seekes to draw us to a searching into our owne hearts Gal. 6.4 Gal. 6.4 Let every man prove his owne worke and then shall he have rejoycing in himselfe and not in another this made Saint Paul so lightly esteeme the judgement of men touching his estate before God 1 Cor. 4.3 1 Cor. 4.3 I passe very little to be judged of you or of mans judgement that is his commendation that God accepts of him his praise is not from men but from God Rom. 2.29 Rom. 2.29 The second false shadow under which men doe shelter themselves and rest in as a state of grace when it is nothing lesse is formall righteousnesse where consider 1 What it is 2 What be the grounds of it 3 What be the deceits 4 The discovery 1 Formall righteousnesse is the practise of the outward duties of the first Table joyned with a neglect of the duties of the second Table and that by giving way to some grosse corruption Wee may see a patterne of this Ier. 7.9 10. Ier. 7.9.10 will you steale murder and commit adultery and come and stand before me in this house where my name is called upon Pro. 7.14.15 Pro. 7 14.15· the whorish woman conjoynes the paying of her vowes to God her peace-offerings with the breach of wedlocke Matth. 23 14. Maâ— 23 14. the Pharises devoured widowes houses under colour of long prayeâ—â— Touching the duties of the first Table whereunto the formalist attaines they are these 1 He is in respect of the outward man a diligent repairer to the publike assemblies a hearer of the word receiver of the Sacraments he will not sticke to goe a mile or two to the hearing of a a Sermon all this was in Herod in those that professe to our Saviour that they have eaten and druâ—ke in his presence Secondly hee may be a meanes to draw on others and to say with those Isa 2.3 Isa 2.3 Ezek. 33.30 Come let us goe up to the moâ—â—taiâ—â—f the Lord Ezek. 33.30 Ezekiels hearers though but formall can say every man to his brother Come I pray you and heare what is the word that commeth forth from the Lord. 3 Hee may grow to get a great measure of knowledge to be able to discourse to the purpose of the Scriptures and what is taught in the publike ministery so we reade of some Matth. 7.22 Mat. 7.22 that have attained so much knowledge that they have beene able to prophesie that is to preach in Christs name and yet meere formalists 4 He may take up a solemne forme of prayer have his time and place for his devotion Luke 18.10 Luke 18.10 the Pharisee goes up to the Temple of purpose to pray and that the old Iewes were very frequent in this it appeares Isa 1.15 Isa 1.15 though ye make many prayers yet I will not heare 5 He may proceed to humble himselfe in fasting joyne with others in the solemne exercises to that purpose 1 Kings 21. 1 King 21. Isa 58.3 Ahab thus abased himselfe Isa 58.3 Wherefore have wee fasted and thou seest not 6 He may outwardly reverence the Preachers of the word as Saul did Samuel Herod Iohn Baptist give entertainement to them as the Pharisee Luke 14. Luke 14. who invited our Saviour yea make words of love to them 2 Grounds of this formall righteousnesse declaring how a man comes to set up his rest in so deceitfull an appearance 1 It is the divels policy when he cannot draw men to a false worship of God to set up Idols then he laboureth mainly to detaine men in the shell and shadow of an outward worship to make them quiet themselves in this as all that God requires Thus were the old Iewes exceedingly beguiled while they placed all religion in outward sacrifices by this men are kept from the life and power of godlinesse while they are so farre seduced by Sathan as to rest in the Paradise of a formall service of God 2 Man by nature is devoted beyond measure to his naturall corruption so as what hee wils that he wils with his whole strength so loath are men to part with their corrupt practises that skinne for skinne and all that a man hath will he give rather then forgoe any part of that which he is by naturall apprehension bent unto Hence the Scripture tearmes the sinnes that a man is more specially inclined unto his right eye his right hand then which what is not a man more willing to lose hereupon the heart of man seekes and having by seeking found such a righteousnesse as wherein it may be something with God and yet retaine his owne selfe-liking sinnes by all meanes embraceth this forme of service of God takes great conâ—entment in this and such a one is this formall righteousnesse which makes a faire shew promising great matters both unto others and our owne seduced hearts and in this doe men willingly rest as that which gives a dispensation unto some partiall sinnes and yet carries a goodly appearance amongst men This formall service of God will bring whole rivers of outward service even the first borne of his body for the sinne of his soule so be it he may retaine his owne will 3 The honourable and glorious things that the Lord hath spoken of outward services the Lord ascribes the greatest worke to the Ministery of the Word and Sacraments the opening of the eyes to the blinde the working of faith the cleansing of the heart the salvation of body and soule so to prayer and fasting how much doth the Scriptures attribute making them the very meanes whereby the very treasures of heaven are opened and all good things communicated to us Hereupon the deceitfull heart of man is so ravished by these worthy effects wrought by these ordinances as that it makes no question but if it shall serve God in these all other things must needs follow of themselves though a man be failing in other duties of the second Table yet the excellency of these shall make a recompense and give satisfaction to God 3 Deceits First that for those outward duties performed they endure persecution undergoe many mockes and taunts from wicked men come into trouble for that they doe being well done and from hence they gather confidence that their courses are approved of God Answ It is no sure argument of the truth of a mans profession that he endures trouble for it No question but Iudas had his part in those crosses that did accompany the preaching of the Gospel and yet who doubts of the rottennesse of his profession but among others Alexander of whom we reade Acts 19. chapter 33. verse Acts 19.33 that hee was neere unto death for the Gospels sake and yet of the same man as Calvin thinkes doth Saint Paul give a heavy censure when hee prayes that God would reward him according to his workes 2 Tim. 4.14 2 Tim. 4.14 Secondly the worlds hatred of a Christian profession is
