THE CHRISTIANS Two Chief LESSONS, Viz. Selfe-Deniall, And Selfe-Tryall.  
AS ALSO THE PRIVILEGE OF ADOPTION And TRIAL 〈…〉 ●n three TREATISES 〈…〉 EXTS following: Viz. 

MATT. 16.24.  
2 COR. 13.5.  
JOHN 1.12, 13.    
By T. H.  
LONDON, P 〈…〉 ●y T. B. for P. Stephens and C. Merc●… at the ●olden Lion in S. Paul's Churchyard. 1640.   

To The HONOURABLE and truly Religious LADY, the Lady ANNE WAKE, Grace and Peace through jesus Christ be multiplied.  
Most honoured Madam,  
HAving had some year's experience of Your zeal for God, love to the Truth, and members of Christ, continual exercising yourself in religious duties, and careful endeavour so to adorn your profession in foreign parts, that the name of God and his doctrine might not be profaned by any of your family among such as are strangers to it, and having observed how your spirit hath been stirred, when you have seen the superstitious and idolatrous practices of other nations; and ●et with much affability, and sweetness of carriage, applying yourself to those people by all offices of courtesy & charity, seeking to gain their affections, and credit to the Gospel; having also had special helps & encouragements of your Ladyship's example and counsel to further myself in the ways of Christ: I have emboldened myself to take this occasion to testify to the world, that I have great cause to bless God, that ever I had the happiness to live under your roof. And well knowing how welcome Books of piety and devotion are to you, as a small acknowledgement of my dutiful respect, and thankfulness for many favours; I here dedicated unto your Ladyship these ensuing Treatises of a grave and godly Author.  
If the Copy had been sent to the Press immediately from the Author, it would have come forth more exact and perfect; but sure I am, if I or some other, had not taken some pains in the perusal and transcribing thereof, after it came into the Printers hands, it would have passed the Press more imperfectly than now it doth.  
The Printer, tendering the Authors reputation, and the Readers benefit, hath been a some cost to have it reviewed, and corrected; and one that was inwardly acquainted with the Author hath laboured with me in this task; yet we durst not make so bold, as to alter his phrase, or add any thing ●f our own; only we amended such errors as would have been imputed to the Author through the oversight of the Scribe▪  
The matter handled therein, is of such importance, that I doubt not but the publishing thereof will be very acceptable and useful to such as desire to be more throughly instructed in the way of the Lord, and in matters of their own salvation.  
The two great and difficult lessons of Christianity concerning Selfe-deniall & Selfe-tryall, are here largely discoursed of, and such as would not willingly through Self-love, and Selfe-deceit, hazard the irreparable loss of their immortal souls, may learn in the first Tract, upon Mat. 16.24. how to make their calling and election sure, upon what terms they may have interest in Christ, and benefit by him; what it will cost a ma●●o be a Christian, and what he must resolve & lot upon to do, to suffer, what good to forgo, and what e●●lls to undergo, if he will be Christ's Disciple.  
In the second, on 2 Cor. 13.5. The duty of Selfe-examination, sundry selfe-deceits, rules of discovery, and helps to discern betwixt true and counterfeit grace are laid open.  
And in the third on john 1.12.13. The privilege of Adoption, and trial thereof by Regeneration, is briefly and pithily discussed.  
Though I may perhaps be blamed by some for meddling in another man's labours, yet if any poor soul shall reap benefit hereby (as I doubt not, but through God's blessing many will) I shall more comfortably undergo the censure of such as mistake my aim herein. Such as cannot keep pace with the reapers in the Lord's harvest, may yet do some good in the field by gleaning what others scattered; & they that are not able to adorn the Spouse of Christ with curious needle-works of their own making, or present her with rich robes, in bracelets upon their own cost, may yet be someway serviceable to her, in helping to dress her, and pin on those ornaments, that others have been at the pains and cost to provide for her. In the building of Solomon's Temple, there was room and use for porters to carry burdens, as well as for curious Artificers, and Master bvilders.  
Thus hoping, your Ladyship will pardon my boldness, in publishing this Book under your protection, and countenance it with your gracious acceptance, I humbly commend it to your Patronage and perusal; and your Ladyship to the gracious protection of Almighty God.  
Your Ladyships humbly devoted in all Christian service. Z. S.   

A Table of the Contents, of the Treatise of Selfe-deniall. On MATTH. 16.24.  


Doctrine 1.  
THe best of God's servants need spiritual Counsel. pag. 3   

Reason.  
In regard of their weakness in four respects. 4   

Uses.  
1. Reproof to carnal men that reject counsel as needless. Ibid.  
Their cavils against it answered. 5  
2. Exhort. To seek counsel, and willingly submit to it. Ibid.    


Doctrine 2.  
Then spiritual counsel is most seasonable, when carnal counsel is suggested by others. 7    


Doctrine 3.  
There must be sound resolution to follow Christ before it can be sound practised. Ibid.  
The nature of this resolution opened. 9   

Reason.  
Because Resolution is the root and poise of all a man's actions. 11   

Use.  
1. To inform us why men fall off, and follow not a Christian course stoutly, viz. want of sound resolution. 12  
2. Exhort to labour for it, if we would follow Christ. 13   

Means to get it.  
1. judge according to the word, not according to the world; nor present view; but look to the end. 15  
2. Labour to discover to thy heart a greater worth in spiritual, then in temporal things. 16    


Doctrine 4.  
The Lord jesus is the Captain of his Church. p. 17.   

Reason.  
1. He hath most right to it. 18  
2. He is most fit for it. 18   

Use.  
1. Look to Christ for guidance and direction. Ibid.  
2. Terror to such as oppose Christ, or his followers. 19  
3. Comfort to weak Christians, 

1. Against opposition of enemies. 21  
2. In temporal afflictions.  
3. In spiritual temptations. 22      


Doctrine 5.  
Faithful service and Obedience is a following or coming after Christ. 23  
In what manner we must follow Christ. 24  
How we should follow Christ, 1. universally. 2. Sincerely. 3. Constantly. 26   

Reason.  
1. Because Christians have the same spirit, that Christ hath. Ibid.  
2. They have the same law and rule to guide them. 27   

Use.  
1. To instruct us how to carry ourselves, viz. look to our Leader, and do as he doth. Ibid.  
2. To examine whether we be Christians; by following in the steps of Christ. 28 

Three sorts excluded.  
1. Open opposers against Christ. 29  
2. Apostates. 30  
3. Secret Conspirators (i) cunning hypocrites. 31    
3. To show us, that Christian profession must be accompanied with pain and labour. 32  
4. Exhort. to follow Christ.   

Motives.  
1. It's Honourable. 32  
2. Pleasant and comfortable.  
3. Profitable. 33   

Means.  
1. Deny-Selfe. 35  
2. Take up Cross. 35   

Deny-Selfe.  
What self is. A fourfold self. 

1. Natural.  
2. Corrupt. Ibid.  
3. Civil.  
4. Gracious. 36    
What it is to Deny-Selfe. 37    


Doctrine 6.  
A man's self naturally is a God to his soul. 38   

Reasons.  
1. Every natural man seeks in and from himself help in what ever he doth. 39  
2. He aims at himself, and doth all for himself. 40  
3. Man naturally being blind conceives his own credit and excellency to be the chiefest good. 41   

Use.  
1. Instruction. Why wicked men's hearts are so opposite to God's word, and so troubled at it, viz. because it seeks to pluck away their Gods from them. 42  
2. It teacheth Selfe-seekers what to expect from the Lord, viz. the fierceness of his wrath, because he is a God jealous of his honour. 43    


Doctrine 7.  
Self-denial is a special means to make us Christ's Disciples. 44  
Selfe-cenyall is to be expressed in three particulars. 

1. In renouncing the authority of self, laying down all at Christ's feet. 45  
2. In not expecting sufficiency in any thing, but Christ. 46  
3. In not suffering our affections to hanker after them. 47     

Reasons.  
1. Because Christ and self's service cannot stand together. Ibid.  
2. Because we own Christ chiefest service. 48   

Use.  
1. Instruction. It's not an easy thing to be a Disciple of Christ. 49  
2. It shows the reason why many deny Christ in times of trial, viz. want of Self-denial. Ibid.  
Quest. How fare self is in the children of God. 51  
Quest. Who they be that deny self.  
4. Trials of it. 53  
3. Exhort. Begin with Self-denial, if you will persevere in following Christ. 57  
Means to attain it three. 58  
1. Consider the baseness of self-seeking.  
1. In the nature of it. It's base slavery to, 

1. Sinne.  
2. Satan.  
3. A corrupt mind.   59  
2. The evil that comes by it in 3. things. 60  
2. Consider the good that comes by Self-denial in 2. things 61  
1. Self-denial is the only way to preserve all. Ibid.  
2. If we deny ourselves, God will not deny us. 62  
3. Maintain in thy soul the authority of the Word. 63   

Take up his Cross.  
The words explained. 64    


Doctrine 8.  
Every follower of Christ hath affliction allotted to him as a child's part. 65   

Use.  
1. Instruct. Afflictions are no arguments, 

Of God's displeasure.  
Of a man's bad condition.   Ibid.  
2. Terror to the wicked. Their Portion will be destruction. 66    


Doctrine 9  
The followers of Christ must cheerfully undergo what ever afflictions are allotted unto them. 68  
This duty consists in three things. 70   

Reasons  
1. Because of God's wisdom, and fatherly love, who sends them. 71  
2. Because of the benefit of them. 72  
3. Because we have deserved them. Ibid.  
Quest When is a man called to suffer.  
Answ. 1. When God stops all means of avoiding it. 73  
2. When by withdrawing we should dishonour the Truth, omit duty, or hurt other. 74   

Uses.  
First, It reproves 1. such as would be Christians, but would have no crosses. 75  
2. Such as stoop, and lift as the Cross, but will not bear if heavy. 76  
All grounds of soundness referred to two heads. 

1. Hatred to sin. 78  
2. Love of Christ. 78    
Secondly, Comfort to such as cheerfully undergo the Cross.  
It is a note of the sincerity and truth of grace in them. Ibid.  
Three Rules to discover an hypocrite from a Saint in suffering. 79  
Thirdly, Exhort. Take up your Cross cheerfully if you will be Christ's followers. 80  
Means to fit a man to take up his Cross, 5. 81  
1. When we enter upon a Christian course, look for crosses.  
2. Conclude, what ever cross betid us, will be 

1. Small in respect of time and substance. 82  
2. The issue of it will be good. 83  
3. Every day cross thy corruptions.  
4. Look to Christ, when thou seest the Cross coming. Ibid.    
Looking to Christ affords secure under crosses 3. ways. 84  
Fourthly, Instruct. If they be Christ's servants that bear the Cross, they are Satan's slaves who make it. 85    


Doctrine 10.  
Selfe-deniall is a special means to fit the soul for suffering. 86   

Reasons.  
1. It takes away the sharpness of the Cross, and keeps it from pinching, and that 3. ways. 87  
2. It takes away the weakness that is in us to bear the Cross, and that 2. ways. 90   

Uses.  
1. Instruct. It lets us see the reason, why men fly off from Christ in times of trouble: viz. Selfe-fulnesse. Ibid.  
2. Examine. How fitted to stand for Christ if suffering times should come, by our skill in this Lesson of Selfe-deniall. 91  
3. Direct. How to prepare ourselves for the fiery trial. viz. Learn this Lesson of Selfe-deniall. 92    


Doctrine 11.  
Afflictions should not, nay cannot hinder the obedience of the faithful. 93  
An objections against it, answered. 94   

Reasons  
1. Because God allows not of starting at any time. 96  
2. The more opposed, the more ●●solute and constant ● Christian should be: the more love is opposed, the more violent and resolute it is. 97  
3. Afflictions (through Christ's power overpowering them) do further obedience, and that 2. ways. 

1. Weaning the soul from love of the world, and scouring off corruption. Ibid.  
2. Stirring up, and setting an edge on Grace. 98     

Use.  
Instruct No affliction can 'scuse us for not following Christ. 99     

The Contents of the Treatise of Selfe-triall. On 2 CORINTH. 13.5.  


Doctrine 1.  
COnversion of souls is a sure testimony of the truth and lawfulness of that ministry by which they are converted. 203   

Reason.  
Because there is no promise of the Spirits assistance to accompany any Teachers, but such as God sends. 204   

Use.  
To confute sectaries, who reject the ministry of the Church of England. Ibid.    


Doctrine 2.  
It is possible for a man to know, whether he be in the state of Grace, or no. 204   

Use.  
1. To confute that tenet, that no man can be assured of his salvation. 205  
2. Exhort. To use all means to get assurance of our being in the state of Grace. Ibid.    


Doctrine 3.  
Men are naturally apt to mis-judge themselves touching their spiritual estate. 206   

Reason.  
1. Ground is taken from the deceitfulness of man's heart. ●07  
2. From Satan's continual endeavour to corrupt the judgement, and make a natural man well conceited of himself. Ibid.   

Use.  
Not to believe our own deceitful hearts, and perverted judgements in the matter of our salvation. Ibid.    


Doctrine 4  
A man's spiritual estate is not always discernible to himself. 208   

Reasons.  
1. God order it so, to keep the heart humble, etc. 209  
2. To punish our former careless respect of his mercy to us. 210   

Use.  
Comfort to Christians that are dejected for want of assurance, that they belong to the election of grace. Ibid.    


Doctrine 5.  
Every one is bound carefully to examine his own estate to Godward, (i) whether he be in the state of Grace, or no. 211   

Reason.  
1. Because the heart is so deceitful, that it is difficult truly to know a man's own estate. 212  
2. Because the state of glory depends upon our being in the state of grace here. Ibid.  
Three sorts of men think themselves in the state of Grace, who are deceived with the false shadows of it. 

1. The Civil man.  
2. The Formalist.  
3. The Temporary Professor.   213  
What Civil Righteousness is. Ibid.  
What the Grounds of Civil Righteousness are. 214  
What the Deceits are▪ whereby the Civil man beguiles himself. Ibid.  
The Civil man's first Self-beguiling Deceit: viz. applauding himself in his good deal and good meaning, discovered 3. ways. Ibid.  
2. Deceit, In a comparative Righteousness, discovered 4. ways. 216  
3. Deceit, In a restraint from the outward act of sin, answered 3 ways. 218  
4. Deceit, In outstripping many Professors in his Practice, discovered three ways. 219  
5. Deceit, In his harmless conversation, discovered 2. ways. 221  
6. Deceit, In being well esteemed and reported of among his neighbours, discovered 3. ways. 222   

The second false Shadow.  
Formal Righteousness. 223  
What it is. 224  
Formalists may perform 6. sorts of duties of the first Table. Ibid.  
What the Grounds of Formal Righteousness are, and of resting in it. 3. 225  
The Formalists first Deceit, whereby he gathers confidence that his courses are approved of God: viz. In that he endures scoffs and troubles for the duties he performs, discovered 3. ways. 227  
2. Deceit, In good men's applauding him in his courses, discovered 3. ways. 229  
3. Deceit, In the seeming agreement betwixt him and the most forward Professors in Religious duties, discovered 2. ways. 230   

Use.  
Exhort. To beware of resting in Formal Righteousness, ● pressed by 4. Motives. 231, 232  
The 3. false Harbour wherein the soul rests itself: viz. Temporary Righteousness. 233  
What it is. Ibid.  
What the Grounds of it are. 234  
The Temporaries first Deceit; In that he can rejoice in the Word. 235  
A fivefold difference betwixt the joy of the Temporary and the Elect, in hearing the Word. Ibid.  
2. Deceit, In his inward sorrow for sin, discovered 4. ways. 238  
A twofold difference betwixt the Temporaries sorrow for sin, and the true Christians. 239  
3. Deceit, In his good motions, desires, and purposes. 240  
A threefold difference between the Temporaries desires, and those in true Converts. Ibid.  
4. Deceit, In his forwardness to good duties, discovered 3. ways. 241  
5. Deceit, In that he finds the Lord rewarding him for what he doth, discovered 2. ways. 243   

Use.  
Exhort. Not to rest in these imperfect motions that are common to the Temporary. 244  
Motives to perseverance. 3. Ibid.  
Four particulars discussed for direction in the duty of Selfe-triall. 246 

1. What Graces are of the Essence of a Christian.  
2. What their nature is. Ibid.  
3. What is the least measure of them.  
4. What be the several marks of them.    
1. Faith, what it is, and what is the least measure of it. 248  
Marks of true faith. 6. 250 

1. It purifies the heart.  
2. Spirit of Prayer.  
3. It follows legal humiliation. 251  
4. It is assaulted with doubtings. 252  
5. It is wrought and increased by the Word.  
6. It breeds conteniment in all estates. 253     

Use.  
To discover the faith of most to be counterfeit. 254  
2. Godly sorrow, what it is, and the least measure of it. 256   

Marks of it.  
1. It springs from sense of God's mercies. 258  
2. It is lasting.  
3. Of general extent.  
4. Cured only by consolations of the Scriptures. 260  
5. Attended with a train of other graces. 261   

Use.  
Not to rest in legal affrightments, or worldly grief in stead of godly sorrow. 262  
3, Change of mind, what it is. 263  
The least measure of it. 264   

Marks of it.  
1. It is total.  
2. It makes a man victorious. 265  
3. It is wrought by the word. 266  
4. It causeth to differ from natural men in divers properties. 267  
5. It causeth difference in the manner of sinning. 269   

Use.  
To discover divers living in the Church not to be living members of it. 270  
4. New obedience, what it is, the least measure of it. 271   

Marks of it in general.  
1. It is grounded on the Word. 273  
2. It is universal. Ibid.  
3. It is constant. 275  
4. It is of a growing nature. 278   

Marks of it in particular.  
1. Love to good men for goodness sake. 279  
2. Meekness of spirit. Ibid.  
3. mercifulness. 280   

Use.  
To discover the obedience of 5. sorts to be unsound. Ibid.   

Use.  
Exhort. To the practice of the duty propounded in the former Doctrine: viz. exactly to try ourselves whether in the state of Nature, or of Grace. 281   

Motives.  
1. No sound comfort to be had, till we know ourselves to be in the state of Grace. Ibid.  
2. We are many ways subject to be mistaken in judging our estate. 282  
3. The irrecoverableness of the danger of being mistaken herein. 283  
4. In other things men count it wisdom to try before they trust. Ibid.  
5. It is a main end of our time allowed us, to gain the assurance of a better life. 284     

The Contents of the Treatise of ADOPTION. On JOHN 1.12, 13.  


Doctrine 1.  
All the faithful are the adopted children of God. 287   

Reasons.  
1. Ground of it is our union with Christ. 288  
2. End of it. To entitle us to the heavenly inheritance. Ibid.    


Doctrine 2.  
None are the children of God by Adoption but such as are so by Regeneration. 289   

Reasons.  
1. Ground of Regneration is our union with Christ, wrought by faith and God's spirit. 290  
2. End of it, To prepare and fit us for our heavenly Inheritance. 291   

Uses.  
1. Inform. The great Dignity of Believers. 292  
2. It should stir us up to believe in Christ. 294  
3. Examination. Try our Adoption by our Regeneration. 295  
Quest. How to know that we are regenerated. Ibid.  
4. The Duty of Regenerate, to live as becomes the sons of God. 297   

5. Comfort.  
1. Against sense of our unworthiness. 2. Poverty. 299  
3. Against contempt of worldlings. 300  
4. Against fear of want. 301  
5. Against spiritual infirmities. 302  
6. Against Afflictions. 7. Injuries. Ibid.  
8. Against dangers and distresses. 303     

Errata.  
PAge 12. lin. 3. for storm, read stern, p. 20. l. 26. for sell, r. set, p. 27. l. 1. for will to judge, r. rule to guide, p. 36. l. 3. for it. r. is p. 49. l. 8. for gare, r. gate, p. 67. l. 4. for end, r. and, p. 9●. l. 25. for one, saith he, resolved r. one saith, he resolved, p. 9●. l. 8. for person, r. prison, p. 204. l. 21. for enforced, r. inferred, p. 220. l. 5. for by fall to, r. to fall by, p. 235. l. 23. for threefold, r. fivefold.   

THE CHRISTIANS First Chief LESSON, Viz. Selfe-deniall.  MAT. 16.24. 
Then said jesus unto his Disciples, if any man will come after me, let him deny himself, and take up his Cross, and follow me.  
OUR Saviour Christ, having told his Disciples in the 21. Verse of those troubles that should shortly befall himself and them, viz. That he must suffer many things at jerusalem of the Elders, and chief Priests, and Scribes, and be killed, etc. The matter now comes to this, how Peter carried himself upon this occasion; He grieves that Christ should be deprived of honour, and of an earthly Kingdom, and that he should die, and therefore he controls Christ, verse 22. Where he argueth either Christ fearfulness, or rashness; either that Christ should not go, or if he went, that this should not be: Thus Peter would do that, which would undo the whole world. Hence Christ speaks to Peter, and checks him sharply; for he saw Satan in Peter tempting him; therefore as he reproves him, he speaks again to the Apostles to fortify themselves against the stumbling block Peter had laid, and he tells them what shall befall them, and himself too; for if the head be wounded, the members must needs feel it also; if you will be Christ's Disciples, you must take up your Cross, as Christ did.  
In the Text are three things considerable.  

1. The Preface.  
2. The Duty.  
3. The Reason, in 25. and 26. Verses, both verified by Christ, verse 28.   
In the Preface there is 

1 The Parties to whom,  
2 The time when.    
In the Duty there is, 

1 The Act, follow.  
2 The Ground, there must be a Resolution.  
3 The Means used, and they are,    
Twofold, 

1 To deny a Mans-selfe.  
2 To take up the Cross.    
Now to the Preface where I observe two points.  
1. The Parties he speaks to, His Disciples.  
Doct. That even the best of God's Servants need seasonable Counsel and Advice.  
He said to his Disciples, q. d. Let not Peter deceive you, you must have Crosses, you must not dream of Crowns; therefore expect a Cross, for it will befall you. Hence come all those Exhortations, Heb. 3.13. 
Heb. 3.13.  Exhort one another daily, there is none excepted▪ this must not be seldom, but daily, and not hereafter, but now, while it is called today. But what need is there of it? lest any of you be hardened through the deceitfulness of sin. As who should say, there is great reason; for there are many distempers, we are bad of ourselves, and ready to be led away to sin; therefore exhort. This is the reason of all those Caveats, 2 Pet. 3.17. 
2 Pet. 3.17.  Beware lest ye be led away with the error of the wicked: He exhorts also the like in other places. Beware, that implies there is a need, for the heart is open to many dangers. So Luke 12.4. 
Luke 12.4.  I say unto you, my friends be not afraid, etc. It is friendly counsel, not to the wicked, but to Gods own; the strongest bones need sinews, an Arm cannot lack the least bone; the greatest Pillars have need of the less things: So in the Church, the strongest members in the same need advice, and support; the richest man must use the Market; so none can live without the Market of the society of Saints; and there is need of help to the best. Thus we see, even a Disciple, the best Saints need the help of others.  
Reason In regard of their weakness.  
1 The wisest man understands not every thing.  
2 What we know, we oftentimes forget.  
3 Though we know, and forget not, yet we are unconstant to follow that we know.  
4 Though we know, and remember, and are not unconstant, yet our hearts are not so affected with the truth, as they should. Therefore, for all these causes we have need the best of us, of Counsel and advice; for what we know not it may reveal; what we remember not, it may recall; what we consider not, it may help; what we affect not, it may stir up to, Act. 15.32. judas and Silas exhorted the brethren with many words, and confirmed them, (ⁱ) settled and grounded them better in the faith: Even, Moses had his hands held up. So we stand in need of savoury Counsel.  
Use 1 It reproves the disposition of carnal men, that cast off Counsel, that turn the deaf ear to it, that mock at it, that think they have not need of it; it matters not whether they have it or not. O this is a sturdy Resolution; what sturdy hearts have men now a days, that beat back the means of grace, and stand upon their Pantofles: that say, let him keep his breath to inform them that need it: I for my part will have none, we are too old to be taught: hast thou no need? the wisest need it, and thou needst it; because thou sayest thou needs it not.  
Ob. But what hath he to do with me? to play the Bishop in another man's Diocese, and to row in another man's Boat, etc.  
Answ. Every Saint hath to do with one another, we are our Brother's Keepers except we be cain's, and will have cain's wages: therefore he hath to do with thee, if he love thee as he should.  
Ob. But he is unfit; if a grave, wise, learned man should do it, than it were somewhat: but what? for such a young upstart to do it? he is unfit.  
Answ. Wilt thou refuse physic, because it comes in an earthen Pot, and not in a silver Cup? or refuse a salve, because it sticks on leather, and not on velvet? so because a weak instrument, though not so grave as others, offers help, wilt thou therefore neglect it? Do not cast away Counsel, because of the weakness of the Instrument, 1 Sam. 2. Old Elies sons despised Counsel, and why? the Text saith, God had a purpose to destroy them. It is an Argument God hath a purpose to destroy a man, when he refuseth Counsel, Exod. 10.28. 
Exod. 10.28.  When Moses had often spoken to Pharaoh, at last he cast him out, and bade him see his face no more, get thee gone, I will have no more of thee. Mark how Moses answers: I will see thy face no more; he came no more to counsel him, but God came to plague him: therefore take heed thou that sayest, away with counselling and preaching: Brethren, if that comes not, take heed lest God came with vengeance.  
Use 2 Is Counsel needful for the best? This than may exhort us willingly to seek it, and submit to it, when it is offered by God. Nature teacheth lame and blind men to be willing to be led; we are all weak, therefore let us lean one upon another; we are all blind, let us therefore be guided. A child can happily tell the next way to a Town, better than a man that is a stranger, now it were a mad thing to say, it was a child that directed me, therefore I will not go that way, john 4. If the people had not gone to Christ, because a woman told them of Christ, but had said tush, it was a woman that told us of it, therefore we will not go, they had never seen Christ. Therefore frame your hearts to yield to advice, and bless God that ever he bestowed it, seeing it is so needful.  
Ob. But if it were not sharp, I could be content to bear it, but it is so keen and cross to my nature to have such sharp reproof as he gives, that I cannot brook it.  
Answ. Oh it is the better, that Reprehension is best, that stirs most, and sharp reprehension will most stir and affect the soul; that Potion is best, that stirs the stomach, and makes a man most sick: if it stirs not, we say that Physic is naught, & the Physician foolish; but if it hit the right humour, than it is excellent: so it is best when the word strikes home, and hits the humour, to give such counsel to the Drunkard, that he drink no more, because he drinks in God's vengeance; oh this is wholesome counsel, therefore consider it, it is the best to have working Physic; oh bless God for that reproof that comes home closest to the soul, though happily it be not so toothsome, yet it is wholesome: therefore submit to any reproof. It is a sign of a good heart that is willing to hear, and stoop to any advice▪ Even warlike David was counselled by Abigail a woman, and he blessed God for it, and laid down his weapons: so when thou goest on in a wicked course, though it be a servant o● a child that reproves thee, yet submit: David was above Abigail, and yet he submitted to her counsel, and blessed God.  
The Time When: Then] when Peter spoke to withdraw him.  
Doctrine. 2 When any persons shall out of carnal respects, labour to with draw a man from God, then spiritual Counsel is most seasonable.  
When Peter counselled carnally, than Christ counselled spiritually, Malach. 3.16. 
Mal. 3.16.  When proud men spoke stoutly, than spoke they that ●●ared God, that was a fit opportunity, Gal. 2.5. 
Gal. 2 5.  When Peter had dissembled, than Paul withstood him, it is with the soul, as it is with the body; we are most careful where most danger is: In the plague time, when the air is infected, we get Antidotes to keep us from the infection of the air: therefore let us get Antidotes of wholesome advice and counsel.  
Thus much of the Preface.  
Now we come to the Duty, which was the second General, wherein are these things 1. the Act. In which two things.  

