this is coming to Christ Mat. 11. 28 Come unto me all ye that are weary and heavy laden that is beleive in me he puts it into that phrase this true faith makes the soul come to Christ so 1 Pet. 2. 4. to whome coming as to a chiefe corner stone There are two tearmes in this coming to Christ the one from whence a man comes from all his owne wayes from all his owne desires from all his owne ends and aimes and the other tearme is to what a man comes and that is to Christ to â—as promises to his Commandements to live and dy with him this is coming unto Christ as you may see Acts 26. 18. there both these tearmes are set downe to open their eyes saith the Text and to turne them from darknesse to light that they might receive forgivenesse of sinnes It is this coming that receives forgivenesse not only an act of the mind when that goeth to Christ but an act of the heart when that goeth to Christ when a man comes from darknesse to light from pride to humility from the world to God when a man passeth from the one tearme to the other tearme and so cometh to this righteousnesse of God in Jesus Christ now he is come to Christ and now he shall receive forgivenesse of sinnes so that you see faith is not only an assent of the mind but an a 〈…〉 of the heart both these together make up this coming of the soule to Christ Fourthly true justifying faith the proper object of it is no sentence no Arg. 4. Because the object of justifying faith is no proposition but Christ himself proposition in the Word I mean the act of a justifying faith in that act whereby it justifieth the proper object of it is no sentence or proposition in the Word no complext truth in the Word but it is Christ himself t is true a man must beleive that the Word of God is true and the promies true and Yea and Amen but that act doth not justifie it may be in a reprobate or in a â—â—vill therefore it cannot be an assent of the mind for that supposeth that the object must be a proposition neither can it be a sure and certain perswâ—â—on that God hath elected me and intended Christ to me this may be the 〈◊〉 an after faith but not the act that justifies but Christ himself iâ— the object oâ— a justifying faith I am the way the truth and the life I my self it is 〈◊〉 〈◊〉 God by Christ when a man beleives in Christ or by Christ beleives in Goâ— this is the object of a justifying faith it is no proposition or text of Scripture that is the object of a justifying faith that is the thing that is a justifying faith as it justifyes doth assent unto but the object of a true justifying â—aith as it justifies is Christ himself the cause of forgivenesse of sinnes the cause of eternall life the cause of the derivation of all these blessings to us it lookes for all in Christs own person 't is true the propositions of the Scripture about Christ are the ground of a justifying faith as he that believes in Christ shall be saved that is the ground of a justifying faith but these propositions though they must be acknowledged at the time by faith yet these propositions do not justifie a man for a wretch may do this but when a man believes in Christ that is propounded and tendered in the Word when a man hath aâ—â—iance in him and commits himself to him faith seekes for all good in Christs own person first it layes hold on the person of Christ and taking him it takes all good things with him indeed it takes the propositions of the Word for its ground because the Word saith thus and thus that eternall life is in him and he openeth the Kingdom of heaven to all believers and he is a sufficient Saviour this is the ground of faith but the object of a justifying faith is Christs owne person so that believing cannot be an act of the mind but when a man believes in Christ and is rooted and built upon him it is the person of Christ I will make this appeare to you you know God doth count it Idolatry for a man to believe in any creature when a man believes in the Son of man God forbids this as an Idolatrous thing for a man to believe and put his confidence and affiance in any creature now what is the meaning of this what is this Idolatry to assent to such a creature to believe that such a man is his friend and tenders him and is faithfull unto him this is a truth about a friend is this Idolatry No but when a man makes a friend his staffe a creature his staffe when a man makes riches his Idol is this onely to assent that riches can do much in the world can buy meate and cloathes and lands and inheritances is it the knowing these things are so No but when a man makes riches his prop and stay and believes in them and that is the stay that he hath It is not the beleiving these things about riches for so a man that believes only in God may know these things about riches and a friend Jer. 17. 5. Cursed is he that maketh flâ—sh his arme he doth not say cursed is he that apprehends that a man is his friend and willing to releive him but cursed is he that maketh flesh his arme that lâ—ans upon this man that trusts unto him that is the thing so what is the meaning that we must not trust in Chariots and in horses doth the Scripture mean that we may not assent and affirme these truths about them that they are many and strong and potent that they are admirable horses is this it No but woe be to them that go down to Egypt for help and put their trust in Chariâ—ts and Horses Isa 31. 