the spirit whereby a man that is already justified doth by vertue of grace received bring forth fruits worthy of amendment of life It is a worke of the spirit Ezek. 36.27 Ezek. 36.27 I will put my spirit within you and cause you to walk in my statutes Of him that is already justified that is acquitted of his sins and made righteous in the sight of God Rom. 5 1. Rom. 5.1 6 1. c. 6.1 c. After the doctrine of justification followes the doctrine of new obedience to let us understand in what order they are in the Christian estate Doth by vertue of grace received from Christ Iohn 15.4 Ioh. 15.4 As the branch cannot beare fruit of it selfe except it abide in the Vine no more can yee except ye abide in me Phil. 4.13 Phil. 4.13 I can doe all things through Christ who strengthens mee bring forth fruits worthy of amendment of life Such workes as doe beseeme a man altered and changed that professeth another course of life these are those duties that concerne God or man comprised in the Scriptures Philip. 1.11 they are termed the fruits of righteousnesse So that he that would approve himselfe to his own soule to be a practiser of new obedience must consider whether he adorne his profession with the performance of such religious duties as the Lord commands Question 2 What is the least measure of it Answ It is an unfeined and constant endeavour to do the will of God I say an endeavour to difference it from the legall obedience which is the strict performance of such duties which God commands according to the rigour of his law In this the endeavour through Gods mercy is accepted for the deed done I say an unfeined endeavour to difference it from the glorious shew which hypocrites may and doe make Lastly I say it is constant with respect to the endeavours of the temporary which are soone out of breath and die before they come to perfection Now that this unfeined and constant endeavour is accepted as the deed done it appeareth first in the example of Abraham of whom the Scripture saith Heb. 11. that he offered up his sonne Isaac yet it is plaine that he did not sacrifice his sonne the Lord by an Angell from heaven forbidding him whereby we gather that in Gods acceptance he was offered up for that there was a faithfull endeavour on Abrahams part Secondly The godly and upright men are said Psal 119. To doe no iniquity Now we know this that there is none that sinneth not Onely for that the just man endeavoureth and doth his best to doe no iniquity he is accepted of God as if he did none So of David it is reported that he sinned only in the matter of â—â—iah when as notwithstanding he sâ—ned many wayes else in his raging anger at Nabal in câ—okering his children and likewise in his unjust dealing with Mephibâ—sheâ—h but yet for that in all these Davids heart was faithfull in endeavouring to doe Gods will they are not taken notice of being â—s â—yed in Gods acceptance who measureth obedience not by the effect but by the affection of the doer Thirdly The Lord is said to deale with his as a father with his children the matter of obedience Mal. 3.17 I will spaâ—â— them as a father spareth his owne sonne that serveth him Now if a man sets his sonne a taske enjoyning him to write a Coppy if hee sees that hee doth but his best eâ—deavour he accept it commends and encourageth his child even so doth the Lord deale with us when he perceives a faithfull labouring on our partâ— to doe what hee commands hee accepts iâ— this case the will 〈…〉 and accordingly rewards it Question 3 What be the marks of new obedience Answ Marks They are generall or speciall Generall That in new obedience it is onely the conscience of Gods commandements that sets heart and hand on worke not any other externall motives obedience not springing from the word is as one cals it wilde Oates Psal 18.22 Psal 18.22 the ground of Davids obedience was this all his lawes were before me and I did not cast his Commandements from me Psal 37.30 Psal 37.30 The mouth of the righteous will speake wisedome for the law of God is in his heart Iob 22.23 as the ground of turning to God saith Eliphaz receive I pray thee the law at his mouth and lay up his words in thine heart Many performe good duties that are moved thereunto by feare of punishment displeasure of man feare of discredit with a desire of praise that they may be seene of men as loath to sustaine damage in their outward estates all these doe not render to God that new obedience that the Lord requireth the Lord delights not in such sacrifices the performers can have no assurance that herein they please God Second marke That it carries a respective eye to all Gods Commandements it doth not call out any and leave the rest but all the knowne will of God so far as the judgement is convinced the heart endeavoureth to practise Psal 119. Psalme 119. I shall not be confounded when I have respect to all thy Commandements Zacharie and Elizabeth walked in all the Commandements of God Heb. 13.18 Heb. 13.18 wee trust wee have a good conscience in all things desiring to live honestly And great reason is there for this equall eye to be had to all Gods Commandements since they all lay a bond upon the conscience and the majesty of the Commander shines as well in the one as in another Now that a man may the better examine his obedience I will propound a five-fold difference of Gods Commandements by which the heart of man is apt to deceive it selfe Commandements are first either such as concerne the outward man as keeping the Sabbath just and righteous dealing amongst men or inward as confidence in God cleansing of the heart from evill thoughts Now new obedience must equally respect both 1 Cor. 6.20 1 Cor. 6.20 Glorifie God in your bodies and in your soules Secondly they are either the greater Commandements or such as are of lesse importance as the speaking of a vaine word idle mirth Christian obedience must have an eye as well to the one as to the other Matth. 23.23 these ought ye to have done and not to have left the other undone Thirdly Commandements are differenced according to the two Tables some concerning duties to God oâ—hers respecting duties to men Accordingly who ever would have comfort in his obedience must obey God in both not strict in the one loose in the other Isa 58.7.8 Isa 58.7.8 14 and 14. duties of the first and second Table are both enjoyned not onely to keepe Gods Sabbath humble thy selfe with fasting but also the practise of mercy and justice among men Fourthly the Commandements of God are either such as concerne our generall calling as we are Christians whereby we call upon God heare his
