and lives of his owne no drunkard adulterer or quarreller loves to live peaceably and quietly among his neighbours For an example of this kinde I take the yong man in the Gospel that came to our Saviour with this All these have I kept So likewise among the heathen we have famous many examples of this kinde of Aristides Socrates Alexander Question 2 The grounds of civill righteousnesse are two Answ Restraining grace That is such a common worke of the spirit whereby the corruption of mans nature is bridled kept in curbed so as it breakes not out the heart is not changed or renewed either in minde will or affections onely there are barres and doores set to them in regard of the exercising and outward practicing of that whereof the seed and venome lies in the heart Gen. 20.6 Gen. 20.6 The Lord said to Abimelech that he kept him that he should not sinne in defiling Abrahams wife The second ground is Prevailing corruption namely when one sinne getteth 〈◊〉 victory of another by reason of their opposiâ—â—ature so is it when a man for vaine glory an◠〈◊〉 maintaine an outward reputation in the world without respect to Gods Commandement absâ—â—ines from many grosse sinnes as also when a man flies from covetousnesse and falls into prodigality all one as the Prophet speaketh it is as if a man should flie from a Lion and a Beare meet him Amos 5.19 Amos 5.19 Question 3 What are the deceits whereby he beguiles himselfe Answ He applauds himselfe on this manner that he useth good dealings and hath a good meaning and hopes by this to doe as well as the best these indeed are worthy fruits of righteousnesse if they were rightly practised but the civill man deceives himselfe First In
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
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
in the end prove as those Brookes that Iob speakes of that faile men when they have most need of water 2 The Lord doth of all other services reject this formall righteousnesse Psalme 50.8 Psal 50.8 Isa 1.14 Isa 1.14 My soule hates your new Moones and your appointed feastâ— they are a burthen to me I am weary of them verse 13. Incense is an abhomination to mee c. Who will then goe about to make his heart beleeve that the outward usage of Gods ordinances will commend a man to God 3 It is among the sinnes of these times prophesied 2 Tim. 3.1.5 2 Sam. 3.1.5 that in the latter daies shall come men having a forme of godlinesse but not the power Now wee ought to be so much the more carefull to avoid it as we are more subject to it in regard of the prevailing of it in the age wherin we live 4 We must know that the end of all Gods ordinances is the renuing of Gods image in us the making of us new creatures the fashioning of our hearts to his will therefore we heare pray receive the Sacraments that wee may have the graces of faith and repentance stamped in our soules Now then when wee attaine not this benefit by them we lose all our duties the ordinances become as a dead letter the very sacrifice of fooles The third Harbour wherein the soule of man rests it selfe is Temporary Righteousnesse such a service of God as carries a goodly shew for the time but after vanisheth away Consider 1. What it is 2. The grounds of it 3. The deceits of it 4. The discovery 1. Temporary Righteousnesse is a work of the spirit whereby a man being enlightned to see the priviledges that are in Christ for a time rejoyceth in them yeeldeth some obedience to them yet afterward he utterly falls away It is a work of the spirit Heb. 6.4 Heb. 6.4 they that have it are said to bee partakers of the Holy Ghost Whereby a man is illightned to see the priviledges that are in Christ and rejoyceth in them Luke 8.13 Luke 8.13 the stony ground which represents the temporary professour receives the word with joy yeelds a measure of obedience Matth. 12 43. Matth. 12.43 the uncleane spirit is said to go out of a man for a time wherein the temporary Christian is understood now in the time wherein he departs the temporary Christian out of whom he goes yeelds some measure of obedience yet so as afterwards he falls away So the righteousnesse of temporaries is compared to the morning dew that vanisheth away with the Sunne and that this is his estate to fall away is insinuated Hebr. 6. Examples of this estate two more eminently known Saul of whom in the beginâ—ing of his raign we heare of many good actions his wisdom in his patient bearing with those wicked men that murmured against him 1 Sam. 10.27 1 Sam. 10.27 his humility in refusing to take the estate of a King upon him ver 22. his mercy in succouring the men of Iabesh Gilead Chap. 11. 