1. When a man rides a journey and makes his Horse his stay when a man goeth about a businesse and makes his purse his prop when a man walks from day to day and the creature is the thing he hangs upon he doth not see God and draw near to God he doth not set his heart upon God he doth not relie upon him to have God with him in his journey and what he goeth about No he hath an Horse with him and means and maintenance with him and God shall have a prayer may be now and then but he makes not God his arme and this is idolatry so our believing it is not the believing the propositions about a thing but when a man believes in the thing it self and makes the thing his stay his buckler his aide his help and comfort Lastly the maine Argument is this true justifying faith is a faith of union it is such a faith as unites a man to God and Christ and in him to God the Arg. 5 Because true faith is a faith of union
Apostle saith 1 John 5. 20. We know that we are in him that is true his meaning is we are in him by faith that is we have such a kinde of faith whereby we do not only assent to him that he is the Sonne of God and all things are true that are spoken of him but we are in him we are in him that is true that is we are united to him and 2 Cor. 17. 5. Whosoever is in Christ is a new creature and Paul saith of Andronicus and Junia they were in Christ before him Rom. 16 7. So Christ is said to be in them Know ye not that Christ Jesus is in you except you be reprobates it is the faith of union He that hath the Sonne hath life 1 John 5. 12. That is he that believes in the Sonne of God that is so believes that he hath him and is united to him that man hath life and none else so that it is a faith of union that justifies a man not as though faith of it self doth this for its own worthinesse as though it were able to unite a man to Christ it is only by vertue of Gods Ordinance that faith unites a man to Christ God of his infinite mercy and goodnesse hath appointed faith to be such a thing that upon putting forth of that act he shall presently have relation to Christ and Communion with him by grace are we saved through faith saith the Apostle we are saved through faith but not for any worthinesse of faith but by grace this is the thing the Lord hath appointed such a kinde of faith shall justifie as shall unite a man to Jesus Christ Nay if faith did not do this faith could not justifie and sanctifie and purifie and intitle a man to Heaven for it doth all these by vertue of union first it unites a man to Christ and makes Christ one with him and him one with Christ and so he comes to have right and title to all the merits and all the good things that come by Christ so then if thou hast not this faith of union though thou hast all faiths besides historical faith temporary faith and if it were possible miraculous faith Nay if thou hadst ten thousand thousand faiths more if it were possible yet if thou hast not such a faith as to be united to Christ thou art in thy sins and art under the law and under the curse of the law and under Gods justice if thou shouldest pray never so much and give thy body to be burned yet if thou do not dwell in Christ and Christ in thee if thou be not one with Christ and Christ one with thee thou art nothing but as â—ounding Brasse and as a tinkling Cymball though thou hast been a professor these twenty yeares together and hast been taken for a godly man through Town and Countrey yet if thou art not in Christ thou arâ—â— still in thy sins faith doth unite a man to Christ through the Ordinance oâ— God by the Grace of God it doth unite a man to Christ 1 John 4 15 whaâ— confession doth the Apostle meane there Only a confession of historiâ—â— faith when a man believes that God is so and so and confesseth him No the Apostle expounds himself 1 John 3. 24. as who should say it is such a faith as wholly resignes a man unto God to be ruled and guided by him as well as saved by him it is such a faith as makes a man with minde and heart and will and all that is in a man to cast himself upon Christ so that all obedience and all conformity to the Sonne of God will follow he that hath this faith to keep his Commandements dwelleth in God and God in him Now what kinde of faith can this be can it be only the act of the minde whereby a man believes all the truths concerning Christ doth this unite a man to Christ It were blasphemy to say so for by this Argument the union between Christ and a true believer were no better then the union between a true believer and the Devil because a true believer believes all the truths and assents unto them that God hath spoken concerning the Devil as well as concerning Christ this doth not unite a man there is a kinde of union indeed in the minde but that union is only notional and intentional and rational as for example when I think of an horse or a tree there is an union