is a sinne and hates it this is cleare to the Vnderstanding yet the Will will be malicious still the heaviest part is the Will As in a Parliament Consultation they must propound all to the King and he must ratifie and confirme it now when the Will saith I will not ratifie that I will not leave that sinne nor take up that duty now all this while it is not ratified till the Will come off Away with these pieced and patched Resolutions and purposes as to say it were good it were so and I would all would doe so and I could afford to bee so but all the world would persecute mee this is a Halfe-Resolution away with these patched Resolutions to have Reservations at every turne it is nothing else but hypocrisie and dissimulation say therefore Is not the sanctification of the Sabbath day better then the prophanation of it say Heart is not precisenesse in a Christian course better then with the Harlot to wipe the mouth and say all is well and all truth though the least that God reveales is it not better then all the world if it be Will doe thou close with it and say within your selves here are reasons cleare let heaven and earth meet together though al the dust on the earth and sands on the shore and spires of grasse in the fields were Devils I will have that which the word reveales though I die for it This is a happy heart when the soule sees the greatest good is holinesse and resolves to have it this is a sound Resolution Reason 1 Because the root and spring of all our actions comes from a Resolution as a mans purpose is so a mans practice is Resolution is the maine poize of a mans actions the hand of the Dyall goes as the wheels of the Clock turne it within whether right or wrong so the hand workes the tongue speakes because the Will and Heart worke by Resolution I will have this saith the soule that is the Will this chiefe faculty of the soule in resolving and then the heart goes now then if action be carried by resolution then resolution must bee first Rom. 6.17 Rom. 6.17 the Text saith They obeyed from the heart when the heart resolved it was done hence God so often requires the heart for if that goes forward then all goes forward too as in a fortified Citie the Castle commands al the town so Resolution commands the whole man tongue hand and all if a man will saile on the sea hee must have a storme to guide the ship so of the sailing of the soule in the world if thou wilt saile aright and come to the right haven Resolution must be the sterne and that must guide all so that the Argument stands thus If Resolution be the root of every act then it must goe before every act but it is so therefore Resolution must go before practice Vse 1 Is it so that Resolution must goe before practice in Christianity then here is the reason that many come not on kindly and follow not a Christian course stoutly It should not be appearance that should carry a man but sound Resolution while peace remaines men professe but in time of trouble for want of Resolution they faile they that lay not the foundation sure and set not the Pillars fast easily totter so many reare up a brave profession but ram it not fast therefore they totter oh hee that totters hath not that inward resolution to love God and Grace above all Rom. 1.18 Rom. 1.18 generally the fault is not ignorance that men fall off but the Will breakes the bargaine and saith I will not be in prison or be brought to the stake for the truth and yet we will make great profession too I will say some never be a Papist c. what a Resolution is this the tongue speaks well but what saith the Will if that resolves not of it it is nothing If the King set not downe his hand to lawes I have nothing to doe with them they are of none effect Therefore they are said to with-hold and detaine the truth in unrighteousnesse Rom. 1.18 Rom. 1.18 you know you should doe righteously but you will not thus you hold downe the truth many thinke to goe to heaven and yet buy and sell on the Sabbath day and thinke to goe to heaven with a sleepy profession and yet never make this Resolution but they are deceived Vse 2 It is a word of Direction or Exhortation to us Is Resolution so necessary is that the way then let us be wise to begin at the right end Hee that will live a holy life must labour for soundnesse of heart the wicked had laid a net for Davids feeâ— and hee had many troubles but what then his heart was fixed Psal 57.6 Psal 56.6 7. that was his bottome he held fast setledly resolved in God let them doe what they could yet hee knew what to do so your heart will never be sound till your heart bee fixed on God thus a man must doe if hee will walke holily that of Daniel Dan. 1.8 Dan. 1.8 Many feare-intanglements would have hindred him but he purposed with his heart to walke with God Ruth 1 18. Ruth 1.18 When she saw that she was stedfastly minded to goe with her shee left off speaking to her as who should say spare your breath I am resolved of it the house stood fast because it was built upon a Rocke by Rocke is meant a sound setling in Religion and he that hath this he persevereth Act. 11.23 Acts 11.23 Cleave to God with a decree of heart it is not a matter of speculation let the heart be there oh but what shall become of life liberty children and profit If I may have these and God then welcome no a soule that is gracious will not doe thus but it faith If I have not these yet my Decree is God is mine though I die for it this is the right way indeed Deut. 5.29 Deut. 5.29 When God gave the Law hee passed by fearfully like a flash of fire here was the Law given with judgement then they feared and trembled then every one would bee a Professor and doe what ever he commaads them then they would heare it and doe it this they sâ—y bâ—t oh saith the Lord that there were such a heart in them to doe as they say you say well these are good words but it is noâ—hing without an heart where is that sound Resolution oh that you had a heart to these things that whatsoever comes though earth shake and Devils rage yet having a heart resolved you may persevere and hold out for ever Quest Answ Q. But how shall I get this Resolution A. Labour for two things that so thou maiest attaine unto it 1. Iudge according to the Word not according to the world for otherwise you will misudge and not resolve Psalm 73. David judging by the out-side of the world