1 Sam 11. his Iustice in puâ—ting downe the witches 1 Sam. 28.3 1 Sam. 28.3 and yet afterwards fearefully did hee fall away from God The other is the example of that famous hypocrite Iehu how zealous did he carry himselfe in rooting out the posterity of Ahab and how did he in all pretend the worke of the Lord how did he put to death all the Priests of Baal and brake all the Images yet dyes with this brand that he departed not from the sins of Ieroboam 2. Grounds 1. That these men were never truly engrafted into the Vine Christ Iesus they were never truly sodered and united into Christ as parts of his mysticall body whereof hee is the head and accordingly being never truly conjoyned unto him no marvell if in time they be drawn dry and become as branches unprofitable that which they doe is by a common influence of the spirit of God enabling them unto some duties wherby hee pleaseth to glorifie his name and as that whereby wee continue and persevere in the state of grace is our union and society with the Lord Iesus whereby we become one with him and none shall take us out of his hands so that which makes the fruit of the spirit to wither and come to nothing in us after a time is the want of this conjunction with Christ because the seed of God is not in us such are nourished not from the power which diffuseth it selfe from the head to the members but from some externall cause and worke of the spirit but out of the mysticall body of Christ 2. There is a dâ—fferent manner of receiving the word some receive it into the uppermost face of their hearts others so receive it that it sinkes more deepely into the soule takes a firme rooting with some their knowledge swimmes in their braine casts a reflexion upon the affections from the light that is in the understanding o hers are changed into their knowledge their knowledge doth exeâ—cise a commanding power over the faculties of soule and body Now this different manner of receiving of the word makes a difference betweene Professours of whom some hold out others fall away this is the difference betwixt the stony ground and the good earth Mat. 13. So that the reason why this righteousnesse fades and comes to nothing is that because it not being stamped deepe enough into the soule when temptations make an assault it is not of ability to resist 3 Deceits 1. He imagines himselfe in good case for that he can rejoyce in the word when he heares it Answer There is a threefold difference betwixt the joy of the temporary and the Elect in hearing the word The temporary rejoyceth in hearing of the glorious priviledges of the Christian estate being convicted of the goodnesse and excellency of them like as a man is affected with joy to behold with his eyes a Vine plentifully â—aden with grapes or a field of corne that is goodly to see to in regard of the large and plentifull crop though he have no part in it even such may be the joy of the temporary caused not from any perswasion of propriety and interest in the things but only from the glorious hiew and beauty of the things themselves But as for the elect of God their joy ariseth from an evidence of that assurance they have of their interest in them that they are peculiar to them and that they are within the promises 2. The joy of the temporary is a joy that ariseth from a slight taste that he hath of Gods mercies and the Christian prerogatives whereas the joy of the true converts springs from that good they finde even from a perfect nourishment that they receive finding themselves justified and sanctified by vertue of that they have gotten in the ministry of the word The Apostle in the words last spoken of the temporary professour Heb. 6. gives occasion of
this difference for even as it is one manner of joy that a man conceives upon the tasting of good meate when the same notwithstanding is never perfectly digested and turned into good bloud another when a man so joyes in that he tastes as it is converted into perfect nutriment such is the difference betwixt the joy of the temporary and the persevering professour 3. The joy of the temporary in the word is sometimes accidentall with respect to such ciâ—cumstances as the word comes cloathed withall as for the novelty and strangenes of it so many are delighted to heare some points of divinity discussed which formerly they have not heard there is love to the Preacher in whom they are glad to see such excellency of gifts as also in the pleasing delivery so Ezek. 33.32 Ezek. 33.32 Loe thou art unto them as a very lovely song of one that hath a pleasant voyce and can sing well But as for the joy of the elect their joy is in the word of God with respect unto the goodnesse that is in it for it selfe for that beauties sake that shines in it they behold an inward glory Ier. 15.16 Ier. 15.16 Thy words were found and I did eate them and thy word was unto mee the joy and rejoycing of my heart 4 The joy of the elect in the word is a joy that springs up by certaine steps arising from the sence of misery feeling of Gods anger hungring after grace for the heart of man humbled with this spirituall wretchednesse abased and cast downe in the sense of his misery and wants flies unto the sanctuary of the word where finding gracious promises and the loving nature of God described at large recovereth it selfe and out of the sweetnesse of Gods promises apprehended by faith curing the wounds of our distressed soules doth greatly rejoyce in the same the word becomes sweeter then the honey and the honey combe but the joy of the temporary is sudden as a flash of lightning and therefore deciphered by the sprouting up of the seede in the stony ground Matth. 