of the tree with my minde for the tree is in my minde in the notion of it but this is a bare intentional and simple union the maine union of all is in the heart when the heart is united to a thing an heavenly minded man he may have an union of his understanding with the things of this world he may understand carnal men understand their courses and wayes and there is a notional intentional union with these things in his understanding but he is not truly united to those courses except his heart be set upon those courses then he takes them up so untill the heart is set upon Christ a man is never heavenly never godly never a true Christian till he is thus united into Christ Nay I will tell you more and I will prove it and it is a thing to be considered that were it possible Suppose God should reveal he might if he would to any man that he is elected before he is converted Suppose this I do not say God doth thus to any of his Elect but suppose an Elect man that is yet unconverted and yet out of Christ he is a natural man and yet an elected man â—uppose I say God should reveal to this man thou art elected to eternal life I have intended from all eternity to give my Son to thee all his merits and death and passion I have intended them to thee and I have intended thou shalt have fellowship with him God reveales this and the man firmly assents to the authority of the speaker that he is elected to eternal life doth this faith justifie a man A man is in his sins yet for all this though he knoweth and God hath revealed such a thing to him that he hath intended Christ to him as long as he hath not revealed that he is in Christ this doth not put him into Christ this sheweth him that he shall be in Christ but this act of believing doth not put him into Christ therefore the children of God that are converted and are believers and can believe that God hath elected them and eternally intended Christ to them this act of their faith doth not justifie them this only is an act to know that they are justified already and converted already I will shew you an excellent place for this 2 Tim. 1. 12. For which cause saith the Apostle I also suffer these things for I know in whom I have believed and that he is able to keep that which I have committed unto him against that day Mark
look as one believes so another believes and look as one apprehends of God and comes before him with affection and fear and trembling so doth another though they never saw one another yet they all meet in the same life for they have the same root of life the same cause of life In the Fourth place It makes a man to be of one consent with all the people It makes of one consent with all the people of God of God every where As you may see Zeph. 3. 9. For then will I turn to the people a pure language that they may all call upon the Name of the Lord to serve him with one consent The Lord helps them all to Pray after one pure language and gives them all one pure consent in the Service of God though it is in different degrees indeed one ariseth to an higher pitch than another therefore the Apostle speaks 1 Cor. 1. 10. Now I beseech you brethren by the Name of the Lord Jesus Christ that ye speak all the same things that there be no divisions among you As who should say All the Members of Christ are so I beseech you endeavour to have this sign of being Members of Christ be all joyned together in the same mind it is true that this union and consent and agreement and oneness of heart and mind as I may call it is very imperfect but in some it is more imperfect then it is in other some have attained to a further degree there is a great deal of unlikeness of affections a great deal of unlikeness in Prayer a great deal of unlikeness in Obedience there is a great deal of jarrings now and then through weakness but as the Apostle saith As far as we have attained let us be thus minded Phil. 3. 15 16. Let us walk by the same rule and mind the same things the Children of God throughout the whole world they are of one mind as far as they have attained though in Faith in Repentance in new Obedience they differ gradually in their attainments yet they all agree in this consent of judgment That sin must be hated that a man must live in no sin that a man must yield Obedience to all Gods commandments that a man must deny himself in all things that in all things God must be glorified they all agree that we are Members one of another and that we must love one another and forgive one another as God for Christ's sake hath forgiven us they all agree in this They are all of one mind and as one is mortified so is the other and as one is meek and gentle so is the other It is true indeed one hath attained further then another but whereunto they have attained they are all alike minded Now whereunto we have not attained God will reveal it in his good time unto us saith the Apostle May be one seeth such a thing is a duty which another doth not yet all see that it is their duty to fear God and obey him in all their wayes and they all set themselves to hate and oppose all manner of known sins As far as they have attained