1. The Ground, If any man will.  
2. The Nature of it, Come after Christ.   
So that faithful walking is a following of Christ. If any man will] he leaves it not to any man's liberty, but directs what he should do: if you follow Christ, you must Resolve on the matter.  
Doct. There must be a sound Resolution to follow Christ, before it can be done, and sound●●ctised.  
As who should say 〈…〉 ●olve on the matter? if there be a so●●esolution, it may be than it will thrive; but if not, all is to no purpose, Act. 11.23. 
Act. 11.23.  There is a fine passage; the Text saith, Barnabas was a good man, and exhorted them to cleave unto the Lord, but how? with a decree of heart, as who should say, make a Decree according to the laws of the Medes and Persians, never to be revoked, and called back, never to be removed from God, my God I must have, let honour and all stay: pray I must, though the world lie at six and seven, I will keep a good conscience to the world's end: the Gospel shall prevail with me, come what will come: after this Resolution you will buckle to the truth, 1 Pet. 4.1. 
1 Pet. 4.1.  be armed with the same mind, every man must have the same mind that Christ had, what is that? Psalm. 40.8. 
Psal. 40.8.  It is my heart to do thy will, Christ, though he foreknew the crosses that should come, yet it was his mind to do his Father's will, therefore put on this Resolution, as Armour of Proof, I will do any thing God bids me; and I will not do it by fits and turns.  
For the opening of this point observe two particulars.  
1. What this Resolution is.  
2. Why we must resolve before we practise; not to be fly-backs; oh it is to be feared, that that man will be as dry leaves in Autumn, and as stubble before the fire, which wants his Resolution.  
Quest. Q. 1. What makes up this Resolution, and this Will?  
Answ. Answ. It is made up in two things.  
1 The judgement must be convinced of the goodness of the cause we have in hand; else if it be but a humour, it will never hold in trouble▪ but when sound Arguments, sound Scriptures are alleged, than the heart should be f●lly swayed; this is one part of Resolution, when the mind is thus settled, and the understanding thus poized, there is a great part of Resolution 1 Cor. 2.2. 
1 Cor. 2.2.  I determined to know nothing among you, but jesus Christ, and him crucified; he determined, that is, he judged thus, he had an Argument for it, Hebr. 11.25.26. 
Heb. 11.25, 26.  Moses judged affliction better than all the treasures of Egypt, his understanding was fully set down, and convinced of it: therefore get good Arguments, which may bear up the heart.  
2 When the understanding is informed, then also the Will must work to make up a sound Resolution: The Will must say Amen, I will have it; it ratifies that which reason said, and now Resolution comes according to the nature of Good, and so chosen by the Will, the best thing is most resolved upon▪ Now Christ is the best, therefore to be most resolved on. It is best to suffer for God, saith the Understanding, is it not▪ yes saith the Heart, it is better to have Christ in a Prison, or at the stake, then to be without him, say Heart, is it so Heart? then saith the Will, I will have it, come what will come to the contrary. The Understanding saith, the ways of God are peace and pleasantness, I will therefore have them; and when the Understanding saith this, the Will also saith the same; this makes up a Resolution, Ruth. 1. 
Ruth 1. 1●.  Naomi reasons with Ruth to persuade her to return, now she went for God, and for Religion; and therefore all things to the contrary, being propounded verse 18. She was steadfastly minded to go; God and misery was the best, and therefore she resolved here, this is Resolution. Now it is right, and the failing in any of these two breaks it; if a man say, I know and do not Will it, that is folly: If a man say, I will, and have no reason for it, it is obstinacy, and not a sound Resolution. And so when the Understanding is informed, and the Will is not settled on it, it is only Consultation; but the Will saith, I will not have it thus: A man may be good in Consultation, but not in Resolution: when the Drunkard is convinced, it is an evil to be drunk; and so the Usurer, but yet will be so still, and with the Addar turn the deaf ear, and will continue in it still, and the Adulterer is convinced of his sin, when he goes in to the Adulteress, he shall never return, here the Understanding is clear, but the Will comes not off, and so he will have his sin still: so when the Persecutor is convinced, that persecuting Gods Saints is a sin, and hates it, this is clear to the Understanding, yet the Will will be malicious still: the heaviest part is the Will. As in a Parliament. Consultation, they must propound all to the King, and he must ratify, and confirm it; now when the Will saith, I will not ratify that, I will not leave that sin, nor take up that duty, now all this while it is not ratified, till the Will come off. Away with these pieced and patched Resolutions and purposes, as to say, it were good, it were so, and I would all would do so, and I could afford to be so, but all the world would persecute me: this is a Halfe-Resolution; away with these patched Resolutions, to have Reservations at every turn, it is nothing else but hypocrisy, and dissimulation: say therefore; Is not the sanctification of the Sabbath day, better than the profanation of it? say Heart, is not preciseness in a Christian course better than with the Harlot to wipe the mouth, and say all is well? and all truth, though the least) that God reveals, is it not better than all the world? if it be, Will, do thou close with it, and say within yourselves, here are reasons clear, let heaven and earth meet together, though all the dust on the earth, and sands on the shore, and spires of grass in the fields were Devils, I will have that which the word reveals, though I die for it. This is a happy heart; when the soul sees, the greatest good is holiness, and resolves to have it, this is a sound Resolution.  
Reason 1 Because the root and spring of all our actions comes from a Resolution, as a man's purpose is, so a man's practice is. Resolution is the main poise of a man's actions; the hand of the Dial goes, as the wheels of the Clock turn it within, whether right or wrong: so the hand works, the tongue speaks, because the Will and Heart work by Resolution. I will have this, saith the soul, that is, the Will, this chief faculty of the soul in resolving; and then the heart goes; now than if action be carried by resolution, than resolution must be first, Rom. 6.17. 
Rom. 6.17.  the Text saith, They obeyed from the heart: when the heart resolved, it was done; hence God so often requires the heart; for if that goes forward, than all goes forward too: as in a fortified City, the Castle commands all the town; so Resolution commands the whole man, tongue, hand, and all; if a man will sail on the sea, he must have a storm to guide the ship: so of the sailing of the soul in the world, if thou wilt sail aright, and come to the right haven, Resolution must be the stern, and that must guide all; so that the Argument stands thus, If Resolution be the root of every act, than it must go before every act; but it is so, therefore Resolution must go before practice.  
Use 1 Is it so, that Resolution must go before practice in Christianity? then here is the reason that many come not on kindly, and follow not a Christian course stoutly. It should not be appearance, that should carry a man, but sound Resolution: while peace remains, men profess, but in time of trouble, for want of Resolution, they fail, they that lay not the foundation sure, and set not the Pillars fast, easily totter: so many rear up a brave profession, but ram it not fast, therefore they totter: oh, he that totters, hath not that inward resolution to love God, and Grace above all, Rom. 1.18. 
Rom. 1.18.  generally the fault is not ignorance, that men fall off, but the Will breaks the bargain, and saith, I will not be in prison, or be brought to the stake for the truth, and yet we will make great profession too. I will, say some, never be a Papist, etc. what a Resolution is this? the tongue speaks well, but what saith the Will? if that resolves not of it, it is nothing. If the King set not down his hand to laws, I have nothing to do with them, they are of none effect: Therefore they are said to withhold, and detain the truth in unrighteousness, Rom. 1.18. 
Rom. 1.18.  you know you should do righteously, but you will not; thus you hold down the truth; many think to go to heaven, and yet buy and sell on the Sabbath day, and think to go to heaven with a sleepy profession, and yet never make this Resolution, but they are deceived.  
Use 2 It is a word of Direction, or Exhortation to us. Is Resolution so necessary? is that the way? then let us be wise to begin at the right end. He that will live a holy life, must labour for soundness of heart, the wicked had laid a net for David's fee●, and he had many troubles, but what then? his heart was fixed, Psal. 57.6. 
Psal. 56.6, 7.  that was his bottom, he held fast setledly resolved in God; let them do what they could, yet he knew what to do; so your heart will never be sound, till your heart be fixed on God; thus a man must do, if he will walk holily: that of Daniel, Dan. 1.8. 
Dan. 1.8.  Many feare-intanglements would have hindered him, but he purposed with his heart to walk with God, Ruth. 1 18. 
Ruth 1.18.  When she saw that she was steadfastly minded to go with her, she left off speaking to her; as who should say, spare your breath, I am resolved of it, the house stood fast, because it was built upon a Rock, by Rock is meant a sound settling in Religion; and he that hath this, he persevereth, Act. 11.23. 
Acts 11.23.  Cleave to God with a decree of heart, it is not a matter of speculation, let the heart be there: oh, but what shall become of life, liberty, children and profit? If I may have these and God, then welcome, no, a soul that is gracious, will not do thus, but it faith, If I have not these, yet my Decree is, God is mine, though I die for it, this is the right way indeed, Deut. 5.29. 
Deut. 5.29.  When God gave the Law, he passed by fearfully like a flash of fire, here was the Law given with judgement, than they feared and trembled, than every one would be a Professor, and do what ever he commaads them, than they would hear it, and do it: this they s●y: b●t oh, saith the Lord, that there were such a heart in them, to do as they say, you say well, these are good words, but it is nothing without an heart, where is that sound Resolution? oh that you had a heart to these things; that whatsoever comes, though earth shake, and Devils rage, yet having a heart resolved you may persevere, and hold out for ever. Quest.  
Answ. Q. But how shall I get this Resolution?  
A. Labour for two things, that so thou mayest attain unto it.  
1. judge according to the Word, not according to the world, for otherwise you will misudge, and not resolve, Psalm. 73. David judging by the outside of the world, almost stumbled and slipped: Therefore judge upon these two grounds.  
1. judge not by friends and neighbours, and the like, but judge according to the balance of the Sanctuary, judge by the Word. It is a fine and pleasant thing to be in honour; yet it is but a lying vanity, saith the Word, there is but one thing necessary, Psal. 62.9.10. 
Psal. 62.9.10.  If riches increase, set not thy heart upon them; at the day of death your riches cannot comfort you, therefore set not your hearts upon them, judge them by the Word, that saith, there is but one thing necessary.  
2. judge not by the present view, but by the consequent, and consider what will be at that day; you think, liberty is sweet, but look not at the present; but the glory of a good course is afterwards; mark the end, and so look at Dives and Lazarus, none would be in. Lazarus his condition now, in this life, who would not be a Dives now? to go in brave satin, and far deliciously every day; but look to the end, they both die, and Lazarus goes into Abraham's bosom, that is, into heaven, and Dives to hell: whether hadst thou rather be Dives, or Lazarus now? I make no question, but all will say, it were better to be a Lazarus now; so judge of these things by the end, and consequence, whether is it better to study the word, and to lay down pride, or to vaunt it, and play the Ruffian? one is praying, another is playing, which is easiest? the one is not troubled, but merry, and that were best, if it would hold; but judge by the end, and imagine the day of judgement came, whether would you be then, a broken heart, or a Ruffian? 2 Thess. 1.7, 8. 
2 Thess. 1.7.8.  and to you who are troubled, rest with us, when the Lord jesus shall be revealed from heaven with his mighty Angels in flaming fire, taking vengeance on them that know not God, nor obey his Gospel. God comes, and saith to the troubled, Rest: thou hast been troubled before ever eased; but as for him that ruffians it out now, the Lord jesus will come with flaming fire in vengeance against him, on whom will God take vengeance? the text saith, on them that know him not: Now judge by the end, whether of these is best: say Conscience, whether wouldst thou have God find thee sporting, or praying at that day? is it not better now to be troubled, then hereafter everlastingly to be confounded? judge with righteous judgement, it is tedious to be with Paul in prison, but it is not tedious to be with him in heaven; judge therefore as the word judgeth, and ye shall not be deluded.  
Quest. Q. But how shall I get my heart to it?  
Answ. A. Look up to God, and labour to set the highest price on God, and heavenly things; and that by two helps.  
1. Daily suggest, and discover to thine heart a greater worth in spiritual, then in temporal things, there is some good in these things, but be ready to convince thy heart, that there is more good in spiritual things: The Devil would forestall the Market, and set a higher price upon these things, then on spiritual; but labour thou to see more worth in Grace, then in other things; when thy covetous heart saith, I will be rich, oh then presently say, what inheritance is there like heaven? when thy voluptuous heart saith, I must have my pleasure; presently say thou, what pleasure is there like the pleasure the soul hath in Christ? look at those joys in Christ for ever, that is better than all this, this joy is madness, thus when the soul would be stealing away, offer the best things: would the soul have case? why it is better to be bound in prison, then to be bound in unbelief; as a man when he goes to buy a commodity, he desires to see the best things, Psal. 73.25. 
Psalm. 73.25.  Whom have I in Heaven or Earth, but thee O Lord? we have him here now in mercy, and we sh●l have him in mercy hereafter and in glory; and what would we have more than this? when Satan lays disgraces and discouragements upon good courses, and also miseries and vexations that come thereby, then be thou ready to show more misery in bad courses; have reasons to cry down those cracked commodities; and when he saith, to burn for the Gospel that is a miserable thing, then say thou, it is better to burn here then in hell hereafter. The Devil saith wicked men are brave men, yea, and they shall be damned too; the Devil saith as Balack, thy God keeps thee from honour▪ but answer him, if I had it, it might be my destruction; I am here troubled, but I shall be for ever comforted; therefore regard not what Satan shall buzz at the ear of thy heart concerning trouble and the like, but say thou, though I am here troubled, yet I shall be saved; thus let not Satan fore stall thy heart with these temptations.  
The next Point is taken from the nature of the duty;  
Come after me.  
Doct. The Lord jesus goes before, and is the Captain of his Church, joh. 10.4. 
joh. 10.4. Psal. 79.13.  He goes before his sheep, and they follow him. Psal. 7●. 13. We thy people and the sheep of thy pasture will praise thee, Exod. 13.21. 
Exod. 13.21.  The Lord was a pillar of Cloud by day, and a pillar of fire by night to lead them, ●hat was a type of the Lord jesus, who ever goes before his servants, Ios. 5.13, 14. 
Ios. 5.13, 14.  as a Captain of the Lords Host am I come; it was the Lord jesus Christ.  
Christ is a Captain two ways.  
1 By his spirit, joh. 16.13. when the spirit of Truth is come, he will guide you into all truth.  
2 By his Word, the silver trumpet which speaks openly and secretly, and the Spirit and the Word go together.  
Reason. 1 Because he hath most right to it, Eph. 1.22. he hath put all things under his feet, Heb. 2.10. for it became him to make the Captain of their salvation perfect.  
2 He is fit for it, he knows where all the enemies are, he knows the Devil, and the heart: he is most wise, and most powerful; he is an ancient Captain, and knows how to deliver his; he can go beyond any, he hath an Iron Sceptre to crush his enemy's, Psal. 2.  
Use 1 Is Christ the leader of his Church? Then seek ●o him upon all occasions; never go into the field without a leader; let him go with us Psal. 85.8. 
Psa. 85.8.  I will hear what the Lord will say. The Camp goes to the General for direction. Go to Christ you doubting hearts; you say, trouble is coming, but see what Christ saith, and follow him; learn the watchword, Heb. 12.2. 
Heb. 12.2.  Looking to jesus the Author and finisher of our faith, when troubles come, look up to Christ, and say, our eyes are towards thee. Oh look up to Christ to be guided, Psal. 119.125. 
Psal. 119.125.  I am thy servant, O give me understanding; so in all weakness go to Christ and say, I am thy servant, teach me to keep thy Commandments, Ios. 10.6. 
Ios. 10.6.  Stack not thy hand, etc. when the Gibeonites had made a league with joshuah, all the Nations of the kind conspired against them, and mark whither they send, to josuah to Gilgal, saying, slack not thine hand, but come and help us; so it is with a poor sinner, that hath made a league with Christ, all the rabble of Ruffians follow him, sathan by temptations laboureth to entangle him, the world by scoffs and reproaches labours to withdraw him from God and a good course; now send to joshuah to the Camp in Gilgal, send to the Lord jesus Christ, and say, slack not thy hand from thy servant, but save and help me, Psal. 80.1, 2. 
Psal. 80.1, 2.  Give eat O Shepherd of Israel, but mark what follows, before Ephraim, Benjamin and Manasses, come and help us: the meaning lies thus, it is a phrase taken from the Children of Israel in War, 3. lay Eastward, 3. Westward, 3. Southward, and the Ark in the midst. Now these three Tribes Ephraim, Benjamin and Manasses, lay behind the Ark, and before them Christ riseth, before weak sinful cr●●tures Christ stirs himself▪  
Use 2 It is a word of Terror to the wicked. What will become of them that come in battle a●●ay against God's children with a rage that reacheth to heaven, or rather to hell? Those that say as Ashur, Hos. 8. are not my Princes altogether Kings? Thus he counteth the day to be his; so it is with many wicked and proud men, they think all the world is theirs; it is true, your politic wisdom is greater than the godlies is, but poor Good man such a one, and poor Good wife, such a one, they are simple, yea but Christ the Commander of the Lords Hosts encamps about them; therefore let me speak plainly, if there be any soul in this place guilty of this, to that soul be it spoken, he is an opposite to the Lord jesus Christ, Isa. 37.23. 
Isa. 37.23.  ma●k how the Lord takes it to himself when Hezekiah was spoken ill of, whom hast thou reproached, and blasphemed▪ against whom hast thou lift up thy voice, and exalted thine eyes on high? even against the holy one of Israel, therefore at such a time let them know that they deal with a wiser than the wisest of them, and he will crush them hereafter if he do not convert them here; you love Christ you say, but you hate his members because they are hypocrites; tush, that is a fancy; can a man say, I love your head well, and yet would chop off your arms? therefore hear, and fear for ever, and let your hearts shake and tremble, because you have opposed the Lord jesus Christ, the Captain and Admiral of his Church, and wonder with yourselves that you live; good Lord, that I that have been such an opposite should live! 1 Sam. 4.7. 
1 Sam. 4.7.  woe, woe to us, for the great God is come into the Campe. Brethren, shall I tell you the meaning of it? The Ark was a type of Christ: now when the Ark was brought into the Camp, mark how the cry was, woe to us, for God is come into the Camp; these are the Gods that sent plague after plague upon Pharaoh; this was but a type of Christ, Ye therefore that sell yourselves against the Israel of God, ye malicious contemners of God's truth and goodness, it is a wonder that the great God of heaven and earth hath not consumed you▪ it was that Christ that had a rod of Iron to crush his enemies whom ye have opposed, therefore think not Gods Children are simple, for the more feeble they are, the more God will help them, Deut. 25.17. Remember what Amaleck did unto thee by the way; Amalek took advantage of them when they were weak, therefore remember Amaleck, and he remembered him indeed, for in 1 Sam. 15. God bid Saul s●ay Amaleck and utterly destroy him▪ I doubt not but God is the same God now as ever he was, God ruinates opposers especially. God saith, I remember such a man opposed me, let plagues pursue, and vengeance overtake him speedily God is just and true, therefore let him that opposed heretofore, persecute no more now; take heed now of meddling with God's weak ones, for Christ is their Captain.  
Use 3 The last Use is this, namely a word of comfort, Let the earth be glad, and the Nations rejoice for ever, be their enemies never so unquiet, be they what they can be, there is more mercy on Christ's part to deliver you, than there is or can be malice on their side to oppose you.  
Brethren, this is that which will stand by you one day, remember Christ is yours, john 6.17, 18, 19 
joh. 6.17, 18, 19  the sea raged, night approached, and their hearts trembled to see jesus walking on the Sea, mark what Christ saith, it is I; as who should say, It is a tempest makes you shake, but it is I that deliver you; the night is dark to trouble you, but I am here to comfort you: the world is the Sea, the soul the Ship, miseries the tempest; and when you see all these things threatening poverty and anguish, yet remember, it is I; art thou in prison? Remember I am there to deliver you, and as long as CHRIST is there to help you, steel your faces; who would not be a Soldier to have Christ his leader and Captain? therefore see and consider, there is the Lord jesus Christ, he is in misery to help and secure his.  
It is a great comfort in two Cases. 

1. In temporal afflictions.  
2. In spiritual temptations.    
1. For the time of temporal trouble and afflictions, that place is pregnant for this purpose, Micah 4.5. 
Micah 4.5.  Every one will walk in the name of his God. The Philistines ●ad their god D●gon, the rich man walks in the name of his god riches, but mark what the Text saith, we will walk in the name of our God for ever and ever. Your good god riches will be gone in misery and sickness, and when you have most need of comfort, where is your god riches now? but let us walk in the name of our God for ever; in the name of Christ who lives for ever. That also of David who slew Kings for their sakes, Og the King of Bashan, for his mercy endureth for ever; how ever misery endureth, yet his mercy endureth for ever. Therefore walk thou in the name of thy God; wicked men endure yet a while haling, yet mercy endureth for ever comforting of GOD's Children. Let thy heart therefore be comforted with this.  
2 In temptations, you are weak and have little help; but have an eye to thy Leader, what ever thy blindness be, yet thy Leader can inform thee; that place is marvellous sweet, Isa. 58.8. 
Isa. 58.8.  Righteousness shall go before thee, and the glory of the Lord shall be thy rearward. Here the Lord jesus appears like an armed man of War, and there are two parts in the Army, besides the body, the Vanguard and the Rearward, both these defend the body; so the righteousness of Christ is the Vanguard: satan saith, thou hast sinned, Christ's righteousness saith, I have suffered, now the righteousness of Christ goeth before, the guilt and punishment that is taken away; conscience saith, thou hast sinned, righteousness saith, Christ hath suffered. Then secondly, the glory of God that is in the Rearward, that is the glorious grace of God, taken out of that of the Romans, they were deprived of the glory of God, that is, the glorious Grace of God that shall be the Rearward. Saith the soul, sin yet pesters me, it is not subdued as it ought to be, yea, but the glorious grace of God will sanctify that heart of thine. The righteousness of Christ is the Vanguard, the glory of Christ thy Rearward; there is righteousness going before thee, and grace after thee; therefore thine enemies shall be subdued. You see then marvellous comfort.  
Now we come to the next point, following: Fellow me] that is perform obedience to me.  
Doct. Faithful service and obedience is a following of Christ, or coming after him. His practice is a precedent to us, his action a copy for us to imitate. The proof of this point is evident, 1 Cor. 11.1. 
1 Cor. 11.1.  be ye followers of me, as I am of Christ, and therefore, Gen. 5.24. 
Gen. 5.24.  Enoch was said to walk with God, that is, to do as God doth. The Point is of great use, therefore give me leave to make known three things.  

First, In what we should follow Christ.  
Secondly, How fare we should follow Christ.  
Thirdly, The reason why service is following of Christ.   
For the first, Namely, In what we must follow Christ.  
And that is, 

1 Partly as he is God.  
2 Partly as he is Mediator.  
3 As he is Man.    
I will cast it into two conclusions which discover, 1. In what we must follow Christ, as he is God. 2. In what we must not imitate our Saviour.  
1. We must know there are some inward properties in God that the creature cannot imitate the like. No creature can create, or be Infinite, or the like, and it is blasphemy to think it.  
2. There be other qualities that God doth vouchsafe to leave an impression of in the creature, and the creature is said to imitate God therein, be holy as God is holy; and be merciful as God is merciful; but the Scripture doth not say, imitate God in Infiniteness, Matth. 5.48. 
Mat. 5.48. 2 Pet. 1.4.  2 Pet. 1.4. a man must be partaker of the divine nature of God; the Lord is holy, and patiented, be thou so too. Express the virtues of God, as that 1 Pet. 2.9. 
1 Pet. 2.9.  and therefore we must and aught to imitate Christ. A christian should so live, as men might say, God is holy, for his Saints are holy.  
2 Look at our Saviour as he is Head of the Church, there we must be like him in three things, as a Prophet, as a Priest, as a King. He was a Prophet to teach others, so should we be, daily endeavouring to instruct and teach our families. He was a Priest to offer sacrifice, and so should we, to pour out our souls for others in prayer to God. He was a King to subdue sin and sathan, Revel. 1.5. 
Revel 1.5.  He hath made us Kings and Priests to God the Father. Christ is the King of his Church; so we have a part of his office. He was a Priest, so are we made spiritual Priests; He was a Prophet, so are we made spiritual Prophets. Christ hath made us Kings to domineer over our base distempers and corruptions; we should be Priests to offer ourselves souls and bodies as a living sacrifice and acceptable, Rom. 12.1. 
Rom. 12 1.  in all th●se we must imitate Christ.  
3. Look at the Lord jesus as he was Man, and whatever he did, as he was Man, we must (when the like occasion is offered) do the same, he being a child obeyed his Parents; if thou be'st a child, thou must do so too; He humbled himself, so do thou; he used no guile, do thou so likewise. Look in what relation thou art in that he was in, do thou as he did.  
Quest. How fare may we go in imitating Christ? that also is to be scanned.  
Answ. Three particular Rules will make it evident. You must imitate Christ in all those things formerly mentioned; you are Kings then; if you are Christians, you are Kings over all your sins.  
Object. But is it possible to crush every distemper?  
Answ. Look as it was with Christ, he lay three days under the power of the grave, but he risen again; so it may be with thee; the violence of sathan may keep thee under, but thou shalt get the better, having greater care to master these: though the stone of hardheartedness he rolled over, yet thou shalt rise again. Thus we must do, Acts 13.22. 
Acts 13.22.  David had a heart as God's heart; how? In that he did all his will. Thou must not patch, but labour to subdue all.  
2. We must not do it universally only, but Sincerely. It is not possible for a sinner to come to perfection of exactness; but what he cannot do in exactness, he will do in sincerity. A Scholar cannot write so well as his copy, but he will imitate his copy, john 5.30. 
joh. 5.30.8, 50.  john 8.50. I seek not my will, but the will of my Father; so the will of God should carry a faithful soul, he will not seek his own will, but Gods will 2 Chron. 25.2. Amaziah did that which was good in the sight of the Lord, but not with a perfect heart.  
3. We must follow him Constantly, Not by fits and starts; No, these aguish fits are nothing; if you belong to Christ you must do it constantly. Thus it was said of Caleb, Numb. 14.24. 
Numb. 14.24.  the Text saith, he followed God fully; so it must be with thy soul, thou must follow GOD so, that thou mayst attain the end of thy hope. Thus universally, thus Sincerely, thus Constantly, thou must follow Christ in the former Conclusions.  
Reason 1 Because they have the same spirit that Christ hath, Rom. 8.13. 
Rom. 8.13.  If the same spirit that raised up Christ from the dead be in you, etc.] Look what spirit is in Christ, the same is in the Saints.  
Reason. 2 2. They have the same law and will to judge them, jer. 31.33. 
jer. 31.33.  I will put my law into their hearts, as it is said of our Saviour, It is in mine heart to do thy will, Psal. 40 8. 
Psal. 40.8.  So the Saints having the same Rule to guide them, the same spirit to enable them, they must needs have the same course. Look as it is with two Clocks that have the self same poizes, and the self same wheels, they will strike both together, so it is with the heart of a Christian, the spirit of Christ is the poise of the heart, and his grace the wheel, therefore he performs duties like Christ.  
Use 1 Let us learn a point of wisdom how to carry ourselves. Remember who is your Leader. See the Lord jesus going before you, and then go on comfortably. You know what Gideon said, judg. 7.13. 
judg. 7.13.  Look upon me and do likewise: So Christ saith, how ever he be in the heavens, yet he speaks out of his word, Look on me and do likewise. I was meek, let the same mind be in you. You know what the Psalmist saith, 
Psal. 16.8.  I have set the Lord always before me, the word is in the original, I have equalled him with my eye. So see Christ, equal him, and step no farther than he goes before thee.  
Object. Ob. But this is marvellous hard; what, to be fettered to nothing but the thoughts of Christ; how irksome is this?  
Sol. Sol. It is no matter of bondage; it is liberty, john 5.19. 
john 5.19.  The Son can do nothing but what he seethe the Father do; was this the mind of our Saviour? let the same mind be in you. Let every one say, I can do nothing but that which Christ doth before me; and in all our actions, let this be the question, would Christ do so? then will I.  
Quest. But how shall I learn the will of God?  
Answ. In approving that which shall be acceptable to God, Eph. 5.10. See the pillar of fire, that is, the word of God, go before you. Would you know whether you may buy, or sell, or bowl on the Sabbath day? Ask, would the Lord jesus bowl, or buy, or sell, on the Sabbath day? Would he drop into Ale houses? And if thou knowest these things and will't not reform them, thou walkest not in the ways of Christ.  
Object. But we are weak and feeble.  
Sol. Then pluck up those feeble hands, be not sluggish; but press on as fare as thou canst; and look up to Christ. The child that knows not the way to the market, when he is weary, he cries, father, father, lead me, and then his father takes him and carries him in his arms. Oh you little ones! you younglings in Christ; go as fast as you can; follow your father; what Christ did perform, do you; do not go away, and say I cannot pray; hast thou the Spirit of Christ, and canst thou do nothing with it? endeavour what you you can; and when you cannot, seek to heaven, and cry, my father help me; call on your Father, and he will carry you on eagle's wings, and though you have not then ability, you will have it afterwards. He that is free in duty, will be the better able to do it. Inquire which way Christ went, and go that way to thy everlasting comfort.  
Use 2 It is a word of Examination▪ Here we may see whether we follow Christ or no. Therefore examine yourselves whether it be so with you or no; whether we follow the steps of Christ: here we may see whether we be Christians or no; if a man should call you an Infidel, you would be very angry; but now try yourself. See, if you follow Christ; if not, you are no Christians, judg. 13.6. 
judg. 13.6.  try as they did when they came for spies; they were thus tried by the word Shibboleth, they pronounced it Sibboleth, and so were found out; and there fell forty two thousand of them. So every man's tongue discovers him. Try thyself by sincere obedience; canst thou speak the language of Universal Obedience? if not, you are not true Christians. This word Shibboleth will discover you; can you walk as Christ did; than you are a Christian: but if you say Sibboleth, and have a lisping profession, than you are no Christians. Set your hearts at ease, you were never true followers o● Christ. And here are three sorts to be excluded.  
1. See what will become of those that set themselves in desperate opposition against GOD; such as are enemies to the Lord jesus, Revel. 12.7. 
Rev. 12.7.  And there was war in heaven, Michael and his Angels fought against the Dragon, and the Dragon and his Angels fought, etc. Michael is Christ▪ and his servants, they suffer: The Dragon is the Devil, and his instruments they persecute. Now on his side you be, whose Soldiers you be. Paul did many things contrary to the Lord jesus, Act. 26.9. 
Acts 26.9.  he opposed his servants; and if thou do so, thou art one of the Dragon's servants; thou art not a follower, but a persecutor of the Lord jesus, a fighter against Christ, he went not that way. Dost thou oppose the power of the word when as it is preached? then thou hatest and persecutest Christ, and art no follower of him. The word saith, It was of Christ's heart to do his father's will, that is the good and ancient way; canst thou walk in this? but if thou sayest thou wilt not walk in it, it is clear, thou art no follower of Christ.  

Psal. 78.9.  2. Apostates, and Backsliders, Psal. 78.9. The Children of Ephraim being harnessed and carrying bows, turned them back in the day of battle▪ so men forsake Christ being armed with bows, that is, with GOD'S Ordinances; They follow Christ so fare as they may keep company with ease, liberty, and their old lusts; they will follow Christ to the Cross; and if he will come down from the Cross, they will follow him; like Dema● they will follow Christ so long as their pleasure lasts, Matth. 8.19. 
Matth. 8.19.  one came to Christ and said▪ I will follow thee whithersoever thou goest; wilt thou saith Christ; then thou must far as thou findest; the birds have nests, and the Fox's holes, but the Son of man hath not where to lay his head; and when he heard this, he went his way, we hear no more of him. So many now a days seem to be great Professors, but when times are dangerous, then farewell all profession. Men indent with the Gospel, and if the word pitch them higher, than they say as they john 6.60. 
joh. 6.60.  this is a hard saying, who can abide it? What so strict? To be pinioned to so nice courses? What never take up a gay fashion, but always creep into a corner, to deny a man's self, with a company of leather coat Christians, and to walk by such a strict rule? oh this is a hard saying. But they can follow their fashions, and courses of the world, and yet would be Christians, and followers of Christ. Christians? away with them; show me but one footstep of Christ in their courses; sure he never went that way. Show me that ever Christ swore faith and troth, show me where Christ said, you must not be pure and singular: but must shun the Puritan Cut. It was meat and drink to him to do his father's will; and thou art weary of it. Now thou art an Apostate, and not a follower of Christ.  
3. Such as do openly profess, but secretly work against the Gospel, that howsoever they are not backsliders, yet they are workers of Conspiracies in secret: With judas kiss Christ, and kill Christ; sit at Table with him, and betray him, these are cunning hypocrites, that profess and betray Christ; for they have their lusts and secret haunts, job 22.17, 18. 
job 22.17, 18.  they say to the Almighty, depart from us, the counsel of the wicked is fare from me. The counsel of the wicked is a secret purpose to departed from the command that crosseth their corruptions. The covetous man will have his wealth, there is a consultation in the affections, he will rather resolve to be unjust and sinful then to part from his wealth, if one should show obedience to the King▪ and another should prove to his face that he hath plotted treason, it would be a trouble to him; so will you be called followers of Christ? what if it be proved you are a conspirator against Christ? Call conscience, It will tell you, your hearts have often said, shall I forsake the comforts of the world, love and honour? No, I will not. Say you otherwise? but we will determine it so; arraign that man, let him be hanged, drawn and quartered for a Traitor, and not a true follower of Christ.  
Use 3 Here we see Christian profession must be accompanied with pain and labour; it is hard to follow Christ. Fellow me, it is not stand, and look on me. Men are Neuters now a days, which stand and see which side is best, and there they will be. No, no, you must march courageously; Profession is marching, not seeing, and saying what news; but you must go out with God against the mighty, Matth. 2.5. 
Matt. 2.5.  they said Christ should be borne in Bethleem, but followed not the S●ar; so many sleepy professors say, the times are dangerous, but follow not the Star.  
Use 4 It is a word of Exhortation. Who would not be a Christian? who would not be a Retainer to Christ? A household servant to Christ? go on courageously. The world hath three motives to draw things. Honour, Profit, Pleasure; Now all these are here.  
1. It is Honourable, a man shall do as his master doth. A servant would not be a Scullion, but if his Master should say, you shall do, as I do, he cannot have more honour. So you shall do but as Christ doth, to bear his colours; the world thinks these silly simplicians, poor peasants, it is not a Gentleman's spirit. I tell you, they are the greatest puissants in the world, Psal. 45.16. 
Psal. 45.16.  whom thou mayest make Princes overall the earth. Every one in Christ's Camp is a Prince; therefore who would not be Christ's follower for such honour?  
2. It is pleasant and comfortable. You shall far as Christ fares, all roast-meat, john 14. God will come and sup with them that follow him. There are no wants, but Rivers of pleasures and delights; the same dainties that Christ hath, the peace of God that passeth all understanding; the joy of the Holy Ghost, the love of God, all these are in us; but it is not so with the wicked; the Devil holds his drudges to hard meat; the Adulterer hath his pleasure, and his conscience flies in his face. The wicked are the devils hackneys; he hackneys a drunkard to the Alehouse, and a proud heart to hell, and then at his deathbed deals as men with their hackney horses; ride them all day, and then at night turn them out with galled backs. So he hackneys the wicked all their life, and at their death he turns them to hell with galled consciences. But as for the godly, it is not so with them, but peace upon all that walk after this rule, Gal. 6.16. you that are led by GOD shall have peace with him; you that war for Christ, shall have the spirit and comfort of Christ.  
3. The profit that comes by this is better and greater than all other. The wages will make amends for all; Matth. 19.27. what shall we have who have forsaken all? I promise you a great All, a company of rotten boats, and torn nets. Yet mark what Christ answers, he will not die in their debt. You shall sit with me in my kingdom, and judge the twelve tribes of Israel. Rejoice all ye that walk with God, ye shall have an everlasting kingdom, and shall condemn the wicked, condemn those profane drunkards, and cursed swearers, whom you have before reproved, and who have despised you. Oh what a happy condition is this? you shall be persecuted, that is sharp sauce to your meat; but what of that? a rich crown of glory and immortality is laid up for you in the richest place, in the highest heavens, 2 Tim. 4.7. 
2 Tim. 4.7.  Paul had fought a good fight, but a crown of glory was laid up for Paul; and not only for him, but for all the soldiers of Christ, that look for his appearance. The Lord sends me to press a Deborah, judg. 5. her heart was with those that were willing; be encouraged therefore brethren to come, you see your Captain, you see your condition: oh say then, we will be soldiers, then resolve with joshua, I and my household will serve the Lord. Away with that almost being a Christian. As Agrippa said, when Paul preached to him; thou hast, saith he, persuaded me, almost to be a Christian. Oh saith Paul, I would, thou wert not almost, but altogether as I am except these bonds. So many would be almost Christians; but Brethren, do you resolve upon the matter seriously, and be Christians altogether. If one be in a good family, happily he will wish his friend there also; so you that see what it is to follow Christ, oh wish others to it. Have you any friends that are dear? Oh you tender Mothers, would you have those little ones saved? oh bring them up hither, train them up to be soldiers of Christ, it is admirable being here. Oh husbands and wives, you have a care to leave Legacies to your children. Would you have them rich and honourable? Then bring them up in following Christ, that is best of all; bid adieu to all sins and lusts, and come to Christ. Now who are those that offer themselves? who are true subjects? Who subscribes to this invitation? you see the honour, the profit, the wages, therefore be followers of your Saviour, that you may be everlastingly blessed by our Saviour.  
Quest. But how may we do it?  
Answ. The Means are two.  

