The Christians Two Chief Lessons, Treatise 2
THE CHRISTIANS Second Chiefe LESSON, Viz. Selfe-tryall.
2 COR. 13. 5.
Examine your ſelves whether ye be in the faith: prove your owne ſelves, know ye not your owne ſelves, how that Ieſus Chriſt is in you, except ye be reprobates?
THe intent of Saint Paul is to juſtifie his Miniſterie, upon occaſion of that contempt, which by reaſon of the baſeneſſe of his outward eſtate was caſt upon the ſame by the ſuggeſtion of falſe Apoſtles. This he doth in this place by appealing unto the conſciences of his duplicate page duplicate page duplicate page duplicate page hearers in reſpect of the worke of grace by his Miniſtery wrought in their hearts: ſo that the coherence ſtands on this manner; if ye have bin effectually called to the ſtate of grace by no other meanes then by my Miniſtery, then notwithſtanding the weakeneſſe of my fleſh, you muſt needs acknowledge mee a lawfull Miniſter of Ieſus Chriſt. But ſo it is, that you have beene converted by my Miniſtery alone, and brought to the eſtate wherein ye now are, therefore ye muſt needs acknowledge me a lawfull Miniſter. Now for the further proofe of this eff…ct of his Miniſtery in them, he wils them to conſider whether they be in the faith or no.
Wee have to conſider here two things. Firſt; what they muſt looke after in themſelves, viz. whether they be in the faith. Secondly, what they muſt doe that they may attaine to this knowledge▪ viz. they muſt examine themſelves.
By Faith ſynecdochically we are to underſtand all the graces or vertues which are mainly neceſſary to ſet a man in the ſtate of grace; one for all, and this carries the bell away from all the reſt; all other graces ſpringing from this as from a fountaine. To be in the faith then is to bee effectually called to be partaker of the graces and vertues of Ieſus Chriſt. To prove this is by an experimentall tryall to make enquiry; To examine is a word borrowed from Gold-ſmiths manner of tryall which they uſe, which is of all other the moſt accurate, by the touch and teſt. To prove and examine our ſelves is a worke of the ſpirit, whereby the ſoule reflecting and turning into it ſelfe, doth exactly weigh and conſider in what eſtate it ſtands. The Commandement is doubled, to betoken the important neceſſity of the duty injoyned, as which doth moſt neerely concerne a Chriſtian.
The meaning of the words, if you take them tog…ther, may be thus: O ye Corinthians, ſince you make a queſtion whether Ieſus Chriſt ſpake in and by me, yea or not, doe but (for your conviction in this behalfe) take a ſurvey of your owne eſtate, diligently examine your ſelves, whether ye be truely and effectually come out of the ſtate of nature into the ſtate of grace, yea or no…; by this you may come to ſome certainty touching the undoubted truth of my M…niſtery.
Doctrine. 1 That an effectuall converſion of ſoule is a ſure teſtimony of the truth, and lawfulneſſe of that Miniſtery by which they are converted.
This is gathered from the coherence and agreement betwixt the third and fift verſe, it is alſo proved, Ier. 23.22.Ier. 23.22. If they had ſtood in my c…nſell, and had cauſed my people to heare my words, then they ſhould have turned them from their evill way, and from the evill of their doings. No Miniſter can convert another, who hath not ſtood in G…ds counſell, that hath not beene ſent by him, Rom. 10.14.15. Faith in a hearer doth argue a Teacher ſent of God; Acts 26.18.Rom. 10.14.15. Acts 26.18. Epheſ. 4.11.12. I ſend thee, that thou mayeſt turne them, &c, Epheſ. 4.11.12. Chriſt ſends them Paſtors for the repairing of the Saints. The repairing of the Saints is an argument of a Paſtour given of Chriſt, 1 Cor. 9.2.1 Cor. 9.2. If I be not an Apoſtle unto others, yet doubtleſſe I am unto you, for ye are the ſeale of my Apoſtleſhip in the Lord.
Reaſon The reaſon is this, becauſe the ſoules of men are not converted without the ſpeciall worke of the ſpirit of Chriſt concurring with the outward ordinance. Now wee have no promiſe of the aſſiſtance of the ſpirit to accompany any teachers but ſuch as God ſends, Matth. 28.28. I am with you (whom I ſend) to the end of the world, not with any other.
Vſe For the confuting of thoſe ſectaries among us who doe reject the Miniſtery of the Church of England, together with the Miniſters, as no Miniſtry nor Miniſters, in regard of ſome defects accidentall, not ſubſtantiall in the ſame. We for our juſtification referre our ſelves unto the whole armies of Converts, which are the glory and crowne of many godly teachers among us.
Doctrine. 2 There is a poſſibility revealed of God for a man to know whether he be called of God, or not; it is attaineable for a man to know whether he be in the …tate of grace, or remaine ſtill in his naturall condition. This doctrine is inforced from the precept here given, Luke 10.20.Luke 10.20. Rejoyce that your names are written in heaven: now there is no ground of rejoycing, but for that whereof wee may attaine a certaine knowledge, 2 Pet. 1.10.2 Pet. 1.10. 1 Iohn 3.10. Give diligence to make your calling and election ſure, 1 Iohn 3.10. In this are the children of God knowne.
Reaſon 1 Becauſe wee have recorded in Scripture ſpeciall markes whereby wee may grow to a ſettled aſſurance touching our eſtate, Pſal. 15. 1 Iohn 5.13. 2 Pet. 1.10.