Disciples but if you will have Christ to be your King you must not doe what you list but submit to him Rom. 8.7 For the wisdome of the flesh is not subject to the law of God neither indeed can be therefore avoid it submit not to the authority of it Reason 2 As we cannot exercise our selves in the service of these and Christ too so secondly another Argument is this Because the duty we owe to Christ is the maine and chiefe duty We must bestow the chiefest service on him therefore unlesse we renounce all for Christ we cannot be his servants for he must have the chiefest service Iohn 21.15 Peter stood it out and yet after denyes Christ Marke how our Saviour tryes him lovest thou me more then these Feed my lambes as who should say if thou lovest not me more then these then thou canst not serve me Then the point is cleare if without Selfe-deniall the authority of Christ cannot be acknowledged if our hearts cannot be bestowed on Christ unlesse we trample on our selves then it is cleare we must deny our selves before we be Christs Disciples The deluge of miseries hath overspread other countreys and it is neere us therefore it is fit to deny our selves to prepare for a Crosse Vse 1 It shewes us that it is not an easie thing to enter into Christs service or to persevere in the same it is not an holy-day taske or an easie matter but very hard and difficult this strait gate makes a man strive and pincheth him sore hee must strip himselfe naked to creepe in at this strait gare You count it a matter of nothing to be a christian I grant it is an easie matter to be such as you be to patter over a few prayers which a childe of five or sixe yeeres old may doe many a drunkard and civilian would goe to heaven if this would serve turne but alas it is a harder thing then you are aware of you must deny life and all and not only some profits or pleasures in life yea and have it not onely in a readinesse to be bound but to die for the Lord Iesus or to suffer any thing for him Oh it is not an easie thing to deny a mans selfe do they deny themselves that wilâ— not deny a looke a feather or a vaine fashion but can you deny life liberty lands livings is it easie to goe to prison you that have your secret lusts is it easie to leave them oh know it is not easie to be a christian you drunkards and adulterers bid adieu to your lusts your gods must downe and it is not an easie thing to lay them downe Vse 2 It is a word of instruction also to shew us the reason why many that seem to follow Christ persevere not in a good course but turne all into a smoake such as have tooke presse-money of Christ and turne to the enemy the cause is they went not the ready way they did not Deny-selfe therefore in conclusion they deny our Saviour they that take up the profession of religion and forsake it when opportunity is offered the reason of it is they did not forsake themselves therefore they forsake our Saviour the way of Selfe-deniall Christ walked in Iohn 8.50 Iohn 8.50 he sought not himselfe and his owne glory nay he emptied himselfe when he led captivity captive he laid downe all had not he denied himselfe woe had beene to our soules but he laid downe his life and if you purpose to be his Disciples you must lay downe life and selfe too this is the reason why those who in former times thought their money as good silver as anothers yet they have turned away in the day of battell and are become the deadliest enemies to Christ that are here is the ground Selfe stucke behinde Matth. 7. Strive to enter in as the strait gate for strait is the gate and narrow the way that leadeth to happinesse there is a strait gate before a narrow way and because men goe not through the strait gate they goe not through the narrow way the strait gate is Selfe-denyall you must strip your selves starke naked hence one stumbles and another staggers in the narrow way the way is narrow you mist the strait gate and so fall short of the narrow way Idle travellers when they come in dirty waies will breake a gap and wandring a great way and not finding the way they are forced to come backe and goe the same way they went at the first so men will be Christians so long as they may keepe ease the drunkard would goe to heaven if he might carry an Ale-house on his backe c. but when they come to any difficulty they breake a gap in a Christian course it befals many a professor as it doth an idle buyer he will be cheapning but will not buy because he will not come to the price therefore take notice of it you come to cheapen you would have grace and you would be saved but you will not have it on Christs tearmes you will not deny your selves which must be if ever you be saved by Christ Quest But how may a man know whether hee hath Selfe-denyall or no how farre may a man have Selfe-deniall and deny selfe and all Answ For the answer two things are to be observed First I will shew how farre this is in Gods servants Secondly I will come to the maine tryall to shew who they be that deny selfe First how farre Selfe is in the Saints by way of caution And the cautions are three First the best of Gods servants those of the highest forme and greatest strength they have some selfe in them but they are not selfe Phil. 2.21 Phil. 2.21 all seeke their owne it is a disease that will pester the best Saints more or lesse 1 Sam. 5. 1 Sam. 5. when the Arke was set before that cursed Dagon the head of it was broken downe but the stumpe remained still so that although the Arke the blessed spirit of God hath beene in the heart of the Saints and the neckes of their Dagon corruptions be broken yet the stumps of Dagon remain in â—he best Saints Paul that was a Lievtenant or Colonel in Christs campe yet he had not learned this lesson without booke 2 Cor. 1.9 we had the sentence of death in our selves that we should not trust in our selves it came off marvellous hard Christ was faine to fling him off from his horse on the ground that he might not trust in himselfe Experienced Paul must learne this selfe-deniall there is some stumpes of this in every man 2 It is marvellous stirring and it will slip into the best of our services to hinder our souls in duty this selfe taketh greatest hold and is hardly removed In nature though the sences be gone yet there will be a pulse stirring so long as there is any life in a man so in this body of sinne this originall sinne spreads it selfe how ever