they are all of one minde Fifthly All this is for mutual profit and help and care and sympathy For mutual care and help as you may see delivered by the Apostle 1 Cor. 12. That it must be for mutual profit see the seventh vers The manifestation of the Spirit is given to every man to profit withal that is when the Spirit of God doth manifest himself in one man one way and in another man another way he gives one man may be the gift of Teaching to another man the gift of Knowledge some have excellent gifts in one kind some in another but all have the gifts of new Obedience Now look whatsoever gifts they are whensoever the Spirit doth manifest it self to any Member of the Body of Christ it is to be helpful and useful to others so that the Members of Christ need one another that you may see vers 21 22. The eye cannot say to the hand I have no need of thee nor the head to the foot I have no need of thee c. We cannot be without the poorest and vilest and contemptiblest Member in the Body nay the very life of the Body may depend upon the vilest Members So again That they are to care for one another That you may see in the 25. verse Lest there should be any division in the Body but that the Members should have the same care one for another You see how it is in the Body of a man the head hath care of the feet it guides the feet and the foot hath care of the head to hold it up and carry it up and down and the hand is useful for the relieving of any part they have all the same care one of another so it is in the Body of Christ And for a Sympathy see it in the 26. verse Wherefore if one Member suffer all suffer with it and if one Member rejoyce all rejoyce with it all have a fellow-feeling of one anothers necessities and comforts Therefore when the Spirit of God doth implant a man into the Body of Christ it is all one with the implanting a man into Christ he doth give him a common life one minde and heart he doth give them all natural help and natural care one of another for they have need one of another In the Third place we must shew That the Spirit doth this And why he That this is the Spirits work doth it First That it is the Spirit that unites and tyeth all these Members together This makes them hang together therefore it is called the unity of the Spirit Eph. 4. 3. He exhorts the Ephesians that were the Members of Christ to keep the unity of the Spirit because as the Members of Christ are united to Christ so they are united mutually by the Spirit Therefore take heed saith the Apostle to keep the unity of the Spirit that you may be of one mind and one heart Therefore the Apostle speaking of the Body of Christ he compares it to a building A building consists of divers bricks and stones and timber which being joyned together make up an house So the Members of Christ being joyned together make up an house for God to dwell in But who makes this The text saith the Spirit of God Eph. 2. 22. The Spirit of God makes up this blessed building all the elect of God all the faithful all the heirs of Grace in the world are as an house or body though there be never so many parts in it yet they make all but one body or house so it is here Now the Spirit unites these and layes them artificially together so that they may prop one another Ezek. 11. 19. The Lord there speaking of his Elect I will give them saith he one heart and make them of one mind How will he do it I will
He may lose his zeal 2 He may lose all his affections 10 3 He may grow to be senseless of sin and grace 11 4 He may grâ—w notoriously vain worldly and guilty 5 The service of God may be a burthen to him 12 6 He may be so dead that nothing can quicken him Quest If a Saint be thus dead where is grace all the while Ans It cannot he taken away because 1 The seed of God remains still in him 13 2 Supernatural habits remain 3 He ever hath an anointing 4 He hath remaining some little strength Use 1 To stir us up to labour against sin 14 2 Let the best of Sains stand on their guard 3 Comfort for those who are dejected with dead hearts 7 A child of God may fall into foul sins 15 1 Into Idolatry 2 Apostaâ—y 3 Persecution of Saints 8 A child of God may be hardned in sin 16 9 He may be long in sin Reas 1 In regard of Satan 2 Of themselves 17 3 Of God himselfe who leaves them to themselves that 1 they may be patterns to others 18 2 to punish their carelesness 3 that so they may see they stand meerly by grace 4 that they may be sensible towards their brethren 19 5 to humble them 20 Use 1 How to order our speeches concerning grace which though it be sufficient 1 to bring a man home to God 2 to keep him from falling away finally 3 from falling away totally 21 Yet Gods people are to stand upon their guard because 22 1 Grace looks for this 2 Promises are conditionall 23 3 Experience in all ages proves the falling of Saints upon Gods withdrawing 24 Qu. Is grace then indifferent in particular passages Aus No. For 1 Grace sets up in the soul an universall principle to serve God in every particular 2 It sets up a watch in the soul Use 2 To work out our salvation with fear and trembling 25 Use 3 Not to stumble at