13. 5 The joy of the temporary is of a vanishing nature it soone fades as the corne that growes out of the stony ground withereth forthwith for want of earth so is it with the temporaries joy it is as the crackling of thornes under a pot soon in soon out hereupon his delight is compared to him that comming into a pleasant garden is delighted while he is within the smell but the elects joy is more permanent continued longer he hath a posie of those sweet flowers wherewith hee refresheth himselfe even when hee is gone out of the Garden Deceit 2. He pleaseth himselfe in this that hee hath some inward compunction of heart for his sinnes that hee is pricked in conscience troubled for sinne feeles a horrour in his soule thence hee conceives his estate to bee as the estate of Gods children since he is in this like them Answ 1. If these gripes of conscience were infallible notes of one that is in the state of grace then might Esaus weeping Ahabs humbling himselfe Iudas his sorrowing plead an interest in this estate whom notwithstanding the Scripture hath marked with the blacke coale of reprobation 2 There is a worldly sorrow as well as a godly both have sinne for their object 2 Cor. 7. 2 Cor. 7. and yet the one causeth death eternall This sorrow for sinne cannot give any man comfort touching the welfare of his estate further then hee is assured it is a godly sorrow whereof more shall bee said hereafter The devils have a horrour in their souls wherewith they tremble at the righteous judgements of God are afrighted with legall terrours yet never a whit the neerer the state of grace 3 The sorrow of those men doth not lye long upon them it is not of a lasting nature but like a vapour that now appeares and anon vanisheth away Many are Sermon-sicke as those that are sea-sicke exceeding ill at ease queasie stomacks while they are on the Sea yet the same men when they come on land are as wel as ever they were so we have many who in the hearing of the word seeme to bee much troubled exceedingly cast downe yet the same men when comming abroad they are but acquainted with the ayre of the world their pangs of sorrow passe away such was the sorrow of Felix who while he heard Paul disputing of righteousnesse and temperance and of judgement to come he trembled Acts 24.25 Acts 24 25. yet no sooner was Paul departed but his covetous heart prevailed over him whereas the nature of the sorrow which may give a man comfort touching his estate as that whereby he is advanced into the glorious condition of Gods children is an abiding sorrow goes to bed and riseth with us as David witnesseth Psal 42.3 Psal 42.3 my teares have beene my meat day and night 4 If wee consider the effect of these sorrowes whereby this temporary is stricken they worke no alteration nor change in his life hee goes softly cloathes himselfe with sackcloath hangs downe his head like a bul-rush but so as hee lickes up the vomit of his sinnes keepes iniquity close under his tongue Esau even when he cryed out for griefe yet had this resolution in him that when the daies of mourning for his father were past he would be avenged of his brother by killing him Gen. 27.41 Gen. 27.41 So Ahab even soone after hee had sorrowed for Gods judgements denounced against him for his murderous oppression of Nabeth hee imprisoned Micaiah 1 King 22.27 1 King 22.27 whereas the sorrow that accompanies him that is in the state of grace brings such a reformation of heart and life as we may see in Paul Deceit 3 He hath good motions holy desires and inclinations whereby he resolves for the best waies and what doe the most righteous more Answ 1. That good purposes unlesse they bee brought into practise they are as untimely birth no good comes to them in whom they are for even as that infant which is onely conceived and never borne is counted as if he had never beene so is it with these abortive and miscarrying purposes It is the very glory and perfection of these good motions when they are beautified with an actuall performance of that which was purposed otherwise our hearts deale with us in good purposes as Zarah when he was to be born make a faire shew as if they would come out of sinne and yet give backe all is nought worth our desires in this kinde are no other then a man may finde in hell mouth What benefit was it to those Iewes Iohn 6.34 Iohn 6.34 that they cryed out Lord evermore give us that bread when notwithstanding they did not use the meanes to compasse it as appeares verse 36. what good had Agrippa by being perswaded almost to become a Christian or was Balaam ever the neerer to heaven for that hee desired to dye the