1. Deny self.  
2. Take up Cross.   
Open, 

1. What is meant by self.  
2. What to deny self.    
Quest. 1. What is self?  
Answ. When a man placeth a kind of supremacy or excellency in himself, or any thing he doth or hath besides Christ; wherein soever we place sufficiency or excellency besides in Christ, that is self. This is that which troubles all people, world and self do every thing, and nothing well.  
There are four selves.  
1. A man's life, for that is the best thing in nature. This is Natural Self; A man naturally makes life the chiefest good▪ skin, for skin, and all will a man give for his life, Acts 19.31. 
Acts 19.31▪  They desired Paul, that he would not adventure himself to go into the Theatre, this is natural self.  
2. There is a corrupt self. Corruptions creep in upon the heart and sway and show sovereign power there, for they command nothing but it is obeyed. Thus covetousness, looseness, and profaneness itself. It is covetous, and malicious so fare as I am over-powred with it. For the Adulterer that seeks to obey his lusts must needs seek to obey himself, because he is under the command of his lust. So pride is especially self, self prays, preacheth, professeth; all self, that is sin, and corruption, jude 18. 
jude 18.  who walked after their lusts, their own selfe-lying, and selfe-swearing, Rom. 16.18. 
Rom. 16.18.  they serve their own belly, their base gluttony was their selfe, they served it. So every ruling sin is a corrupt self.  
3. Abilities of gifts or learning which GOD gives, I call it Moral, or Civil self. Common graces are self to a civil man, because he counts them the best things he hath, 2 Cor. 4.5. 
2 Cor. 4.5.  we preach not Ourselves, saith Paul; so a man may preach self, when he preacheth learning it is preaching self. Me learned, and me judicious, etc. So in conference, he would have it known that he is learned, and full of knowledge, that is self. So an hypocrite will pray with others, and not alone, this is selfe-praying.  
4. A man may make even his graces and spiritual abilities self, when a man pranks up himself, and expects something from grace, this is a gracious self. He makes grace a God, he rests on that, not on Christ; the heart claps itself on the back by this, and saith I can do so and so, and expect to be saved, the having of these properly is not selfe, but when the soul sets a supremacy and excellency in these; when a man will do any thing for life, lusts, parts, gifts, graces, and makes as it were Idols of them, and worship them. Now all these must be denied; and cast such a man into the Sea, he will shift for himself well enough I warrant you.  
Quest. What is it to deny ourselves?  
Answ. The phrase implies three things.  
1. When the soul renounceth the supremacy and authority of all these four selves, casts off the yoke as not its rule, when it shakes off all these, as having nothing to do with it.  
2. When it doth not acknowledge any fullness in them to believe what they promise: as when sin seems pleasant, and ability seems good, than the heart saith, it is not in them, there is no such matter, there is nothing in them that can give any content to the soul; the soul saith, it is not to be had in these.  
3. The soul refuseth to be subject to, or work for any of these as its Master, 1 Cor. 6.19. 
1 Cor. 6.19.  ye are not your own, not yourselves. It's not in our aurhority to do what we will: not what Self will, but what the Lord will. The phrase is taken from a similitude, when a man renounceth to be under the government of another. I will not meddle with it, saith he, this is to deny a thing: thus the soul deals with Self, and saith, the Lord only hath authority over me, and shall command me, Matth. 26.72. 
Matth. 26.72▪  Peter denied Christ with an oath, that he knew not the man, that is, Christ is not my Master. I know him not; So the soul saith to Self, when in time of persecution life pleads, and saith, what shall become of me, the soul saith, I know thee not, thou art not my Master. If lust tempts the soul, answer I know not my sin, I know not the man. Covetousness bids sell on the Lord's day; but the soul answers I know not covetousness; so Pride saith, why should I endure this or that injury? Why should he speak against me, & c? then saith the soul, what care I for gainsaying, I know not pride, Hosea 14.3. Ashur shall not save us, but with the Lord we shall find mercy; this is to deny Self.  
The points than are two.  
A man's self naturally is a God to his soul. For why else should CHRIST lay this weight on them; as who should say; look to it, for it will crowd into divers duties, this Pope-like sin will row in every man's boat, it would be universal in every estate; oh this self is in every man, and sways there. Therefore our Saviour gives caution concerning this, to which we are subject. But the last, namely, the gracious self is not so much intended here, though this be too. But especially the three former are here intended, Psal. 12.4. Our tongues are our own, who shall be over Us? the wicked stout it out against God, and will have no other God than their own selves. Reproof shall not control them, our tongues are our own. We will hold our old course still; tell us not of swearing, we will swear still, Matth. 15.6. 
Matth. 15.6.  The Scribes made Traditions the Rule, and themselves gods; and thereby made the command of God of none effect, that is, Vnlorded them, and lorded it over them. Conceits must rule, jer. 2.31. 
jer. 2.31.  We are Lords, we will come no more at thee. As who should say, thou thinkest to command us, but thy command shall not prevail; thus they lord it, and will be above God and his commands, this is to be a god to himself, 1 Pet. 4.1, 2, 3. 
1 Pet. 4.1, 2, 3.  they walk after the will of the Gentiles, not what God will, but what a Gentiles corrupt heart will command, that is done: thus you idle persons, and such as follow pleasures, and Cards, and Dice, on the Sabbath; God forbids you, but you will have them. Wherefore they be your Gods; and unless your will be satisfied, you fall out with heaven and earth, and all; this self must be denied.  
Reason. 1 Because every natural man seeks in himself and from himself help in what ever he doth; he expects help from something of his own, and this is one part of that Deity the soul puts upon self, and makes Self a God, Isa. 10.13. by my wisdom I have done it; he thinks with his wisdom and power to do all. His own power is his God; he is sufficient to do it, and who can cross it. He thinks, no God can command him, but thinks he can do what he pleaseth, Dan. 4.30. 
Dan. 4.30.  Nebuchadnezars' vaunt of Babel, which he had built, when he had gone up into his Tower, he doth not say, is not this Babel which God hath built, but he says, is not this great Babel which I have built? he thought he had all the power in himself, therefore after, when he was humbled by God, and had been sent out a grazing amongst the beasts a while God made him see, He was the worke● Ver. 3●. 
Ver. 34▪  he see then, God did what he would, 〈◊〉 he thought before, it was in his own hand; this is to be a God; and this is in the heart of every natural man. Life, Lusts, Parts, are the three Gods in the world, and in men's hearts. Drunkenness sways the Drunkard; swearing is the chief commander over the black-mouthed swea●er, the money of the rich man is his commander. The word of God saith, Thou shalt not have this and that; but the heart saith, I must have it so, and will have it so; and it must be so; thus rich men will do what they list; because they are richer than others; thus Riches is their God, and they make it the first cause, and their commander.  
Reason. 2 As men do expect all from themselves, so they aim at themselves in what ever they do; they make their own persons the end of their actions; they do homage to self and sin, and look not to the obeying of God; so every thing is wrought for a man's self, Gen. 11.4. 
Gen. 11.4.  they would build them a Tower to get them a name; They would build it as Authors of it themselves; and then the end, to get themselves a name. So self was in all that they did, and aimed at. So Dan. 4.30. 
Dan. 4.30.  Nabuchadnezzar did build Babel for the honour of his name. Thus he made himself a God in building of it; and a God in the end, and aim of it; he works all of himself, and for himself. Thus men make themselves gods; as all Rivers come from the Sea, and flow th●ther again, so we think, all is done for us and by ourselves. It is my parts, my gifts, and my credit, all is mine, and all self. Many Selfe-lovers, that in the time of Queen Mary made a denial of God, and sinned against Conscience, and against Nature, and all for self's sake 〈◊〉 because their God, Life and Safety commands it. So again afterwards in Queen Elizabeth's time, than they would turn again, and say all is well: thus a natural man is nothing but self; so it is in every particular.  
Reason. 3 Because men naturally being blind, do conceive their own credit and excellency to be the chiefest good; and this is the main cause why we make ourselves our Gods. Adam fell for this, he would feign be a God; man being next to God, and is the chiefest good of all other creatures, and sees all other creatures are inferior to him, and therefore the soul of man being the chiefest good next God, and so missing of the right God, he makes that which he conceived to be the best, his God, that is, self: this is the reason: God-selfe is best next to the God of heaven: so a man sets up Self above all, and it will be a God. When there was no King in Israel, every man did what was good in his own eyes; when there was no King to rule them, than every man was his own King; so every man is his own God. Ephes. 2.12. 
Eph. 2 12.  the text saith, They walked without God in the world. as the Prophet said, As thy cities are, so are thy gods, O judah, jer. 2.28. 
jer. 2.28.  So, as thy sins are, so are thy Gods, O thou wretch. God-Covetousnesse, God-Selfe, God-Pride is in every thing; the creature missing of God's sufficiency, will make his own self sufficient; and missing the commanding God, he will command himself.  
Use 1 It is a word of Instruction; Here we see why wicked men's hearts are so opposite to the word of God, and are so troubled at it. It is because the God of heaven by the word would pluck away these Dunghill-Gods: hence comes an uproar in the town and family, here is the reason, he would take away their Gods, judg. 18.24. 
judg. 18.24. jer. 2.11.  jer. 2.11. Hath any nation changed their Gods, etc. They will not change their Gods, but maintain them still; and can you blame them that they maintain their Gods? So now when the God of heaven comes by his word, and plucks at God-Covetousnesse, and God-Pride, and God-Lusts, Oh Laban's Gods are going, he must needs pursue them. So Demetrius his God-Covetousnesse was going, as well as Diana, therefore he stood stoutly for it. Great was his covetousness, the Text saith, Great was the profit that came to him by Diana, the profit was that that stuck in his stomach, and therefore he stood for Diana. 
Act. 19  And this is the reason why drunkards rail at the Ministers, Oh the cup is plucking from their nose, they would have th●ir God Bacchus still, and therefore they are up in arms to maintain it. If an English man should go to the French King, and pluck off the Crown from his head, do you think there would not be an uproar? So when the King and God-Selfe is uncrowned, Oh what an uproar is there to maintain the Godhead of Corruption! Hence the power of the word is very troublesome to them; Oh they cry out they are undone. judg. 18.24. 
judg. 18.24.  Micah thought, God could not but bless him when he had a Levite in his house; but when the Danites carry away his Priest and his Gods too, he follows them, and cries out very much, and they ask him why he did so? saith he, You have taken away my Gods, and ask you me what I ail? They were his Gods, and he was the God-maker: so it is in the world, when the God-Sin, and the God-Selfe is packing away from them, than they play Micah, cry after their Gods, and they must by force be carried away, or else they will not be suffered. It grieves the drunkard to part with his God; this is the reason, why they cry out so; Oh these base courses are their Gods, and you take them away; that is the reason of all their stir.  
Use 2 It teacheth Selfe-Seekers, what to expect from the hand of the Lord: viz. The fierceness of his displeasure, the heavy hand of his wrath; and indignation, for he is a jealous God of his honour; and what greater wrong can you do, then admire Self, and contemn God; to prefer the gift before the giver, to prefer life before God, and to let sin justle God out of his throne, if we could; and so set up a company of idols: nay, what greater dishonour can you do to God, then to advance lust, and Deify sin, and let God be neglected? How dares a poor creature do this? Is it not enough to have these, but to thrust God out by them? How shall God bear and endure this at your hands▪ Dan. 4 31. 
Dan. 4 31.  While Nabuchadnezzar was vaunting himself, God sent him p●eking to graze among the beasts. What, strike at the Almighty? What, none else? Oh the wrath of God will be upon thee, while thou art so doing, and he will make thee see God is God, and he only is to be worshipped. Act. 12.23. 
Act. 12.23.  While Herod was admiring himself, the Lord sent vermin to devour his carcase; and he immediately died like a beast as he was. As if the Angel should have said, Is it good now to be a God? vengeance came presently from heaven. Oh you that be sinful, and will still sell, and talk vainly on the Sabbath day, and sit prating at your doors still: On God will come and push down all these idols of yours; yea, when you shall howl to him for help, he will send you to them for help; all you profane drunkards, and cursed swearers, the great God of heaven will come down, and pluck away all your Gods here, and the Lord will bid you go to your idols for help, and then they will leave you in the lurch; and unless you leave them, God will send you and them to hell. Exod. 12.12. Pharaoh was a stouthearted man, and cared not for jehovah, but God saith, I will smite him, and execute my fierce wrath upon all the firstborn in Egypt. Moses told him, jehovah commanded it, but saith he he, What care I for jehovah? I know him not: but mark what followed, God plagued him afterward for it. If there be any Pharaoh in this Congregation, let him know, the Lord will make him stoop; and he will pluck away all your idols from you. Do you think, he will be justled out of his throne? No, no; and that you shall know one day.  
If a man will be my Disciple, let him deny himself.  
Doct. Selfe-deniall is a special means to make us Disciples of Christ.  
This is the way we must walk in, we must have no other Lord then Christ; and then, come after Christ, or else no following of him: but Denying all, makes a sound Disciple.  
This truth is made known in three particulars. Our safety, sufficiency and the like must all be laid down, before we can be Christ's Disciples. Ourself, life, and all, must be laid down at Christ's feet.  
1. We must lay down self. Act. 15.26. 
Act. 15.26.  It is a commendation to them, that they hazarded their life for Christ to do what he would with them. Act. 21.14. 
Act. 21.14.  He had in a readiness, not only to be bound, but to die for the Gospel of our Lord jesus Christ; as who should say, What thou wilt Lord, life, or wealth, or what thou wilt, it is here, Lord take it. I will lay it down at Christ's feet. Philip. 2.30. Epaphroditus was commended for that he was nigh unto death, not regarding life, but gave up himself: so must we, give up ourselves, not regarding life, or any conceited excellency of wit, learning, understanding, etc. all must lie in the dust: a man must be a fool, that he may be wise. 2 Cor. 10.5. 
2 Cor. 10.5.  Casting down imaginations, and every thing that exalteth itself, and bringing into captivity every thought unto the obedience of Christ. You say, I will never bear this, Oh you must down with these, they are treasonable thoughts, & must be captivated so also our wills, they must down. God will not have you women, to take up these vain fashions, you must deny them all, Act. 9.6. saith Paul, Lord, what wilt thou have me to do: I will do any thing, I will lay down any thing: you must not have your wills, but lay down all at Christ's feet; and thou that wilt not lay down every lust for Christ, shalt never have him. Christ prayed, that if it were possible, that cup might pass from him, but he would have his Fathers will be done. So we must do what God will have us to do; yea, all the violent affections of the world must down. Matth. 18.9. 
Matth 18.9.  If thy eye cause thee to offend, pluck it out; out with all these right eyes: Oh you love them dearly, but out with them; and resign up reason, will and affections, as a man that sails by a castle, or the like, he must pull down the top sail in token of submission; so we must pull down our ma●●s, or else the cannons of the vengeance of the Almighty will let fly against us.  
2. As all must be laid down at Christ's feet, so we must not do at on any thing here below; admire not the world neither expect any sufficiency from any thing, self life, parts, etc. jer. 1●. The way of man is not in himself. Therefore see the vileness of these things, and m●st not to them, for they will surely fail▪ jonah 1. 
jonah 1.  jonah would make a shorter out to go to Nine●●th, and go to Tarshish; but God sent a whirlwind, and cast him into the sea, and then he had enough of following himself. jonah 2.8. 
jonah 2.  And therefore he concludes, They that follow lying vanities, forsake their own mercy: this you shall find, in following lying vanities, you shall forsake your own mercy: before jonah thought it was best to go to Tarshish; but after, he saw it otherwise. Therefore let us 〈◊〉 out own sufficiency in ourselves as nothing, nor expect any thing from it. Therefore because it is not in us to help ourselves, let us lay all at the feet of Christ, and expect nothing from Self sufficiency, but all from Christ.  
3. When we have renounced the authority of all these, and their sufficiency; Then thirdly, Never love them more, let not thy affections be hankering after them; a servant if he be once out of a bad service, he never returns thither again. Matth. 4 20. They left their Nets and followed Christ. Matth. 8. When the Disciple would go bury his father, Christ would not let him return again, Let the dead bury the dead, saith our Saviour: so let not us have our hearts hankering after them, when we have rid our fingers of them, as Lot's wife did after Sodom; therefore look not bacl, bestow not thy heart upon them; and if thou canst thus follow him, thou art a Disciple of our Saviour: but if you know any thing that hath authority, or sufficiency, or is to be loved besides Christ, in a fit opportunity you will forsake Christ, and stick to it: therefore, I beseech you, look to it.  
Reason 1 Because that Christ's and Self's service cannot stand together; to have Self in any thing, is to put out Christ; no man can serve two Masters, the one will command one thing, and the other will command another; a man cannot serve the King of England, and the King of Spain; for the King of Spain commands to go to Mass; the King of England commands to serve the true God according to the Gospel; a man cannot fight for the King of Denmark, and the Emperor too: so Christ commands to kill your lusts, and you will keep them; these two commands cannot stand together, there cannot be two Suns in one firmament, nor two Gods in one heart; therefore sin must be first down, before Christ can be up in the heart. If a man be a hired servant, he must not be at his own dispose, but at the disposal of his master; so if you be Christ's servants, you must serve him; but if you will live as ye list, and be free from his power, you cannot be his Disciples; but if you will have Christ to be your King, you must not do what you list, but submit to him. Rom. 8.7. For the wisdom of the flesh is not subject to the law of God, neither indeed can be; therefore avoid it, submit not to the authority of it.  
Reason 2 As we cannot exercise ourselves in the service of these, and Christ too; so secondly, another Argument is this, Because the duty we own to Christ, is the main, and chief duty. We must bestow the chiefest service on him; therefore unless we renounce all for Christ, we cannot be his servants, for he must have the chiefest service. john 21.15. Peter stood it out, and yet after denies Christ. Mark how our Saviour tries him, lovest thou me more than these? Feed my lambs; as who should say, if thou lovest not me more than these, than thou canst not serve me.  
Then the point is clear, if without Selfe-deniall the authority of Christ cannot be acknowledged; if our hearts cannot be bestowed on Christ unless we trample on ourselves; than it is clear, we must deny ourselves before we be Christ's Disciples. The deluge of miseries hath overspread other countries, and it is near us; therefore it is fit to deny ourselves, to prepare for a Cross.  
Use 1 It shows us that it is not an easy thing to enter into Christ's service, or to persevere in the same, it is not an holiday task, or an easy matter, but very hard and difficult: this straight gate makes a man strive, and pincheth him sore; he must strip himself naked to creep in at this straight gare. You count it a matter of nothing to be a christian, I grant it is an easy matter to be such as you be, to patter over a few prayers, which a child of five or six years old may do; many a drunkard and civilian would go to heaven, if this would serve turn; but alas, it is a harder thing than you are ware of; you must deny life and all, and not only some profits or pleasures in life; yea and have it not only in a readiness to be bound, but to die for the Lord jesus, or to suffer any thing for him. Oh it is not an easy thing to deny a man's self; do they deny themselves that wil● not deny a look, a feather, or a vain fashion? but can you deny life, liberty, lands, livings? is it easy to go to prison? you that have your secret lusts, is it easy to leave them? oh know, it is not easy to be a christian: you drunkards and adulterers, bid adieu to your lusts, your gods must down, and it is not an easy thing to lay them down.  
Use 2 It is a word of instruction also, to show us the reason why many that seem to follow Christ, persevere not in a good course, but turn all into a smoke, such as have taken press-money of Christ, and turn to the enemy: the cause is, they went not the ready way, they did not Deny-selfe▪ therefore in conclusion, they deny our Saviour; they that take up the profession of religion, and forsake it when opportunity is offered, the reason of it is, they did not forsake themselves, therefore they forsake our Saviour, the way of Selfe-deniall Christ walked in, john 8.50. 
john 8.50.  he sought not himself and his own glory, nay, he emptied himself when he led captivity captive, he laid down all; had not he denied himself, woe had been to our souls; but he laid down his life, and if you purpose to be his Disciples, you must lay down life and self too; this is the reason why those who in former times thought their money as good silver as another's, yet they have turned away in the day of battle, and are become the deadliest enemies to Christ that are, here is the ground, Self stuck behind, Matth. 7. Strive to enter in as the straight gate, for straight is the gate, and narrow the way that leadeth to happiness: there is a straight gate before a narrow way, and because men go not through the straight gate, they go not through the narrow way: the straight gate is Self-denial, you must strip yourselves stark naked; hence one stumbles, and another staggers in the narrow way: the way is narrow, you missed the straight gate, and so fall short of the narrow way. Idle travellers when they come in dirty ways, will break a gap, and wand'ring a great way, and not finding the way, they are forced to come bacl, and go the same way they went at the first▪ so men will be Christians so long as they may keep ease, the drunkard would go to heaven, if he might carry an Alehouse on his back, etc. but when they come to any difficulty, they break a gap in a Christian course: it befalls many a professor as it doth an idle buyer, he will be cheapening, but will not buy, because he will not come to the price: therefore take notice of it, you come to cheapen, you would have grace, and you would be saved, but you will not have it on Christ's terms, you will not deny yourselves, which must be, if ever you be saved by Christ.  
Quest. But how may a man know whether he hath Self-denial or no? how fare may a man have Selfe-deniall, and deny self and all?  
Answ. For the answer, two things are to be observed.  
First, I will show how fare this is in God's servants.  
Secondly, I will come to the main trial, to show who they be that deny self.  
First, how fare Self is in the Saints, by way of caution.  
And the cautions are three:  
First, the best of God's servants, those of the highest form, and greatest strength, they have some self in them, but they are not selfe, Phil. 2.21. 
Phil. 2.21.  all seek their own; it is a disease that will pester the best Saints more or less, 1 Sam. 5. 
1 Sam. 5.  when the Ark was set before that cursed Dagon, the head of it was broken down, but the stump remained still; so that although the Ark, the blessed spirit of God hath been in the heart of the Saints, and the necks of their Dagon corruptions be broken, yet the stumps of Dagon remain in ●he best Saints. Paul that was a Lieutenant, or Colonel in Christ's camp, yet he had not learned this lesson without book, 2 Cor. 1.9. we had the sentence of death in ourselves, that we should not trust in ourselves, it came off marvellous hard: Christ was feign to fling him off from his horse on the ground, that he might not trust in himself. Experienced Paul must learn this selfe-deniall, there is some stumps of this in every man.  
2 It is marvellous stirring, and it will slip into the best of our services, to hinder our souls in duty: this self taketh greatest hold, and is hardly removed. In nature, though the senses be gone, yet there will be a pulse stirring so long as there is any life in a man: so in this body of sin, this original sin spreads itself, how ever some base lusts fall off, yet the pulse Self is on every occasion hindering, john 21.18. 
john 21.18.  they shall carry thee whither thou wouldst not, etc. although Peter was an aged Christian, after all troubles that had betided him, one would have thought he would have lain down easily, being one foot in the grave already, but our Saviour tells him, they should carry him whither he would not.  
3 It not only stirs, but is also too strong for us many times. It is one thing to have the motions of it, and another thing to be overcome by it; therefore in the third place Self may carry a man to that which crosseth his desire: hence Abraham told a lie, David feigned himself mad, Abraham feared his life, therefore speaks falsely: David feared his life, therefore expresseth foolishness in his practice. Selfe-sufficiency, and selfe-practise made Peter deny his Master, and yet not withstanding all this, the Saints do deny themselves. And the trials thereof are four.  
1 See what a price thou puttest upon life and safety, whether thou art not content to part with them, or whether thou partest with all that may cross them: if thou puttest such sufficiency in life and parts, know thou art no selfe-denyer. It is easy for a man to be frequent in service, that may further credit, but when it comes to the pinch, that either Baal must be God, or that Christ must be God, art thou then content to take the wall of Christ? then as yet thou art a god to thyself, Acts 20.24. 
Acts 20.24.  I count not my life dear unto me, that I may finish my course with joy: the finishing of Paul's course is a careful perseverance for the glory of God, as who should say, had I put a price on safety, I had never been able to discharge the duty of an Apostle, but it is not precious, as who should say, I weigh it not: he that serves himself by serving Christ, makes Christ serve him, he serves not Christ. Satan accused job thus, Doth job serve God for nought? as who should say, he doth not serve God, but himself in serving of God, he serves his own honour, that serves Christ for honour: he that doth service for riches, doth not serve Christ, but his profit and riches. When Pilate would see whether they would have Christ, he saith, Matth. 27.21. 
Matth. 27. ●●.  Will you that I let lose to you, Christ or Barrabas? as who should say, I shall see now whether your hearts are toward him, they reply, not Christ, but Barrabas, as who should say, we will have none of Christ. Let me make Proclamation, will ye have the glory of God, or safety? shall I give to you the commodity of prayers or profit? whether shall I let lose to you meditation on the word of God, or profaneness on the Lord's day? saith one, let me have profit, saith another, let me have profane sports, take you your prayer, preaching, etc. saith another, if Popery come, I will be a Papist: yea saith the drunkard, give me my cups, and take you the repetition of sermons; what is this in English, but to say, we will have Barrabas? the case is clear, you are drunkards still, and selfe-seekers still, what shall become of me and mine, saith one, shall we beg? shall not we follow our riches and our usury, but beg for our living? yea better beg and burn too, then deny Christ, and live in any known sin, as swearing, drunkenness, usury, etc.  
2 As we should see what we put most price upon, so in cold blood, and sad consideration, try thyself whether thou art not willing to take notice of such truths as do threaten the hazarding of thy life; if thou canst not hearken to such because thou wouldst not suffer, the truth is, as yet thou art a God to thyself, jer. 2.11. Hath a nation changed their Gods for th●se that are no Gods? this is made as a main affection they have to Idols, it is observable, none would change his God. Observe this in thine own soul, pride, lust, etc. and art thou lorh to change them? and art thou loath to hear it is unlawful to sell on the Lord's day? or to put thy money to usury? Oh then there is a God at home: oh you are loath to change god-credit and god-profit. Many men say, it is good to pray, but I shall beflouted, and men will say, what are you turned Professor? but men for credit's sake will not do it; here are your Gods: oh your God-credit sticks upon you, therefore you are loath to hear those truths: oh undeifie your credit, john 12.42. 
john 12.42.  Many assented to the faith, but durst not discover it, lest the Pharisees should cast them out: as who should say, the truth is good, but if we profess it, the truth is, there is but one way, we must be cast out: oh take heed this be not in thee. It befalls the soul as it did Rachel, she stole Laban's Gods, and laid them under her: she was content all should be ransacked for them, but she sat upon the Gods, they must not be seen▪ so hast thou an Idol of profit in thy profession, dost thou make profession a stalking-horse for credit? the case is certain, thou art an Idolater.  
3 Consider what it is that gives thy soul contentment in duty; no man spends his time, but he will expect some good: so see what it is that sweetens thy service, dost thou eat thy bread with joy, because God accepts thee, Eccles. 9.7. 
Eccles. 9.7.  is thy heart sustained, because God accepts thee in prayer, in hearing is this the sweet of thy labour? is this thy rejoicing, the testimony of a good conscience, 2 Cor. 1.12. 
2 Cor. 1.12.  in the midst of reproaches, disgraces of thy name, malicious dealing to thy person, doth this quiet thee? in the midst of all wants is this thy rejoicing, even the testimony of thy conscience? is thy heart here contented to let all ease and liberty to go for Christ? if it be so, then God is thy God, 1 Sam. 30.6. 
1 Sam. 30.6.  when Ziglag was taken, and David's wives carried away, etc. yet David, comforted himself in his God, as who should say, It is enough, God is mine, what ever becomes of this life, I am sure of a better but is it so, that thou professest Christ only because of the applause of christians, and when respect fails, doth thy endeavour fail? the case is clear, thou art Self still. The soul that hath God, cannot be content without God; but if thou slingest away all, because thou hast not what thou wouldst have, thou art a God to thyself. The Windmill stirs no further than the wind stirs it, so the wind of applause stirs thy soul to pray, this is Self, 2 Sam. 18.33. 
2 Sam. 18. 33·  Oh my son Absalon, my son Absalon, etc. It is a lively pattern of a self-loving soul. But mark how joab takes him up in the 6 v. of the 19, 
2 Sam. 19.6.  chapter. Now I see who carried David's heart; if you might have had your fine Absalon, it would have pleased you well though all we had died: so in the time of opposition dost thou sit like Rachel, and wilt not be comforted, because Profit is not? and though Christ, and grace, and duty, be neglected, thou weighest it not; I say as joab this day, I see it and know it. If grace had never been communicated, if thou hadst thy Absalon of honour, it would have pleased thee: know for certain, that that which this contents thee, is a God to thee. God was never God to thee yet.  
4 The fourth note is most pregnant. See if thou be content to give up all to Christ, give money, parts, profits, and praise, and let Christ do what he will with them; art thou content to resign up all into his hands, if Christ may be honoured with any thing of them? art thou content to lose it? then hast thou denied Self: if the heart resolves to let Christ alone with them, I have nothing to do with any, then let Christ take life and parts, and whatsoever it be to procure his honour and praise: nay, a selfe-denying heart is content Christ should take away his corruptions, and counts it a great blessing too. The soul hath nothing to do with Prosperity and Liberty, therefore submits and obeys Christ, Acts 2.45. 
Acts 2.45.  All those (saith the Text) that were to profess Christ, sold all, and none had any thing of his own: so let that be the frame of thy heart, sell all, and say, I have no honour, liberty, or ease, but I give all to Christ, and let him do what he will with them. In time of persecution, say liberty is not mine, let Christ dispose of all, this is a heart worth gold. But when thou hast some reservations, I will profess Christ, but he shall yield to me in this, to give me life; this I will not part with in any case; this heart never denied Self. Therefore let us do as Mephi●●sheth, Let him take all, sigh my Lord the King is returned in peace; 2 Sam. 19.30. 
2 Sam. 19.30.  so is it here, if carnal reasoning be parting stakes with Christ, no, saith the soul, let him take all, sigh God is mine in Christ. Lay now your hearts to this touchstone: dost thou find these? then thou art grounded on a good foundation; thou mayest be shaken, but shalt not be overthrown, but if in examination and trial, thou canst not find all these in thee; thou art a coloured hypocrite, varnished over for a while, but it will not hold, and in the end, thou and thy profession will vanish like smoke. Christ will purge thee of this Self, or else he will never do good to thee.  
Use 3 It is thirdly a word of exhortation. Is this the course of a christian, to follow Christ? oh then be entreated in the name of Christ, to Deny-Selfe, begin at the right way, enter in at the straight gate, and you shall persevere in the narrow way, john 15.19. 
john 15.19.  I have chosen you out of the world. He that will be a servant, must do two things: first, he must renounce all other Masters, secondly, he must renounce his own liberty, so we must renounce the masterdom of sin and the world, and be content to be commanded by Christ, and then follow him: you cannot serve God and Mammon. Renounce all, and serve Christ.  
Quest. But how shall we shake off Self? here we are at a plunge, we should do it, but how may we? not only to pluck off our coats, but our shirts too.  
Answ. The means are three. Means. 1 First, observe the baseness of this condition, which may make us to renounce it▪ which baseness and vileness appears partly in the nature of it, partly in the evil it brings.  
First, the nature of it. It is the basest slavery, when a man will attend his own corruptions. Israel's bondage 〈◊〉 Egypt and Babylon were but shadows of this: a poor Negro that tugs under the Turks is a freeman to this. And the misery appears in three degrees.  
First, sin is the supreme ruler in every carnal heart: hence it is said to give laws, Rom. 6.12.19.20. 
Rom. 6.12.19.20.  Servants to sin, and free from righteousness: as who should say, righteousness hath nothing to do with thee. Temperance hath nothing to do with the drunkard; the adulterer hath given himself to uncleanness.  
Secondly, Satan by sin domineers over the soul, it is under his command, Ephes. 2.2. 
Ephes. 2.2.  they walk after the Prince of the power of the air, as lusts and Satan would have them, so they lived, 1 Cor. 12.2. carried away unto dumb ●dols as they were led. Satan is a slave to sin, and thou art a slave to him. It is a base thing to be a scullion, but to be a slave to a scullion no man can bear.  
Thirdly, he is a servant to a corrupt mind: we are slaves to our own souls, which are servants to Satan who is a slave to sin. This every selfe-seeker doth, he serves his corrupt mind, servant to Satan who is slave to sin, a slave to the servant of a servant. Hear this, oh ye contemners, drunkards, usurers, etc. come and see your slavery; you boast of your brave spirits, that you can break the bonds of the word, but holy men, you think, are drudges; what always hear and pray? to be thus fettered all one's life time, this is a slavery. No, no, you are the slaves, the drunkard must ask the devil leave to be sober, a drunken devil leads him by the nose to a smoky Alehouse: thou that art proud, be meek if thou canst, no, no, thou must ask a proud heart leave to be humble; there is no difference between Satan and thee, only that he is cooped up in hell, and thou art cooped up under sin. You freemen, I tell you, you are the basest vassals under heaven, let therefore the drudgery drive you out of the house, and think with yourselves, shall I be led by my base corruptions, like a fool to the stocks? will you be slaves to sin and Satan? fly the country rather; now the service of the Lord is perfect liberty, jam. 1.25. john 8.32. 
jam. 1.25. john 8.32.  the truth shall make you free. Now is it not better that the spirit of God which is freedom, should rule you, than sin and slavery should guide you? for shame labour to come out of this slavery.  
Secondly, the evil that comes by this self-seeking, all the ordinances of God, as the Word, Prayer, Sacraments, you and they are accursed so fare as you seek yourself by them: they that preach for themselves, God curseth them and their preaching too▪ he that hears for Self, his hearing is accursed, for Self is the Master and commands thee, as a ship that is never so well furnished with tackle, if it run upon a rock, it splits; so though thou be never so frequent in all sorts of holy duties, if thy aim be naught, and you split upon the rock of Self, all is accursed. Math. 6.23, 
Mat. 6.23.  if thy light be darkness, how great is that darkness? that is, if thy conscience be deluded, thy case is sinful.  
This evil that comes by self-seeking, appears in three things.  
First, God entertains no such sacrifice: why? it is that which is dishonourable unto God, and can he accept it, Isa. 58.5. 
Isa. 58.5.  a company of hypocrites sought their pleasure, now saith God, canst thou call this a fast? Is this such a day as I have chosen? no, I accept no such service.  
Secondly, God assists not, he rewards not any such service: why should God do the work, and we take the praise? Matth. 6.3. 
Mat. 6 3.  they gave alms to be seen of men, but what follows? you have your reward, saith our Saviour, as who should say, you did it to be seen of men, and you were seen: I will not reward you, you serve not God but Self, let Self therefore reward you.  
Thirdly, it takes away the comfort of a man's conversation: this will shake the souls of many hypocrites at the day of death, after all the pains of outward performance of duty, because he sought himself: he sinks in sorrows, and all the Minister's in the world, and all the carnal friends under heaven cannot comfort him: when carnal friends come and tell him he hath done so and so, and hath been an ancient Professor, and a good neighbour, etc. yea, saith he, I have served myself, and not God in it, therefore to hell I must and shall go, because of this: this will break the neck of many hypocrites, when an humble selfe-denying heart, though his abilities be but small, yet being humble hearted, his prayers shall be heard and accepted, when the prayers of many a glorious Professor that was an hypocrite, shall fall to the dust: as therefore you would have your prayers heard, fly away from this self-seeking.  
Means. 2 Secondly, let us consider the good that comes by selfe-denying, that it may woo our hearts to it. Now the good is double.  
First, it is the way to have ourselves, and whatsoever is in us (not sinful) our safety, comfort, sufficiency, credit, it doth not remove these, but only rectify them; it is a groundless suspicion of carnal hearts, they think if they lay all at stake, they must take their leave of all, profit and comfort and all. No, denying of a man's self, doth not take all these away, but maintains them. The only way for a subject to be preserved, is to yield homage to his Prince, but if a man prove traitor to the Crown, he shall be hanged for a traitor; so life, sufficiency, safety, are good subjects so fare as they serve God, but if they take the wall of God's will, and will be rulers, you may be hanged as traitors, whereas otherwise you might have been honoured as subjects, Math. 16.25. He that loseth his life, shall save it: the losing of a man's life is the next way to save it: it doth not take away pleasure: rejoice evermore, though not in drunkenness: it proves a greater good than if we had served Self: the denying of Self is the improving of Self, and the renouncing of sin is the next way to get pardon of it: if we lay down our wit, behold a greater wisdom to direct us: empty yourselves of frothy vanities, and you shall be wholly possessed of the glory of Christ, who would not then change for a better? Come out of Self, and you shall have a Saviour, 2 Cor. 6.17.18. 
2 Cor. 6.17.  Come out of her my people, and I will dwell in you: come out of your own power, and the Lord will bestow strength; lay down God-selfe, and the great God will cheer you, Matth. 19.29. 
Mat. 19.29.  they forsook their fathers, and their nets, and mark what Christ adds, whosoever forsakes father or mother, wives or children, or lands for my sake, and the Gospels, shall receive an hundred fold; that is, you have taken delight in a carnal course, lay down those, and you shall have a hundred fold more, deny that selfe-loosenesse, and you shall have joy unspeakable and glorious; if you have left riches, you shall have unsearchable riches in Christ, and what can you have more?  
Secondly, again, if we can deny ourselves, God will not deny us, the time will come, we shall be ashamed of selfe-safety, when the time of persecution approacheth, or when the day of death comes, and you are going the way of all flesh: where then is the glory and beauty of all that you expected? what now is become of your wit and policy that you doted upon? then all those parts and gifts, all that pride add stoutness, all will fail you, miserable comforters that they are: now the carnal wretch will say I prized life before Christ, now I must part from it; here now is all the comfort I can find in these, I may go to hell. It is just, God should deny us, if we deny him. God may say, go to those Gods whom you have honoured: go now to your Cups and Queans, and let them pacify your consciences: thus it is just God should deny us, because we have denied him, but if we deny ourselves, God will not deny us.  
Means. 3 Thirdly, maintain in thy soul the authority of the truth: thou seest the evil of Self, and self-seeking, and the good of self-denial, then let the commandment of God be above thee, let that be the supreme over thy soul, and be moved in the power of this. There will be a God for ever in thy soul, and therefore set up the truth, and let that be the spring of thy actions, and this will crush all privy pride and secret corruptions: he that will free himself from being an hired servant, must hire himself: and it was the policy of David, he went to Achis●, and then he thought himself free from Saul, so give up thyself to ●he command of God, so Saul and Self will not seek after thee, because there is a greater God there, Rom. 8▪ 2. 
Rom. 8.2  The law of the spirit of life hath made me free from sin and death: look to the word daily, set up the 〈◊〉 of the spirit of life in thy heart, and it will free thee from the law of sin and death; as now in conference, in reproving of sin, a man would have his parts seen, but set up a command; reprove, and do all in virtue of that, that Self may shake his ears and be gone, Gal. 5.16. 
Gal. 5.16.  Walk in the spirit, and ye shall not fulfil the lusts of the flesh. Many times the Saints are much perplexed, because that self presseth into duties, that they are weary of the work; they cannot pray, but pride presseth in upon them, though Self stir, yet fetch a command against it; attend not to the stir of distemper, but take a command. If there be a flaw in the Evidence of a man's land, he will keep his land still, but he will mend his title; so if Self carry thee to duty, keep duty still, but mend thy tenure. john 4.44. 
john 4.44.  The woman of Samaria comes into the City, and tells of Christ; now that was an occasion to them to hear Christ, but their faith was set upon the word of our Saviour: so go to the truth, and take up duty, not because Self eggs, but because God commands. Look how high an action gins, so high it will end: let Gods command rule us, and it will be to his glory.  
Thus you have seen the first means, viz. Self-denial. Now we come to the second. Take up the Cross. You must not think to go to heaven on a featherbed: if you will be Christ's disciples, you must take up his Cross, and it will make you sweat. By Cross we understand troubles, because the death of the Cross was the bitterest and most accursed, therefore it is put for all misery, trouble, affliction, and persecution. He must take up his Cross, that is, because it is his own. Every man hath his particular affliction: by taking up is meant a cheerful undergoing of misery and affliction. God loves a cheerful sufferer, as well as a cheerful giver.  
The points are three.  
Doctrine. 1 Every follower of Christ hath affliction allotted to him as a child's part.  
1 Hence it is said to be the Saint's diet, Psal. 80.5. 
Psal 80.5.  Thou feedest them with the bread of sorrow, and givest them tears to drink in abundant measure.  
2 As it is their food, so it is their badge, Gal. 6.17, 
Gal. 6.17.  I bear in my body the marks of the Lord jesus. It is not a wooden Cross as the Papists imagine, that is a foolish dotage; no, but a whipped Apostle, and a scourged Apostle. I (says Paul) carry about with me the marks of the Lord jesus.  
3 It is the Way of a Christian, Acts 14.22. 
Acts 14.22. Rom. 8.17.  Rom. 8.17. We are the heirs of Christ, but we must be spit upon with Christ, and then we shall be saved with him.  
4 It is their Portion, In the world ye shall have tribulation, john 16.33. Rev. 2.10. 
john 16.33. Rev. 2.10.  Satan shall cast some of you into prison; the prison is their portion, ten days is the time, Satan by his instruments is the jailor, each man hath his cross.  
Use 1 It affords first an use of instruction. Is this so, that a follower of Christ is sure to be crossed? then afflictions are no argument of God's displeasure, sore persecution is no argument of a man's bad condition, but an ensign of grace and goodness. It was the folly of jobs friends, the folly of David, that he condemned the generation of the righteous, Cant. 1.5. 
Cant. 1.5.  I am black, saith the Church, yet comely: that is, black in persecution, but comely in grace; though persecuted, yet gracious; condemn not then the generation of the righteous. There is no Christian but hath his particular cross: doth any reason on this manner, it is ill ground because men blow it? ill mettle because it is melted? no, it is a sign it is good, and that the Goldsmith will make it a vessel of honour because he melts it. Affliction is the plough, and persecution is the fire, the wicked make long furrows on the backs of God's servants, therefore it is a sign they are good ground, the rather because they are ploughed. No man saith a man is not a soldier because he is wounded; no, but he will say the rather he is a soldier, because he is wounded; a child the rather because corrected, sanctified the rather because persecuted and afflicted.  
Use 2 You that make the people of God the aim of your wrath, it is a word of terror to you: know what your portion is; are the Saints corrected, than you will be condemned; they are troubled with wildfire here and there, and you with hell fire hereafter, 1 Pet. 4.17. 
1 Pet. 4.17.  The time is come that judgement shall begin at the house of God, what shall then be the end of those that obey not the Gospel of jesus Christ? their eyes stand out with fatness: I grant that, but what shall be their end? they are opposite to God's house: you have the name of Christians, but you are none of God's house; you can stout it after a satanical manner; but what will your end he● if the S. of God be persecuted, what will the end of wicked opposers and drunkards be? their end will pay for all; if the righteous scarcely be saved, where shall the sinner and ungodly appear? Lazarus lived meanly here, you would think it hard to live so. Di●es fared deliciously every day, end went in purple and fine linen, who but Dives then? but mark the end, Lazarus died, and was carried by the Angels into Abraham's bosom; he was attended on by Angels, that is observable; how ever you scorn poor christians, yet I tell you, the blessed Angels attend upon poor christians, though they dwell in a smoky cottage, and go in a leather coat, therefore despise them not. The rich man died also (for all his riches) and what became of him? the devils dragged him to hell, and there he is scorched, and cries to Abraham, but mark how he answers him; Remember that thou in thy life time receivedst thy pleasure, as also Lazarus pain, but now he is comforted, and thou art tormented. Poor Lazarus that was afflicted, is now relieved; but thou hadst thy pleasure, therefore thou shalt be for ever tormented, that was the end of Dives. If the father deal roughly with his child, what will he do with a traitor? if the righteous scarcely be saved; he is feign to pray for his life, and yet after all endeavour, he comes as Paul to the haven scarcely saved▪ if Abraham scarcely come to happiness, ●h where shall the ungodly appear? where shall the haughty person that will not come in appear▪ how shalt thou loo● mercy in the face? Consider this, ye that forget God, lest he tear you in pieces, and there be 〈◊〉 to deliver you. You Alehouse-keepers, and Alehouse-haunters, God is there and sees 〈◊〉 if God correct those that live soberly, ●ha● will become of thee that livest like a swine? God speaks thus into thee, oh thou drunkard, and thou adulterer, thou hast done this▪ I will se● them in order before thee, and then the Lord will tear thee in pieces. You must not think to despise God and his servants, and go away so; no, no, consider this lest he tear you in pie●●s, and there be none to deliver you; God hath rods for his own, but Scorpions for the wicked; if God correct his servants that thrive under the means, what will become of those that despise the means? if a follower be scourged, an enemy shall be condemned.  
Come we then to the second point, that is the duty: a man must not start aside, but take up his Cross. By Cross, I told you, was meant troubles and afflictions. This a man must take up cheerfully. Takeup.  
Doctrine. 2 The followers of jesus Christ must cheerfully undergo what ever afflictions are allotted unto them: they must not have them whether they will or no. Afflictions are a burden, and we must not only lift at them, but take them up cheerfully, as if Christ had said, if you will walk uprightly, you shall have many blocks that you cannot leap over, but you must go away with them cheerfully. It is not only here required, but it is elsewhere commanded, jam. 1.2. 
jam. 1.2.  Co●nt it all ●oy when ye fall into divers temptation's; not some joy when ye fall into some temptations, but all joy when ye fall into all temptations▪ It is the excellency of a Christian to under go affliction cheerfully. God loves not only a cheerful give●, but a cheerful sufferer, Matth▪ ●. 
Math. 1.  Wh● 〈◊〉 speak all manner of evil against you (it is observable, wicked men's tongues are tipped from hell, they speak all manner of evil, and as the Apostle Saint james saith, are set on fire from hell) and what then? must you go into a corner and howl? no, rejoice and be exceeding glad, or, as the word carries, a man should leap for joy; nay, it hath been the behaviour of some worthies in former times that have been in the forefront of the battle, Acts 20.22. 
Acts 20.22.  when it was foretold Paul that he should be bound at jerusalem, mark what he replies, behold, I go bound in the spirit to jerusalem: that is, he was willing to undergo it before he had it; though troubles befell him, yet he went on cheerfully, Acts 5.41. 
Acts 5.41.  they went away rejoicing that they were counted worthy to suffer for Christ, Phil. 2.30. 
Phil. 2.30.  not regarding life: the Saints should have it in a readiness, Acts 21.13. 
Acts 21.13. Matth. 27.32.  we must not deal with our Cross as Simon did, Matth. 27.32. they compelled him to carry it; but a Saint must carry his Cross cheerfully: the Mariners take foul tempests as well as fai●e galus, so we that are sailors and soldiers must far as we find.  
Quest. But what is it to take up a man● Cross?  
Answ. The duty consists in three things.  
1 It must be our own. Let him take up his Cross; that is, that affliction which God hath allotted for our particular portion; we must not bring misery on ourselves, there is no credit no● comfort in this. The text doth not say, let him make his Cross, no, it is ma●e already: so long as we have the world and our own corrupt hearts▪ and as long at the●e are Di●els in hell, there are troubles enough. It is folly for a traveller to go through a slough when he may escape it, so we must not needlessly run into troubles, but if it be allotted, we must travel in winter, and drink of the cup of sorrow and affliction. The Patient that takes physic, if there be five or six more sick in his chamber, and there be divers potions sent, one man must not take every man's potion, but he must take the physic prescribed for him: so afflictions are potions, one hath disgrace, another poverty, every man must take his own potion, jer. 10.19. 
jer. 10.19.  It is my sorrow, therefore I will bear it.  
2 When we see the Receipt under God's hand, we must stoop, we must put our necks to the yoke, and our shoulders to the burden, Heb. 11.25. 
Heb. 11.25.  Moses chose rather the reproach of Christ, the crown of thorns in Christ's service, than all the gold in Egypt, any for aught I know, he might have worn the crown of Egypt, he was not forced to it, the Text saith, he chose it rather.  
3 We must quietly carry it, with a meek disposition, not snarling at the hand of the Almighty, nor yet disquieted with affliction, though it pinch him sore; but we must do a● David, Psal. 39.9. 
Phil. 39.9.  I held my tongue and sp●ke no word, because thou didst it. You know oftentimes the Parent makes the child not only bear the rod, ●ut also kiss the rod, so should we, not only bear afflictions, but kiss the rod, and willingly undergo them: the Text saith of Christ, he went as a sheep to the slaughter, and gave his neck to the smiter. Patience by force is nothing, but when it is done voluntarily, it is something, 1 Sam. 3.18. 
● Sam. 3.18.  Eli doth not fall out with God, as jonah, (I do well to be angry to the death.) But mark what he saith, It is the Lord that hath done it. He takes those blows with meekness. We hear of no quarrelling at Inbe hand, but, Naked (saith he) came I into the world, and na●ed shall I go out; and blessed be the Name of the Lord; not a word more. Then you see, It must be suffered willingly, and undergone patiently.  
Reason. 1 The Reason is taken from the Wisdom of God, and love of a father that sends all these. When a child will take no physic, they use to say, Look, it is your father that brings it, and will you not take that your father gives you? This is a great argument to prevail with the child to make him take the physic. So because afflictions come from their Father, it is a great argument to persuade the Saints; his wisdom order them, therefore bear them. john 18.11. 
john 18.11.  Shall I not drink of the c●p which my Father gives me? There is the force of the argument. God prepares it, therefore drink it. So the Apostle reasons. Heb. 12.9. 
Heb. 12.9.  Our fathers in the flesh corrected us, and we submitted: As who should say, We bo●e the afflictions of our fathers in the flesh, when they s●ew upon us in a passion, and they that we●e nearest, they sped worst; and shall we not rather bear, and be in subjection to the Father of spirits, and live? God would have us live. If the Patient be persuaded, the Physician hath skill, he will ●e willing to receive the potions prescribed by him: so our Father is our Physician, and a father will 〈◊〉 the child nothing that shall 〈◊〉; let us therefore submit to what ever God lays upon us, whether sweet or sour, we must not only have cordials which are sweet, but bitter potions and pills; Doth God provide it, and shall not we take it? Isa. 38.15. 
Isa. 38.15.  What shall I say, he hath spoken unto me, and himself hath done it, I shall go softly all my years in the bitterness of my soul. God bids him set his house in order, he should die. God hath said it, saith the Text, and I will do it.  
Reason. 2 2. There is a great deal of good in afflictions, therefore take them willingly and cheerfully. Lam. 3.27. 
Lam. 3.27.  It is good for a man to bear the yoke in his youth. Who would not be cut that he might be cured? Afflictions are painful, but there is good in them; a man is content to bear the knife of a Chirurgeon, to be healed. Matthew 19 When Christ measured out their condition, he saith, Ye shall have houses, etc. but they shall be with persecution. We eat salt to make our meat savoury. So afflictions are salt to make us relish the mercies which we receive, the better.  
Reason. 3 3. Consider our great unworthiness of mercy, and our worthiness of judgement. Hath God taken away my liberty? He might have taken away my soul; I am persecuted, I might have been damned; hath God taken away my goods? he might have taken away his mercies. If then, there is the wisdom of a father to provide it; if good comes by it, and we have deserved it, then take it patiently, and undergo it cheerfully.  
Quest. But you will say, May not a man pass by the Cross, and never take it? Should not a man rather fly it, then take it up?  
Answ. There is a twofold condition in affliction.  
1. If a man be not called to it, it is a duty to avoid it; rather to shun the s●are then to be caught by it: and this stands upon three commands at the least.  
2. When a man is called to affliction, and God hath put him into the battle, that trouble and misery come, then to fling away the Cross is a fearful thing; the unbelieving and fearful are coupled together, and shall be coupled together in hell. It is that which God suffers not; you know that place, That he that denies me before men, that turns his back in the day of battle, and starts off when afflictions come, he that denies the Lord now, and will bear nothing for him, the God of heaven will deny him; he that plays fast and lose with Christ, and now he will be a Disciple, and now he will not; when he cries for mercy, God will say, No, no; you would not know me, therefore depart, I know you not: he that denies God in trouble, God will deny him introuble.  
Quest. But when is a man called?  
Answ. 1. When God stops all means, when there is no way to avoid it, than God calls to fight, and that even to the last man. Dan. 3.16. 
Dan. 3.16.  The three Children when they could not avoid it, stood it out stoutly; we are not careful to answer thee in this, O King. But Elias, the stoutest man that earth bare, when he was threatened by jezebel, and had a way to escape, he flew from jezebel, 1 Kings 19 
1 Kings 19  If the three Children had had the like liberty to fly that Elias had, they would and might have fled; but because there was no way to prevent it, they stoutly bore it.  
2. But if the Lord do give liberty, and set out a way that it is possible to avoid persecution, yet if by withdrawing, either dishonour will come to the truth, or if by it a man shall omit a duty on which the salvation of many souls depends, rather than a man should fly off from the truth formerly taught by him, and so discourage others, let him die, and feal the truth with his blood, and rather die then dishonour the truth, and omit duty, and hurt others.  
1. First then, if the truth shall suffer hazard by our shrinking aside, it is a sin. 2 Tim. 4.16. 
2 Tim. 4.16.  At his first answer all forsook him, they put him in the forefront, and left him there, they went one to this, and another to that; I love Paul, saith one, but my shop must be served; I love Paul, saith another, but the truth is, I must look to my lands; Did these do well in it. No, saith Paul, I pray God it be not laid to their charge. Thus we see, if the truth shall suffer any hazard by our flying, though we can escape, yet in this case we ought not to fly troubles.  
2. If duty be omitted; If a man be in place or office of authority, and forsakes duty because of persecution, he sins fearfully.  
3. Concerning the salvation of others; If a Minister hazard the good of his Congregation by flying, woe to him. Observe this rule, and it will go a great way; all afflictions that lie betwixt me and duty, undergo them, though hell gates were open: It is not necessary, a man should want a Cross, it is necessary a man should want sin; rather die therefore then be wanting in service. Acts 20 24. 
Acts. 20.24.  I count not my life dear that I may finish my course with joy, as who should say, whether life or blood, it is not necessary I should live; it is necessary I should perform duty. A traveller that must needs go home, be the way never so bad or dangerous, home he will: so say you, to my duty I must, therefore what ever befalls, it skils not. Yield then when God calls to suffer, and woe to that soul that will not bear it: a Cross you must have, and you must take it up too, if you be a disciple to Christ.  
Use 1 If this be so, that these that will be followers of Christ, must take up his Cross, than this falls marvellous hard, especially upon two sorts.  
1 Such as will dwell in the house of our Saviour, but the bread of affliction, and the water of tears will not down with them, they must have dainties, or else nothing will downe with them; these are unfit for our Saviour. Doth any one take a servant on this proviso, that he must never be corrected, and that he must far daintily, whatsoever his Master hath? Nay, no man will take a servant on these terms, yet this is the madness of many, you are content to be Professors, but you must have dainties; you would be sons, but you would not be corrected; no, God takes none but whom he corrects. There is a generation that would be christians, but they would have no Cross: they christians? we have a name that we are alive, but we are dead; if a man should tell you, you are none of Christ's, you would think it very ill: whereas your conscience tells you, you are not able to bear the breath of the wicked in scorns and scoffs, how then will you bear the weight of all the Cross? it is with such men as with Hushai, they would be on the best side: if prosperity and peace forsake the Gospel, men forsake it, 2 Sam. 16.18. 
2 Sam. 16.18.  Hushai comes to Absalon, and Absalon saith, Is this thy kindness to thy friend? nay saith Hushai, but whom the Lord and this people shall choose, him will I serve: so if Popery should come, if the Priests should ask men why they forsake their religion: nay, would many men say, but what religion the Pope and his shavelings shall choose, will I be of: oh if persecution should come, this Cross would scare many thousands, Matth. 27.42. 
Math. 27 42.  If he will come down from the Cross, we will believe him. Oh there is a company of dissembling hypocrites that will say to our Saviour, if it be an imprisoned Saviour, they will none of him, but if not persecuted, never saved, if not bear the Cross, never look to wear the Crown, either bo●h or none.  
2 Those dissembling hypocrites, that now and then profess through a little wash-way; they stoop and life at the Cross, but yet when it comes to the upshot, they cannot bear the burden; these come to the fire of affliction to be warmed, but not to be scorched, as he said, they cannot burn for religion. When Paul was in bonds, he would not have them ashamed of his chains; this is a thing marvellous frequent. The Papists have a foolish dream, that their Cross, their airy Cross will scare devils; that is but a dorage, but this Cross will (I had almost said, scare the Devil) I am sure will discover devils, that is, hypocrites; bring them to the Cross, and you shall see them fall before it like lightning.  
First for Officers, if there be an Alehouse comes to be indicted, when it comes to a dead lift, he will lift, and say, it is pity you keep such ill orders in your house, I would it were not so; me thinks it should be otherwise, that you should not do so, living under such means, therefore I wish you would amend, etc. he gives them warning, and let them look better to it hereafter; he wisheth them well, etc. but he sees, if he should cross the drunkard and blasphemer, oh then the Cross would come; the drunkard would forsake his shop, and he should lose custom: upon this consideration, he flings off all duty, rather than have a Cross.  
Secondly, come down again to carnal Gospelers, you shall see them lift at the Cross: tell him of praying in his family▪ and family duties of religion, and then he will pray now and then, and he will set his house in some order, but he feels the Cross coming, his carnal friends will say, how now? what you turned puritan? and the very breath of carnal friends stops him, and then he seeks to shift for himself, and one stands out and cavils, and saith, why should we pray? oh that is not the matter, there is another thing in the way, there is a Cross you think will follow after: dost thou think thou art the disciple of Christ all this while? all the followers of Christ take up their Cross, but you take not up your cross, therefore you are none of the disciples of Christ: what argument of uprightness have you?  
All grounds of soundness are referred to two heads.  