and afflictions This a man must take up cheerfully Takeup Doctrine 2 The followers of Iesus Christ must cheerefully undergoe what ever afflictions are allotted unto them they must not have them whether they will or no. Afflictions are a burthen and we must not onely lift at them but take them up cheerefully as if Christ had said if you will walke uprightly you shall have many blockes that you cannot leap over but you must goe away with them cheerefully It is not onely here required but it is elsewhere commanded Iam. 1.2 Iam. 1.2 Coâ—nt it all â—oy when ye fall into divers tempâ—ationâ— not some joy when ye fall into some temptations but all joy when ye fall into all temptations It is the excellency of a Christian to under goe affliction cheerefully God loves not onely a cheerefull giveâ— but a cheerefull sufferer Matth â— Math. 1. Wh◠〈◊〉 speake all manner of evill against you it is observeable wicked mens tongues are tipped from hell they speake all manner of evill and as the Apostle Saint Iames saith are set on fire from hell and what then must you goe into a corner and howle no rejoyce and be exceeding glad or as the word carries a man should leap for joy nay it hath beene the behaviour of some worthies in former times that have beene in the forefront of the battell Acts 20.22 Acts 20.22 when it was foretold Paul that he should be bound at Ierusalem marke what he replies behold I goe bound in the spirit to Ierusalem that is hee was willing to undergoe it before he had it though troubles befell him yet he went on cheerefully Acts 5.41 Acts 5.41 they went away rejoycing that they were counted worthy to suffer for Christ Phil. 2.30 Phil. 2.30 not regarding life the Saints should have it in a readinesse Acts 21.13 Acts 21.13 Matth. 27.32 we must not deale with our Crosse as Simon did Matth. 27.32 they compelled him to carry it but a Saint must carry his Crosse cheerefully the Mariners take foule tempests as well as faiâ—e galus so wee that are saylers and souldiers must fare as we finde Quest But what is it to take up a manâ— Crosse Answ The duty consists in three things 1 It must be our owne Let him take up his Crosse that is that affliction which God hath allotted for our particular portâ—on wee must not bring misery on our selves there is no credit noâ— comfort in this The text doth not say let him make his Crosse no it is maâ—e already so long as we have the world and our own corrupt hearts and as long at theâ—e are Diâ—els in hell there are troubles enough It is folly for a traveller to goe through a slough when hee may escape it so wee must not needlesly runne into troubles but if it be allotted we must travell in winter and drinke of the cup of sorrow and affliction The Patient that takes physicke if there be five or sixe more sicke in his chamber and there be divers potions sent one man must not take every mans potion but hee must take the physicke prescribed for him so afflictions are potions one hath disgrace another poverty every man must take his owne potion Ier. 10.19 Ier. 10.19 It is my sorrow therefore I will beare it 2 When we see the Receipt under Gods hand wee must stoope wee must put our neckes to the yoke and our shoulders to the burthen Heb. 11.25 Heb. 11.25 Moses chose rather the reproach of Christ the crowne of thornes in Christs service then all the gold in Egypt any for ought I know hee might have worne the crowne of Egypt he was not forced to it the Text saith he chose it rather 3 We must quietly carry it with a meeke disposition not snarling at the hand of the Almighty nor yet disquieted with affliction though it pinch him sore but we must doe aâ— David Psal 39.9 Phil. 39.9 I held my tongue and spâ—ke no word because thou didst it You know oftentimes the Parent makes the childe not onely beare the rod â—ut also kisse the rod so should we not onely beare afflictions but kisse the rod and willingly undergoe them the Text saith of Christ hee went as a sheepe to the slaughter and gave his necke to the smiter Patience by force is nothing but when it is done voluntarily it is something 1 Sam. 3.18 â— Sam. 3.18 Eli doth not fall out with God as Ionah I doe well to be angry to the death But marke what he saith It is the Lord that hath done it He takes those blowes with meeknesse We heare of no quarrelling at Iâ—be hand but Naked saith he came I into the world and naâ—ed shall I goe out and blessed be the Name of the Lord not a word more Then you see It must be suffered willingly and undergone patiently Reason 1 The Reason is taken from the Wisdome of God and love of a father that sends all these When a childe will take no physick they use to say Looke it is your father that brings it and will you not take that your father gives you This is a great argument to prevaile with the childe to make him take the physicke So because afflictions come from their Father it is a great argument to perswade the Saints his wisdome orders them therefore beare them Iohn 18.11 Iohn 18.11 Shall I not drink of the câ—p which my Father gives me There is the force of the argument God prepares it therefore drink it So the Apostle reasons Heb. 12.9 Heb. 12.9 Our fathers in the flesh corrected us and we submitted As who should say We boâ—e the afflictions of our fathers in the flesh when they sâ—ew upon us in a passion and they that weâ—e neerest they sped worst and shall we not rather beare and be in subjection to the Father of spirits and live God would have us live If the Patient be perswaded the Physician hath skill he will â—e willing to receive the potions prescribed by him so our Father is our Physician and a father will 〈◊〉 the childe nothing that shall 〈◊〉 let us therefore submit to what ever God layes upon us whether sweet or sowre we must not onely have cordialls which are sweet but bitter potions and pills Doth God provide it and shall not we take it Isa 38.15 Isa 38.15 What shall I say he hath spoken unto me and himselfe hath done it I shall goe softly all my yeeres in the bitternesse of my soule God bids him set his house in order he should die God hath said it saith the Text and I will doe it Reason 2 2. There is a great deale of good in afflictions therefore take them willingly and cheerefully Lam. 3.27 Lam. 3.27 It is good for a man to beare the yoke in his youth Who would not be cut that he might be cured Afflictions are painfull but there is good in them a man is content to beare