where there is a re-entry of Devils after their ejection is worse than the beginning 2 Peter 2.21 2 Peter 2.25 It had beene better for them not to have knowne the good wayes of God then after they have knowne them to turne from the holy Commandement delivered unto them 2. Our departing from good wayes after we have made progresse in the same argues in us extreme folly wee cannot enter the lists so much as of a temporary profession but we must looke to suffer many things we must betyed to the means deprived of much of that which the flesh cals liberty Now shall we suffer all this in vaine shall we with the Israelites come out of Egypt undergoe many sorrowes in the wildernes come to the borders of the land of Canaan and then give over and faint by the way Shall we doe as hee that takes a long and chargeable journey to buy a commodity that is needfull for him and when he comes to the place parts for a penny and goes home againe without it Ezek. 18.24 Ezek. 18.24 If he turne away all his righteousnes that he hath done shall not be mentioned 3. Consider That all the promises of God are entailed upon the grace of Perseverance Matth. 24.12 13. Mat. 24.12 13. Because iniquity shall abound the love of many shall waxe cold but he that endureth to the end shall be saved Revel 2.10 Revel 2. â—â— â—â— be thou faithfull unto the death and I will give thee the crowne of life ver 11. he that overcommeth shall not be hurt of the second death Revel 3.12 Revel 3.12 him that overcommeth will I make a â—r in the Temple of my God Wherefore let us at any hand be admonished to search and try our Profession not deceive our selves we may make a shew to others and our hearts may make us believe all is well but let us not trust them till we have tryed them It is the foole that will believe every thing Many have set forward in good wayes aâ— Naâ—mies two daughters that would needs accompany her into the land of Iudah saying we will returne with thee unto thy people and yet how easily was Orpah entreated to goe backe So there are many Orphats that seeme as if they would travaile to heaven yet give over in the mid-way let their examples be admonitions to us Thus farre of the discovery of the false harbours of the Christian estaâ—e Now I come to the meanes of inquiry In the inquity to be made for the direction of a Christian in the duty of selfe tryall foâ—re specialâ—ies are to be discussed 1. What graces are of the essence and being of a Christian 2. What their nature is 3. What is the least measure of them lesse then which a man cannot have and be in the state of grace 4. What be the severall marks of these graces essentially necessary For the first I find that the Scripture doth inclose all in these two duties Faith and Repentance Mark 1.15 Mark 1 1â— Acts 20 2â— Repent and believe the Gospell Acts 20.21 Witnessing to Iewes and Grecians repentance towards God and faith toward our Lord Iesus Christ By these two we passe from death to life from the power of Sathan to God Now the latter of these duties being unfoldâ—d there are these three maine branches of it 1. Godly sorrow 2 Cor. 7.10 2 Cor. 7.10 that is the beginning of it and as it were the first step whence it is said to bring forth Repentance to salvation ver 10. 2. A change of mind called the New Creature fleshy heart renovation of the spirit of our mindes implyed in the word repent which properly signifies a transmutation or alteration of the mind 3. New obedience Matth. 3.8 Matth. 3.8 bring forth fruits worthy of amendment of life Rom. 12.1 Rom. 12.1 give up your bodies as a living sacrifice So that the issue of all is that to set a man in possession of the state of grace there bee foure maine workes of the spirit 1. Faith 2. Godly sorrow 3. Change of minde 4. New obedience Wiâ—hin these is comprehended whatsoever appertaines to the being of a Christian Many complementall graces are further found in him who is in the faith as appertaining to his well-being these and these only doe estate him in that blessed tenure of the sonnes of God Secondly What these are in their particular nature Faith is a work of the spirit whereby we are enabled to apply to our selves the promises made in Christ for our reconciliation with God It is a worke of the spirit of God Eph. 2.8 Ephesians 2.8 It is the gift of God we are enabled Our wils are lifted up above their naturall condition and ability by a speciall infusion of grace for howsoever faith be begun in the understanding yet the perfection of it is from the will this is apparent from the object of saving faith which is not only truth but also good and good to us To apply to our selves So Iohn 20.28 Iohn 20.28 Thomas shewes himselfe to be a believer when