2 Becauſe wee have the ſpirit promiſed to informe us that theſe markes are in us, Rom. 8.16. the ſpirit of God beareth witneſſe to our ſpirits, that we are the children of God.
Caution. Note that this knowledge is often intermingled with much doubting, Pſal. 77.8, 9, 10. Pſal. 42. verſe 5. yet in the end faith gets the victory.
Ʋſe 1 To confute the Popiſh errour which they teach, viz. That no man can be aſſured with ſuch a certainty, wherein he may not be miſtaken touching his ſalvation, as alſo that a man muſt doubt of it; and that it is preſumption to grow to a reſolution; a marvellous uncomfortable and deſperate doctrine, we may ſay of the Authors of it, that they are miſerable comforters.
2 For exhortation, to provoke men to uſe all meanes that they may be aſſured touching the welfare of their eſtates. Let mens diligence in looking to make ſure inheritance, lands, mannors, whereof they have any promiſe, whet on us to bee much more carefull to get ſome ſecurity of Gods favour, heaven and happineſſe. If they be ſo earneſt for earthly bleſſings which they muſt forgoe: how hot and eager ſhould we be in the purſuit of getting of an aſſurance of thoſe ſpirituall good things which ſhall never be taken from us! Let the unſpeakeable comfort that iſſues from this aſſurance, the endleſſe joy that ariſeth hence, make us carefull ſeekers of ſo great a benefit; if we were inſtantly to goe out of the world, wee would deſire nothing more then ſome earneſt penny of an heavenly inheritance; that which then wee would chiefly wiſh, let it bee our wiſedome to make a timely proviſion for the obtaining it. But alas, how careleſſe and negligent are we in this point? any groundleſſe ſurmiſes, idle ſuppoſals, fl…ſhing imaginations, will ſerve the turne, give a ſlubbered contentment; I hope well ſaith one, I truſt, ſaith another, God is mercifull. Take heed of this preſumption, which is as a broken tooth and a ſliding foot.
Doctrine. 3 Every man by nature is apt to be deceived, and to misjudge himſelfe touching his ſpirituall eſtate, to thinke all is well, when nothing leſſe.
Thus much is inſinuated in the Commandement, to try 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 onelyonly 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 hauehave 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 …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, onelyonly 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 oppoſi… …ature; ſo is it when a man for vaine glory, an… … maintaine an outward reputation in the world without reſpect to Gods Commandement, abſ…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 onelyonly ſufficient Schole-maſter to this purpoſe; The civi…l man doth meaſure it by the ſcan…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 onelyonly 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 trifle… 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 leſ…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 P…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 onelyonly cauſe a forbearance of the outward act, but ſuppreſſeth the firſt motions unto ſinne, ki…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 the… Act… 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 …nto Iacob.
3 God do…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, y…t if the hear… 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 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 adorne… 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 i… as good eſtate as others who ſhall never obtaine ſalvation? for ſhall not unhoneſt religion finde as good favour with God, as irreligious ho…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 …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, … …tion.
Thirdly, it is often the fau…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 onelyonly 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 onelyonly 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, duplicate page duplicate page duplicate page duplicate page 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 aga…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, …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 onelyonly 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.Ma…. 23 14. the Phariſes devoured widowes houſes, under colour of long praye….
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 dru…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 mo…tai… …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 con…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 not directly againſt it, as it is ſound and ſincere, joyned with truth in the inward parts; it lookes onelyonly upon that which ſheweth it ſelfe in religious performances, that is the object of wicked mens malice, they pry not into the truth of grace in the heart; but if a man doe joyne himſelfe with the people of God in the holy exerciſes of religion, that is it which provokes their malice. In matters of enmity betwixt differing parties, it is enough to endure the ill will of the one, but in ſhew and appearance to joyne with the other; and ſo it is no ſure and infallible marke of a friend of God, for a man to ſay that he hath ſuffered in the cauſe of religion: the very outward face of religion, ſets the divell and wicked men on worke.
Thirdly, there may be great deceit in ſuffering, wherein a man can have no comfort, as if it were an inſeparable companion of ſincerity: men may ſeeke themſelves, their glory, honour, and have worldly reſpects in yeelding their neckes to affliction for the Goſpels ſake. If any man (ſaith our Saviour) will be my Diſciple, hee muſt deny himſelfe and take up his croſſe and follow me, Matth. 16.24.Math. 16.24. Wee muſt looke that our ſuffering have a denyall of our ſelves and our owne affections, elſe they ſhall nothing availe us. A mans affliction for religious duties performed, is then onelyonly an argument of the truth of grace, when a man being toſſed in them, lives onelyonly by faith in Gods word, and is not fed with the hope of glory, with an expectation of ſuccour and reliefe from man.
2 Deceit. That many good men applaud them in their courſes, yea godly and faithfull Miniſters commend them, encourage them; now would they honour an imperfect profeſſion of religion?
Anſw. 1. No doubt but it may and ought to be a good comfort to us, that we have the approbation of ſuch as feare God in thoſe waies wherein we walke: but notwithſtanding it is a ſure rule, that of another mans eſtate before God, no man can judge with a judgement of certainty; for wheras one man judgeth of another onelyonly by fruits of the ſpirit, what outward worke of the ſpirit of grace is there, which the pride of mens hearts, and the divell together, cannot counterfeit? they will make a ſemblance of faith, of repentance: other men though good, yet miſtake us even when they doe their beſt, it being beyond their reach to determine of another mans eſtate. The uprightneſſe of any mans heart in the duties he performes, it is poſſible onelyonly to God and himſelfe to know, Pro. 17.3.Pro. 17.3. The fining pot is for ſilver, and the furnace for gold, but the Lord tryeth the hearts of men, and no man knoweth the heart of a man, ſave the ſpirit of a man that is in him, 1 Cor. 2.11.1 Cor. 2.11.