1 Hatred of sin.  
2 Love of Christ.   
Now lay but these level: first, for hatred of sin, whosoever hates sin, as sin, hates every sin; therefore in himself especially, as also in any other, and he that hates will destroy it; now examine when thy place requires it, thou dost nothing against sin, dost thou hate it? where hatred of sin is, there will be a kill of sin, but thou lettest it live, therefore thou hatest not sin.  
Secondly, for the love of Christ: can you say, you love Christ, when your hearts are not with him, judg. 16.15. 
judg. 16.15.  when Christ and a customer comes in competition, and you despise Christ, what do you love then? why, it is plain, thy profit: therefore thou must seek grace, for as yet thou hast none. Whosoever hates poverty more than sin, or loveth honour more than Christ, is no follower of Christ, but these men are so, therefore no followers, not no disciples of our Saviour.  
Use 2 For consolation, is it so that the followers of Christ must cheerfully undergo the Cross, then here is comfort to those that doubt of sincerity: wouldst thou know the truth of grace? then try thyself by the cross; as thy suffering is, so is thy sincerity, see if thou canst take up the cross: there are many metals will bear the touchstone, but the fire will try them best: so thou mayest deceive the world's eye, but the fire when that comes, will bear witness of thy sincerity, if thou dost shrink in the wetting, if thou canst not stand in the mouth of the cannon, than art thou no follower of Christ: if the beam bends not under the building, than it is heart of Oak; but if it bend, it is sappy: so if thou givest way to the weight, holdest with the Hare, and runnest with the Hound also, woe to thy soul, thou art not right, 2 Cor. 6.4. 
2 Cor. 6.4.  in all things approving ourselves as the Ministers of God: what is that approvement? it is when a christian is able to bear wind and weather; as a free horse makes wash-way of all. It is reported by shepherds, that those sheep which are sound, are made good by the cold, but they that are not, die: so it is with the sheep of Christ, there be many of the rascal c●ew, when winter comes, when the sharp i'll cold air of persecution comes, they fall off: to keep ground here is an argument of a good sheep, but if thou be'st lose because of persecution, thou art a coward, because thou bearest not the Cross, Luke 21.13. 
Luke 21.13.  this shall be to you for a testimony, as who should say, the world knew not whether you loved me indeed, but this will cast the balance, when there is no credit to honour a man, but a bare Christ, then to be content to suffer, this will give the testimony.  
Quest. But is it not possible for a Peter to deny Christ? and for an hypocrite to die in the profession of Christ?  
Answ. Yes, and yet the truth is true, and that see in three rules, that you may discover an hypocrites sufferings from a Saints.  
1 An hypocrite is content to bear much, but when you fret him to the heart-veyne, he is dead; he that bears through pride, will bear any thing but contempt, Luke 8.13. 
Luke 8.13.  Matth. 13.21. yet hath he not root in himself, but dureth for a while, for when persecution or tribulation ariseth because of the word, he is offended; there is an opportunity of temptation, and season of sorrow: a proud man's hold is credit, take away credit and honour, and he is gone, but all comes alike to a Saint.  
2 It may be possible, that a good man may be over-borne with troubles, and an hypocrite may be thus: but a sound christian when he recovers himself, that he hath gotten his fence, he takes shame, and is courageous afterward; but a carnal hypocrite, what he hath done, he will defend, but he considers not arguments that may make him to take up his Cross, he takes a brow of brass, and out-faceth all; and will bear any thing that is against him, but they that join with him are loved, and his arguments are commended: Peter did not stand on terms, but he remembered the words of Christ, and wept.  
3 Both may die in the maintenance of the truth, and yet both may differ, for a sound christian labours to credit the Gospel in dying, he takes up the Cross of Christ, for Christ's glory; but a carnal hypocrite hath his base aims and ends. A man may die through pride, as a Ruffian, rather than he will bear the lie, he will fight it out, he doth not maintain his life, but his base lust. Papists will come over and play the traitors, that they may be canonised for Saints: a man may die without love, but a gracious heart suffers for the love of the Gospel.  
Use 3 If you will be followers of Christ, take up your Cross, lay your necks to the block; he that is able cheerfully to take up the Cross, he is the only christian.  
Quest. But may not a man rejoice in Christ?  
Answ. Yes, and we must mourn that Christ is dishonoured by ungodly men. A man should rejoice in Christ, and mark what that is, do as Paul did, Gal. 6.14. God forbidden that I should glory in any thing, save in the Cross of Christ. Welcome Christ's Cross, as they did, Acts 5.41. 
Gal. 6.14. Acts 5.41.  they went away rejoicing, that they were counted worthy to suffer for Christ. But can such men rejoice in Christ that cannot abide his presence? art thou content that Christ should look over thy shoulder, when thou art railing and cursing, because the Dice fall cross to thee? art thou content God should strike thee down dead, and call thee to judgement in the midst of thy game and swearing? I doubt not but all thy fellow-gamesters would run away if they could: should a man tell you, you should redeem the time because the days are evil, would he not spoil your sport? do you not then hate Christ? If a man should pray but half an hour, you would think it death: but oh the cards and dice can be sat at many hours; as who should say, Christ came to pardon sin, that we might commit sin. God will send such men and their practices to hell, is this the rejoicing in Christ? will you rejoice in Christ? then rejoice in disgrace for Christ?  
Quest. How may we do this?  
Answ. The means are five, that a man may be fitted to take up his Cross.  
Means. 1 When we set out in a christian course, suppose the worst that can befall, that whatsoever doth befall you, ye may be able to undergo it: his hath quashed the courage of many a christian, when they hear and read, they promise to themselves they shall have honour, and when their expectations fa●le and are crossed, their hearts faint. He that soweth, observeth not the wind, and the traveller doth not observe the dirty ways, Matth. 10.34. 
Mat. 10.34.  think not that I come to send peace, as who should say, be not taken with that dream that you shall have peace, that you shall have dainties; know this, troubles and persecutions must come, and then if this befall you, you will say, there is nothing come but that I looked for, Luke 14.28. 
Luke 14.28.  He that will build a tower must first count the cost: so count the cost, you must part with your right eye, and right hands, it will cost you dear to be a christian indeed.  
2 Conclude what ever shall befall you, will be but first, small, and secondly, the issue will be good: first, small; and that first in the time and continuance, secondly, in the thing and substance, but small in time and continuance; all tribulations are but short▪ it is but a day of trouble, Psal. 50.15. Isa. 26.20. 
Psal. 50.25. Isa. 26.20.  Come my people, enter into thy chamber, and shut thy door about thee, hid thyself as it were for a little moment, until the indignation be overpast: it is but for a moment, life is but a bubble if we lose it: and secondly, the substance that we lose; if we lose honour, it is but the breath of man; if we lose wealth, it is ●s nothing; why dost thou set thine eyes upon that which is not? Pro. 23.5. 
Pro. 23 5.   
Secondly, as the affliction will be but small in respect of time and substance, so consider the issue; look beyond affliction, and mark the good of it, and ever judge the Cross according to God's judgement of it, Heb. 10.34. 
Heb. 10.34.  you have in heaven a better, and more enduring substance: would not a man lay out an hundred pounds to have it doubled? you do not lose riches, you shall be rich in grace. Moses had an eye to the recompense of reward: had but joseph thought his imprisonment would have brought him to honour, he had borne it gladly: had David thought the loss of Ziglag would have brought him to his kingdom, he would have endured it; so Rom. 8. afflictions are not worth the crown of glory. the crushing of the grapes makes wine, so when a proud heart is crushed, he is humble, 2 Cor. 4.17. 
2 Cor. 4.17.  there is a crown of glory laid up; when the Lord is pursuing with misery, think the Lord is preparing a crown be not poring on misery, here is misery, but here is help too, Luke 21.19. 
Luke 21.19.  In patience possess your souls; as who should say, resolve on this, do not put your hand on your sore; no, the Lord will recompense all.  
3 Look every day to cross your corruptions, and then your cross will seem easy indeed, 1 Cor. 15.31. 
1 Cor. 15.31.  I die daily. if a man had a great many petty deaths, the great death would not trouble him: many a Saint is more quiet in persecution, than he that persecutes: the Porter lifts a little and a little, at last he gets up his burden.  
4 The next means is out of Heb. 12.2. 
Heb. 12.2.  Looking to jesus, etc. when thou seest a Cross, see Christ too: look up to that power, and beg of him, and receive of him that which may be helpful. This looking to Christ affords secure three ways: first, Christ despised the Cross, and what became of it? he now sits at God's right hand. Was Christ smitten, and shalt not thou be disgraced? arm yourselves with the same mind, 1 Pet. 4.1. 
1 Pet. 4.1.  if it were so with Christ who had no sin, what will it be with thee who hast sin? secondly, Christ is with thee in trouble, Isa. 63.9. 
Isa. 63.9.  In all their afflictions he was afflicted. joseph was imprisoned, and God was with him. The child chooseth to be with his father, though it be in a smoky cottage, so if God be with thee, be quieted, john 16 33. 
john 16.33.  In the world ye shall have trouble, but in me ye shall have peace: thou art in prison, but in Christ enlarged, here weak, but in Christ made strong. Thirdly, remember that Christ hath promised to take all trouble from thee, 1 Pet. 5.7. 
1 Pet. 5.7.  humble yourselves therefore under the potent hand of God, that he may exalt you in due time: thou art poor, let Christ bear the care, and as long as Christ bears the care, why should not we bear the cross? Christ will be with thee in six, and deliver thee in seven troubles, job 5.19. 
job 5.19.  Porter's lay something between the burden and their shoulders, so lay the promises of Christ upon thy shoulders, lay mercy under the Cross: if a man bear a burden quietly, he carries it easily, so look to Christ, and bear thy burden willingly.  
5 Lastly, consider, if thou wilt not take up a Cross, God will give thee a curse. You will not have your credit crossed, drunkards must not speak ill of you; take thy sin then: all the sins of those drunkards and swearers are thine, if thou reprove them not, and the curse of God with them, the vengeance of God will break thy back. Dives would not have the Cross; take thy pleasure, saith God, and the worm that never dyeth, jam. 5.3. 
jam. 5.3.  the rich men would have their wealth: take your wealth, saith the Apostle, but it is cankered, and it will witness against you. Every six pence will come as so many witnesses: witness (saith this shilling) I was plucked out of the mouth of the poor, you will have a wealthy talon, and you shall have wrath with it. You that are now careless, you fear to sanctify a Lords day, you will not be crossed, God will bid you go to your neighbours to be saved, for them you loved, and them you obeyed; whether then will you have the Cross of Christ, or the rage of the Almighty? rather bear the Cross of Christ, than the indignation of the Lord of hosts?  
Use 4 It is a ground of instruction, if the servants of Christ must bear the Cross, then who be they that make it? It is an undoubted argument of a soul that is an adversary, that sets himself in battle array against the Almighty. They are the Saints of Christ that bear the Cross, therefore they are the slaves of Satan that make it: it is a great character of the devil, he is an accuser of the brethren: 
Rev. 12.  and an undoubted argument that they are of the devil, that lay heavy burdens on the backs of God's servants, Phil. 1.28. 
Phil. 1.28.  It is to them a token of perdition, but to you of salvation: to be persecuted is a sign of your salvation; but to persecute the faithful servants of God, is a token of perdition, as a man that hath the plague tokens, we say, The Lord have mercy upon him, and we give him over for dead, and the bell tolles for him; so seest thou a man that after a satanical manner cuts and carves our crosses? it is a token of perdition, and there is scarce any hope of such a soul, Gal. 4.29.30. 
Gal. 4.29.30.  he aims at the story concerning Ishmael and Isaac, he persecuted Isaac by railing. Contempt, disgraces, reproaches be persecutions, & as Ishmael persecuted Isaac, so it will be to the world's end. But what saith the Scripture? Cast out the bondwoman and her son: you are severed from the Church here, and you shall be separated from God hereafter. As it is an argument of a Saint to bear a Cross, so it is an argument of a devil to make a Cross.  
Doct. Let him deny himself, and take up his Cross. First, deny, then take, both deny and take.  
Self-denial is a special means to fit the soul for suffering. Therefore these two go hand in hand, he that is a selfe-denyer, will be a cheerful sufferer, it is not only here expressed, but in other places mentioned, Revel. 12.11. 
Rev. 12.11.  there is a description of a man that shall conquer; they overcame the Dragon, because they loved not their lives unto death: that is to say, they were contented to lay down their lives, Luke 14.33. 
Luke 14.33.  when a man hath laid down himself, than he may follow our Saviour, 1 Cor. 7.29. he makes this the armour, wherewith a Christian should be furnished against the day of trial: the time is short, what remains? the text saith, Let him that is married, be as if he were not married: that is, let him have all, but let him deny all. When Peter denied his life, he never denied Christ any more; so when jonah denied his stout stomach, he never forsook the message of God any more.  
Quest. How doth this self-denial bring in this spiritual ability of undergoing the Cross of Christ?  
Answ. Here we will give you the arguments. Observe you the causes of forsaking the Cross of Christ, which are two:  
1 When the Cross is too keen or sharp.  
2 The weakness that is in us, that we are not able to bear it. Now self-denial removes both these.  
1 That self-denial takes away the keenness and sharpness, and the argument is this. If self-denial keep the Cross from pinching, than it is a special means to take away the sharpness, and so to make us bear it; the first is clear, therefore the second must follow. Then that it may appear that self-denial takes away the sharpness, observe, that the Cross doth not take away any spiritual thing: trouble and persecution doth not take away faith; fa man were in a dungeon, he might be faithful; the fire doth not consume the metal, but take away the dross; so outward things are only consumed, the other are not touched; now then since the sharpness lies in outward things, self-denial beats bacl the blow, so that it cannot trouble him: the only way to take away the fire, is to take away the fuel; so when the fire of persecution is flaming, self-denial takes away the fuel, on which affliction should burn. Now it doth this thr● ways.  
1 A selfe-denying heart doth basely esteem of these base things: so much as you prise a thing, so much you are grieved for the loss of it; a woman that marvellously esteems her child, when she loseth her child, she loseth her life: if men would esteem jewels as pebbles, the jeweller would be no more grieved for the loss of them then for pebbles; so he that esteemeth his honour, (as the ambitious) his life, as the natural man, his honour and his life are his Gods; take away his God, and he sinks; but a selfe-denying heart placeth no worth in these; if riches be gone, there is but a shadow gone; if life be gone, there is but a bubble broken, Acts 20.24. 
Acts 20.24.  Paul counted not his life dear, as who should say, if he had counted his life dear, he had not finished his course with joy. A rich man cares not to lose six pence, so saith Paul, I count not my life dear: all men forsook Paul, save only the house of Onesiphorus, yet this troubled not Paul, because he had this self-denial.  
2 It loosens a man's affections from delighting in any thing here below, Luke 14.26. 
Luke 14▪ 26.  a selfe-denying heart hates wife and children so fare as they hinder him from Christ: he that loosens this knot, may easily untie it: love a thing immoderately, and be grieved for the loss of it excessively; a foolish speech cast upon a proud person, how discouraged is he at it? but a selfe-denying heart cares no more for it, then for the barking of a dog: what can prison take from him? he hath given his liberty to Christ before; he that casts the dust on the dunghill, cares not though the wind 〈◊〉 it away; but a selfe-denying heart counts all th●ngs dung, and therefore he is not troubled, if he lose all to gain Christ. It is with a selfe-denying heart as with a dead man, he feels nothing, Gal. 6.14. 
Gal. 6.14.  He is crucified to the world, and the world to him: if you will take away glory, and lay shame upon him, he feels it not; he is dead to the world; if you disgrace him, he cares not; you touch not him; it is easy for a man to lose that he hath not; now a selfe-denying heart, that hath honour, is as if he had no honour; if you take away his joy, he is not troubled; he is as if he had it not, he hath lost nothing, because he left all before in affections.  
3. It takes away that boisterous disposition whereby he opposeth the Providence of God, that brings the Cross. We by pride oppose the providence of God, bringing the Cross; therefore we are troubled with it: now selfe-deniall takes away this; therefore all the trouble is removed. First, the bird beats herself, therefore she is troubled with the Cage; the colt is untamed, therefore troubled with fetters; when he is tamed, he may live well with the fetters: so as that which makes affliction tedious is our wayward heart, till God have weaned us; then a dungeon is as good as a house.  
Secondly, self-denial takes away that weakness that is in us to bear the Cross; & that two ways.  
1. It makes way for deriving of spiritual graces; this made the Martyrs so constant, that the Massacrers cried out, they were weary with killing; it came not from flesh and blood, but from selfe-deniall; he that is constant to deny his own strength, the strength of the Lord shall supply him; the Lord is able to support him: now a selfe-denying heart makes way for this strength, he is nothing in himself; therefore Christ is all in all in him. Phil. 4.13. I can do all things in Christ who strengthens me. 
Phil. 4.13.  There is a virtue given from Christ to a selfe-denying heart to bear trouble.  
2 It brings refreshing from Christ. Two things there are in common reason to bear a burden.  