he saith My Lord and my God Galath 2.20 Gal. 2.20 I live by the faith of the Sonne of God who loved mee and gave himselfe for mee The promises made in Christ they are the matter whereabout our faith is exercised Rom. 4.21 Romans 4.21 Abrahams assurance was settled upon the promise For our Reconciliation with God this is the benefit of it that upon believing God is reconciled wee have an attonement Rom. 5.11 Romans 5.11 Thirdly what is the least measure of saving faith Answer It is a constant earnest desire of the pardon of sin flowing from an humble heart joyned with a conscionable use of the meanes I say constant to difference this desire from the moody passions that are in naturall men to whom God disclosing the fearefulnesse of the vengeance to come they doe for the instant desire a remove all of their sinnes I say earnest with respect to the sluggish wishes that are in the unregenerate as also to that fervency of desire which experience shewes in the godly Psal 42.2 Psalme 42.2 my soule is a thirst for God I say further that it is set on worke by an humbled soule a soule touched with his owne miseries a wounded spirit a broken heart Psalm 10.17 Psalme 10.17 thou hast heard the desire but it is the desire of an humbled soule of the poore in spirit Last of all this desire expresseth it selfe in a carefull and diligent use of the meanes whereby it may be increased as Prayer hearing the word receiving the Sacraments This is that faith which is tearmed by the smoaking flaxe and bruised reede Matth. 12.20 Matth. 12.20 which promise of Christ is not to breake the one nor quench the other This to be in Gods acceptation as saving faith appeares in that God rewards this hungring desire with everlasting life Matth. 5.6 Luke 1.33 Matth. 5.6
man shewes his displeasure against sinne by punishing the instruments and occasions of it Acts 19.19 Acts 19.19 they that used curious arts brought their bookes and burnt them before all men So we reade of Câ—aâ—er that thrust that hand first into the fire which had subscribed the Popish Articles So that godly sorrow may be discerned by this traine of graces wherewith it is accompanied that worldly sorrow wants at least in the truth of them though it may have some shadowes of them Vse That we doe not content our selves to have sorrow for sinne but labour to finde out whether it be a godly sorrow or not by these marks we may grow to some resolution to discover to ourselves that we be not mistaken in some legall affrightments or worldly griefes in stead of godly sorrow which is a speciall part of repentance Looke what is that which â—ets our sorrow on worke whether it be the terrible nature of Gods judgements or the experience of his fatherly mercies Consider of what continuance our sorrow is whether of affecting naâ—ure or more permanent such as dwels with us and doth not onely lodge with us for a night Looke whether it be indifferently as well for sinnes secret as open what thou findest to be thy best cordials to comfort thee whether Gods word or naturall meanes but of all advisedly consider whether thy sorrow be attended with the forenamed carefulnesse clearing of thy selfe indignation feare vehement desires zeale revenge accordingly thou mayest be comforted in thy mourning or discouraged in respect of thy estate The third grace that enstates a man in the state of grace is change of minde Quest What is it Answ It is a worke of the spirit whereby the image of God is repaired in us flowing from a hatred of sinne and love of righteousnesse It is a worke of the spirit for so those that are thus changed are said to be borne of the spirit Iohn 3.5 Iohn 3.5 By the image of God I understand that conformity and agreement which is betwixt Gods law and the faculties of the reasonable creature consisting in righteousnesse and true holinesse Eph. 4. Eph. 4. this is said to be repaired for that being defaced in the fall of Adam it is in part restored againe so as those who are thus changed are said to be new creatures to have a new spirit put into them I say further it flowes from a hatred of sinne and love of righteousnesse to difference it from those purposes that are wrung from men in respect of some grievous hand of God upon them by the smart of the rod by the feare of punishment onely So that a man that would prove himselfe whether his minde be changed must consider whether the spirit of grace hath so altered the powers and faculties of soule and body so as they are content to be subject to the law of God renouncing their former ungodlinesse Quest What is the least measure of this change Answ A setled and a constant purpose flowing from a hatred of sinne and love of righteousnesse whereby the heart resolves to repent to become obedient to God and to eschew his owne sinfull wayes this is the least measure of this change whereunto if a man do not attaine he is not changed Now this setling and disposing of the heart to the wayes of God to be the forme and life of a changed estate it appeares in that Gods children are deciphered by it Acts 11. Acts 11. that they with purpose of heart cleave unto the LORD 2 Chron. 