Secondly, we reaſon deceitfully, if from mens approbation of our courſes wherein we walke, we conclude an allowance of our eſtate, that all is well with us, becauſe ſomething is deemed to bee upright. It is all one as if a diſhoneſt perſon performing an honeſt action, and receiving juſt commendation for the ſame, ſhould thence gather a generall reſolution for his honeſty. Good men approve us in our hearing the word, prayer, faſting, but good men will not approve us as every way good, becauſe good in theſe: beſides, the actions we performe in attending on ordinances, may be good in their nature, and yet wee may marre them in the manner of performing them.
Thirdly, we muſt know that good and godly Miniſters in this prophane and wretched age, are glad to apprehend and cheriſh the leaſt bloſſoms of goodneſſe that doe ſhew themſelves; are ready to encourage men in any good courſes, by giving them their deſe…ed commendations. Gods Miniſters deale with Profeſſors, as the ſervants of Benhadad did with the King of Iſrael, glad when they can catch but as a good word, heare but of the frequenting of a good exerciſe. Our Saviour hearing the yong man making ſuch a profeſſion of his obedience, though it was onelyonly in regard of the outward man, yet it is ſaid, hee looked upon him and loved him: and ſo in like manner, why ſhould it not be lawfull for us to love and like a man accordingly; to teſtifie our liking of thoſe in whom wee perceive any good beginnings, in pious and religious exerciſes? and yet this is no warrant for ſuch to reſt in thoſe outward formes of religion, as if all were perfect in them.
3 Deceit. That there ſeemes to be an agreement betwixt them and the moſt forward profeſſors, they joyne in the ſame parts of Gods worſhip with like diligence; frequent Gods ordinances; why may we not from thence conceive all to be well with them?
Anſw. 1. That whatſoever a childe of God wil doe by vertue of ſincerity in his heart, that ſame will an hypocrite doe out of the pride and vanity of his heart: the webbe of hypocriſie is moſt cunningly ſpun, ſcarcely to be diſcerned but by him that hath the ſpirit of diſcerning more then ordinary. Compare the reformation of Iehu, with that of Ioſiah, and you ſhall ſee little difference; he pretends as great zeale, is as ho… in the rooting out of the idolatrous worſhip of Baal, as was Ioſiah in the like kinde: had not Iehu diſcovered himſelfe in ſetting up the idolatry of Ieroboam, hee might have kept his credit: therefore an appearing outward agreement is not that which may give a hope that our profeſſion is ſound, but we muſt have an eye to the integrity of the heart in the performance thereof.
Secondly, we have examples of ſome in Scripture, who have witneſſed an univerſall agreement in their profeſſion, even unto the parting from their lands and poſſeſſions, as Ananias and Saphi…, and yet all proved in the end but counterfeit: ſo Iudas, of whom no doubt but that ſpeech had its truth. We have forſaken all and followed thee: this concurrence in the ſame outward duties, did flow from hearts diverſly affected, and accordingly in time it was apparent. It is a corrupt manner of reaſoning, to conclude a totall agreement from a partiall, an inward from an outward. Let all Chriſtians bee exhorted and perſwaded, that they beware how they build upon this ſame ſeeming formall righteouſneſſe, that they doe not bleſſe themſelves in it as a ſtate of al-ſufficiency to ſalvation: as if greene leaves could make good trees, or formall profeſſion good Chriſtians; it will deceive them that truſt it in their greateſt needs: and for the better enforcing this exhortation, that it may more lively pierce the hearts of all formall profeſſors, conſider theſe motives.
Motives.1 The Scripture tels us that it is deceiveable righteouſneſſe,Ier. 7.4. Iam. 1.22. Ier. 7.4. truſt not in lying words, Iam. 1.22. be ye doers of the word, not hearers onelyonly, deceiving your owne ſelves. Now what wiſedome is it for a man to caſt his ſalvation upon that which the ſpirit of truth hath witneſſed, will 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 feaſt…, 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 begin…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 pu…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 d…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 exe…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 …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 ci… 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, duplicate page duplicate page 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 onelyonly 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 death of the righteous? why then doth the temporary carry himſelfe ſo ſtiffely upon his good purpoſes and deſires?
2 If wee take an account of thoſe deſires, by comparing them with thoſe that are found in men truely converted, wee ſhall finde many notorious differences. Thoſe deſires of the temporary are like them of the ſluggard, who luſteth, but his ſoul hath nought, Pro. 13.4.Pro. 13.4. they are lazie, faint, without any violence offered to the corruption of our nature; but thoſe of the converted are painefull, laborious, joyned with a moſt earneſt uſing of the meanes; thoſe in whom they are all called violent, Matth. 11.12.Mat. 11.12. Phil. 3. Mat. 5.6. yea, they are ſaid to preſſe forward, Phil. 3. to hunger after righteouſneſſe, Matth. 5.6. yea, ſecondly, theſe of the temporary feele no griefe for the want of that they deſire: but thoſe of true converts are joyned with an inward moſt affectionate mourning towards him whom they deſire; their ſoule faints, they are ſicke after that they deſire, Pſal. 42.1. Pſal. 143.7.Pſal. 42.1. Pſal. 143.7. Heare me ſpeedily O Lord, my ſpirit faileth, &c. Thirdly, thoſe of the temporary (as all beginnings of grace) are fickle, vaniſh away, come to nothing; theſe other are conſtant, hold out, give no reſt to their eye-lids, till they have gained ſomething wherein they may reſt.