1. Strength.  
2. Cheerfulness.   
So selfe-deniall gives strength and sweetness; we may easily swallow these pills, because they are sugared▪ Luke 1.53. He hath filled the hungry with good things. Isa. 57 
Luke 1.53. Isa. 57.15.  He reviveth the spirit of the humble. The traveller must have a bait; so God gives a sweet bit which is a daily bait, that a selfe-denying heart may go on his journey with comfort, as he speaks, 1 Sam. 1.8. Am I not better to thee thou ten children? So Christ saith to thee; Am I not better to thee then a thousand credits? Thus the soul is refreshed.  
Use. Is it so, that selfe-deniall is a special means to take up the Cross? Then the use is threefold.  
1. Of Instruction. We see why men fly off from Christ, and give him the back in the day of trouble; they are full of themselves, and therefore fly off; their credit, honour, life, etc. These must not be parted from. job 4.5, 6. 
job. 4.5.  It is come upon thee, and thou faintest; it toucheth thee, and thou art troubled. Many a man that hath made a great profession, when the wet comes he shrinks basely; he denied not himself, therefore he denies the Cross, and that crushes him. It is with us, as with a wild colt, an untamed horse; he is notable to bear the fours, but slings off the rider; but if he be rid hard, he will bear any burden, because his stout stomach as come down; so is it with a proud heart, that is full of himself; when the burden comes, than the covetous man wincheth, and would renounce God and his Gospel rather than he will bear misery; but a self denying heart is willing to take up his Cross, because he hath laid down himself; hence come those carnal shifts; men see some bear the burden, and they wish well to it; but saith one, I have a family to care for; those are to be honoured that do so, but it is otherwise with me; the great ones are fittest, they have no trades to look to; and the poor ones have no riches to look to: oh you have somewhat to lose, there is the business; then belike thou hast no mercy to lose; thou hast not denied thyself, therefore thou art no follower of Christ. Take thy Gods and perish with them; thou wilt not suffer, because thou hast thyself; therefore thou shalt burn with thyself in hell.  
Use 2 2. It is a word of Examination. We know not for what times God hath reserved us; then here we may see, who are able to stand for Christ. If there be any man that denies himself, and takes up the cross, he shall have the crown. But art thou able to deny thyself or not? Art thou now a Professor, and wilt be a forsaker of Christ? We are not greater than our fellow brethren; we know not how so one misery may be●ide us; Is he likely to suffer the loss of his blood, that will not suffer the loss of a base lust? Will he bear the point of a spear, that will not part with a little credit? judg. 7.5. 
judg. 7.  When Gideon was to fight with the Midianites, those that were afraid we bade them return, and they went almost all away. Now, God gives them another trial, they that lapped, went; and they were three hundred. Therefore in the Psal. 110. 
Psal. 110.  it is said, Christ shall drink of the brook by the way; That is, he shall take a lap by the way, and go cheerfully to his work: if the Lord should try us thus, all that are fearful to suffer, would fly into the Low-countrieses; there would be but a few, if God should say, by those that sip at the world, by those I will defend my Gospel, how few would there be! for men will part with nothing: take a company that live in the Church, they are (many of them) not able to bear the power of the word; thou that wilt not part from a lust, how wilt thou be able to part from thy blood? Now, what shall we think of those that will not have commodities crossed? Rather lose conscience then six pence; how shall we think these will lose their estates, their blood and life?  
Use 3 It is a word of direction. Namely, we are to advise, how to prepare ourselves for the fiery trial; begin the right way, and persevere constantly, be marvellous empty, and then be fit to bear trouble; men think to outbrave misery; one, saith he, resolved of it, he will die, that he will, before he will be a Papist; No, this bold boasting is an argument, thou wilt not bear the cross when it comes to the trial; commonly these men fly off in time of persecution. But the duty God commands is this, look into thy heart, and take notice what is most delightful to thy soul; Is it honour ease, credit, etc. Is thy life dear unto thee▪ Examine this wisely in the best of thy meditations, and when you have found what is dearest, then bring your souls to a holy contempt of it: what a man tramples upon, he is content another should tread on: soldiers when they come into the field, do accustom themselves to hardness: the truth is brethren, we know not how soon God may call us to suffer; were the enemies on our borders even now, how would you bear it? would you then be willing to renounce the honour you have esteemed, the riches you have embraced? then renounce them now, and you will not be perplexed when you leave them. If Satan goes against you, and pursues you, and saith, if you follow these courses, you must part from these and these comforts, if you take this way, you must look for misery, you must look to be despised of father and mother, and brother and kindred. You must never look to come to preferment, etc. now, will you be fenced; renounce all aforehand, do you tell me of honour, saith the selfe-denying heart, let honour look to itself; but say to him, what will become of your liberty? your liberty will be gone, saith the soul, let liberty look to itself, I will look to duty: this is once, and all that is required at my hands.  
Quest. But when a man hath taken up his cross, how shall he follow Christ, troubles are so tedious?  
Answ. Let him take up his cross and follow.  
Doct. Afflictions should not, nay cannot hinder the obedience of the faithful.  
The text doth not say, let him take up his cross and leave me, no, but take up his cross and follow me; as who should say, persecution will stand with perseverance in obedience, Christ and a cross accord, Numb. 14.24. 
Numb. 14.24.  the Lord himself speaks of Galeb, that he followed him fully; the children of Israel, when they came out of Egypt, were driven into the wilderness, and were in crowds of extremity; famine on the one side, the enemy pursuing on the other, yet Caleb followed God fully, nothing hindered him from following God, Psal. 44.17.18.19. 
Psal. 44.17, 18, 19  Thou hast cast us into the place of Dragons, and covered us with the shadow of death, yet we have not forgotten thee, etc. Dan. 6.10. 
Dan. 6.10.  when the King had made a decree and sealed it, was Daniel daunted? did he start aside? no, he set open his window, that though all the canon shot was about his ears, though the decree was sealed and gone out, yet Daniel was the same man, Acts 4.19. 
Acts 4.19.  when the Scribes and Pharises were violent, the Apostles were resolute, when they had been forewarned, they answered, whether it were fittest to obey God or man, judge ye: and in the 29. verse, the bolder they were in persecuting, the bolder they were in suffering. Birds will sing in storms, so God's birds will sing cheerfully in the greatest storm of persecution.  
Quest. But how can this be? is it not so, that by persecution occasions of good are taken away, and sometimes life is taken away, and if men do not live, how can they follow Christ?  
Answ. I answer two things.  
1 Opposition may stop the outward actions a man would perform, but the inward gracious disposition cannot be hindered; they cannot take away his heart, he hath as great a heart to love duty, and when a man's actions are by force hindered, God accepts the will for the deed, 2 Cor. 8.12. 
2 Cor. 8 12.   
2 Though a man cannot follow God in one kind, yet he may in another, though some graces may be hindered, yet others will be furthered, and that is the duty God requires at that time, jam. 1.4. 
jam. 1.4.  Let patience have her perfect work, that is, God puts a man on several trials, sometimes in person, sometimes in disgrace; now patience plays at all weapons, and when she hath borne all, she conquers all. Look, as it is with soldiers in summer, they go into the field, and in winter they lie in Garrison, yet they are soldiers still; so some duties are summer-duties, as hearing and the like; these are in the time of prosperity, but when the winter of persecution comes, and besiegeth the heart, than God calls for patience. You hear the word, that is a summer-duty, but when you are scattered asunder, God requires patience, and self-denial, yet in both we follow Christ. If a Saint should die, yet he forsakes not obedience, for he hath followed Christ as fare as he can▪ nay Christ could go no further than death, after death a man is considered as a conqueror, than the battle is ended, Heb. 12.4. 
Heb. 12 4. john 21.18.  Ye have not yet resisted unto blood, john 21.18. The Lord Christ the General of the field, knows how to dispose his servants: when Peter was young, God sent him to preach, when he was old, he sent him to die, when he could not preach.  
Quest. But how far can this be? doth not affliction hinder a man?  
Answ. It should not, nay it cannot, and that for three grounds.  
1 Because God allows of starting at no time; the Law binds at all times, to all times, is an old rule in Divinity; there is no time wherein sin is to be granted; our condition may alter, but duty is that which God ever calls for: poverty may take away riches, but no condition should take away duty, but some duty is to be performed, though not this nor that, yet a good conscience is always to be preserved: there is a necessity for a man sometimes to have afflictions: God gives them, but God never gives a necessity to sin: it is not necessary to be rich, but it is necessary to be holy in all manner of conversation, 1 Pet. 1.15. 
1 Pet. 1.15.  nay, secondly, the more opposition a man hath, the more resolute he should be, for then there is most need of courage: the Captain requires most courage in the battle, and in harvest, if a storm be coming, we work hardest, so a man should be most constant in the time of trouble, jude 3. Contend for the faith. Contention implies opposition, the more trouble, the more courage God requires. Sound saving grace will never slip away, in the greatest opposition, then is the time for love to do most: a brother (saith Solomon) is borne for adversity: love is like lightning, it is most fiery where it finds most opposition: so when love is in most opposition, it is most violent in resolution, Acts 4.20. 
Acts 4.20.  We cannot but speak the things we have heard, as who should say, we have a warrant from God, therefore we cannot but do it, and in the second verse, the lame man being cured, the Scribes and Pharises were grieved at it, the Disciples having taught concerning Christ, and the glory that came to the Gospel: the Scribes and Pharises thought to crush the business, now saith Peter, verse 9 if we be examined concerning the good deed; as who should say, you Scribes and Pharisees use to convent people for good deeds. Therefore be it known unto all you men of Israel, as who should say, you Pharises would have Christ hidden, therefore all ye men of Israel, be it known, that by the name of that jesus whom ye have crucified, this man standeth whole; thus zealous was he, though convented: the spirit of the Lord is a kingly spirit, therefore it will make a man leap over all blocks, Ruth 1.16. 
Ruth 1.16.  Naomi having alleged many arguments to dissuade Ruth, mark how she resolves, entreat me not, for thy God shall be my God. the more love is opposed, the more violent & resolute it is: there are no trees fall by a storm, but those that are rotten, those that are good grow the faster; so it is with a heart that loves Christ in sincerity, he bears down all.  
3 Afflictions are so fare from hindering, that they further obedience, there is no thank to the Cross for it: in itself it is a kind of poison, but this Cross that would hinder a man, the power of Christ overpowering it▪ helps a man, and that in two particulars.  
1 Because the Cross weaneth a Christians soul from the love of those things here below; he that prided himself in gay coats, present before him all the fine feathers at his death bed, and ask him, will you go to heaven in these? then he hates them, affliction takes away the love of all, Deut. 28. the dainty Damsel shall lick the earth in time of famine, the soul in affliction cleaves to God: when the wheels are scoured, they go the better, so afflictions take away the rust of immoderate pleasures and desires, job 36.10. 
job 36.10.   
Three things afflictions ●oe.  
1 They open the eye.  
2 They boar the ear, a poor man's tale may now be heard.  
3 God commands a lose heart to stoop by them: when the three children were in the fire, it burned their bonds, but hindered not their walking, so afflictions burn our lusts, but hinder not our walking with God.  
2 As afflictions are made useful and beneficial to Christians, in respect that they wean them from the love of the world, and scour off corruption. So also secondly, because the Cross stirs up our graces, afflictions set an edge on graces, Acts 17.16 his spirit was stirred with indignation: 
Acts 17.16.  it is with grace, as it was with Samson, when the Philistines were not there: he slept, but when they were upon him, he rend all in pieces; so our graces are asleep, if misery come upon us, it provokes us to shake ourselves: all the men in a ship are quiet in a calm, but in a great tempest all are busy, every man is stirring, one runs to the pump, another to the stern; so all the while we are in a calm, patience lies still, but when we are rossed, if here be any grace, than it will be stirring. Faith lays hold, patience bears, it is admirable to see what men will do in sickness: it is a common Proverb, there would be admirable good men, if men were as good always as they are in sickness. Take a great persecutor: and let but God let in a vein of vengeance, O then what resolutions are there? but when that is gone, all promises fall to the ground.  
Use. It is a word of instruction, hence persecution is a plea for exactness: no poverty can excuse a man from duty; if no affliction can hinder from following of Christ, than no affliction can give excuse for not following of Christ; it is no plea to say, my neighbour hindered me: when Peter denied Christ▪ he did not say, Lord, I was in great fear, I loved thee well, yet denied thee basely: we hear no such matter, but he wept bitterly, he saw his sin, and was ashamed of it: this should be our course, Phil. 
Phil. 4.8.  If there be any thing that is honest, any thing that is pure, think upon these: a man might reply, the cause is good, there are honest things, but trouble accompanies them; what of that? yet if there be any thing that is pure, think on that; yea say some, the practice is pure, but it is reproachful: now saith the Text, there is no pretended inconveniency that should be a hindrance in a christian course: do not think of reproaches, but if there be any thing honest, any thing pure, think on that. All you Ismaels' that scoff at purity, if Paul were good, ye are naught, Heb. 13 4.5. 
Heb. 13.4.5.  When we are married, we must look to our families; no saith the Text, avoid covetousness, do not say, the cause is good, but my family must be looked to: drunkenness should be hated saith one, but then I should lose my custom. It is good to pray, for the Scripture saith, Pour down thy wrath on such as call not on thy name, but it takes up time; and I should be scoffed at, and counted a Puritan, and therefore I pray have me excused. I cannot excuse you, for is there not a God to be pleased, as well as a customer? when the heavens shall b●rne, and the works thereof be consumed, do you think this will excuse you, to say, I would have prayed, but my Master would have beat me, my neighbours would reproach me, etc. If you fear your neighbours more than God, then get you to hell with your neighbours, and then let them secure you; these are not sufficient excuses, therefore delude not your consciences; will you tell God, a cross troubled you? he will tell you, you should have taken it up: had Christ said to us, I wish you had been saved, but then I must be spit upon and crucified, but that I will not, woe had been unto us, had not Christ been forsaken, I had been damned, do not think to drive the bargain to the last farthing: let God be honoured, though I troubled, this is right; but to say let God be honoured, but I will not be troubled: ah poor wretch, hast thou any share in Christ? he that suffereth not with Christ, shall not have glory with him: therefore as you desire to have comfort, lay away these figge-leaves, that will not avail to shelter you. Because thou wilt not take up a Cross, thou shalt not have a Christ to save thee.   

THE CHRISTIANS Second Chief LESSON, Viz. Selfe-tryall.  2 COR. 13. 5. 
Examine yourselves whether ye be in the faith: prove your own selves, know ye not your own selves, how that jesus Christ is in you, except ye be reprobates?  
THe intent of Saint Paul is to justify his Ministry, upon occasion of that contempt, which by reason of the baseness 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 hearers in respect of the work of grace by his Ministry wrought in their hearts: so that the coherence stands on this manner; if ye have been effectually called to the state of grace by no other means then by my Ministry, then notwithstanding the weakness of my flesh, you must needs acknowledge me a lawful Minister of jesus Christ. But so it is, that you have been converted by my Ministry alone, and brought to the estate wherein ye now are, therefore ye must needs acknowledge me a lawful Minister. Now for the further proof of this effect of his Ministry in them, he wils them to consider whether they be in the faith or no.  
We have to consider here two things. First; what they must look after in themselves, viz. whether they be in the faith. Secondly, what they must do that they may attain to this knowledge▪ viz. they must examine themselves.  
By Faith synecdochically we are to understand all the graces or virtues 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 fountain. To be in the faith than is to be effectually called to be partaker of the graces and virtues of jesus Christ. To prove this is by an experimental trial to make enquiry; To examine is a word borrowed from Goldsmith's manner of trial which they use, which is of all other the most accurate, by the touch and test. To prove and examine ourselves is a work of the spirit, whereby the soul reflecting and turning into itself, doth exactly weigh and consider in what estate it stands. The Commandment is doubled, to betoken the important necessity of the duty enjoined, as which doth most nearly concern a Christian.  
The meaning of the words, if you take them together, may be thus: O ye Corinthians, since you make a question whether jesus Christ spoke in and by me, yea or not, do but (for your conviction in this behalf) take a survey of your own estate, diligently examine yourselves, whether ye be truly 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 Ministry.  
Doctrine. 1 That an effectual conversion of soul is a sure testimony of the truth, and lawfulness of that Ministry by which they are converted.  
This is gathered from the coherence and agreement betwixt the third and fift verse, it is also proved, jer. 23.22. 
jer. 23.22.  If they had stood in my c●●nsell, and had caused my people to hear my words, than they should have turned them from their evil way, and from the evil of their do. No Minister can convert another, who hath not stood in G●ds counsel, that hath not been 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 turn 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 Pastor given of Christ, 1 Cor. 9.2. 
1 Cor. 9.2.  If I be not an Apostle unto others, yet doubtless I am unto you, for ye are the seal of my Apostleship in the Lord.  
Reason The reason is this, because the souls of men are not converted without the special work of the spirit of Christ concurring with the outward ordinance. Now we 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.  
Use For the confuting of those sectaries among us who do reject the Ministry of the Church of England, together with the Ministers, as no Ministry nor Ministers, in regard of some defects accidental, not substantial in the same. We for our justification refer ourselves unto the whole armies of Converts, which are the glory and crown 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 state of grace, or remain still in his natural condition. This doctrine is enforced from the precept here given, Luke 10.20. 
Luke 10.20.  Rejoice that your names are written in heaven: now there is no ground of rejoicing, but for that whereof we may attain a certain knowledge, 2 Pet. 1.10. 
2 Pet. 1.10. 1 john 3.10.  Give diligence to make your calling and election sure, 1 john 3.10. In this are the children of God known.  
Reason 1 Because we have recorded in Scripture special marks whereby we may grow to a settled assurance touching our estate, Psal. 15. 1 john 5.13. 2 Pet. 1.10.  
2 Because we have the spirit promised to inform us that these marks are in us, Rom. 8.16. the spirit of God beareth witness 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.  
Use 1 To confute the Popish error 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 means that they may be assured touching the welfare of their estates. Let men's diligence in looking to make sure inheritance, lands, manors, whereof they have any promise, whet on us to be much more careful to get some security of God's favour, heaven and happiness. If they be so earnest for earthly blessings which they must forgo: how hot and eager should we be in the pursuit of getting of an assurance of those spiritual good things which shall never be taken from us! Let the unspeakable comfort that issues from this assurance, the endless joy that ariseth hence, make us careful seekers of so great a benefit; if we were instantly to go out of the world, we would desire nothing more than some earnest penny of an heavenly inheritance; that which then we would chief wish, let it be our wisdom to make a timely provision for the obtaining it. But alas, how careless and negligent are we in this point? any groundless surmises, idle supposals, fl●shing imaginations, will serve the turn, give a slubbered contentment; I hope well saith one, I trust, saith another, God is merciful. 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 himself touching his spiritual estate, to think all is well, when nothing less.  
Thus much is insinuated in the Commandment, 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 ways of death, Acts 26.9. 
Acts 26.9.  I also verily thought that I ought to do many things contrary to the name of jesus, saith Paul of himself in the state of Pharisaisme. Those of whom we read, Luke 13.26. 
Luke 13.26.  which were shut out of the kingdom of heaven, no doubt thought themselves cock sure while they lived, as we 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 overweening himself with his own conceit, speaks confidently, giving God thanks, that he is not as other men are, or as the poor Publican; yet how is he (for all his good conceit of himself) rejected, and the poor 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 she makes, professing that she is rich, increased with goods, and hath need of nothing, when as not withstanding at the same time, she is discovered to be wretched and miserable, and poor and blind, 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 concern his spiritual good, is not only blind, and so apt to be deceived, but also deceitful, and that above all things, jer. 17.9. 
jer. 17.9.  it works by all means 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 soul to grope at noon day as in the twilight, to put light for darkness, and darkness for light, to put bitter for sweet, and sweet for bitter!  
Reason 2 The second ground of man's mistake is the continual endeavour of Satan, whereby he laboureth nothing more than to be a lying spirit in the mouth of a man's own heart; to corrupt the judgement, to make a man well conceited of himself, when notwithstanding he is in the gall of bitterness, and the bond of iniquity; by this means is a man held most powerfully in the snare of the Devil.  
Use. Therefore we must at no hand believe our own seduced hearts, and perverted judgements in the matter of our salvation, nor grow assured that we are in good plight, because our own hearts tell us, all is well, and sing a requiem to us, and cry peace, peace; believe 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 work our eternal woe; they are those friends that speak peaceably to their neighbours, and yet lay up malice in their hearts. It shall be our wisdom to consider whether they speak by the direction of the spirit, according to God's 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 man's spiritual estate is not always discernible to himself.  
There are seasons when as the work of grace is so overshadowed, that a man can scarcely judge of himself how it is with him. This I collect hence, in that it is one thing to think that we be in the state of grace, another thing by proof and examination to find it so to be. We may be in the state of grace, and yet the same not so appear to ourselves, until we have made trial of ourselves: the work of God's spirit is sufficient, whose manner of working is to us unknown, john 3.8. 
john 3.8.  as the wind, and to have this known unto us, we must try and examine ourselves; in which examination, who doubts but we may often mistake? thus was David himself mistaken, Psal. 22. 
Psal. 22.  he judgeth himself forsaken of God in regard of his own 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. jacob complained his way was hid from the Lord, Isa. 49.14. Zion complains, the Lord hath forsaken me, and my God hath forgotten me, Isa. 50.10. 
Isa. 50.10.  there is a time wherein God's children walk in darkness, and see no light.  
The means of this misjudging ourselves are twofold.  
1 Satan's cunning, that where he cannot prevail to rock men asleep in security, there he assaults them with false fears, to make their lives uncomfortable to them, and drive them, if it be possible to despair; 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 while for just causes given over of God; whereby we are not able distinctly to apprehend the work of grace in ourselves, but even deem ourselves reprobates when we are highly in God's favour.  
Reason 1 The reason of this proceeding of God is, that so he may keep pride and security from men's hearts, whereinto they are apt to fall, even when they taste most deeply of God's favour; for by this concealment from a man what his estate is indeed, the Lord keeps the heart in humility, in a more frequent and reverend use of his ordinances, Word, Sacraments, and Prayer: and if it be wisdom in an earthly father that he useth a concealment of his love, and what he will do for his son hereafter; sometimes he casts a frowning countenance, makes him believe he will do little for him, when he minds him most good, and all this to keep him in a childlike obedience: so in like manner, why may we not conceive that the privy carriage of God's 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 find their hearts much bettered, and the graces of God's spirit more quickened in them by such spiritual exercises.  
Reason 2 The Lord may and doth often punish our bypast negligence and careless 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 ourselves and our uncertain hearts, that so he may declare his justice in the deserved punishment of our sins; as also make us more careful to glorify him by a thankful 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 God's glory and our good.  
Use. For the comfort of many of God's beloved ones who are much discomforted in themselves, for that through Satan's malice and their own default, they are not able sometimes to judge of their own estates, whether or no they do belong to the election of grace. Learn a similitude from the trees and herbs of the field, which as they have their spring, wherein they in their glorious hue are comparable to Solomon in his royalty, so have they their winter, wherein their sap retireth to the root, the branches seem to be withered, as if they were not the same, no life in them: so is it with the graces of God in man's soul, they have their spring and summer seasons, they have also their winter, wherein they seem clean 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 herbs, by reason of the little appearance thereof in the dead time of the year; no more must we make question of the truth of grace in our hearts; in regard of the little show that it makes to us, little beauty that we can discern of it. Do we not see that men may be so miscarried in their judgements, as to think themselves to be beasts when they are men? as we see in Nabuchadnezzar, Dan. 4.30. 
Dan. 4.30.  why not? much more in their spiritual estate, so to be misinformed, as to think themselves children of wrath, when notwithstanding they are heirs and coheires with Christ jesus? Let the examples of Gods dear ones, who have been thus misled, the equity and great reason God hath thus to exercise our troubled souls, which otherwise would be too calm and secure, be as a word spoken in due season to us, that are weary in this kind.  
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 himself, in respect of the work of saving grace wrought in his soul.  
This is the main duty intended in this scripture, and so directly issuing out of it, as that he that runneth may read it, Psal. 77.6. 
Psal. 77.6.  I communed with mine own heart, and my spirit made diligent search; namely, how the estate of my soul stands, whether God hath cast me off, yea or not; or whether there be in me any marks of his favour: in regard whereof I may gather comfort to myself, Gal. 6.3, 4. 
Gal. 6.3.4.  If any man think himself to be something, when he is nothing, he deceiveth himself in his imagination. But let every man prove his own work, and then shall ●ee have rejoicing in himself, 1 john 4. 
1 john 4.  we are commanded to try the spirits of other men, whether they be of God, much more than to try and examine our own spirits; whether they speak unto us in the name of the Lord, or from their own deceitfulness.  
Reason 1 In regard of the infinite wind and secret turning in the heart of man, by reason whereof it is become a most difficult thing for a man to know his own estate truly, jer. 17.9. 
jer. 17.9.  The heart of man is deceitful above all things, who can know it? it is a very easy thing to be deceived by it, a most hard thing to know it; therefore we must set ourselves more earnestly to work, 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 God's calling, yea or not.  
Now for that the practice 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 find a spring of matter offering itself, I think it good to bond that which I purpose to say, within these two points.  
1 In considering what be the false shadows of the state of grace.  
2 What be the essential parts of him that is in the state of grace, together with the several marks of the same.  
Among the false and appearing tokens and shadows of the state of grace, I find three that are remarkable, and above others to be encountered with. viz.  
The estate of 

1. The Civil man.  
2. The Formalist.  
3. The Temporary Professor.   All these make goodly flourishes, carry themselves upon a persuasion of God's favour, think themselves somewhat, when they are nothing in the state of grace.  
Concerning the Civil man, who first offers himself, as one who is most confident, though he have least cause, I propound these four things.  