their shoulders so lay the promises of Christ upon thy shoulders lay mercy under the Crosse if a man beare a burthen quietly he carries it easily so looke to Christ and beare thy burthen willingly 5 Lastly consider if thou wilt not take up a Crosse God will give thee a curse You will not have your credit crossed drunkards must not speak ill of you take thy sinne then all the sins of those drunkards and swearers are thine if thou reprove them not and the curse of God with them the vengeance of God will breake thy backe Dives would not have the Crosse take thy pleasure saith God and the worme that never dyeth Iam. 5.3 Iam. 5.3 the rich men would have their wealth take your wealth saith the Apostle but it is cankred and it will witnesse against you Every sixe pence will come as so many witnesses witnesse saith this shilling I was plucked out of the mouth of the poore you will have a wealthy talent and you shall have wrath with it You that are now carelesse you feare to sanctifie a Lords day you will not be crossed God will bid you go to your neighbours to be saved for them you loved and them you obeyed whether then will you have the Crosse of Christ or the rage of the Almighty rather beare the Crosse of Christ then the indignation of the Lord of hosts Vse 4 It is a ground of instruction if the servants of Christ must beare the Crosse then who bee they that make it It is an undoubted argument of a soul that is an adversary that sets himselfe in battell aray against the Almighty They are the Saints of Christ that beare the Crosse therefore they are the slaves of Sathan that make it it is a great character of the divell he is an accuser of the brethren Rev. 12. and an undoubted argument that they are of the divell that lay heavy burthens on the backes of Gods servants Phil. 1.28 Phil. 1.28 It is to them a token of perdition but to you of salvation to be persecuted is a signe of your salvation but to persecute the faithfull servants of God is a token of perdition as a man that hath the plague tokens we say The Lord have mercy upon him and we give him over for dead and the bell tolles for him so seest thou a man that after a satanicall manner cuts and carves our crosses it is a token of perdition and there is scarce any hope of such a soule Gal. 4.29.30 Gal. 4.29.30 hee aymes at the story concerning Ismael and Isaac he persecuted Isaac by railing Contempt disgraces reproches be persecutions as Ismael persecuted Isaac so it will be to the worlds end But what saith the Scripture Cast out the bond-woman and her sonne you are severed from the Church here and you shall be separated from God hereafter As it is an argument of a Saint to beare a Crosse so it is an argument of a divell to make a Crosse Doct. Let him deny himselfe and take up his Crosse First deny then take both deny and take Selfe-denyall is a speciall meanes to fit the soule for suffering Therefore these two goe hand in hand he that is a selfe-denyer will be a cheerefull sufferer it is not onely here expressed but in other places mentioned Revel 12.11 Rev. 12.11 there is a description of a man that shall conquer they overcame the Dragon because they loved not their lives unto death that is to say they were contented to lay downe their lives Luke 14.33 Luke 14.33 when a man hath laid downe himselfe then he may follow our Saviour 1 Cor. 7.29 he makes this the armour wherwith a Christian should be furnished against the day of tryall the time is short what remaines the text saith Let him that is maried be as if he were not maried that is let him have all but let him deny all When Peter denied his life he never denyed Christ any more so when Ionah denyed his stout stomacke he never forsooke the message of God any more Quest How doth this selfe-denyall bring in this spirituall ability of undergoing the Crosse of Christ Answ Here we will give you the arguments Observe you the causes of forsaking the Crosse of Christ which are two 1 When the Crosse is too keene or sharp 2 The weakenesse that is in us that we are not able to beare it Now selfe-denyall removes both these 1 That selfe-denyall takes away the keennesse and sharpenesse and the argument is this If selfe-denyall keepe the Crosse from pinching then it is a speciall meanes to take away the sharpenesse and so to make us beare it the first is cleere therefore the second must follow Then that it may appeare that selfe-denyall takes away the sharpenesse observe that the Crosse doth not take away any spirituall thing trouble and persecution doth not take away faith fa man were in a dungeon he might be faithfull the fire doth not consume the metall but take away the drosse so outward things are onely consumed the other are not touched now then since the sharpenesse lyes in outward things selfe-denyall beats backe the blow so that it cannot trouble him the onely way to take away the fire is to take away the fuell so when the fire of persecution is flaming selfe-denyall takes away the fuell on which affliction should burne Now it doth this thrâ— wayes 1 A selfe-denying heart doth basely esteeme of these base things so much as you prize a thing so much you are grieved for the losse of it a woman that marvellously esteemes her childe when shee loseth her childe she loseth her life if men would esteeme jewels as pebbles the Ieweller would be no more grieved for the losse of them then for pebbles so he that esteemeth his honour as the ambitious his life as the naturall man his honour and his life are his Gods take away his God and he sinkes but a selfe-denying heart placeth no worth in these if riches be gone there is but a shadow gone if life be gone there is but a bubble broken Acts 20.24 Acts 20.24 Paul counted not his life dear as who should say if he had counted his life dear he had not finished his course with joy A rich man cares not to lose sixe pence so saith Paul I count not my life deare all men forsook Paul save onely the house of Onesiphorus yet this troubled not Paul because he had this selfe-denyall 2 It loosens a mans affections from delighting in any thing here below Luke 14.26 Luke 14 26. a selfe-denying heart hates wife and children so farre as they hinder him from Christ he that loosens this knot may easily untye it love a thing immoderately and be grieved for the losse of it excessively a foolish speech cast upon a proud person how discouraged is he at it but a selfe-denying heart cares no more for it then for the barking of a dog what can prison take
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