Deceit 4. That hee findes himſelfe more forward then many of thoſe that have beene ancient profeſſors; is more hot and earneſt in many good duties, even then they of whoſe converſation no man had ever cauſe to doubt.
Anſw. That the ſtony ground (by which one kinde of the temporary is to be underſtood) is marvellous forward in ſending forth the blade; as it lyes not deepe, but in the face of the earth, ſo it ſprouts and ſhewes it ſelfe more ſpeedily, Matth. 13. Mar. 4. So it is marvellous to behold ſome of theſe temporary profeſſors, how ſoone they are ripe, how violently forward; but according to thoſe violent beginnings, they doe as ſoone fade and wither away. It is with them as with men that are over-forward in the morning at their buſineſſe, in the afternoone conſtrained to give over: it is an ill ſigne of perſeverance in good duties, when a man is forward and zealous beyond the age of his chriſtianity; and looke as wee muſt not lay any great hope upon children that are witty and forward beyond their age, ſo likewiſe wee ſhould not thinke any whit the better of our ſelves, by reaſon of our ſudden over forwardneſſe. Our Saviour ſpeakes of ſome who were laſt, who ſhall be firſt, and firſt that ſhall be laſt: why may not the hot and over-earneſt temporary ſuſpect himſelfe for one of theſe?
2 We muſt in our forwardneſſe conſider wiſely whether nature hath not a hand in it as well as grace, or beyond it. For I doubt not but when ſome ſeeds of religion fall into the heart of a yong man, or a man of a ſtirring ſpirit, they doe receive a great impreſſion of heat from the naturall warmth that is in him; he purſues things that be contrary to him with greater intenſion, not of zeale alone, but of zeale ſet on fire by the ſtrength of nature. It ſhall be wiſedome therefore for men to examine and try their zeale and their forwardneſſe. Peter being a man of a fiery and ſudden ſpirit by nature. Religion was many times prepoſterouſly ſet on worke by nature, and he made a ſhew of more forwardneſſe, and yet I doubt not but as much, if not more ſubſtance of zeale was in the reſt of the Apoſtles.
3 He may miſtake ancient profeſſors, when he ſhal meaſure the ſubſtance of inward grace, by an outward blaze of forwardnes. In many this forwardnes out-runs judgment, wiſdom, holy diſcretion, and accordingly makes a great ſhew in the eyes of the beholders. In others ſoundneſſe of judgment, wiſdome, experience have over maſtered affections, ſo as they are no whit leſſe zealous, but more wiſe, diſcreet, better ordered; managing their practiſes with no whit abatement of ſincerity, but with much more comfort to themſelves, and good to others.
5. Deceit, That he findes the Lord rewarding him for that which he doth; ſees ſome of Gods temporall promiſes made good unto him, both in mercies communicated, and judgments withdrawne.
Anſw. If this might give any aſſurance of the ſoundneſſe of grace in the heart, then might Ahab put in for a part among the ſonnes of God, of whom it is recorded that the Lord regarded his temporall and but ſeeming humiliation (for it was not with his whole heart) with a tranſlation of the judgment that ſhould have beene inflicted, from his dayes to the ſucceeding generation. So likewiſe Iehu went not unrewarded for that which he did in deſtroying the houſe of Ahab;2 King. 10.30. his children were to ſit upon the throne of Iſrael to the fourth generation. Yea further, ſuch hath been Gods juſtice, that he would not have heathen men doe any thing that he had appointed to be done without a reward. Wicked Nebuchadnezzar, Ezek. 29.20.Ezek▪ 29.20. ſhall have the land of Egypt given him for his labour wherewith he ſerved againſt it, becauſe they wrought for me ſaith the Lord, and ſome of the ancient fathers have imputed the long continuance of the Roman Empire as a reward in Gods juſtice given to the practiſe of civill vertues, wherein many of them were famouſly renowned.
Secondly, The temporary might in his well doing more comfort himſelfe, as an argument of ſaving grace in him, if God did not reward him in this life; he might looke then for a reward at the generall Iudgment, where God gives the reward of eternall life; but that God rewards him here in this life, the Lord ſignifies that he will not be indebted to him; now he hath all that he muſt looke for.
Vſe. To adviſe all Chriſtians that they doe not reſt in theſe imperfect motions that are common to the temporary; as that they have had ſome pangs of ſorrow for ſin; ſome flaſhing joy in the hearing of the word; ſome good deſires, that they otherwhiles feele; theſe have beene in ſuch as have afterward fallen finally away, and are branded with the blacke coale of reprobation. We muſt, as we would have comfort in our profeſſion, both try theſe motions of what kinde they are, and when we have tryed them, endeavour to be led forward to perfection. And for the enforcing of this Exhortation.
Motive 1 Conſider firſt, That the eſtate of him that hath begun in the ſpirit, if afterwards he fall away, embracing this preſent world with Demas, his eſtate is worſe at the end, then it was at the firſt, for looke as it is with water having beene once heat, if after it be cold againe, it is more eaſily frozen; ſo it is with men that have beene once warmed with the ſunne-ſhine of grace, if after they grow cold, they are more eaſily frozen in their impiety, more hardned in the courſes of ſinne, Matth. 12.Mat. …2. the end of that man, 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.…, …. 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 …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, a… Na…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 eſta…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, fo…re ſpecial…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. 1.1…. Acts 20.2…. 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 unfold…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.