1. What Civil righteousness is.  
2. What is the ground of it.  
3. The gloss and deceit whereby it prevails.  
4. A discovery of them in their kind.   
Question 1 What is civil righteousness.  
Answ. It is the practice of some outward duties of the second Table, joined with either a slight performance, or else negligent omission of the duties of the first Table, that concern God and his worship. From thence we may conceive what the civil man is; namely, such a one as is outwardly just, temperate, chaste, careful to follow his worldly business, will not hurt so much as his neighbour's dog, pays every man his own, and lives of his own; no drunkard, adulterer, or quarrel; loves to live peaceably and quietly among his neighbours. For an example of this kind, I take the young 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 kind; of Aristides, Socrates, Alexander.  
Question 2 The grounds of civil righteousness are two.  
Answ. Restraining grace. That is, such a common work of the spirit, whereby the corruption of man's nature is bridled, kept in, kerbed; so as it breaks not out; the heart is not changed, or renewed, either in mind, will or affections, only there are bars and doors set to them in regard of the exercising and outward practising of that whereof the seed and venom 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 Abraham's wife.  
The second ground is Prevailing corruption; namely, when one sin getteth 〈◊〉 victory of another by reason of their opposi●●ature; so is it when a man for vain glory, an● 〈◊〉 maintain an outward reputation in the world without respect to God's Commandment, abs●●ines from many gross sins; as also when a man flies from covetousness, and falls into prodigality; all one, as the Prophet speaketh, it is, as if a man should fly from a Lion, and a Bear meet him, Amos 5.19. 
Amos 5.19.   
Question 3 What are the deceits whereby he beguiles himself?  
Answ. He applauds himself on this manner; that he useth good deal, and hath a good meaning, and hopes by this to do as well as the best; these indeed are worthy fruits of righteousness, if they were rightly practised: but the civil man deceives himself.  
First, In that he is utterly ignorant of that which he would most of all seem to practise; for whereas good dealing, and good meaning, must fetch their direction from the knowledge of God's word, which is the only sufficient Schoolmaster to this purpose; The civil man doth measure it by the scantling either of his own judgement, which is corrupt by nature, or else by the received customs of the world. Do not many pretend in many gross injuries, and wrongs done to God and man, their good meaning▪ Doth not generally the good dealing that is among natural men no longer keep within the rule of righteousness, then while it concerns themselves? And when it toucheth a man in this particular, the greatest injustice shall be daubed over with the untempered mortar of good dealing.  
Secondly, Even in those things wherein he is most glorious in his own eyes, practising some shreds of righteous dealing, so fare forth as his natural light guides him; he sins 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 do, is but sin in the doer, though good in itself, Heb. 11.6. 
Heb. 11.6.  Rom. 14.23. 
Rom. 14.23.   
Thirdly, Consider this good meaning, and dealing in the highest price of goodness whereunto it would seem to attain; you shall find a manifest gross transgression of the duties of the first Table that do more immediately concern the worship of God: for do we not see, that these men are most of them negligent regarders of the ministry of the word, make little conscience of an oath, if they be urged; break the Sabbath, live in affected ignorance, and yet by virtue of this supposed good meaning and dealing, they think themselves blameless; what great and heinous sins do they shroud under this shelter, I refer myself unto the daily 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 blind, 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 traitor 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. Deceitfulness, in that he thinks himself a jolly fellow while he compares himself with the rabble and multitude that live in the open transgression of God's great Laws; when he beholds himself by a reflection from them, he grows strongly conceited that it must needs be well with him for that he outstrips such swarms 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 fair show; will not comparisons make those things that are naughty in themselves seem good? Let that alone be held for good, that is good in itself, whose goodness is to be found in the nature of the thing, not in the respective reference only to that which is worse than naught. In a word, what so bad in a kind that might not be justified, if it were lawful thus to trifle● might not some naughty and sinful men that live in the breach of some of God's great commandments, hope for heaven, if a comparative righteousness 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 find whole swarms of such as do exceed them? Secondly, learn further the absurdity of this reasoning, and that by another similitude taken from the clean contrary practice of men in earthly things: if a man have some competency of wealth, he for the further enlarging of it looks not bacl, how many there be poorer than himself, so he might think himself a rich man; but his eye is always looking how many richer there are then himself? why should we not do so in spiritual things▪ not to look how many have les●e than we, to consider rather how many go before us, exceed us in the grace's needful to a better life: Shall it be no root of contentment for wealth, that we are richer than many million in the world? and yet in matters of salvation, any thing shall serve the turn, to satisfy 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 behind him, yet lose the goal, so in the seeking of the Crown of life, we may outstrip a number, and yet miss of the salvation of our souls: we must therefore be careful so to run, that we may obtain.  
Thirdly, if this righteousness would carry a man out which leaves company behind in greater impiety, than the Pharise should have had wrong, when the poor Publican was preferred before him, who notwithstanding was not as other men, extortioners, unjust, etc. Luke 18. 
Luke 18.   
Fourthly, we must in judging ourselves righteous, look to the rule of God's laws, which judge our inward thoughts: this was it which informed Paul, who without the law was alive, but when the law came, sin revived, etc.  
Third deceit. In that he conceives no wickedness great that breaks not forth into open view, or at least into actual trangression; no man is naught with him, but he that is actually so.  
Answ. 1. That saving grace doth not only cause a forbearance of the outward act, but suppresseth the first motions unto sin, ki●s them in the cradle, makes conscience of them as mortal sins, whose wages is death, jer. 4.14. 
jer. 4.14.  How long shall thy vain 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 man's corruption may be restrained and kept in from any actual breaking out, not for any good that himself shall reap thereby, but for others benefit, for the good of society in general, the good of some in special▪ Abimelech was kept from Abraham's wife, not for any favour to him, but for Abraham's sake. Laban's churlish nature was sometimes restrained, so that he could not sometimes speak an unkind word unto jacob; not for his cause, but for a favour ●nto jacob.  
3 God do●h judge of man's estate by the frame of the heart, that he mainly desires to be given to him to be renewed, that to be cleansed and rectified, that to be applied to wisdom, though there be never such a fair outside, a smooth carriage, a painted visage, y●t if the hear● be unsound, rotten, unregenerate, all is of no value before him. God seethe not as man seethe, neither would he have man judge as outwardly there is an appearance. There may be seven abominations in the heart when men speak favourably, Pro. 26.25. 
Pro. 26.25.  our corrupt nature is signified by Wolves and Bears: shall we think a Bear no longer a Bear when he is chained up from doing harm? or a Wolf to be no longer a Wolf, for that he is manacled so as he cannot stir?  
4 A fourth deceit is, he conceives himself in good plight, for that many that go before him in profession, yet come behind him in practice, and fail in many duties wherein he approves himself to men by his civil carriage.  
Answ. It is an evil that is much to be lamented, that such as do profess religion, are not careful to adorne● their profession with the fruits of righteousness. But for satisfaction to the civil man, he must know his error▪  
First, he makes no difference of Professors, considereth not that there are, and shall be some, who shall have a form of godliness, but not the power thereof, who shall be shut out of the kingdom of heaven. Now what comfort can this be to a man, that he is i● as good estate as others who shall never obtain salvation? for shall not unhonest religion find as good favour with God, as irreligious hogsty.  
Secondly, I doubt not but in some particular sins, some civil men have a greater command over themselves, than many truly religious; David was given over of God by fall to bloody adultery, wherein I doubt not, but many thousands of civil men might plead themselves not guilty; yet no question to be made but that, the ●ne was the child of God, the other in the snare of the devil held captive to do his will: for the affection of sinful anger, many of God's children are more apt to offend by it, the temper of their natural disposition inclining that way, than many civil men in whom there is no work of regeneration; and all this no disparagement to God's children, since the Lord doth out of these infirmities in his wisdom, make a sweet confection that purgeth pride out of their hearts, makes them more watchful, more diligent in prayer, hearing, 〈◊〉 ition.  
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 sin (it may be which the Lord hath left in them to humble them) shall appear in their conversation, the unthankful and censorious world continually eyes and speaks of it, never mentioning the many good things that be in them: on the contrary, if a civil man have many evils, live in some grosser sins, yet if he have by virtue of a common gift of the spirit, some one commendable property, that one shall cure and commend all his other deformities. No marvel then if professors of religion, being subject to so unequal and partial a judgement, be thought to be short of a civil man.  
5 A fift deceit. A civil man doth therefore flatter himself, and grow too high in his own opinion, and take contentment in his estate, because he doth no man any harm, he doth not willingly injure any man; makes no question but this harmless righteousness will justify him.  
Answer. It deserves commendation, that a man should so demean himself, as carefully to avoid the doing of wrong to another: yet the insufficiency of his estate appears on this manner. If we take a view of that righteousness which the Lord requires, we shall find, that it is not only in not doing harm, 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 hewn down, and cast into the fire, Isa. 1.16. 
Isa. 1.16. Rev. 12.9. Mat. 25.  Cease to do evil, learn to do well, Rom. 12.9. abhor that which is evil, cleave to that which is good, Matth. 25. Christ will proceed in judgement against wicked men, not only for that they have pulled meat from his mouth, but also because they have not fed him: for look as in an Orchard, it is not sufficient that a tree do no harm, but further that it may be counted a good tree, it must be fruitful: so in the state of a Christian, he who is barren of good works, shall as well undergo the judgements of God, as he that is a practiser of wickedness: we do not rest contented, in that our servants plead they have done us no harm, but in that they have brought profit to us: why should we not think that the Lord expects as much from us who are his servants, as we do from ours?  
Secondly, men do vainly deceive themselves, when they think they do no evil in not doing good; for the Scriptures do account him as one that harms his neighbour, and doth that which is evil, when he doth no good: he that is not with me, is against me, saith our Saviour, and he that gathereth not with me, scattereth abroad: not to save when we may, is to destroy, as appears by the speech of our Saviour, Luke 6.9. 
Luke 6.9.  when he was challenged for curing a sick 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 esteem, they have every man's good word, no man can say, black is their eye, and commonly they make no question but they are in good estate to Godward.  
Answer. That a good report is a special blessing of God, that deserves to be well accounted of, it is as ointment, and makes the bones fat. But a civil man must understand that a main thing that makes a report good, is when it comes from them that are good; such as seek God, and endeavour themselves in his ways. Now let the civil man consider whether such persons do give good testimony of them, for otherwise a man may be well thought of among those that are as himself, and yet be far from that goodness which God approves of.  
Secondly, such must remember, that to have every man's good word, is no sign of a man in God's favour, Luke 6.26. 
Luke 6.26.  We be to you when all men speak well of you: and many have the greater cause to suspect their estate in the general applause of men, than thereby to grow secure. The Pharises may seem to have gained a great approbation from men, they were thought to be the only religious men of their times; yet how doth our Saviour censure them, even in that wherein they took most pride, namely, the esteem of the vulgar, Luke 16.15. 
Luke 16 25.  ye are they which justify yourselves 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 find no fault, God hath just cause to condemn.  
Thirdly, the Scripture doth plainly lead us from the applause of men in the trial of our estates, and seeks to draw us to a searching into our own hearts, Gal. 6.4. 
Gal. 6.4.  Let every man prove his own work, and then shall he have rejoicing in himself, and not in another: this made Saint Paul so lightly esteem the judgement of men touching his estate before God, 1 Cor. 4.3. 
1 Cor. 4.3.  I pass very little to be judged of you, or of man's 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 do shelter themselves, and rest in as a state of grace, when it is nothing less, is formal righteousness, where consider, 

1 What it is.  
2 What be the grounds of it.  
3 What be the deceits.  
4 The discovery.    
1 Formal righteousness is the practice of the outward duties of the first Table, joined with a neglect of the duties of the second Table, and that by giving way to some gross corruption. We may see a pattern of this, jer. 7.9, 10. 
jer. 7.9.10.  will you steal, 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 conjoins the paying of her vows to God, her peace-offerings with the breach of wedlock, Matth. 23 14. 
Ma●. 23 14.  the Pharises devoured widows houses, under colour of long praye●●.  
Touching the duties of the first Table whereunto the formalist attains, they are these.  
1 He is in respect of the outward man, a diligent repairer to the public assemblies, a hearer of the word, receiver of the Sacraments; he will not stick to go a mile or two to the hearing of a a Sermon; all this was in Herod, in those that profess to our Saviour that they have eaten and drunk in his presence.  
Secondly, he may be a means to draw on others, and to say with those, Isa. 2.3. 
Isa. 2.3. Ezek. 33.30▪  Come, let us go up to the mo●●tai●●f the Lord, Ezek. 33.30. Ezekiels' hearers though but formal, can say; every man to his brother; Come I pray you, and hear what is the word that cometh forth from the Lord.  
3 He 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 public ministry; so we read of some, Matth. 7.22. 
Mat. 7.22.  that have attained so much knowledge, that they have been able to prophesy, that is, to preach in Christ's name, and yet mere formalists.  
4 He may take up a solemn form 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 jews were very frequent in this, it appears, Isa. 1.15. 
Isa. 1.15.  though ye make many prayers, yet I will not hear.  
5 He may proceed to humble himself in fasting, join with others in the solemn exercises to that purpose, 1 Kings 21. 
1 King. 21. Isa. 58.3.  Ahab thus abased himself, Isa. 58.3. Wherefore have we fasted, and thou seest not?  
6 He may outwardly reverence the Preachers of the word, as Saul did Samuel, Herod, john Baptist; give entertainment to them, as the Pharisee, Luke 14. 
Luke 14.  who invited our Saviour, yea make words of love to them.  
2 Grounds of this formal righteousness, declaring how a man comes to set up his rest in so deceitful an appearance.  
1 It is the devil's policy, when he cannot draw men to a false worship of God, to set up Idols, than he laboureth mainly to detain 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 godliness, while they are so fare seduced by Satan, as to rest in the Paradise of a formal service of God.  
2 Man by nature is devoted beyond measure to his natural corruption, so as what he wils, that he wils with his whole strength; so loath are men to part with their corrupt practices, that skin for skin, and all that a man hath, will he give rather than forgo any part of that which he is by natural apprehension bend unto. Hence the Scripture terms the sins that a man is more specially inclined unto, his right eye, his right hand, than which, what is not a man more willing to lose? hereupon the heart of man seeks, and having by seeking found such a righteousness, as wherein it may be something with God, and yet retain his own selfe-liking sins, by all means embraceth this form of service of God, takes great con●entment in this; and such a one is this formal righteousness, which makes a fair show, promising great matters both unto others, and our own seduced hearts; and in this do men willingly rest, as that which gives a dispensation unto some partial sins, and yet carries a goodly appearance amongst men. This formal service of God will bring whole rivers of outward service, even the first borne of his body, for the sin of his soul, so be it he may retain his own will.  
3 The honourable and glorious things that the Lord hath spoken of outward services; the Lord ascribes the greatest work to the Ministry of the Word and Sacraments, the opening of the eyes to the blind, the working of faith, the cleansing of the heart, the salvation of body and soul; so to prayer and fasting, how much doth the Scriptures attribute, making them the very means whereby the very treasures of heaven are opened, and all good things communicated to us! Hereupon the deceitful 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, undergo many mocks and taunts from wicked men, come into trouble for that they do, 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 man's profession, that he endures trouble for it. No question but judas had his part in those crosses that did accompany the preaching of the Gospel, and yet who doubts of the rottenness of his profession? but among others, Alexander, of whom we read, Acts 19 chapter, 33. verse, 
Acts 19.33.  that he was near unto death for the Gospel's sake, and yet of the same man (as Calvin thinks) doth Saint Paul give a heavy censure, when he prays that God would reward him according to his works, 2 Tim. 4.14. 
2 Tim. 4.14.   
Secondly, the world's hatred of a Christian profession is not directly against it, as it is sound and sincere, joined with truth in the inward parts; it looks only upon that which showeth itself in religious performances, that is the object of wicked men's malice, they pry not into the truth of grace in the heart; but if a man do join himself 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 show and appearance to join with the other; and so it is no sure and infallible mark 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 devil and wicked men on work.  
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 seek themselves, their glory, honour, and have worldly respects in yielding their necks to affliction for the Gospel's sake. If any man (saith our Saviour) will be my Disciple, he must deny himself and take up his cross and follow me, Matth. 16.24. 
Math. 16.24.  We must look that our suffering have a denial of ourselves and our own affections, else they shall nothing avail us. A man's affliction for religious duties performed, is then only an argument of the truth of grace, when a man being tossed in them, lives only by faith in God's word, and is not fed with the hope of glory, with an expectation of succour and relief from man.  
2 Deceit. That many good men applaud them in their courses, yea godly and faithful Ministers commend them, encourage them; now would they honour an imperfect profession of religion?  
Answ. 1. No doubt but it may and aught to be a good comfort to us, that we have the approbation of such as fear God in those ways wherein we walk: but notwithstanding it is a sure rule, that of another man's estate before God, no man can judge with a judgement of certainty; for whereas one man judgeth of another only by fruits of the spirit, what outward work of the spirit of grace is there, which the pride of men's hearts, and the devil together, cannot counterfeit? they will make a semblance of faith, of repentance: other men though good, yet mistake us even when they do their best, it being beyond their reach to determine of another man's estate. The uprightness of any man's heart in the duties he performs, it is possible only to God and himself 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 men's approbation of our courses wherein we walk, we conclude an allowance of our estate, that all is well with us, because something is deemed to be 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 general 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 perform in attending on ordinances, may be good in their nature, and yet we may mar them in the manner of performing them.  
Thirdly, we must know that good and godly Ministers in this profane and wretched age, are glad to apprehend and cherish the least blossoms of goodness that do show themselves; are ready to encourage men in any good courses, by giving them their dese●●ed commendations. God's Ministers deal with Professors, as the servants of Benhadad did with the King of Israel, glad when they can catch but as a good word, hear but of the frequenting of a good exercise. Our Saviour hearing the young man making such a profession of his obedience, though it was only in regard of the outward man, yet it is said, he looked upon him and loved him: and so in like manner, why should it not be lawful for us to love and like a man accordingly; to testify our liking of those in whom we perceive any good beginnings, in pious and religious exercises? and yet this is no warrant for such to rest in those outward forms of religion, as if all were perfect in them.  
3 Deceit. That there seems to be an agreement betwixt them and the most forward professors, they join in the same parts of God's 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 child of God will do by virtue of sincerity in his heart, that same will an hypocrite do out of the pride and vanity of his heart: the web of hypocrisy is most cunningly spun, scarcely to be discerned but by him that hath the spirit of discerning more than ordinary. Compare the reformation of jehu, with that of josiah, and you shall see little difference; he pretends as great zeal, is as ho● in the rooting out of the idolatrous worship of Baal, as was josiah in the like kind: had not jehu discovered himself in setting up the idolatry of jeroboam, he 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 universal 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 judas, 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 diversely affected, and accordingly in time it was apparent. It is a corrupt manner of reasoning, to conclude a total agreement from a partial, an inward from an outward. Let all Christians be exhorted and persuaded, that they beware how they build upon this same seeming formal righteousness, that they do not bless themselves in it as a state of all-sufficiency to salvation: as if green leaves could make good trees, or formal 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 formal professors, consider these motives.  

Motives.  1 The Scripture tells us that it is deceivable righteousness, 
jer. 7.4. jam. 1.22.  jer. 7.4. trust not in lying words, jam. 1.22. be ye doers of the word, not hearers only, deceiving your own selves. Now what wisdom 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 Brooks that job speaks of, that fail men when they have most need of water.  
2 The Lord doth of all other services, reject this formal righteousness, Psalm 50.8. 
Psal. 50.8. Isa. 1.14.  Isa. 1.14. My soul hates your new Moons, and your appointed feasts, they are a burden to me, I am weary of them, verse 13. Incense is an abomination to me, etc. Who will then go about to make his heart believe that the outward usage of God's ordinances will commend a man to God.  
3 It is among the sins of these times prophesied, 2 Tim. 3.1.5. 
2 Sam. 3.1.5.  that in the latter days shall come men having a form of godliness, but not the power. Now we ought to be so much the more careful to avoid it, as we are more subject to it, in regard of the prevailing of it, in the age wherein we live.  
4 We must know that the end of all God's ordinances, is the renewing of God's image in us, the making of us new creatures, the fashioning of our hearts to his will; therefore we hear, pray, receive the Sacraments, that we may have the graces of faith and repentance stamped in our souls. Now then when we attain not this benefit by them, we lose all our duties, the ordinances become as a dead letter, the very sacrifice of fools.  
The third Harbour wherein the soul of man rests itself is, Temporary Righteousness, such a service of God as carries a goodly show 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 Righteousness is a work of the spirit, whereby a man being enlightened to see the privileges that are in Christ for a time rejoiceth in them, yields 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 be partakers of the Holy Ghost. Whereby a man is enlightened to see the privileges that are in Christ and rejoiceth in them.] Luke 8.13. 
Luke 8.13.  the stony ground which represents the temporary professor receives the word with joy, yields a measure of obedience, Matth. 12▪ 43. 
Matth. 12.43.  the unclean 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, yields some measure of obedience, yet so as afterwards he falls away. So the righteousness of temporaries is compared to the morning dew, that vanisheth away with the Sun; 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 beginning of his reign, we hear of many good actions; his wisdom in his patiented 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 jabesh Gilead, Chap. 11. 
1 Sam 11.  his justice in putting down the witches, 1 Sam. 28.3. 
1 Sam. 28.3.  and yet afterwards fearfully did he fall away from God. The other is the example of that famous hypocrite jehu, how zealous did he carry himself in rooting out the posterity of Ahab, and how did he in all pretend the work of the Lord, how did he put to death all the Priests of Baal, and broke all the Images; yet dies with this brand, that he departed not from the sins of jeroboam.  
2. Grounds. 1. That these men were never truly engrafted into the Vine Christ jesus; they were never truly sodered, and united into Christ as parts of his mystical body, whereof he is the head, and accordingly being never truly conjoined unto him, no marvel if in time they be drawn dry, and become as branches unprofitable; that which they do is by a common influence of the spirit of God enabling them unto some duties, whereby he pleaseth to glorify his name, and as that whereby we continue and persevere in the state of grace, is our union and society with the Lord jesus, 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 whither 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 itself from the head to the members, but from some external cause and work of the spirit, but out of the mystical body of Christ.  
2. There is a different manner of receiving the word; some receive it into the uppermost face of their hearts: others so receive it, that it sinks more deeply into the soul; takes a firm rooting; with some their knowledge swims in their brain, casts a reflection upon the affections from the light that is in the understanding; o hers are changed into their knowledge, their knowledge doth exercise a commanding power over the faculties of soul and body. Now this different manner of receiving of the word makes a difference between Professors 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 righteousness fades and comes to nothing, is that, because it not being stamped deep enough into the soul, when temptations make an assault, it is not of ability to resist.  
3 Deceits. 1. He imagines himself in good case, for that he can rejoice in the word when he hears it.  
Answer. There is a threefold difference, betwixt the joy of the temporary and the Elect in hearing, the word. The temporary rejoiceth in hearing of the glorious privileges of the Christian estate, being convicted of the goodness 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 corn that is goodly to see to, in regard of the large and plentiful crop, though he have no part in it; even such may be the joy of the temporary, caused not from any persuasion of propriety and interest in the things, but only from the glorious hue 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 God's mercies and the Christian prerogatives; whereas the joy of the true converts springs from that good they find even from a perfect nourishment that they receive, finding themselves justified and sanctified by virtue of that they have gotten in the ministry of the word. The Apostle in the words last spoken of the temporary professor, 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 meat, when the same notwithstanding is never perfectly digested and turned into good blood; another when a man so joys in that he tastes, as it is converted into perfect nutriment; such is the difference betwixt the joy of the temporary and the persevering professor.  
3. The joy of the temporary in the word is sometimes accidental; with respect to such circumstances as the word comes clothed withal; as, for the novelty and strangeness of it, so many are delighted to hear 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.  Lo, thou art unto them as a very lovely song of one that hath a pleasant voice, and can sing well. But as for the joy of the elect, their joy is in the word of God, with respect unto the goodness that is in it for itself, for that beauty's sake that shines in it; they behold an inward glory, jer. 15.16. 
jer. 15.16.  Thy words were found, and I did eat them, and thy word was unto me the joy and rejoicing of my heart.  
4 The joy of the elect in the word, is a joy that springs up by certain steps, arising from the sense of misery, feeling of God's anger, hungering after grace; for the heart of man humbled with this spiritual wretchedness, abased and cast down 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 itself; and out of the sweetness of God's promises apprehended by faith, curing the wounds of our distressed souls, doth greatly rejoice in the same; the word becomes sweeter than the honey and the honey comb; but the joy of the temporary is sudden, as a flash of lightning, and therefore deciphered by the sprouting up of the seed in the stony ground, Matth. 13.  
5 The joy of the temporary is of a vanishing nature, it soon fades; as the corn that grows out of the stony ground withereth forthwith for want of earth, so is it with the temporaries joy, it is as the crackling of thorns under a pot, soon in, soon out: hereupon his delight is compared to him that coming into a pleasant garden, is delighted while he is within the smell: but the elects joy is more permanent, continued longer, he hath a posy of those sweet flowers, wherewith he refresheth himself, even when he is gone out of the Garden.  
Deceit 2. He pleaseth himself in this, that he hath some inward compunction of heart for his sins, that he is pricked in conscience, troubled for sin, feels a horror in his soul; thence he conceives his estate to be as the estate of God's 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, than might Esau's weeping, Ahabs' humbling themselves, judas his sorrowing, plead an interest in this estate, whom notwithstanding the Scripture hath marked with the black coal of reprobation.  
2 There is a worldly sorrow, as well as a godly, both have sin for their object, 2 Cor. 7. 
2 Cor. 7.  and yet the one causeth death eternal. This sorrow for sin cannot give any man comfort touching the welfare of his estate further than he is assured it is a godly sorrow, whereof more shall be said hereafter. The devils have a horror in their souls, wherewith they tremble at the righteous judgements of God; are affrighted with legal terrors, yet never a whit the nearer the state of grace.  
3 The sorrow of those men doth not lie long upon them, it is not of a lasting nature; but like a vapour that now appears, and anon vanisheth away. Many are Sermon-sicke, as those that are sea-sick, exceeding ill at ease, queasy stomaches, while they are on the Sea; yet the same men when they come on land, are as well as ever they were so we have many who in the hearing of the word, seem to be much troubled, exceedingly cast down; yet the same men when coming abroad, they are but acquainted with the air of the world, their pangs of sorrow pass away: such was the sorrow of Felix, who while he heard Paul disputing of righteousness 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 God's children, is an abiding sorrow, goes to bed, and riseth with us, as David witnesseth, Psal. 42.3. 
Psal. 42.3.  my tears have been my meat day and night.  
4 If we consider the effect of these sorrows, whereby this temporary is stricken; they work no alteration nor change in his life; he goes softly,  himself with sackcloth, hangs down his head like a bulrush, but so as he licks up the vomit of his sins, keeps iniquity close under his tongue: Esau even when he cried out for grief, yet had this resolution in him, that when the days of mourning for his father were passed, he would be avenged of his brother by killing him, Gen. 27.41. 
Gen. 27.41.  So Ahab, even soon after he had sorrowed for God's judgements denounced against him for his murderous oppression of Nabeth, he imprisoned Micaiah, 1 King. 22.27. 
1 King. 22.27.  whereas the sorrow that accompanies him that is in the state of grace, brings such a reformation of heart and life, as we may see in Paul.  
Deceit 3, He hath good motions, holy desires and inclinations, whereby he resolves for the best ways, and what do the most righteous more?  
Answ. 1. That good purposes, unless they be brought into practice, they are as untimely birth; no good comes to them in whom they are: for even as that infant which is only conceived and never borne, is counted as if he had never been, 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 actual performance of that which was purposed, otherwise our hearts deal with us in good purposes, as Zarah when he was to be born; make a fair show, as if they would come out of sin, and yet give bacl, all is nought worth: our desires in this kind are no other than a man may find in hell mouth. What benefit was it to those jews, john 6.34. 
john 6.34.  that they cried out, Lord evermore give us that bread, when notwithstanding they did not use the means to compass it, as appears, verse 36. what good had Agrippa by being persuaded almost to become a Christian? or was Balaam ever the nearer to heaven, for that he desired to die the death of the righteous? why then doth the temporary carry himself so stiffly upon his good purposes and desires?  
2 If we take an account of those desires, by comparing them with those that are found in men truly converted, we shall find 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 lazy, faint, without any violence offered to the corruption of our nature; but those of the converted are painful, laborious, joined with a most earnest using of the means; those in whom they are all called violent, Matth. 11.12. 
Mat. 11.12. Phil. 3. Mat. 5.6.  yea, they are said to press forward, Phil. 3. to hunger after righteousness, Matth. 5.6. yea, secondly, these of the temporary feel no grief for the want of that they desire: but those of true converts are joined with an inward most affectionate mourning towards him whom they desire; their soul faints, they are sick after that they desire, Psal. 42.1. Psal. 143.7. 
Psal. 42.1. Psal. 143.7.  Hear me speedily O Lord, my spirit faileth, etc. 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 eyelids, till they have gained something wherein they may rest.  
Deceit 4. That he finds himself more forward than many of those that have been ancient professors; is more hot and earnest in many good duties, even than they of whose conversation no man had ever cause to doubt.  
Answ. That the stony ground (by which one kind of the temporary is to be understood) is marvellous forward in sending forth the blade; as it lies not deep, but in the face of the earth, so it sprouts and shows itself more speedily, Matth. 13. Mar. 4. So it is marvellous to behold some of these temporary professors, how soon they are ripe, how violently forward; but according to those violent beginnings, they do as soon fade and whither away. It is with them as with men that are overforward in the morning at their business, in the afternoon constrained to give over: it is an ill sign of perseverance in good duties, when a man is forward and zealous beyond the age of his christianity; and look as we must not lay any great hope upon children that are witty and forward beyond their age, so likewise we should not think any whit the better of ourselves, by reason of our sudden over forwardness. Our Saviour speaks 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 himself for one of these?  
2 We must in our forwardness 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 young man, or a man of a stirring spirit, they do receive a great impression of heat from the natural warmth that is in him; he pursues things that be contrary to him with greater intention, not of zeal alone, but of zeal set on fire by the strength of nature. It shall be wisdom therefore for men to examine and try their zeal and their forwardness. Peter being a man of a fiery and sudden spirit by nature. Religion was many times preposterously set on work by nature, and he made a show of more forwardness, and yet I doubt not but as much, if not more substance of zeal was in the rest of the Apostles.  
3 He may mistake ancient professors, when he shall measure the substance of inward grace, by an outward blaze of forwardness. In many this forwardness outruns judgement, wisdom, holy discretion, and accordingly makes a great show in the eyes of the beholders. In others soundness of judgement, wisdom, experience have over mastered affections, so as they are no whit less zealous, but more wise, discreet, better ordered; managing their practices with no whit abatement of sincerity, but with much more comfort to themselves, and good to others.  
5. Deceit, That he finds the Lord rewarding him for that which he doth; sees some of God's temporal promises made good unto him, both in mercies communicated, and judgements withdrawn.  
Answ. If this might give any assurance of the soundness of grace in the heart, then might Ahab put in for a part among the sons of God, of whom it is recorded that the Lord regarded his temporal and but seeming humiliation (for it was not with his whole heart) with a translation of the judgement that should have been inflicted, from his days to the succeeding generation. So likewise jehu 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 God's justice, that he would not have heathen men do any thing that he had appointed to be done without a reward. Wicked Nabuchadnezzar, 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 God's justice given to the practice of civil virtues, wherein many of them were famously renowned.  
Secondly, The temporary might in his well doing more comfort himself, as an argument of saving grace in him, if God did not reward him in this life; he might look then for a reward at the general judgement, where God gives the reward of eternal 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 look for.  
Use. To advise all Christians that they do 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 feel; these have been in such as have afterward fallen finally away, and are branded with the black coal of reprobation. We must, as we would have comfort in our profession, both try these motions of what kind they are, and when we have tried 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, than it was at the first, for look as it is with water having been once heat, if after it be cold again, it is more easily frozen; so it is with men that have been once warmed with the sunshine of grace, if after they grow cold, they are more easily frozen in their impiety, more hardened in the courses of sin, Matth. 12. 
Mat. ●2.  the end of that man, where there is a reentry of Devils, after their ejection, is worse than the beginning, 2 Peter 2.21. 
2 Peter 2.25.  It had been better for them not to have known the good ways of God▪ then after they have known them to turn from the holy Commandment delivered unto them.  
2. Our departing from good ways after we have made progress in the same, argues in us extreme folly, we cannot enter the lists so much as of a temporary profession, but we must look to suffer many things, we must betyed to the means; deprived of much of that which the flesh calls liberty. Now shall we suffer all this in vain? shall we with the Israelites come out of Egypt, undergo many sorrows in the wilderness, come to the borders of the land of Canaan, and then give over and faint by the way? Shall we do, as he that takes a long and chargeable journey to buy a commodity that is needful for him, and when he comes to the place, parts for a penny, and goes home again without it? Ezek. 18.24. 
Ezek. 18.24.  If he turn away, all his righteousness 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 wax cold, but he that endureth to the end shall be saved, Revel. 2.10. 
Revel. 2. ●●, ●●.  be thou faithful unto the death, and I will give thee the crown 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 ourselves; we may make a show to others, and our hearts may make us believe all is well; but let us not trust them till we have tried them. It is the fool that will believe every thing. Many have set forward in good ways, a● Na●mies two daughters, that would needs accompany her into the land of judah, saying, we will return with thee unto thy people, and yet how easily was Orpah entreated to go bacl? So there are many Orphats', that seem as if they would travail to heaven, yet give over in the midway; let their examples be admonitions to us.  
Thus fare of the discovery of the false harbours of the Christian estate. Now I come to the means of inquiry.  
In the inquity to be made for the direction of a Christian in the duty of self trial, foore specialities 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▪ less then which a man cannot have, and be in the state of grace▪  
4. What be the several marks of these graces essentially necessary?  
For the first, I find, that the Scripture doth enclose all in these two duties, Faith and Repentance, Mark. 1.15. 
Mark. 1. 1●. Acts 20. 2●.  Repent and believe the Gospel, Acts 20.21. Witnessing to jews and Grecians, repentance towards God, and faith toward our Lord jesus Christ. By these two we pass from death to life, from the power of Satan to God. Now the latter of these duties being unfolded, there are these three main 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 minds, employed 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 be four main works of the spirit. 