20.3 2 Chron. 20.3 Iehosaphat set himselfe to seeke the Lord Psal 119.57 I have determined to keepe thy ward A constant purpose to be changed is in Gods acceptation as also in its owne nature a change that argues a man in the state of grace for if it be the fruits of a mans corrupt nature not to have so much as a desire or will that enclines to this change but even wholly averse and untoward then surely for a man to see so much of his owne misery and to be perswaded so far of the good estate of him that is changed as unfeignedly to purpose a change it must needs be the proper worke of the spirit Luke 15. In the Prodigall sonne the very purpose of a change is both accepted and commended as the change it selfe Markes Markes of this change otherwise called regeneration or new birth First Mark That it is to tall a whole change casting a new forme upon soule and body the whole man for as the corruption did over spread all the powers of man so in the restauration the spirit of grace is as large in repairing as sinne was in defacing whence the man thus renued is called a new man a new creature is said to arise from the dead and accordingly the Scripture makes it a worke of the whole man 1 Thes 5.23 1 Thes 5.23 The God of peace sanctifie you throughout this is expressed to be the whole spirit soule and body The minde must be changed Col. 3.9 12. The will Iohn 8.47 Col. 3.9 12. Iohn 8.47 affections Col. 3. Memory Psal 119. Conscience all sanctified more or lesse The kingdome of heaven that is the worke of grace is compared to leaven in regard of its diffusive and spreading nature it alters the whole lumpe Matth. 13. Matth. 13. hence the work of grace is set out by a comparison from the light for as that according to the measure of it enlightens all the house at once not first one place of it and then another so is it in the renewing of the soule it receives the spirit of grace into every part with one act of the spirit To conclude therefore looke as the oyntment that was poured on Aarons head ranne downe even to the skirt of his garments so the holy annointing with the oyle of grace drencheth even the lowest and basest parts of soule and body working in them a change of grace Second Marke That it enableth us by faith in Gods word to overcome the world makes the man in whom it is a Conquerour so as he gets the victory over the corrupt lusts of his owne heart and the enticements that come from the world or the devill 1 Iohn 5.4 All that is borne of God overcomes the world So then a speciall property of him that is changed is that he hath strength infused into him wherby he withstands sinfull motions in the heart fashions not himselfe to the world resists the devill By our naturall condition we are servants to our corrupt hearts they have an entire command over us so as we both obey them and have no power to doe otherwise Now where the spirit worketh this change there sinne raignes no longer so as we should obey it in the lusts thereof neither doe we give our members as weapons of unrighteousnesse unto sin but we give our selves unto God as they that are alive from the dead Rom. 6.12 13.
Rom. 6.12 13. as thou desirest therefore to know whether thou art changed or not so consider how thou prevailest in crucifying thy corrupt affections beating backe satans and the worlds temptations Third Marke That the change of grace is wrought and receives increase by the means that God hath sanctified to that purpose and that is his word Iohn 15.3 Iohn 15.3 Iohn 17.17 Now are ye cleane through the word that I have spoken to you Ioh. 17.17 Sanctifie them through thy truth thy word is truth 1 Pet. 1.23 1 Peter 1.23 being borne anew not of mortall seede but of immortall the word of God Psalm 19. It is the law of God that converts the soule So then see how this change is wrought in thee Is it effected by the power of Gods word or proceeds it from other sinister respects as feare or favour of men want of meanes to doe otherwise danger in thy estate That change which is wroâ—ght by these meanes is not a change of grace but of nature Fuâ—ther the Word is the meanes whereby this is increased We have the testimony of Peter to this purpose 1 Peter 2.2 1 Peter 2 2. As new borne babes desire the sincere milke of the word that we may grow thereby Fourth Marke That this change is knowne by a dissimilitude from the properties of a naturall man to which purpose consider how the Scripture describes him First that he mindes earthly things is wholly taken up with the care of them Rom. 8.5 Rom. 8.5 He savours the things of the flesh and that so as the things of the spirit are unsavoury to him Rom. 13.14 Rom. 13.14 he takes thought for the flesh to fulfill the lusts thereof Secondly Hee opposeth the will of God by refusing to become subject to it Matth. 