Wi…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. Luke. 1.33. Iohn 7.37. Iſaiah 55.…. he fils the hungry with good things, Iohn 7.37. If any man thirſt; let him come to me, and drinke, Iſa. 55.1. H… every one that thirſteth, &c.
Secondly, for that ſuch deſires are the grace it ſelfe deſired; for if a deſire unto ſinne be the ſin it ſelfe before God, as Matth. 5.27.Matth. 5 27. he that looketh upon a woman and luſts after her hath comm…tted adultery with her; why ſhall not much more an earneſt deſire or the pardon of ſin be an obtaining of it? an earneſt deſire to believe be accepted for beliefe it ſelfe?
Thirdly, where ever the ſpirit of God is working ſaving grace in the heart, there muſt needs be faith; but where ever ſuch a deſire ſo qualified is, there muſt needs be the ſpirit of God; for theſe duplicate page duplicate page deſires not being the fruits of the fleſh, muſt neceſſarily come from the ſpirit. And doubtleſſe they are ſent as an earneſt penny and pledge of everlaſting life: yea, looke as a deſire to live cannot come from a dead man, no more can the deſire of the life of grace in us proceed from us, as we are naturall men dead in ſinne. Thus wee ſee what is the leaſt meaſure of ſaving faith; leſſe then which if we have, we are not beleevers, and conſequently, not in the ſtate of grace.
The third point is, what be the markes whereby this ſaving faith is diſcerned from the mocke-faith that is in the world? The voyce of Gods ſpirit witneſſing to us, and with us touching the pardon of ſinne, from ſatanicall deluſions, or naturall preſumptions?
Markes of faith… Acts 15.9.The markes of true faith are firſt, that faith doth purifie the heart, Acts 15.9. the heart of man by nature is a ſinke of abhominations, the very imaginations evill, and that continually: it breaths forth nothing but uncleanneſſe, hatred, ſelfe-love, worldlineſſe, with whole ſwarms of evil thoughts: it is evill, and wholly evill, even in all the corners of the will, underſtanding, memory, affections, full of corruption, over-ſpread with the leproſie of ſinne. Now the office of faith is by vertue of ſtrength from Chriſt, and grace from his fulneſſe, as alſo in conſideration of thoſe promiſes whereunto it doth entitle the beleever, to ſweepe the naſty corners of the ſoule, to ſtampe it in another mould. So faith enlightens the underſtanding, that was nothing but darkeneſſe, makes the will to incline and follow after righteouſneſſe, whereunto it was before moſt rebellious; ſanctifies the …ffections, ſorrow, feare, anger, &c. drawes them from earth to heaven; infuſeth into the memory a retentive faculty of that which is good, in reſpect whereof it was before as a riven diſh. Wouldeſt thou then know whether thy faith be ſuch as will abide the touchſtone? weigh with thy ſelfe what ſtrength it giveth thee to purge and cleanſe thy ſoule; if none at all, then there is no truth nor ſoundneſſe in it.
Second marke, that true faith where ever it takes place, it ſends up ſtrong cryes and unſpeakeable grones unto the throne of grace, for the filling of the heart with ſaving grace, Rom. 8.26.Rom. 8.26. The ſpirit makes interceſsion for us with gronings which cannot be uttered. It is an infallible marke of the ſpirit, and conſequently of faith, when our ſighes and grones in the feeling of the want of grace, are ſuch as fill heaven and earth, are unutterable, wee wiſh for more then we can expreſſe. Now then as we would be aſſured of the truth of our faith, let us conſider whether the ſpirit of God hath taught us thus ſenſibly, and feelingly to pray▪ to call God Abba, Father, to have recourſe with boldneſſe to the throne of grace, hoping to finde mercy in time of need. If we want this ſpirit of prayer, it is an argument of our want of faith; for how ſhall they call on him in whom they have not beleeved?
Third marke, that true faith followeth in order after the ſight of ſinne, humiliation for the ſame, hungring and thirſting after mercy ſo in thoſe converts, Acts 2.Act… … they were pricked in their conſciences, and ſaid, Men and brethren, what ſhall wee doe to be ſaved? ſo Acts 16. the Iaylour, his faith followes his humiliation; hee came in trembling before them, and ſaid, Sirs, what ſhall I doe to be ſaved? theſe legall humiliations are the harbingers of faith: as the needle goes before the threed, and the winde, fire, earthquake went before the ſtill voyce, when the Lord ſpake to Elias; ſo the Lord rends the heart with the mighty winde and purging fire of his word, cauſeth an earthquake in the ſoule, and then he ſpeakes peace to it, viſits it with the light of his countenance, apprehended by faith. As we would therefore finde comfort in our faith, let us carefully conſider the order how it is deſcended into our hearts; if it hath ſprung up from a ſecure, untroubled, quiet ſpirit, that hath continually cryed peace, peace, we may at no hand dare to relie upon it. The ſpirit of grace and ſaving faith is as a calme after a boiſterous ſtorme; an honour that followes humility.