1. Faith.  
2. Godly sorrow.  
3. Change of mind.  
4. New obedience.    
Within these is comprehended whatsoever appertains to the being of a Christian. Many complemental graces are further found in him, who is in the faith, as appertaining to his well-being: these and these only do estate him in that blessed tenure of the sons of God.  
Secondly, What these are in their particular nature.  
Faith is a work of the spirit whereby we are enabled to apply to ourselves the promises made in Christ for our reconciliation with God. It is a work of the spirit of God,] Eph. 2.8. 
Ephesians 2.8.  It is the gift of God. [we are enabled] Our wills are lifted up above their natural condition and ability by a special 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 ourselves] So john 20.28. 
john 20.28.  Thomas shows himself 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 Son of God, who loved me, and gave himself for me▪ [The promises made in Christ] they are the matter whereabout our faith is exercised, Rom. 4.21. 
Romans 4.21.  Abraham's assurance was settled upon the promise. [For our Reconciliation with God] this is the benefit of it, that upon believing God is reconciled, we have an atonement, 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, joined with a conscionable use of the means, I say, constant, to difference this desire from the moody passions that are in natural men, to whom God disclosing the fearfulness of the vengeance to come, they do for the instant desire a remove all of their sins. I say earnest, with respect to the sluggish wishes that are in the unregenerate; as also to that fervency of desire which experience shows in the godly, Psal. 42.2. 
Psalm 42.2.  my soul is a thirst for God. I say further, that it is set on work by an humbled soul, a soul touched with his own miseries, a wounded spirit, a broken heart, Psalm. 10.17. 
Psalm 10.17.  thou hast heard the desire, but it is the desire of an humbled soul, of the poor in spirit. Last of all, this desire expresseth itself in a careful and diligent use of the means, whereby it may be increased, as Prayer, hearing the word, receiving the Sacraments. This is that faith which is termed by the smoking flax; and bruised reed, Matth. 12.20. 
Matth. 12.20.  which promise of Christ is, not to break the one, nor quench the other. This to be in God's acceptation, as saving faith appears, in that God rewards this hungering desire with everlasting life, Matth. 5.6. Luke 1.33. 
Matth. 5.6. Luke. 1.33. john 7.37. Isaiah 55. ●.  he fills the hungry with good things, john 7.37. If any man thirst; let him come to me, and drink, Isa. 55.1. H● every one that thirsteth, etc.  
Secondly, for that such desires are the grace itself desired; for if a desire unto sin be the sin itself before God, as Matth. 5.27. 
Matth. 5 27.  he that looketh upon a woman and lusts after her hath committed 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 belief itself?  
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 desires not being the fruits of the flesh, must necessarily come from the spirit. And doubtless they are sent as an earnest penny and pledge of everlasting life: yea, look 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 natural men dead in sin. Thus we see what is the least measure of saving faith; less than which if we have, we are not believers, and consequently, not in the state of grace.  
The third point is, what be the marks whereby this saving faith is discerned from the mocke-faith that is in the world? The voice of God's spirit witnessing to us, and with us touching the pardon of sin, from satanical delusions, or natural presumptions?  

Marks of faith's Acts 15.9.  The marks of true faith are first, that faith doth purify the heart, Acts 15.9. the heart of man by nature is a sink of abominations, the very imaginations evil, and that continually: it breathes forth nothing but uncleanness, hatred, self-love, worldliness, with whole swarms of evil thoughts: it is evil, and wholly evil, even in all the corners of the will, understanding, memory, affections, full of corruption, overspread with the leprosy of sin. Now the office of faith is by virtue of strength from Christ, and grace from his fullness, as also in consideration of those promises whereunto it doth entitle the believer, to sweep the nasty corners of the soul, to stamp it in another mould. So faith enlightens the understanding, that was nothing but darkness, makes the will to incline and follow after righteousness, whereunto it was before most rebellious; sanctifies the affection's, sorrow, fear, anger, etc. draws 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. wouldst thou then know whether thy faith be such as will abide the touchstone? weigh with thyself what strength it giveth thee to purge and cleanse thy soul; if none at all, then there is no truth nor soundness in it.  
Second mark, that true faith where ever it takes place, it sends up strong cries and unspeakable groans 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 groan which cannot be uttered. It is an infallible mark of the spirit, and consequently of faith, when our sighs and groans in the feeling of the want of grace, are such as fill heaven and earth, are unutterable, we wish for more than we can express. 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 boldness to the throne of grace, hoping to find 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 believed?  
Third mark, that true faith followeth in order after the sight of sin, humiliation for the same, hungering and thirsting after mercy so in those converts, Acts 2. 
Act●●  they were pricked in their consciences, and said, Men and brethren, what shall we do to be saved? so Acts 16. the jailor, his faith follows his humiliation; he came in trembling before them, and said, Sirs, what shall I do to be saved? these legal humiliations are the harbingers of faith: as the needle goes before the thread, and the wind, fire, earthquake went before the still voice, when the Lord spoke to Elias; so the Lord rends the heart with the mighty wind and purging fire of his word, causeth an earthquake in the soul, and then he speaks peace to it, visits it with the light of his countenance, apprehended by faith. As we would therefore find 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 cried peace, peace, we may at no hand dare to rely upon it. The spirit of grace and saving faith is as a calm after a boisterous storm; an honour that follows humility.  
Fourth Mark. That only is true faith that wrestleth with doubting; is assaulted with fear within, and terrors without; where Satan is continually laying siege, seeking how he may extinguish the same, casting into the soul many fiery darts of distrust and atheism. A faith thus assaulted, thus annoyed, may gather assurance by these conflicts it hath with the devil, that it is from the spirit of God, not from any devilish or natural suggestion; for Satan doth not oppugn that faith that is of his own, or the flesh's hatching, Matth. 12.25. 
Mat. 12.25. Luke 11.21.  Every kingdom divided against itself, 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 combat therefore betwixt believing and distrust must needs grow from two contrary principles, namely the spirit and the flesh.  
Fifth Mark, 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 witness 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 wisdom; by taking heed to his feet, when he enters into God's house, by a serious examination and preparing of himself to God's Ordinances; if by that means 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·S  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 spoke the Holy Ghost fell on them. So than if thy heart will testify with thee; that thy faith hath been conceived in the womb of the holy usage of the ministry of the Word and Sacraments, if then thou hast had this assurance wrought in thee by that thou feelest thy faith nourished, increased, gathering strength in the day of temptation; thou mayst resolve thyself of the truth of it.  
Sixth mark; That true faith brings forth contentment in all estates: the believer, is as it were, four square, turn him which way you please, he falls even; no outward want or misery can unsettle his contented mind; he is as a m●n that having obtained his desired purpose, neglects all in comparison of that he enjoys; he so rejoiceth in things spiritual, that the want of outward comforts doth not much trouble him, Psal. 4.8. 
Psalm 4.8.  Thou hast given me more joy than they have had, when their corn and wine and oil abounded, Rom. 5. 
Romans 5.  We rejoice in tribulations, because the love of God is s●●d abroad in our hearts, the feeling of God's love by faith will raise ou● dejected souls in their greatest abasement, Philip. 4.11. 
Phillip 4.11.  I have learned in whatsoever estate I am, therewith to be content. I can be abased, and I can abound; I can do 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 man's thoughts to the beholding of such privileges as neither eye hath seen, nor ear heard; from whence the spiritual man looking downward upon the mountains whether of outward blessings or croffes, they seem as molehills; 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 recompense of the reward neglected the privilege that he might have enjoyed by being counted the son of Pharaohs daughter, Heb. 11.26. 
Heb. 11.26.  so likewise, Hebr. 11.8, 9 
Heb. 11 9  Abraham, Isaac and jacob, were contented with their pilgrim's estate, because they looked for a better City.  
Use. To discover the faith of our ordinary Protestants to be no faith, but a mere natural presumption; for what else shall we conceive of that faith whereby men profess 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 uncleanness; they send forth nothing but noisome and damnable corruptions. Shall we conceive that the day star of salvation hath risen in their hearts, who are nothing but darkness in their understanding, ha●ing to be reform in their will and affections, their whole lives a running with greediness to the excess of riot; is not this a counterfeit faith that works no more glorious fruits of reformation of heart and life? so likewise when men's 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 own miseries to pour out their hearts like water, to send up loud cries to the throne of grace.  
As also that assurance of God's favour which many of unhumbled and insensible hearts, not groaning under their own miserable condition do brag of▪ may we not reject it as a deceitful staff, that will in the end deceive them that leave thereon? So likewise that faith which never doubted, which is not encumbered with distrustful thoughts; that faith which hath crept into men's hearts, either without the means of the word preached, and the Sacraments; or else by a slight and regardless usage of them; that faith which is constrained to feel 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, hypocritical, 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 work of the spirit, whereby a man is grieved and troubled for the transgression of God's Commandments▪ and out of this grief judgeth himself worthy to be destroyed, it is called the wounded spirit, the contrite and broken heart. I say, It is a work of the spirit, Ezek 36.27, 31. 
Ezek. 36.27, 31  I will put my spirit within them; then shall they remember their own evil ways, and shall loathe themselves in their own sight, and judge themselves worthy to be destroyed. I ●ay further that it is a grief with respect to the breach of God's law; to difference it from the legal sorrow that grieves at sin with respect to the fearfulness of the punishment that is to be inflicted, and is only led with respect to that; this set on work by fear of the whip, that other by a child like love. Lastly, I add, that this sorrow makes a man his own condemner; and to fling the first stone at himself, 2 Sam. 24. Let thy hand be upon me and upon my father's 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 truly displeased with himself for his sins as they are an offence to God.  
Secondly, This inward sorrow is joined with a bodily moving of the heart, which causeth weeping; this last is commendable, and that whereunto men must endeavour to attain; even that their flinty souls may send forth rivers of tears; but it's not a necessary condition, as without which our sorrow is no sorrow.  
Reason. 1 First, for that tears do proceed from the natural constitution of men's bodies. Where men have hot and dry bodies, there grief may be great where be no tears. So likewise where men have full and moist bodies, or their pores more open, there is more plenty of tears then of heart's grief oftentimes.  
So that we may resolve this question touching the least measure of godly sorrow; namely that it is an inward displeasure with a man's self for that he hath offended God, joined with a grief, that a man can grieve no more, this dislike of a man's self in regard of the breach of God's law, and grief 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●, than he blubbered cheeks, who sees that a man may with dry eyes mourn hearty for his sins.  
The sufficiency of this sorrow I prove, for that the Lord in all his services doth mainly insist upon the disposition 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 o 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 bind up the broken in heart.  
Secondly, we have some examples of penitentiaries, whose repentance God accepted of, and yet no mention of that degree of sorrow which expresseth itself by tears. Zacheus, Luke 19 came down hastily, and received Christ joyfully, so Acts 16. Lydia, who if she had been cast down with any great measure of sorrow, could not so readily have given entertainment to the Apostles.  
Thirdly, to grieve for that we cannot grieve more than we do, is to mourn for want of a grace when we do cheerfully seek it, what is it but a branch of that holy hunger which hath from the Lords own mouth a promise of satisfaction, Matth. 5. In a word therefore to conclude, the least measure of godly sorrow, less than which there is none, is to be truly displeased with ourselves, for that we have transgressed the law of so good a God, and withal to grieve for that we are not more deeply grieved.  

Marks of godly sorrow.  The marks of this godly sorrow whereby it may be known, are these.  
First mark, in regard of the original, it springs from the due and advised consideration of the fatherly love of God manifested in jesus Christ: the meditation of those unspeakable mercies that are manifested to him, is the very fountain from whence springs evangelical sorrow: for when we throughly consider what a loving Father we by our sins provoke, what a gracious and most affectionate Saviour we do by our iniquities, as it were, crucify again; this must needs make our stony hearts dissolve, and even melt like wax in the midst of our bowels, Zach. 12.10. 
Zach. 12.10.  they shall look upon me whom they have pierced, and they sh●ll mourn, as one mourneth for his only son: on the other side, the legal sorrow is occasioned by the fearful curses of the law, by the horrors of the vengeance to come, by the grifly face of eternal death; these pierce the hearts of natural men, and make them as one that traveleth continually with child, whence it is, that the Apostle makes the difference of the spirit of the law, from that of the Gospel, Rom. 8.15. 
Rom. 8.15.  We have not received the spirit of bondage again to fear, but we have received the spirit of adoption, crying, Abba Father; so that godly sorrow is a childlike sorrow, whereby we are grieved that we offend a Father that is kind and loving unto us.  
Caution. That this sorrow in God's children is mingled with a legal sorrow, so long as we live here; for as all grace is imperfect, so godly sorrow.  
Second mark. That this sorrow is a continual companion of God's children, of a durable and lasting nature: for as sin doth never leave us, but daily discover itself in many cursed fruits thereof; so this godly sorrow doth, or ought follow us hard at heels every day, as we sinne more or less, we are to have our portion of it, Psal. 80.5. 
Psal. 80.5.  thou hast fed them with the bread of tears, and given them tears to drink in great measure: and if we must every day ask forgiveness of sins, than we must every day have our sighs and groans for them. Now the sorrow of the natural man, though a sorrow for sin, yet how soon dies it? it vanisheth away all in a moment, or if it belong, than they sing to the sound of the Viol, they drink wine in bowls, eat the lambs out of the flock, and the calves out of the midst of the stall, and anoint themselves with the best ointments, that so sorrow and mourning may flee away.  
Third mark. That godly sorrow is of general extent: it mourns as well for small sins as great: so David, whose heart was smitten for cutting off but the lap of saul's garment. For secret sins as well as for open, for such sins 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 God's commandment, makes no difference of sin, 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 God's children do weep in secret for such sins as none can accuse them of, and accordingly cease not to pray to be cleansed from them, Psal. 19.12. 
Psal. 19.12:  O cleanse thou me from secret faults.  
Fourth mark. This godly sorrow is known by the manner and means of the cure; there being no plaster for this sore, no balm for this wound, but the holy Scriptures; they, and they alone can comfort the soul distressed in that kind; none can speak 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 shepherds, Ezek. 34.4. these be the flagons wherewith the Spouse of Christ is comforted when she is sick 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 means. So Cain did rid himself of his sorrow by building Cities, inventing musical instruments: so do natural men put away the legal fears wherewith other-while they are stricken, by merry companions, music and revelling, sports and recreations. Now it is otherwise with the godly in their sorrow that ariseth from the fear of God's displeasure; that travels fare and near, runs through all variety of outward delights, finds no comfort in any thing but the word of God.  
Fift mark. Godly sorrow is known by the companions of it, or as I may call them, the effects of it, 2 Cor. 7.11. 1 Carefulness, that is, an earnest bethinking ourselves, joined with diligence in the means whereby we may avoid the sin we mourn for. 2 Clearing of ourselves, which is an endeavour to approve ourselves in the dislike of that we mourn for by the contrary deed done, Luke 19.8. 
Luke 19.8. Acts 16.33  Behold, the half of my goods I give to the poor, Acts 16.33. Indignation, whereby a man is even angry with himself, loathes himself, is even weary of himself, Ezek. 36.4 Fear, 
Ezek. 36.  which is an awful regard, whereby we are afraid both of the sin, and of all the occasions of it, with respect to God's displeasure, Pro. 28.14. 
Pro. 28.14.  Blessed is the man that feareth always. 5 A vehement desire, whereby we are so affected, that we do not more strongly long for any thing, then to be preserved from that evil, by which we have fallen, and also to do the contrary good, Psal. 119. 
Psal. 119.  My heart breaketh for the fervent desire it hath to thy commandments. 6 Zeal, when upon the consideration how we have dishonoured God by our sin, we are so much the more desirous of his glory by all well doing; this is apparent by Paul, who was so much the more zealous in the propagating of the Gospel, as he had been furious in persecuting it. 7 Revenge, when a man shows his displeasure against sin, by punishing the instruments and occasions of it, Acts 19.19. 
Acts 19.19.  they that used curious arts brought their books, and burned them before all men. So we read 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 train of graces wherewith it is accompanied, that worldly sorrow wants, at least in the truth of them, though it may have some shadows of them.  
Use. That we do not content ourselves to have sorrow for sin, but labour to find 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 legal affrightments or worldly griefs in stead of godly sorrow; which is a special part of repentance. Look what is that which ●ets our sorrow on work, whether it be the terrible nature of God's judgements, or the experience of his fatherly mercies. Consider of what continuance our sorrow is, whether of affecting nature, or more permanent, such as dwells with us, and doth not only lodge with us for a night. Look whether it be indifferently, as well for sins secret as open, what thou findest to be thy best cordials to comfort thee, whether God's word, or natural means▪ but of all, advisedly consider whether thy sorrow be attended with the forenamed carefulness, clearing of thyself, indignation, fear, vehement desires, zeal, 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 mind.  
Quest. What is it?  
Answ. It is a work of the spirit whereby the image of God is repaired in us, flowing from a hatred of sin, and love of righteousness. It is a work of the spirit, for so those that are thus changed, are said to be borne of the spirit, john 3.5. 
john 3.5.  By the image of God, I understand that conformity and agreement which is betwixt God's law, and the faculties of the reasonable creature consisting in righteousness and true holiness, Eph. 4. 
Eph. 4.  this is said to be repaired, for that being defaced in the fall of Adam, it is in part restored again; 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 flows from a hatred of sin, and love of righteousness, 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 fear of punishment only.  
So that a man that would prove himself whether his mind be changed, must consider whether the spirit of grace hath so altered the powers and faculties of soul and body, so as they are content to be subject to the law of God, renouncing their former ungodliness.  
Quest. What is the least measure of this change?  
Answ. A settled and a constant purpose flowing from a hatred of sin, and love of righteousness, whereby the heart resolves to repent, to become obedient to God▪ and to eschew his own sinful ways, this is the least measure of this change, whereunto if a man do not attain he is not changed.  
Now this settling, and disposing of the heart to the ways of God to be the form and life of a changed estate, it appears, in that God's 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.  jehosaphat set himself, to seek the Lord, Psal. 119.57. I have determined to keep thy ward. A constant purpose to be changed is in God's acceptation, as also in its own nature, a change that argues a man in the state of grace; for if it be the fruits of a man's corrupt nature, not to have so much as a desire, or will, that inclines to this change, but even wholly averse and untoward; then surely for a man to see so much of his own misery, and to be persuaded so far of the good estate of him that is changed, as unfeignedly to purpose a change, it must needs be the proper work of the spirit, Luke 15. In the Prodigal son the very purpose of a change is both accepted and commended, as the change itself.  
Marks. Marks of this change, otherwise called regeneration▪ or new birth.  
First Mark; That it is to tall; a whole change, casting a new form upon soul 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 sin was in defacing, whence the man thus renewed is called a new man, a new creature; is said to arise from the dead; and accordingly the Scripture makes it a work of the whole man, 1 Thes. 5.23. 
1 Thes. 5.23.  The God of peace sanctify you throughout, this is expressed to be the whole spirit, soul and body. The mind must be changed, Col. 3.9, 12. The will, john 8.47. 
Col. 3.9, 12. john 8.47.  affections, Col. 3. Memory, Psal. 119. Conscience, all sanctified more or less. The kingdom of heaven, that is, the work of grace is compared to leaven, in regard of its diffusive, and spreading nature; it altars the whole lump, 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 soul, it receives the spirit of grace into every part, with one act of the spirit.  
To conclude therefore, look as the ointment that was poured on Aaron's head ran down even to the skirt of his garments; so the holy anointing with the oil of grace, drencheth even the lowest and basest parts of soul and body, working in them a change of grace.  
Second Mark, That it enableth us by faith in God's word to overcome the world; makes the man in whom it is, a Conqueror, so as he gets the victory over the corrupt lusts of his own heart, and the enticements that come from the world or the devil, 1 john 5.4. All that is borne of God overcomes the world. So then a special property of him that is changed is, that he hath strength infused into him, whereby he withstands sinful motions in the heart; fashions not himself to the world; resists the devil. By our natural 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 do otherwise. Now where the spirit worketh this change, there sin reigns no longer, so as we should obey it in the lusts thereof, neither do we give our members as weapons of unrighteousness unto sin, but we give ourselves 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 bacl satins and the world's temptations.  
Third Mark, 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, john 15.3. 
john 15.3. john 17.17.  Now are ye clean through the word that I have spoken to you, joh. 17.17. Sanctify them through thy truth; thy word is truth, 1 Pet. 1.23. 
1 Peter 1.23.  being borne anew, not of mortal seed, but of immortal, the word of God, Psalm. 19 It is the law of God that converts the soul. So then see how this change is wrought in thee; Is it effected by the power of God's word? or proceeds it from other sinister respects? as fear or favour of men, want of means to do otherwise, danger in thy estate. That change which is wrought by these means, is not a change of grace, but of nature.  
Further, the Word is the means 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 milk of the word, that we may grow thereby.  
Fourth Mark, That this change is known by a dissimilitude from the properties of a natural man; to which purpose consider how the Scripture describes him.  
First, that he minds 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 fulfil the lusts thereof.  
Secondly, He opposeth the will of God, by refusing to become subject to it, Matth. 23.37. 
Matth. 23.37. Psalm 50.17.  I would, but ye would not, Psal. 50.17. hates to be reform: and in the room 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 God's ordinances, job 21.14. They say unto God, depart from us, for we desire not the knowledge of thy ways.  
Fourthly, He hates him that reproves him; he cannot brook him that crosseth his corrupt courses; the scorner loves not him that rebukes.  
Fifthly, He loves not the company of good men for ●heir goodness; b● all his delight is in natural men, in whom there is no seed of grace; the scorner will not go to the wise. For further practices and properties of natural 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 we differ from natural men in those ways and courses wherein they are described unto us. Are we not such as mind 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 God's law, but desire to be ruled and guided by his will, not our own; his laws to be our Counselors, Psalm 119. are we not such to whom God's ordinances are a burden, we having no savour in them, no delight? but do we desire by all means to be exercised in them, are they the joy of our hearts, and do we claim them as our heritage, Psalm 119. are we not such as hate them that reprove us for our evil ways? but do we rather love them, yea desire that our heads may be broken with their balm? are we not such as shun the fellowship and meeting of God's Saints, but all our delight is in them, Psalm 16.2. Then we may assure ourselves that we are truly changed from the state of nature into the state of grace, Rom. 12.2. 
Rom. 12.2.  men are known by this to be changed, by the renewing of their minds, while they fashion not themselves like unto this world in the practices and properties of men of the world, 2 Peter 1.4. 
● Pet. 1.4.  the faithful are said to be 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 sin, yet if a man observe himself in the disposition of his heart before, in, and after sin committed, he shall be able to resolve himself whether he be in the state of nature, or in the state of grace, for the regenerate man is troubled before the sin, as also in the act of sinning, not doing either with a full consent of his will; which so fare as it is renewed, resists; so fare as it is corrupt, provokes unto evil; neither yet lying in the sin without recovery of himself: whereas the unregenerate man sins with full consent of will; and that because he is all flesh, no spirit: as also sleeps in his sins. Hence be those different voices, the natural man saith, I do the sin I would, and will to do; but the regenerate man saith, he doth the sin he would not, Rom. 7. 
Rom. 7.  this mark of the newborn Christian we find, 1 john 3.9. 
1 joh. 3.9.  He that is of God sinneth not, neither can he sin, because he is borne of God. Sin he must needs; but sin 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 trial of ourselves, whether we be borne again, yea, or not.  
Object. Natural men have this trouble and reluctancy before they sin as Pilate.  
Answ. 1. This fight that is in the regenerate, is of the will with itself; but in natural men it is of the conscience with the will; the conscience proclaims sin to be sin, which the will would wish were no sin.  
Secondly, This trouble is incident to natural men only in great sins, such as the light of nature condemns, not in smaller.  
Use. That by this Doctrine, we may discover sundry persons that live in the Church, yet not to be living members of it, neither to be partakers of the new birth, as namely all such persons who are but partially changed; their understanding enlightened with a good measure of knowledge, but their wills most perverse for the act of obedience; others are servants to their own vile affections, in whom sin exerciseth a plenary and full command, that give ear to the wickedness of their own hearts: others whom not conscience of GOD'S word, but some outward respects do change; others who run with natural men in their ways, imitate their practices; 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 renewed, 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 virtue of grace received bring forth fruits worthy of amendment of life. [It is a work 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.  etc. 6.1. etc. After the doctrine of justification follows the doctrine of new obedience; to let us understand in what order they are in the Christian estate. [Doth by virtue of grace received from Christ,] john 15.4. 
joh. 15.4.  As the branch cannot bear fruit of itself, except it abide in the Vine, no more can ye except ye abide in me, Phil. 4.13. 
Phil. 4.13.  I can do all things through Christ who strengthens me. [bring forth fruits worthy of amendment of life] Such works as do beseem a man altered and changed, that professeth another course of life; these are those duties that concern God or man comprised in the Scriptures, Philip. 1.11. they are termed the fruits of righteousness. So that he that would approve himself to his own soul to be a practiser of new obedience must consider whether he adorn 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 unfeigned and constant endeavour to do the will of God. I say, an endeavour, to difference it from the legal obedience which is the strict performance of such duties which God commands according to the rigour of his law. In this the endeavour through God's mercy is accepted for the deed done. I say, an unfeigned endeavour, to difference it from the glorious show which hypocrites may and do make. Lastly, I say, it is constant, with respect to the endeavours of the temporary, which are soon out of breath, and die before they come to perfection. Now that this unfeigned 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 son Isaac; yet it is plain that he did not sacrifice his son, the Lord by an Angel from heaven forbidding him; whereby we gather, that in God's acceptance he was offered up, for that there was a faithful endeavour on Abraham's part.  
Secondly, The godly and upright men are said Psal. 119. To do no iniquity. Now we know this, that there is none that sinneth not. Only for that the just man endeavoureth, and doth his best to do 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 sinned many ways else, in his raging anger at Nabal, in cookering his children, and likewise, in his unjust dealing with Mephib●she●h; but yet for that in all these Davids heart was faithful in endeavouring to do Gods will, they are not taken notice of, being ●s ●yed in God's acceptance, who measureth obedience not by the effect, but by the affection of the doer.  
Thirdly, The Lord is said to deal with his as a father with his children the matter of obedience, Mal. 3.17. I will spa●● them, as a father spareth his own son that serveth him. Now if a man sets his son a task enjoining him to write a Copy, if he sees that he doth but his best endeavour, he accept it, commends and encourageth his child; even so doth the Lord deal with us when he perceives a faithful labouring on our part● to do what he commands, he accepts i● this case the will 〈…〉, and accordingly rewards it.  
Question. 3 What be the marks of new obedience?  
Answ. Marks. They are general or special. General. That in new obedience it is only the conscience of God's commandments that sets heart and hand on work, not any other external motives; obedience not springing from the word, is (as one calls it) wild Oats, Psal. 18.22. 
Psal. 18.22.  the ground of David's obedience was this, all his laws were before me, and I did not cast his Commandments from me, Psal. 37.30. 
Psal. 37.30.  The mouth of the righteous will speak wisdom, for the law of God is in his heart, job 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 perform good duties, that are moved thereunto by fear of punishment, displeasure of man, fear of discredit, with a desire of praise, that they may be seen of men, as loath to sustain damage in their outward estates: all these do 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 mark. That it carries a respective eye to all God's Commandments, it doth not call out any, and leave the rest, but all the known will of God, so far as the judgement is convinced, the heart endeavoureth to practise, Psal. 119. 
Psalm 119.  I shall not be confounded when I have respect to all thy Commandments. Zacharie and Elizabeth walked in all the Commandments of God, Heb. 13.18. 
Heb.  13.18. we trust we have a good conscience in all things, desiring to live honestly. And great reason is there for this equal eye to be had to all God's Commandments, 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  difference of God's Commandments, by which the heart of man is apt to deceive itself.  
Commandments are first, either such as concern the outward man, as keeping the Sabbath, just and righteous dealing amongst men; or inward, as confidence in God, cleansing of the heart from evil thoughts. Now new obedience must equally respect both, 1 Cor. 6.20. 
1 Cor. 6.20.  Glorify God in your bodies, and in your souls.  
Secondly, they are either the greater Commandments, or such as are of less importance, as the speaking of a vain 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, Commandments 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, lose in the other, Isa. 58.7.8. 
Isa. 58.7.8 14▪  and 14. duties of the first and second Table are both enjoined, not only to keep God's Sabbath, humble thyself with fasting; but also the practice of mercy and justice among men.  
Fourthly, the Commandments of God are either such as concern our general calling, as we are Christians, whereby we call upon God, hear his word, seek the good of jerusalem; or our personal 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 we must obey God not only in the duties of our general calling, but also of our particular; that is, a professor must not only be a hearer of God's word, a receiver of the Sacraments, bu● he must look, that he be a good governor of his family, to wife, children, and servants, josuah 24.15. 
Ios. 24.15▪  I and my house will serve the Lord.  
Fiftly, commandments of God either respect the common sins of man's nature, or the personal 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 practice of our obedience to God in it, on the 18. Psalm, 
Psal. 18.23.  where the Prophet professeth, verse 23. I was upright also with him, and have kept me from my wickedness. To conclude then, as we desire to have comfort in our obedience, as a testimony that we are in the state of grace, we must be careful, that we cast an equal respect to the whole revealed will of God.  
Third mark. That new obedience, where it flows from the seed of grace in the heart, is joined with perseverance, continuance, holding out in the good ways we walk in: so that howsoever there be through our weakness and Satan's malice, actual infirmities, yet there is always an habitual disposition of the heart for well-doing, Psal. 119.112. 
Psal. 119.112. Pro. 23.17.  I have applied my heart to fulfil thy statutes always, even unto the end, Pro. 23.17. Let thine heart be in the fear of the Lord continually, Luke 1.75. 
Luke 1.75:  We are redeemed out of the hands of our enemies, that we should serve God in holiness and righteousness all the days of our life. New obedience must not be only in a good mood, and then given over, but it must be steady, constant. Now we shall make trial of the constancy of it. 1 If we do not lose our hold even when we are provoked by many occasions and temptations unto evil, then to forbear, 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 we have no allurements to unchastity; nothing to be meek, when no injuries to distemper us, nothing to be good among good, so are men that are stark naught: but to be good among evil, to be meek in the midst of wrongs and injuries; to be chaste among unchaste provocations, that is the true means of discovery. Out of temptation, sin forbears us, not we it; and a Christian is no more for obedience, than he is in the day of temptation: if then he faint, it is because his strength is small, or nothing at all. Noah's renown was, that he was righteous in that wicked age. Lot's commendation, that he was chaste in Sodom; josephs' 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, trial of our constancy, If we hold out, not dismayed with the many discouragements that Satan and wicked men shall cast in our ways, Heb. 10.32. 
Heb. 10.32. etc.  etc. It was the glory of the obedience of those Christians, that they did undergo many afflictions, loss of goods, content to be made a gazing stock, and yet in all they clavae 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 Ministry, in that he went through good report, and evil report.  
Thirdly, the constancy of our obedience is known, if, when all outward helps and furtherances are taken away, we keep our integrity, perseverance in good duties. Many men make a fair show while they are propped up with some good helpers, who afterwards fall away, as if they had never been the men. The people served God all the days of josua, and the E●ders that had seen the great works of God that he had done for Israel; but when he was dead, they corrupted their ways, judg. 2.18.19. 
judg. 2.18.19.  jehoash was to see to, a good King, while he was tutored by Ieho●ada the high Priest; but after, when flatterers came in the room of good jehoiada, he became a wicked Governor, 2 Chron. 24.17. 
2 Chro. 24.17.  So are there many wives good with good husbands, servants orderly, live within compass with religious masters; children while backed with good Governors; but all these removed from them, they fail in the practice of those former duties wherein they have given good hope: so then by these notes we may discern our obedience, whether such as will deserve to be accounted as of a continuing nature that fades not, if being thus tried it holds its own.  
Fourth mark. 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 prevail against his own corruptions, increase in holiness: for this growth the Apostle prays, 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 go from strength to strength, till they appear before GOD in Zion. On the other side, such whose obedience is not sound, it decreaseth, withers away, comes in the end to nothing.  
Thus far of the general marks to try our obedience.  
Now for the particular. These are some special works of the spirit, which are honoured above others in this, that they are badges of the estate of grace. Among others, I select these.  
Mark 1. To love a good man as he is good, and bears 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 eternal life: for naturally we hate all goodness, as that which is a secret condemner of us, and is opposite to our nature: so that when we love the Brethren for goodness sake, it is an argument that we are crept out of our natural estate, 1 john 3.14. 
1 john 3.14.  We know that we are translated from death unto life, because we love the brethren; he that loveth not his brother, abideth in death, 1 john 4.7. 
1 john 4.7.  Beloved, let us love one another, for love cometh of God, and every one that loveth, is borne of God, and knoweth God, 1 john 5.1. 
1 john 5.1.  Every one that loveth him that begat, loveth him also that is begotten of him. Now lest our hearts deceive us, we must be wise to try, whether we love good men for the goodness that is in them, or for some carnal respects; as either for that there is an agreement and similitude betwixt our natural inclinations, or for some civil qualities, natural dexterities that we observe in them, as pleasing to us, or for their bounty to us, or for their outward greatness in the world. Observe therefore thyself, whether thou love goodness, where it is stripped of all these fleshly respects.  
Secondly, consider whether thy love be diminished or increased, according as thou seest the work 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.  
Mark 2. Meekness of spirit, whereby we can bear injuries and wrongs, without desire of revenge; can forbear and forgive, as Christ forgave us, Col. 3.12. 
Col. 3.12.  As the elect of God, put on meekness, long-suffering, forbearing and forgiving one another, if any man have a quarrel against another, even as Christ forgave you, so also do ye, Matth. 6.14. 
Mat. 6.14:  If you forgive men their trespasses, your heavenly Father will also forgive you.  
Mark 3. A merciful 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 pour out thy soul to the hungry, and refresh the troubled soul, then shall thy sight rise in obscurity, and thy darkness be as the noon day, Mat. 5.7. 
Mat. 5.7. jam. 3.17.  Blessed are the merciful, for they shall obtain mercy, jam. 3.17. The wisdom that is from above, is known by this, that it is full of mercy, Philemon verse 7. 
Phil. 7.  We have great joy and consolation in thy love, because the bowels of the Saints are refreshed by thee, brother, 1 john 3.17. 
1 john 3.17.  Who so hath this world's good, and seethe his brother hath need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him?  
Use. This serves to discover sundry persons in the practice of new obedience, whose obedience is not approved of God: as first, such as are set on work in the good they do, by outward respects, as fear, favour, and praise of men.  
Secondly, such as obey God in sundry good duties, but reserve some special sins, wherein they live and lie; dealing here as Saul did in the spoil 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 sins it may be that are of little account with them, and yet reserve the chief sins; this partial obedience is not found.  
Thirdly, Such as will be in good ways for a time only, and then return to the vomit of their sins.  
Fourthly, Such in whom there is no increase, and growth in the work of grace, who are as dwarves in the course of Christianity.  
Fifthly, Such as have not hearts replenished with a love of the brethren, a holy meekness of spirit, a Christian compassion in respect of other men's infirmities and miseries, all these are discovered from hence to be unfound in the grace of new obedience.  
Motives. A general use for exhortation, That considering the necessity of the duty, the means of trial 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 address themselves to an exact and diligent enquiry, how the case is with them; whether they be natural men, or such as are begotten again to a lively hope. And for the whetting of the dull and slow spirits of men to this business; let us consider.  
First, that we can never have any sound rejoicing, 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. Rejoice because your names are written in heaven, Gal. 6.4. 
Luk. 10.20. Galat. 6.4.  We must prove ourselves, before we have any rejoicing in ourselves. How wavering is the joy of carnal men; how is the end thereof heaviness! how suddenly is their mirth turned into mourning, when they do but think of their estates, as they remain in the gall of bitterness, as not being assured of God's favour. Whereas the assurance of the welfare of our spiritual 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 sorrows, as it did holy job, job. 19.25. 
job 19.25.   
Secondly, We must be so much the more in trial, as we are more subject to be 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 vain words, Gal. 6.7. Be not deceived; they that sow to the flesh, shall of the flesh reap corruption, 1 Cor. 6.9. 
1 Cor. 15.33.  Be not deceived, neither fornicators, etc. shall inherit the kingdom of heaven, 1 Cor. 15.33. Be not deceived, evil words corrupt good manners. Now our easiness to be misled in judging our estates appeareth first, in that there are infinite many byways by which men may miscarry, Matth. 13.3. 
Matth. 13.3.  etc. There are three errors in the hearing of the word, why may we not be deceived by one of them?  
Secondly, In regard of the similitude to the state of grace; they seem almost all one, these byways 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 fair a show as that built upon the rock, glisters as gloriously in a sun-shiny day, no difference to be discerned.  
Thirdly, In respect of our own self love; which blinds our judgements; this would persuade us that the least appearance of grace is grace itself, 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 ways of seducements, so easily surprised by an error in our wills, we must be the more diligent in the trial.  
Thirdly, Consider the irrecoverable and remediless danger if we mistake, and be not upon a sure ground, we err, and err to destruction; other errors may be helped by an after-wisedome, this is irrecoverable; other mistakes may endanger or endamage us, but not undo us; this carries with it the destruction of soul and body for ever, Matth. 7.23. 
Matth. 7.23.  Such as counted themselves jolly fellows while they lived, they thought themselves great professors; yet being deceived in this kind, the reward of their error is, I know you not, depart from me. If a man lay all his estate on a purchase, he will look that the title be good, examine his evidences, advise with his learned counsel, and all for that, if it should prove naught, he is utterly overthrown. Why are we not as wise for our souls? that seeing our whole estate of future happiness depends upon the truth of grace wrought in this life in our hearts, we be careful to sift, and examine ourselves?  
Fourthly, Consider that in our natural wisdom, (which in all things in this life will not trust to any thing but what we have tried) a man usually will not use a weapon to fight withal, but he will try it, not willingly take a piece of money, but try it; not entertain a servant, but try him; nothing almost that we deal withal, but we desire trial; 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 kind, shall we be so scrupulous in the gewgaws of this life, and for the heavenly graces of the spirit not make the same inquiry?  
Fifthly, Is it not a main end of that time which the Lord allows us here, that we should gain the assurance of another life? possess our souls with a sound faith, godly sorrow, true change, sincere obedience? do we not then miss of the main end of our life, when we rest in the counterfeit appearance of these graces?  
Let us therefore in the name of the Lord be exhorted, that in the consideration of these premises, we do carefully set apart some solemn times, when we may use our best endeavours to prove ourselves whether we be in the faith.   