that he is utterly ignorant of that which he would most of all seeme to practise for whereas good dealing and good meaning must fetch their direction from the knowledge of Gods word which is the onely sufficient Schole-master to this purpose The civiâ—l man doth measure it by the scanâ—ling either of his owne judgement which is corrupt by nature or else by the received customes of the world Doe not many pretend in many grosse injuries and wrongs done to God and man their good meaning Doth not generally the good dealing that is among naturall men no longer keepe within the rule of righteousnesse then while it concernes themselves And when it toucheth a man in this particular the greatest injustice shall be dawbed over with the untempered morter of good dealing Secondly Even in those things wherein he is most glorious in his owne eyes practising some shreds of righteous dealing so farre forth as his naturall light guides him he sinnes against God in that he doth not that good which he doth in obedience to God and out of faith in his word without which whatsoever men doe is but sinne in the doer though good in it selfe Heb. 11.6 Heb. 11.6 Rom. 14.23 Rom. 14.23 Thirdly Consider this good meaning and dealing in the highest price of goodnesse whereunto it would seeme to attaine you shall finde a manifest grosse transgression of the duties of the first Table that doe more immediatly concerne the worship of God for doe we not see that these men are most of them negligent regarders of the ministery of the word make little conscience of an oath if they be urged breake the Sabbath live in affected ignorance and yet by vertue of this supposed good meaning and dealing they thinke themselves blamelesse what great and hainous sinnes doe they shrowd under this shelter I referre my selfe unto the dayly experience of such as know any thing in the conversation of these men as if the Lord would accept of any sacrifice though never so blinde lame or maimed offer this service unto thy Prince and see if he will accept it For shall it be a good plea for a traitour against the state to pretend his righteous dealing with his fellow-subjects No more will God accept of such a service where there is high treason against his Majesty though there be some petty duties performed to men 2. Deceitfulnesse in that he thinkes himselfe a jolly fellow while he compares himselfe with the rabble and multitude that live in the open transgression of Gods great Lawes when he beholds himselfe by a reflexion from them he grows strongly conceited that it must needs be well with him for that he outstrips such swarmes of offenders By this manner of reasoning a man might conclude the coursest cloth that is to be fine because if you compare it with a Rug it makes a faire shew will not comparisons make those things that are naughty in themselves seeme good Let that alone be held for good that is good in it selfe whose goodnesse is to be found in the nature of the thing not in the respective reference onely to that which is worse then naught In a word what so bad in a kinde that might not bee justified if it were lawfull thus to trifleâ— might not some naughty and sinfull men that live in the breach of some of Gods great commandements hope for heaven if a comparative righteousnesse would be accepted for are there not numbers though vile in their courses and abhorred of God and good men yet if you compare them you shall finde whole swarmes of such as doe exceed them Secondly learne further the absurdity of this reasoning and that by another similitude taken from the cleane contrary practise of men in earthly things if a man have some competency of wealth he for the further enlarging of it lookes not backe how many there be poorer then himselfe so hee might thinke himselfe a rich man but his eye is alwaies looking how many richer there are then himselfe why should wee not doe so in spirituall things not to looke how many have lesâ—e then we to consider rather how many goe before us exceed us in the graces needfull to a better life Shall it be no root of contentment for wealth that we are richer then many million in the world and yet in matters of salvation any thing shall serve the turne to satisfie our hearts that we are in better case then great troops who shall never see God in the life to come In the running of a race a man may leave many behinde him yet lose the goale so in the seeking of the Crowne of life wee may out-strip a number and yet misse of the salvation of our soules we must therefore be carefull so to runne that we may obtaine Thirdly if this righteousnesse would carry a man out which leaves company behinde in greater impiety then the Pharise should have had wrong when the poore Pâ—blican was preferred before him who notwithstanding was not as other men extortioners unjust c. Luke 18. Luke 18. Fourthly we must in judging our selves righteous looke to the rule of Gods lawes which judge our inward thoughts this was it which informed Paul who without the law was alive but when the law came sinne revived c. Third deceit In that he conceives no wickednesse great that breakes not forth into open view or at least into actuall trangression no man is naught with him but he that is actually so Answ 1. That saving grace doth not onely cause a forbearance of the outward act but suppresseth the first motions unto sinne kiâ—s them in the cradle makes conscience of them as mortall sinnes whose wages is death Ier. 4.14 Ier. 4.14 How long shall thy vaine thoughts lodge within theâ—â— Actâ— 8.22 Act. 8.22 Repent that if perhaps the thought of 〈◊〉 heart may be forgiven thee 2 Cor. 10.5 2 Cor. 10.5 The word of God brings every thought into the obedience of Christ 2 A mans corruption may bee restrained and kept in from any actuall breaking out not for any good that himselfe shall reape thereby but for others benefit for the good of society in generall the good of some in speciall Abimelech was kept from Abrahams wife not for any favour to him but for Abrahams sake Labans churlish nature was sometimes restrained so that he could not sometimes speake an unkinde word unto Iacob not for his cause but for a favour â—nto Iacob 3 God doâ—h judge of mans estate by the frame of the heart that he mainly desires to be given to him to be renued that to be cleansed and rectified that to be applied to wisedome though there be never such a faire outside a smooth carriage a painted visage yâ—t if the hearâ— be unsound rotten unregenerate all is of no value before him God seeth not as man seeth neither would he have man judge as outwardly there is an appearance There may be seven abominations in
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