Fourth Marke. That onelyonly is true faith that wreſtleth with doubting; is aſſaulted with feare within, and terrours without; where Satan is continually laying ſiege, ſeeking how he may extinguiſh the ſame, caſting into the ſoule many fiery darts of diſtruſt and atheiſme. A faith thus aſſaulted, thus annoyed, may gather aſſurance by theſe conflicts it hath with the devill, that it is from the ſpirit of God, not from any divelliſh or naturall ſuggeſtion; for Sathan doth not oppugne that faith that is of his owne, or the fleſhes hatching, Matth. 12.25.Mat. 12.25. Luke 11.21. Every kingdome divided againſt it ſelfe, is brought to deſolation, and Luke 11.21. when a ſtrong man armed keepeth his Palace, the things that he poſſeſſeth are in peace. This combate therefore betwixt believing and diſtruſt muſt needs grow from two contrary principles, namely the ſpirit and the fleſh.
Fifth Marke, That only is true faith wrought by the finger of the ſpirit, which comes into the heart, and accordingly receives ſtrength and growth by the conſcionable uſe of the miniſtry of the Word, and Sacraments; that is, when a man hath witneſſe from his heart, that he receiving the word with a good and honeſt heart, hath thereby gotten this aſſurance of his ſalvation, by waiting daily at the gates of wiſdome; by taking heed to his feete, when hee enters into Gods houſe, by a ſerious examination and preparing of himſelfe to Gods Ordinances; if by that meanes his faith hath been bred and conceived in him, Rom. 10.14.Rom. 10.14. Faith comes by hearing, Epheſ. 1.13.Eph 1 13· In whom alſo ye believed after that ye heard the word of truth, the Goſpel of your ſalvation, Acts 10.44.Acts 10.44. while Peter ſpake the Holy Ghoſt fell on them. So then if thy heart will teſtifie with thee; that thy faith hath beene conceived in the wombe of the holy uſ…ge of the miniſtry of the Word and Sacraments, if then thou haſt had this aſſ…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 m…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 ſ…d abroad in our hearts, the feeling of Gods love by faith will raiſe ou… 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 p…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 l…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, ha…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 Chriſt…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 h…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 …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 fea…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, …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 its 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 hear…, 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 di…poſition of the heart; ſo more eſpecially in this, becauſe thine heart did melt,2 King. 22.1…. 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 ſh…ll mourne, as one mourneth for his onelyonly 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 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 C…a…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 …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 na…ure, or more permanent, ſuch as dwels with us, and doth not onelyonly 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 onelyonly.
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 wro…ght by theſe meanes, is not a change of grace, but of nature.
Fu…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 …heir goodneſſe; b… 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.… 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 d…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 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. OnelyOnly 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 …iah, when as notwithſtanding he ſ…ned many wayes elſe, in his raging anger at Nabal, in c…okering his children, and likewiſe, in his unjuſt dealing with Mephib…ſhe…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 …s …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 ſpa… 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 e…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 part… to doe what hee commands, hee accepts i… 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 onelyonly 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, o…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 onelyonly 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 word, ſeeke the good of Ieruſalem; or our perſonall calling (i.) that eſtate and condition of life wherein we are placed to ſerve God in ſerving of men, as to be a Magiſtrate, or Miniſter, a Maſter of a family, or ſervant. Now wee muſt obey God not onelyonly in the duties of our generall calling, but alſo of our particular; that is, a profeſſour muſt not onelyonly be a hearer of Gods word, a receiver of the Sacraments, bu… he muſt looke, that he be a good governour of his family, to wife, children, and ſervants, Ioſuah 24.15.Ioſ. 24.15▪ I and my houſe will ſerve the Lord.
Fiftly, commandements of God either reſpect the common ſinnes of mans nature, or the perſonall infirmities whereunto either by the temper of their bodies, place where they live, or perſons with whom they live, men are more ſubject, then to others. This difference I ground, as alſo the practiſe of our obedience to God in it, on the 18. Pſalme,Pſal. 18.23. where the Prophet profeſſeth, verſe 23. I was upright alſo with him, and have kept mee from my wickedneſſe. To conclude then, as wee deſire to have comfort in our obedience, as a teſtimony that we are in the ſtate of grace, wee muſt be carefull, that wee caſt an equall reſpect to the whole revealed will of God.
Third marke. That new obedience, where it flowes from the ſeede of grace in the heart, is joyned with perſeverance, continuance, holding out in the good wayes we walke in: ſo that howſoever there be through our weakeneſſe and Sathans malice, actuall infirmities, yet there is alwaies an habituall diſpoſition of the heart for well-doing, Pſal. 119.112.Pſal. 119.112. Pro. 23.17. I have applyed my heart to fulfill thy ſtatutes alway, even unto the end, Pro. 23.17. Let thine heart be in the feare of the Lord continually, Luke 1.75.Luke 1.75: Wee are redeemed out of the hands of our enemies, that wee ſhould ſerve God in holineſſe and righteouſneſſe all the daies of our life. New obedience muſt not be onelyonly in a good mood, and then given over, but it muſt be ſteddy, conſtant. Now we ſhall make tryall of the conſtancy of it. 1 If we doe not loſe our hold even when wee are provoked by many occaſions and temptations unto evill, then to forbeare, and cleave cloſe to the Lord, is an argument of the truth of our obedience, in regard of continuance. It is nothing to be chaſte where wee have no allurements to unchaſtity; nothing to be meeke, when no injuries to diſtemper us, nothing to be good among good, ſo are men that are ſtarke naught: but to be good among evill, to be meeke in the midſt of wrongs and injuries; to be chaſt among unchaſt provocations, that is the true meanes of diſcovery. Out of temptation, ſinne forbeares us, not we it; and a Chriſtian is no more for obedience, then he is in the day of temptation: if then he faint, it is becauſe his ſtrength is ſmall, or nothing at all. Noahs renowne was, that he was righteous in that wicked age. Lots commendation, that hee was chaſte in Sodome; Ioſephs chaſtity for ever approv…d, for that it held out in the day of temptation; the Philippians, that they did ſhine as lights in the midſt of a crooked and perverſe generation, Phil. 2.15.Phil. 2.15:
Secondly, tryall of our conſtancy, If wee hold out, not diſmayed with the many diſcouragements that Sathan and wicked men ſhall caſt in our wayes, Heb. 10.32.Heb. 10.32. &c. &c. It was the glory of the obedience of thoſe Chriſtians, that they did undergoe many afflictions, loſſe of goods, content to be made a gazing ſtocke, and yet in all they clave cloſe to their profeſſion, knowing that they had in heaven a better, and an enduring ſubſtance, ſo 2 Cor. 6.8.2 Cor. 6.8. Paul juſtifies his conſtancy in his Miniſtery, in that he went through good report, and evill report.