THE PRIVILEGE OF ADOPTION, And Trial thereof by REGENERATION.  john 1.12, 13. 
But as many as received him, to them gave he power to become the sons of God, even to them that believe on his Name.  
Which were borne, not of blood, nor of the will of the flesh, nor of the will of man, but of God.  
THe blessed Evangelist Saint john in the entrance into this Gospel discoursing of the admirable mystery of man's Redemption describes first, the Author of it, Christ the Son of GOD, and that according to his twofold Nature.  
1. His deity or God head in the first verse, 〈…〉 all are 〈…〉.  
2. His Humanity or Man hood in the 14. ver. in time assumed unto him. Secondly, in the midst between both he describes the benefit which hereby redounds to all the faithful, partly by their adoption, in the 12. verse, partly by their Regeneration, in the 13. verse. For the former there is,  
First, The persons to whom this benefit doth accrue; and they are such as entertain Christ not outwardly, but inwardly; not into their houses, but into their hearts.  
2. He shows what manner of entertainment it must be; not corporal but spiritual, by trusting in Christ, or believing in his name, which are in effect both 〈◊〉.  
For the other, the benefit itself that doth accrue unto them, that is described  
1. In general, it is a privilege or prerogative.  
2. More particularly, they are said to be the adopted sons of God.  
Now because this Adoption may be hid with God, and so may not be known unto themselves who are adopted; There follows therefore hereupon a real change in them; which change is described in the 13. verse 〈…〉 the manner of it, that is a new casting, moulding 〈…〉 and partly by the Author, 〈◊〉 whereby it is wrought laid down  
First, Negatively, not a bloody or fleshly breeding, according to natural concupiscence, as it is in part described, Ezechiel 16.  
Secondly, Positively, or affirmatively, that is, of the spirit; as our Saviour saith, unless a man be borne again of water, and of the Holy Ghost, he cannot enter into the kingdom of God, john 3.5. 
john 3.5.  yea the words of Peter may be a comment on my Text, 1 Peter 1.23. 
1 Pet. 1.23.  where he saith, being borne a new not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever. And so much for the sum or substance of these words, with their several branches.  
Not to stand upon the nature of faith at this time, (because we have had occasion to speak of it formerly, and may likewise have hereafter) as also to pass by divers instructions that may be from hence observed; I will pitch only at this time upon two, which the Evangelist mainly intends in this place.  
First, That all the faithful are the adopted children of God.  
Secondly, None are the children of God by adoption, but only such as are so by Regeneration. The former being the sum of the 12. ver. the latter of the 13. ver.  
Doct. 1. All the faithful are the adopted children of God.  
There are saith one (who goes under the name of Gregory Nazianzene) three sorts of sons of God. 

1. By Generation.  
2. By Creation.  
3. By Adoption.    
1. By Generation, and so is Christ alone.  

Luke 3. job 1.6. Gal. 3.26.  2. By Creation, so Adam, Luke 3. and the Angels, job 1.6.  
3. By Adoption, and so are all the faithful, Gal. 3.26.  
This point will more fully appear, if we consider the ground and end of our Adoption.  
First, The ground of it, which is our union to Christ the natural Son of God. We are alive, saith the Apostle, to God in jesus Christ our Lord, Rom. 6.11. 
Rom. 6.11. Rom. 11.23. 1 Cor. 12.27.  Being grafted in him, Rom. 11.23. and so we become one with Christ, 1 Cor. 12.27. as therefore a sienne taken out of one stock, and so inoculated into another, or as a child taken out of one family and translated into another, even so we are taken out of the household of Satan, and inserted into the family of God; yea into the mystical body of Christ, for the head and the body make but one Christ, Gal. 3.16. 
Gal. 3: 16.  he saith not to the feeds, as speaking of many, but unto thy seed, as of one, which is Christ, and so he and the faithful make but one Christ, 1 Cor. 12.12. 
1 Cor. 12.12.  This was the end of his Incarnation, to make us the sons of God. The Son of God became the son of man, that we sons of men might become the sons of God, Gal. 4. 4, 5. 
Gal. 4: 4, 5.   
Secondly, Consider we the end of our Adoption, that we might have a right and interest unto our heavenly inheritance.  
The end of Christ's Incarnation is our adoption; and the end of our Adoption is our right and title to that inheritance without the which we could not have had it, that therefore which is called Adoption, Rom. 8.15. 
Rom. 8.15.  Is called the earnest of our inheritance, Ephes. 1.14. 
Eph. 1.14.  Yea the inheritance itself is called by the name of Adoption, as Piscator observes, Rom. 8.23. 
Rom. 8.23.  for our justification restored to us is no more than Adam had before his fall. But our Adoption advanceth us to an higher estate which Adam never had, nor (for aught we know) had never promised him before his fall.  
We pass now to the second point.  
Doct. 2. That none are the children of God by Adoption; but such as are so by Regeneration.  
There are (saith Augustine) three sorts of adopted sons.  
1. There are (says he) sons of God in our account, which are not so in Gods, Gen. 6.1. 
Genesis 6.1.  The sons of God saw the daughters of men that they were fair, and so are all false and counterfeit Christians, which are Christians in name and title only, not in deed and truth, they are so in shadow and outward semblance, and profession, and yet but a counterfeit generation; a bastardly brood.  
Secondly, There are some that are sons in regard of God, but not in regard of us; nor may so be in regard of their own esteem neither; and so are all the elect as yet uncalled and ungathered together, as the Evangelist speaks, john 11.52. 
john 11 52.  they are for all that (as Augustine says) in their father's role, and predestinated to be adopted through jesus Christ unto himself, according to the purpose of his will, Eph. 1.6. 
Eph. ●▪ 6.  as a man may purpose to adopt one, and set him in his will, though it be a long time ere it be known to the party so adopted.  
3. There are sons of God really, that are already received into the family of God, and actually incorporated into the body of Christ; the former shall be, but these are so already, these are adopted, and regenerated also, and the son ship both by adoption and regeneration, we shall find conjoined, Rom. 8.10, 11. 
Rom. 8.10, 11:  where also he makes one to argue the other.  
This point also will appear more evidently, if we consider, as before the ground and end of our Regeneration.  
1. The ground of our Regeneration (as before of our Adoption) is our union with Christ our head, and this is wrought by faith on our part, and by the spirit on God's part. First, I say, by faith on our part, which is a most holy faith, jude ver. 20. 
jude 20. Tit. 1.1. jam▪ 2.19.  to difference it from the faith of reprobates, Tit. 1.1. and from the faith of devils, jam. 2.19. the one being holy, the other unholy. This faith of God's Elect purifieth the heart, Acts 15.9. and Act. 26.18. 
Acts 15.9. Acts 26.18. Eph. 3.17.  Hereby Christ dwells in our hearts, Ephes. 3.17. and where he dwelleth there he moulds fashions, frames, and renews the heart, there he makes a new Creature, yea I may say, a new Christ. My little children, of whom I travel in birth again, until Christ be form in you, saith the Apostle, Gal. 4.19. 
Gal. 4.19.   
Secondly, by the spirit on God's part, he that is joined unto the Lord is one spirit, 1 Cor. 6.17. 
1 Cor. 6.17.  By which spirit it he knits and fastens us to Christ, Gal. 2.20. 
Gal. 2.20.  I live, as the soul in the body; yet not I, but Christ liveth in me, and the life that I now live in the flesh, I live by faith in the son of God. And mark what the Apostle saith excellently to this purpose, Rom. 8.10, 11. 
Rom. 8.10, 11.  Ye are not in the flesh, but in the spirit because the spirit of God dwelleth in you, and verse 10. If Christ be in you, the body is dead because of sin, but the spirit is life for righteousness sake, and ver. 11. If the spirit of him that raised up jesus from the dead dwell in you, he that raised up Christ from the dead, shall also quicken your mortal bodies, because of his spirit that dwelleth in you. This is that seed of God, which whosoever hath abiding in him hath the power of sin quelled and subdued in him, 1 john 3.9. 
1 joh. 3.9.  And unless ye be borne again by water, and the Holy Ghost, saith our Saviour, john 3.5. 
joh. 3.5.  Ye cannot enter into the kingdom of God.  
The second thing that confirms the point is the end of our Regeneration. As the end of our Adoption is to give us a right and title to our heavenly inheritance, so the end of this is to prepare and fit us for the same. For unless we become new Creatures, that place is not for us; that is a pure and an holy place, into the which no unclean thing must enter, Revel. 21.27. 
Revel. 21.27.  If some beggarly roagne were taken up to attend upon some great man (much more if to be the adopted son to a Prince) he must be s●ript of all his rags; and washed and purified, and even (if it could be) have a new heart put into him too; as Saul had, 1 Sam. 10.9. 
1 Sam. 10.9.  and as Rehoboam took Abijah, and set him to be ruler over the people, and for ●hat purpose inscr●cted him, that so he might deme●ne himself according to that state whereunto he was advanced, so when we (wretched and forlorn creatures) are admitted not to be attendants only, but to be the sons and heirs of the King of ●eaven, we should be stripped of our natural defilements, and rid of our filthiness; 
Eph. 4.23, 24.  put off the old man, Ephes. 4.23.24. that so we may be fit to live with them, which are holy, as Acts 26.18. 
Acts 26.18.  To have an inheritance among them that are sanctified, without holiness no man shall see God, says the Apostle, Heb. 12.14. 
Heb. 12.14.  and except ye be borne again, saith our Saviour, john 3.3. 
john 3.3.  Ye cannot see the kingdom of God; if we cannot see God, or his kingdom without holiness, much less can we enter into it, and so we see the second point also proved.  
Use. The Use whereof serves first to inform us of the great dignity, the honourable estate, the wonderful excellency of every true believer, of every member of Christ; so great and so high, that the Apostle speaks not of it without admiration, 1 john 3.1. 
1 john 3.1.  Behold what love the Father hath showed us in that we are called the sons of God. And indeed, it is a wonder, that we can think of it without wondering. When it was told David that he might be the King's son in law, what (says David) think you it a small matter to be the son in law to a King? 1 Sam. 18.23. 
1 Sam. 18.23.  How can we then think it a small thing to be not a son in law, but an heir, not to a mortal, but to an immortal King; the King of Kings? How can we but deem it a special and unconceivable favour for us vile, wretched, wicked, and miserable sinners, dust and ashes, silly worms, vessels of wrath, and vassals of Satan, to be preferred to so great a dignity, as to be sons and heirs apparent unto the kingdom of God  
Consider it, I beseech you, by some degrees. It is no small matter to be an Attendant unto a Prince, or to some great man under the Prince, as it is said of the prudent, He shall stand before Princes; and the Queen of Sheba accounted Solomon's servants happy that stood before him, 2 Chr: 9.7. 
2 Chron. 9.7.  But how much greater an honour is it to be servant to Almighty God? Which title not only the Apostle Paul took unto himself, and styled himself by in the beginning of sundry his Epistles; but also the blessed Psalmist entitles the 18.36. and divers other Psalms, A Psalm of David the servant of the Lord; as a matter of excellent dignity; as Theodosius thought it a greater honour to be the servant of God, then to be Governor of the people of God.  
But yet a greater honour is it to be the King's friend, as Zabud is termed, 1 Kings 4.5. 
1 Kings 4.5. james 2.23. 2 Chron. 20.7. Isa. 41.8.  but not only Abraham is called the friend of God, james 2.23. (taken out of 2 Chron. 20.7. and Isa. 41.8.) but also all the faithful, the sons of Abraham. john 15.14, 15. 
joh. 15.14, 15.  Ye are my friends, if ye do what I command you.  
But yet further, because the servant abides not in the house for ever, john 8.35. 
john 8.35.  but the son abides for ever; thou art always with me, and all that I have is thine; as he speaks in the parable, Luke 15. 
Luke 15.  even this high privilege we have also by our adoption, as the Apostle saith, Gal. 4.7. 
Gal. 4.7.  Wherefore thou art no more a servant, but a son: and what follows thereupon? Now if thou be a son, thou art also the heir of God, through Christ, Rom. 8.17. 
Rom. 8. ●●  If we be sons, then are we also heirs, even the heirs of God, and heirs annexed to Christ. And therefore as Christ is heir of all things, Heb. 1.2. 
Revel. 21.7. Heb. 1.2.  so also are we, Revel. 21.7. for whether they be things present, or things to come, all are yours, and ye Christ's, and Christ Gods, 1 Cor. 3.22, 23. 
1 Cor. 3.22, 23.  It is not with God as with great men, Abraham could make but one son his heir; and rehoboam only might succeed Solomon in the kingdom, 2 Chron. 11.22. 
2 Chron. 11.22  but Christ hath made us (even all that are regenerate) Kings and Priests to God his Father, Revel. 1.6. 
Revel. 1.6.  God will give a crown, a kingdom, unto every one of his children▪ Fear not little flock▪ for it is your father's good pleasure to give you a kingdom, Luk. 12.32. 
Luk. 12.32.  and Come ye blessed of my Father, receive the kingdom prepared for you from the beginning of the world, Matth. 25.34. 
Matth. 25.34.  This is the first use, to set forth the great dignity whereunto the faithful are advanced; so great, as greater cannot be conceived.  
Use. 2 The which then in the second place should stir us up to receive, and embrace jesus Christ, by a true and lively faith offered unto us in the word of God, the Gospel of salvation. We see how ready men are to creep and insinuate themselves into great men's favours where they have some hope to get somewhat by them; especially if he be a rich man that is without posterity. But here is an inheritance beyond all in the world, and yet how few labour and strive for it! we should then check ourselves for our backwardness; and labour for a true and a lively faith, whereby we may because the adopted sons of God. And so should we be as careful of our children, not only to bring them unto baptism, but that they may have the fruit and effect of it; to labour to unite them, as to the politic body of Christ, so unto his mystical body; not to teach them (as most Parents do) civilly only, but christianly too.  
Object. But may some say, Sir; All this exhortation is needless, and might well have been spared, for we are the sons of God already, and so have right unto the heavenly inheritance.  
Sol. I could wish, it were so. But there are many so called, and conceived so to be by us, which nevertheless are not so with God.  
Use. 3 It stands us in hand therefore (and so to pass to a third use.) to try ourselves▪ and examine our Adoption by our Regeneration, for unless thou art regenerated, thou can●t have no assurance, or knowledge of thy Adoption.  
Quest. But how then may we know that we are regenerated?  
Answ. I answer, by the nature of it, it is a breeding; now breeding is a producing of a living entire creature, resembling the party by whom it is produced. For in every natural birth there are these four things.  
1. A producing of a new creature. Now it is a rule in Philosophy, that the generation of one is the corruption of another. So in the spiritual birth, the old man must be put off, before the new be put on, Rom. 6. 
Rom. 6.1.  There must be a death unto sin ere there can be a life of Grace; a dying to sin before a living to God; as the seed cast into the earth must die, ere it can quicken, 1 Cor. 15. 
1 Cor. 15.  Unless therefore we find in ourselves that sin is not only kerbed and restrained, but even quelled and killed, we are not as yet borne a new.  
2. Breeding is of some-living thing; so in the spiritual birth, Ephes. 2.5. 
Eph. 2.5. Ezek. 36.26.  You hath he quickened which were dead in trespasses and sins, Ezek. 36.26. A new heart will I give unto you, and there will be an alteration and change in a man when he is once regenerated; a new joy, new love, new fear, new desires; and the Sabbaths of God, which formerly were wearisome and burdensome unto him, are now delightsome; and so of the rest. In a word, he will love what before he loathed, and loath what before he loved.  
3. Breeding is a producing of an entire body; children have at the first not a rude mass, but an organical body, all the parts and lineaments of a man. So it is in this spiritual breeding likewise; put on the new man, Eph. 4. 
Eph. 4.  when men therefore shall seem to be renewed in some part alone, and not in the rest, they are not regenerate, they are not borne again, if they deny themselves in some lust, and not in others, so long as they live in any not controversed, but confessed sin.  
4. Breeding must be the producing of a Creature after the image of the party producing; every living creature begets his like; a sheep brings not forth a wolf, nor a Pigeon hatch a Kite. Even so GOD begetteth not young devils, but saints like himself. Those whom he foreknew, he predestinated to be like unto the Image of his son, Rom. 8.29. 
Rom. 8.29.  But now if God be pure, and thou a professed Impuritan (as I may say) one to whom the very name of purity is reproachful▪ if God be holy, merciful, humble, and thou be'st unholy, cruel, proud, thou mayest assuredly hereby know, thou art not as yet regenerate; and so consequently canst have no assurance of thy adoption.  
Use. 4 But if upon strict examination, thou canst find thyself regenerate, then in the next place learn thy duty; for every honour hath a burden attending upon it; This duty is described by the Apostle Peter, 1 Peter 1.14. 
1 Pet. 1.14, 15, 17.  as obedient children, not fashioning yourselves according to your former lust in your ignorance, verse 15. but as he which calleth you is holy, so be ye holy in all manner of conversation, verse 17. and if ye call God father, who without respect of persons judgeth every man's work, pass the time of your sojourning here in fear.  
First therefore, art thou called to be a son? then this estate requireth other manners, thou must behave thyself as a son; that is, thou must abdicate and abandon all bad company, all thy former sins and lusts, never to resume, or take them into thy practice again.  
It had been a shame for Saul after he was made King to follow his father's Asses; it had been a shame for David after he was made King, to follow the Ewes with young, as before Psalm 78.71. 
Psal. 78.71.  It had been a shame also for Agathocles a Potter's son, to be raking in the dirt and mire, when he was a King. In like manner must it needs be a shame for us, who are heirs apparent to the kingdom of heaven, to be grovelling among things of this life with others; but as we are partakers of that heavenly calling, Heb. 3.1. 
Heb. 3.1.  So should we have our conversation in Heaven, Phil. 2.20.  
Secondly, Thou must be an obedient son; because thou art a son thou must not therefore think thyself exempted from duty; It is true indeed, the Apostle saith, wherefore, thou art no more a servant, but a son, Gal. 4.7. 
Gal. 4.7.  but that frees us not from God's service, and from our obedience unto him, as many would take occasion by these words likewise of the Apostle, 1 Cor. 7.23. 
1 Cor. 7.23.  Ye are bought with a price, be not ye therefore the servants of men: to shake off all bondage and service to man; whereas on the contrary it is to be understood, that because now they are professed Christians, being redeemed and bought by Christ, they should now serve men, not as the heathen did, but as the children of God; in singleness of heart as unto Christ, Ephes. 6.5. 
Eph. 6.5.  Even so should we serve God now professing to be his children, in a more free and honourable manner then heretofore; not for fear of the whip, or for hope of wages, but for love, the love of Christ constraineth us, 2 Cor. 5.14. 
2 Cor. 5.14.  It stands us upon now therefore to be more circumspect over ourselves, and more careful of our courses, than ever heretofore we have been, that ye might walk worthy of the Lord, saith the Apostle, and please him in all things being fruitful in every good work, and increasing in the knowledge of God, and giving thanks to the father who ha● made us meet to be partakers of the inheritance, of the Saints in light, Col. 1.10, 12. 
Col. 1.10, 12.  If we be sons, then must our light so shine before men, that they seeing our good works may glorify our Father which is in heaven, Matth. 5.16. 
Matth. 5.16.  There is a good speech of Nazian●em▪ If thou art a slave, then serve God for fear of the whip, if an hireling, ●hen for h●re: but if a son, then for love; more affectionately, diligently, lovingly, cheerfully, and freely, then ever heretofore.  
Use. 5 The last use then, (for I am enforced to cut off many things) is for consolation, and encouragement against any misery that can befall us.  
First, Here is comfort against the sight and sense of our own unworthiness; if a man were to expect heaven by way of merit, indeed (as the Papists teach and maintain) then should our hope be little enough of ever coming there. But our hope is grounded on the promise of God; for ye are all one in Christ jesus, and if ye be Christ's, then are ye Abraham's seed, and heirs by promise, Gal. 3.29. 
Gal. 3.29.  What if a rich man will take up a rogue, and make him his heir; who can hinder him? or what if a Prince (that hath power to dispose of his crown) should bestow it upon a Peasant wh●re he lists, what shall let him? so wha● if it pleaseth God to take me and thee, and bestow upon us merely of his own good will, a crown of life, an heavenly inheritance? who shall hinder him? though it were presumption in any to have moved God in it, unless God should merely upon his own free love and good will have offered it.  
Secondly, Here is comfort against outward poverty; it cannot hinder, or keep us from heaven. God hath chosen the poor of this world to be rich in faith, and heirs of eternal glory, james 2.5. 
james 2.5.  and blessed be ye poor, for yours is the kingdom of heaven, Luke 6.20. 
Luke 6.20.  Matth. 5.3. who would think much to live in a poor and low mean estate for a while, if he knows he shall soon come to a rich and wealthy estate, especially if he knows he shall be advanced to a kingdom: as joseph therefore was bid to tell his brethren, that they should not regard their stuff, for the best of all the land of Egypt was theirs, Genesis 45.20. 
Gen. 45.20.  So all the want and poverty which the faithful suffer should not whit dismay them; when their thoughts are set upon their heavenly inheritance. This made the faithful suffer with joy the loss of their goods, knowing that in heaven they had a better and an enduring substance, Heb. 10.34. 
Heb. 10.34.   
Thirdly, Here is comfort against contempt of worldlings, who know not the dignity which the godly have in being God's children; nor the account which God makes of them. 
1 joh. 3.1.  Behold, saith the Apostle, what great love the father hath showed upon us that we should be called the sons of God but this the world knoweth not. Will a great man be troubled if a beggar scorns him? what if base wretches (for they are no better) should contemn and despise God's children, what need they care? when our King went into Spain disguised, was he troubled (think ye) because he was not respected according to his worth by those amongst whom he came? No surely; he knew that when he returned he should find royal entertainment with his father. In like manner the faithful need not be troubled for that the men of the world set so light by them, seeing God hath them in so high account and estimation; and seeing a time shall come when those persons, by whom they are so undervalved now, shall be trodden under their feet, as the Prophet speaks, Mal. 4.3. 
Mal. 4.3.   
Fourthly, Here is comfort against fear so of want; they may be sure God will provide for them. Matth. 7.7, 8, 9 
Matth. 7.9, 10.  Which of you having a child that shall ask you bread, will ye give him a stone? or if he ask a fish, will ye give him a serpent? If ye that are evil know how to give good things unto your children that ask you, how much more will your Father which is in heaven give good things to them that ask him? As he said by Hezekiah, The King my Master can deny you nothing. So in Matth. 6.26. 
Matth. 6.26.  Consider the fowls of the air, for they sow not, neither do they reap, nor gather into barns, yet your heavenly Father feedeth them: are not ye much better than they? He is but their Creator, he is your Father. Will any man be so unnatural, as to feed his hawks and hounds, and suffer his children to want food? And will God our heavenly Father take care (think you) for crows and ravens, and suffer his children to want?  
Quest. But how comes it to pass then, that sometimes they do want?  
Answ. I answer. Dost not thou thyself compel thy children to fast, when as thou knowest mear would hurt them? If God should see any outward and temporal good thing to be good for them, they should be sure to have it; and whensoever he withholds it from them, he foresees, that by their enjoying it, the more hurt would redound unto them; otherwise (saith Augustine) he that will grant a crown will he deny a crumbe? Fear not little flock, Luke 12.32. 
Lu●●  It is as easy a matter for God to bestow upon us all the wealth in the world, as for us to bestow a crumbe upon a beggar.  
Fiftly, here is comfort against those infirmities and weaknesses that hang upon us wh●le we live here; we may be sure our Father will bear with them; as a father hath pity on his children, so will the Lord have compassion on them that fear him. Psal. 103.13. 
Psal. 103.13.  I will spare them as a man spareth his own son that serveth him. Mal. 3.17. 
Mal. 3.17.  A small thing, we know, done by a son is more acceptable than a great deal done by a servant; a man respects his weak child that cannot get his bread; as much as him that can earn his own living: Will fathers thrust their children out of doors because they are not able to help themselves? No they will the more tender them, and bear with them. In like manner our heavenly Father makes account of his weakest children notwithstanding their manifold infirmities.  
Sixtly, Here is comfort against afflictions. Can a woman forget the son of her womb? (Zion thought that God had forgotten her) though she should, yet will not I forget thee, Isa. 49.14, 15. 
Isa. 49.14, 15.  he will lay at no time more upon us than we are able to bear, 1 Cor. 10.13. 
1 Cor. 10.13.   
Seventhly, Here is comfort against persecutions, wrongs, and injuries offered them by the wicked; for God will be sure to right them, he will be unto them a wall of fire; and he that toucheth them, toucheth the apple of his eye, Zach. 2.5, 8. 
 Men are commonly as chary of their children as of themselves, and had rather many times suffer wrong then their children should. So says the Psalmist, Psal. 2. 
Psal. 2.  Kiss the Son lest he be angry; take heed how ye offer any indignity to God's Son; and what is there said of Christ, is true of all the coheirs with Christ, whosoever shall offer the least injury unto them, shall be sure to smart for it. It were better for him to have a millstone hanged about his neck, and he cast into the sea, then to offend one of God's little ones, Mat. 18.6. 
Matth. 18.6.  For he that redeemed them is mighty.  
Eightly, Here is comfort against perils, dangers, and distresses, for God will guard such as be his. They that trust in him shall be as mount Zion, that cannot be removed, Psal. 125.1. 
Psal. 125.1.  The Angel of the Lord is about those that fear him, to guard them and keep them continually. Nay mark that famous place in Esay, Isa. 43.1, 2. 
Isa. 43.1, 2.  Thus saith the Lord, fear not, for I have redeemed thee; when thou goest thorough the water, I will be with thee, that the waves drown thee not, that the billows swallow thee not up: and when thou goest thorough the fire, thou shalt not be burnt, neither shall the flame kindle upon thee. Let afflictions, let perils like the raging seas fall upon thee, let dangers fiery and fearful overtake thee; here is comfort against the worst, God will be with thee. He will never leave thee, nor forsake thee.  
FINIS.