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
this carryes with it the destruction of soule and body for ever Matth. 7.23 Matth. 7.23 Such as counted themselves jolly fellowes while they lived they thought themselves great professours yet being deceived in this kind the reward of their errour is I know you not depart from me If a man lay all his estate on a purchase he will looke that the title be good examine his evidences advise with his learned counsell and all for that if it should prove naught he is utterly overthrowne Why are we not as wise for our soules that seeing our whole estate of future happines depends upon the truth of grace wrought in this life in our hearts we be carefull to sift and examine our selves Fourthly Consider that in our naturall wisedome which in all things in this life will not trust to any thing but what we have tryed a man usually will not use a weapon to fight withall but he will try it not willingly take a piece of mony but try it not entertaine a servant but try him nothing almost that we deale withall but we desire tryall and yet how is it that we can rest in a faith a repentance and never try them examine them according to those rules that the Scripture hath given in that kinde shall we be so scrupulous in the gew-gawes of this life and for the heavenly graces of the spirit not make the same inquiry Fifthly Is it not a maine end of that time which the Lord allowes us here that we should gaine the assurance of another life possesse our soules with a sound faith godly forrow true change sincere obedience doe we not then misse of the maine end of our life when we rest in the counterfeit appearance of these graces Let us therfore in the name of the Lord be exhorted that in the consideration of these premises wee doe carefully set apart some solemne times when we may use our best endeavours to prove our selves whether we be in the faith THE PRIVILEDGE OF ADOPTION And Tryall thereof by REGENERATION Iohn 1.12 13. But as many as received him to them gave hee power to become the sons of God even to them that believe on his Name Which were borne not of bloud nor of the will of the flesh nor of the will of man but of God THe blessed Evangelist Saint Iohn in the entrance into this Gospell discoursing of the admirable mystery of mans Redemption describes first the Authour of it Christ the Son of GOD and that according to his two-fold Nature 1. His deity or God head in the first verse 〈…〉 all are 〈…〉 2. His Hâ—â—anity or Man hood in the 14. ver in time assumed unto him Secondly in the midst betweene both hee describes the benefit which hereby redounds to all the faithfull partly by their adoption in the 12. verse partly by their Regeneration in the 13. verse For the former there is First The persons to whom this benefit doth accrew and they are such as entertaine Christ not outwardly but inwardly not into their houses but into their hearts 2. He shewes what manner of entertainement it must bee not corporall but spirituall by trusting in Christ or believing in his name which are in effect both 〈◊〉 For the other the benefit it selfe that doth accrue unto them that is described 1. In generall it is a priviledge or prerogative 2. More particularly they are said to be the adopted sons of God Now because this Adoption may be hid with God and so may not be knowne unto themselves who are adopted There followes therfore hereupon a reall change in them which change is described in the 13. verse 〈…〉 the manner of it that is a new casting moulding 〈…〉 and partly by the Authour 〈◊〉 whereby it is wrought laid downe First Negatively not a bloudy or fleshly breeding according to naturall concupiscence as it is in part described Ezechiel 16. Secondly Positively or affirmatively that is of the spirit as our Saviour saith unlesse a man be borne againe of water and of the Holy Ghost he cannot enter into the kingdome of God Iohn 3.5 Iohn 3.5 yea the words of Peter may bee a comment on my Text 1 Peter 1.23 1 Pet. 1.23 where he saith being borne a new not of corruptible seed but of incorruptible by the word of God which liveth and abideth for ever And so much for the summe or substance of these words with their severall branches Not to stand upon the nature of faith at this time because wee have had occasion to speake of it formerly and may likewise have hereafter as also to passe by divers instructions that may be from hence observed I will pitch only at this time upon two which the Evangelist mainely intends in this place First That all the faithfull are the adopted children of God Secondly None are the children of God by adoption but only such as are so by Regeneration The former being the summe of the 12. ver the latter of the 13. ver Doct. 1. All the faithfull are the adopted children of God There are saith one who goes under the name of Gregory Nazianzene three sorts of sonnes of God 1. By Generation 2. By Creation 3. By Adoption 1. By Generation and so is Christ alone Luke 3. Iob 1.6 Gal. 3.26 2. By Creation so Adam Luke 3. and the Angels Iob 1.6 3. By Adoption and so are all the faithfull Gal. 3.26 This point will more fully appeare if we consider the ground and end of our Adoption First The ground of it which is our union to Christ the naturall Sonne of God We are alive saith the Apostle to God in Iesus Christ our Lord Rom. 6.11 Rom. 6.11 Rom. 11.23 1 Cor. 12.27 Being grafted in him Rom. 11.23 and so we become one with Christ 1 Cor. 12.27 as therefore a sienne taken out of one stock and so inoculated into another or as a child taken out of one family and translated into another even so we are taken out of the houshold of Sathan and inserted into the family of God yea into the mysticall body of Christ for the head and the body make but one Christ Gal. 3.16 Gal. 3 16. he saith not to the feeds as speaking of many but unto thy seed as of one which is Christ and so he and the faithfull make but one Christ 1 Cor. 12.12 1 Cor. 12.12 This was the end of his Incarnation to make us the sons of God The Son of God became the sonne of man that wee sons of men might become the sons of God Gal. 4. 4 5. Gal. 4 4 5. Secondly Consider we the end of our Adoption that we might have a right and interest unto our heavenly inheritance The end of Christs Incarnation is our adoption and the end of our Adoption is our right and title to that inheritance without the which wee could not have had it that therefore which is called Adoption Rom. 8.15 Rom. 8.15 Is called the