Thirdly, the conſtancy of our obedience is knowne, if, when all outward helpes and furtherances are taken away, we keepe our integrity, perſeverance in good duties. Many men make a faire ſhew while they are propped up with ſome good helpers, who afterwards fall away, as if they had never beene the men. The people ſerved God all the daies of Ioſua, and the E…ders that had ſeene the great works of God that hee had done for Iſrael; but when he was dead, they corrupted their waies, Iudg. 2.18.19.Iudg. 2.18.19. Iehoaſh was to ſee to, a good King, while he was tutored by Ieho…ada the high Prieſt; but after, when flatterers came in the roome of good Iehoiada, hee became a wicked Governour, 2 Chron. 24.17.2 Chro. 24.17. So are there many wives good with good husbands, ſervants orderly, live within compaſſe with religious maſters; children while backed with good Governours; but all theſe removed from them, they faile in the practiſe of thoſe former duties wherein they have given good hope: ſo then by theſe notes we may diſcerne our obedience, whether ſuch as will deſerve to be accounted as of a continuing nature that fades not, if being thus tryed it holds its owne.
Fourth marke. That this obedience is of a multiplying and growing nature; it doth not ſtand at a ſtay, but ſtrives and gets ſtrength: it is ſtill preſſing forward in conſultation daily how it may prevaile againſt his owne corruptions, encreaſe in holineſſe: for this growth the Apoſtle prayes, Col. 1.9.Col. 1.9. 2 Theſ. 1.3.4. that they might increaſe in the acknowledging of God, ſo 2 Theſ. 1.3, 4. We give thanks, that your faith increaſeth exceedingly, and the love of every one of you towards each other aboundeth, Pſal. 92, 13.Pſal. 92.13. Such as be planted in the houſe of the Lord, ſhall flouriſh in the houſe of our God, they ſhall ſtill bring forth fruit in their age, Pſal. 84.7.Pſa. 84.7. they are ſaid to goe from ſtrength to ſtrength, till they appeare before GOD in Sion. On the other ſide, ſuch whoſe obedience is not ſound, it decreaſeth, withers away, comes in the end to nothing.
Thus far of the generall markes to try our obedience.
Now for the particular. Theſe are ſome ſpeciall workes of the ſpirit, which are honoured above others in this, that they are badges of the eſtate of grace. Among others, I ſelect theſe.
Marke 1. To love a good man as hee is good, and beares the image of God, is ſuch a part and branch of new obedience, as whereby a man may be aſſured, that the Lord hath marked him out to eternall life: for naturally wee hate all goodneſſe, as that which is a ſecret condemner of us, and is oppoſite to our nature: ſo that when we love the Brethren for goodneſſe ſake, it is an argument that wee are crept out of our naturall eſtate, 1 Iohn 3.14.1 Iohn 3.14. Wee know that we are tranſlated from death unto life, becauſe we love the brethren; hee that loveth not his brother, abideth in death, 1 Iohn 4.7.1 Iohn 4.7. Beloved, let us love one another, for love commeth of God, and every one that loveth, is borne of God, and knoweth God, 1 Iohn 5.1.1 Iohn 5.1. Every one that loveth him that begate, loveth him alſo that is begotten of him. Now leſt our hearts deceive us, wee muſt be wiſe to try, whether wee love good men for the goodneſſe that is in them, or for ſome carnall reſpects; as either for that there is an agreement and ſimilitude betwixt our naturall inclinations, or for ſome civill qualities, naturall dexterities that wee obſerve in them, as pleaſing to us, or for their bounty to us, or for their outward greatneſſe in the world. Obſerve therefore thy ſelfe, whether thou love goodneſſe, where it is ſtripped of all theſe fleſhly reſpects.
Secondly, conſider whether thy love be diminiſhed or increaſed, according as thou ſeeſt the worke of grace, to receive either abatement or increaſe.
Thirdly, whether thou doſt diſlike, and takeſt no content in ſuch men as have no ſeed of grace in them, though otherwiſe furniſhed with many outward pleaſing conditions.
Marke 2. Meekeneſſe of ſpirit, whereby wee can beare injuries and wrongs, without deſire of revenge; can forbeare and forgive, as Chriſt forgave us, Col. 3.12.Col. 3.12. As the elect of God, put on meekeneſſe, long-ſuffering, forbearing and forgiving one another, if any man have a quarrell againſt another, even as Chriſt forgave you, ſo alſo doe yee, Matth. 6.14.Mat. 6.14: If you forgive men their treſpaſſes, your heavenly Father will alſo forgive you.