23.37 Matth. 23.37 Psalme 50.17 I would but ye would not Psal 50.17 hates to be reformed and in the roome of Gods will sets up his own lusts Tit. 3.3 Tit. 3.3 We in times past were disobedient serving divers lusts Thirdly He hath no delight in Gods ordinances Iob 21.14 They say unto God depart from us for we desire not the knowledge of thy wayes Fourthly He hates him that reproves him he cannot brooke him that crosseth his corrupt courses the scorner loves not him that rebukes Fifthly Hee loves not the company of good men for â—heir goodnesse bâ— all his delight is in naturall men in whom there is no seed of grace the scorner will not goe to the wise For further practises and properties of naturall men consider Ephes 4.18 19. Eph. 4.18 19. Tit. 3.3 1 Pet. 4.3 Tit. 3.3 1 Pet. 4.3 And now as we would be assured of our change Consider how wee differ from naturall men in those wayes and courses wherein they are described unto us Are we not such as minde earthly things but set we our affections on things above Col. 3.1 Col. 3.1 are we not such as withdraw our hearts from being subject to Gods law but desire to be ruled and guided by his will not our owne his lawes to be our Counsellours Psalme 119. are we not such to whom Gods ordinances are a burthen we having no savour in them no delight but doe we desire by all meanes to be exercised in them are they the joy of our hearts and doe we claime them as our heritage Psalme 119. are we not such as hate them that reprove us for our evill wayes but do we rather love them yea desire that our heads may be broken with their balme are wee not such as shun the fellowship and meeting of Gods Saints but all our delight is in them Psalme 16.2 Then we may assure our selves that we are truely changed from the state of nature into the state of grace Rom. 12.2 Rom. 12.2 men are knowne by this to be changed by the renewing of their mindes while they fashion not themselves like unto this world in the practises and properties of men of the world 2 Peter 1.4 â— Pet. 1.4 the faithfull are said to bee partakers of the divine nature in this for that they fleethe corruption that is in the world Fift Mark. That where ever this charge is there is a great difference in the manner of sinning betwixt him who is changed and the unregenerate man so that howsoever both be overtaken with the same sinne yet if a man observe himselfe in the dâ—sposition of his heart before in and after sinne committed he shall be able to resolve himselfe whether he be in the state of nature or in the state of grace for the regenerate man is troubled before the sinne as also in the act of sinning not doing either with a full consent of his will which so farre as it is renued resists so farre as it is corrupt provokes unto evill neither yet lying in the sinne without recovery of himselfe whereas the unregenerate man sinnes with full consent of will and that because he is all flesh no spirit as also sleepes in his sinnes Hence bee those different voyces the naturall man saith I doe the sinne I would and will to doe but the regenerate man saith he doth the sinne he would not Rom. 7. Rom. 7. this marke of the new-borne Christian wee finde 1 Iohn 3.9 1 Ioh. 3.9 Hee that is of God sinneth not neither can he sinne because he is borne of God Sin he must needs but sinne he cannot either as wholly consenting unto it or lying in it so as he riseth not by repentance By this we may grow to a tryall of our selves whether we be borne again yea or not Object Naturall men have this trouble and reluctancy before they sinne as Pilate Answ 1. This fight that is in the regenerate is of the will with it selfe but in naturall men it is of the conscience with the will the conscience proclaimes sinne to be sin which the will would wish were no sin Secondly This trouble is incident to naturall men only in great sins such as the light of nature condemnes not in smaller Vse That by this Doctrine we may discover sundry persons that live in the Church yet not to be living members of it neither to bee partakers of the new birth as namely all such persons who are but partially changed their understanding illightned with a good measure of knowledge but their wills most perverse for the act of obedience others are servants to their owne vile affections in whom sin exerciseth a plenary and full command that give eare to the wickednesse of their owne hearts others whom not conscience of GODS word but some outward respects doe change others who run with naturall men in their wayes imitate their practises others wallow in sin without contradiction from their own hearts all these we must exclude from the state of grace as men that are not yet renued by the spirit of God The fourth grace is new Obedience Question 1 What is it Answ It is a work of