Marke 3. A mercifull affection to thoſe that be in miſery, doth argue a man to be in the ſtate of grace by new obedience, Iſa. 58.10.Iſa. 58.10. If thou poure out thy ſoule to the hungry, and refreſh the troubled ſoule, then ſhall thy ſight riſe in obſcurity, and thy darkneſſe be as the noone day, Mat. 5.7.Mat. 5.7. Iam. 3.17. Bleſſed are the mercifull, for they ſhall obtaine mercy, Iam. 3.17. The wiſedome that is from above, is knowne by this, that it is full of mercy, Philemon verſe 7.Phil. 7. Wee have great joy and conſolation in thy love, becauſe the bowels of the Saints are refreſhed by thee, brother, 1 Iohn 3.17.1 Iohn 3.17. Who ſo hath this worlds good, and ſeeth his brother hath need, and ſhutteth up his bowels of compaſsion from him, how dwelleth the love of God in him?
Ʋſe. This ſerves to diſcover ſundry perſons in the practiſe of new obedience, whoſe obedience is not approved of God: as firſt, ſuch as are ſet on worke in the good they doe, by outward reſpects, as fear, favour, and praiſe of men.
Secondly, ſuch as obey God in ſundry good duties, but reſerve ſome ſpeciall ſinnes, wherein they live and lye; dealing here as Saul did in the ſpoile of Amaleck, who deſtroyed all the vile things that were nought worth, but the beſt things he ſpared: ſo many men caſt out of their converſation many ſinnes it may be that are of little account with them, and yet reſerve the chiefe ſinnes; this partiall obedience is not found.
Thirdly, Such as will be in good wayes for a time only, and then returne to the vomit of their ſinnes.
Fourthly, Such in whom there is no increaſe, and growth in the worke of grace, who are as dwarfes in the courſe of Chriſtianity.
Fifthly, Such as have not hearts repleniſhed with a love of the brethren, a holy meekeneſſe of ſpirit, a Chriſtian compaſſion in reſpect of other mens infirmities and miſeries, all theſe are diſcovered from hence to bee unfound in the grace of new obedience.
Motives. A generall uſe for exhortation, That conſidering the neceſſity of the duty, the meanes of tryall that have been diſcovered, as alſo the diſcovery of the falſe harbours wherein Chriſtians are apt to deceive themſelves; all ſuch as have any thoughts of their ſalvation, would addreſſe themſelves to an exact and diligent enquiry, how the caſe is with them; whether they be naturall men, or ſuch as are begotten againe to a lively hope. And for the whe…ting of the dull and ſlow ſpirits of men to this buſineſſe; let us conſider.
Firſt, that we can never have any ſound rejoycing, till we have made this point ſure; all ſound comfort doth ſpring from this, that we are eſcaped the ſtate of damnation, and are aſſured that we are come into the glorious liberty of the ſons of God, Luke 10.20. Rejoyce becauſe your names are written in heaven, Gal. 6.4.Luk. 10.20. Galat. 6.4. We muſt prove our ſelves, before wee have any rejoycing in our ſelves. How wavering is the joy of carnall men; how is the end thereof heavineſſe! how ſuddenly is their mirth turned into mourning, when they doe but thinke of their eſtates, as they remaine in the gall of bitterneſſe, as not being aſſured of Gods favour. Whereas the aſſurance of the welfare of our ſpirituall eſtates, in that the Lord loves us, that we know that our Redeemer liveth; this ſhall be of force to make us to lift up our heads with comfort in the midſt of a ſea of ſorrowes, as it did holy Iob, Iob. 19.25.Iob 19.25.
Secondly, Wee muſt be ſo much the more in tryall, as wee are more ſubject to bee deceived. How often doth the Scripture call upon us, not to be deceived, Epheſ. 5.6.Eph. 5.6. Gal. 6.7. 1 Cor. 6.9. Let no man deceive you with vaine words, Gal. 6.7. Bee not deceived; they that ſow to the fleſh, ſhall of the fleſh reape corruption, 1 Cor. 6.9.1 Cor. 15.33. Bee not deceived, neither fornicators, &c. ſhall inherite the kingdome of heaven, 1 Cor. 15.33. Bee not deceived, evill words corrupt good manners. Now our eaſineſſe to bee miſled in judging our eſtates appeareth firſt, in that there are infinite many by-wayes by which men may miſcarry, Matth. 13.3.Matth. 13.3. &c. There are three errours in the hearing of the word, why may wee not bee deceived by one of them?
Secondly, In regard of the ſimilitude to the ſtate of grace; they ſeeme almoſt all one, theſe by-wayes are ſpun with ſo even a thread, as that a man, till he ſeriouſly try, cannot know the difference, Matth. 7.26.Matth. 7.26. The houſe built upon the ſands makes as faire a ſhew as that built upon the rocke, gliſters as gloriouſly in a ſun-ſhiny day, no difference to be diſcerned.
Thirdly, In reſpect of our owne ſelfe love; which blindes our judgements; this would perſwade us that the leaſt appearance of grace is grace it ſelfe, that every outward performa nce of a good duty is the fulfilling of the law; as in the young man, Matth. 19.20.Matth. 19.20. ſeeing therefore we are expoſed to ſo many wayes of ſeducements, ſo eaſily ſurprized by an errour in our wills, wee muſt be the more diligent in the tryall.
Thirdly, Conſider the irrecoverable and remedileſſe danger if we miſtake, and be not upon a ſure ground, we erre, and erre to deſtruction; other errours may bee helped by an after-wiſedome, this is irrecoverable; other miſtakes may endanger or endammage us, but not undo us; 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.