this doctrine Use 4 Not to raise false comfort to our selves from this doctrine 26 Causes of deadnesse The cause in Generall is giving way to sin which is 1 A soul-killirg thing 2 It grieves the holy spirit 27 3 It puls a hard task on the soul to goe through 4 It defiles the conscience 28 5 It weakens all assurance of welcome with God 29 Causes in particular 1 The nigardliness of people in Gods service 2 Their unwatchfulness 30 3 Contenting themselves with a low kind of religion 31 4 The vanity of mens minds 32 5 Mutuall example 6 Covetousness and worldinesse 7 Spirituall sloth 33 8 Neglect of secret duties 34 9 Neglect of inward duties 35 10 Contenting themselves with what they have attained unto 36 Means of quickning 1 Believing and looking up to Christ 37 2 Learning of the word preached 38 3 Shunning all causes of deadnesse 4 Being earnest with God to quicken us 39 5 Diligent in all Christian duties and worship 40 6 Exercising that grace we have 7 Considering former and present examples 41 Motives to shake off deadnesse 40 1 Consider the ingredients of this sin of deadness 42 As 1 Dulness and blockishness of mind to good 2 Awkness and averness of heart to the waies of Jesus Christ 43 3 Senselesness of conscience 4 Coldness of affections 5 Faintness of endeavours 6 Drowsiness of the whole man Mot. 2 Consider that while we are dead we cannot pray nor hear c. Mot. 3 We can have no true sign of true grace 44 Mot. 4 We cannot grow in grace 45 Mot. 5 We shall grow deader and deader Mot. 6 This sin of deadness worse then other sins in these respects 46 1 Deadness is in all the whole man 2 It is against all Gods Commandments 3 It is deeper in the soul then other sins 47 4 It is an estate of sin 5 It is a second death 6 More special threatnings against deadness Considerations to quicken us 1 Consider that we owe to God our life and affections 48 2 All the world is alive in their owe courses let Christians be alive in theirs 3 Consider the worth of what is lâ—st by deadness 49 4 If we be quickned nothing will be hard 5 We shall have much joy and comfort 6 All Heaven will rejoice at our quickning 7 We shall be enabled thereby to doe good to others 50 Remedies against deadnesse 1 Be watchfull 51 Observ It is an excellent and soveraign thing for a Christian to watch 52 Reas 1 In regard of our selves our selves are false to our selves 1 We should watch our hearts 2 Our thoughts 53 3 Our affections 4 Our consciences 5 Our tongues 2 In regard of the world lest it get into us ibid. 3 In regard of Sathan 54 Because he is 1 A subtle enemy 2 Diligent 3 Strong 4 Malitious 5 Hath nothing else to doe p. 55 4 In regard of the wicked 5 In regard of good things 55 1 Our graces that we may preserve encrease and exercise them 56 2 All good duties before in after duty ibid 3 In regard of God For 1 Sometimes he comes neerer us then at other times 2 Sometimes doth extraordinarily help us 3 Doth sometimes afflict us 57 Use 1 Lament the neglect of this duty ib. 2 Be exhorted to take up this duty ib. 1 Consider the misery of them that do not watch ibid. 2 The good of watchfulness 3 That men doe watch in outward callings 4 We have examples of the Saints Remedie 2 Strengthen the things that remain 58 Mot. 1 Because they are remainders 2 Because those remanders are ready to die 3 Because thy works are not perfect Doctrine It is a Christians duty to labour to be strengthned especialâ—y if he hath formerly had more grace 58 2 Weakness 1 Of people unconverted 2 Of Children of God which is double 1 In beginning 2 In declining Reas 1 We can have no other comfortable argument of true grace 60 2 Else we can doe no act of new obedience 3 Nor overcome temptations 61 4 Nor recover after a fall 62 5 Nor obey God with ease Use 1 To condemn 1 Those that have no strength at all 2 Those that doe not strengthen the good things they have 63 Use 2 To direct us what to doe that we may strengthen c. Direction 1 Labour to have strong minds and understandings 64 2 Strong wills 66 3 Sound affections 67 Dir. 2 Labour to believe 3 Fly all occasions of evill 4 Maintain a constant purpose to please God 68 5 Frequent the Ordinances of God 6 Put forth your selves to the utmost in good duties 69 7 Remember we alway need new supply of strength 8 Take heed of sinning against knowledge 70 9 Make conscience of useing and improving Sacraments 1 Baptisme 2 Lords Supper which is of great use to strengthen believers For 1 It is the nature of the Sacraments 2 It is a seal of Gods covenant 71 3 It is Communion with Jesus Christ 4 A Sacrament of Communion with the members of Christ
but saith he The Lord though I was one of his elect yet he let me fall to this pass that I might be a pattern to them which shall afterwards believe so we may say of Gods children after conversion David may say For this cause among the rest the Lord left me to my self the Lord let me fall so fouly and lifted me up again that I might be a pattern to many poor people to the end of the world that they may see the loving kindness of the Lord and the infinite compassions and bowels of mercy that is in the father of mercy towards them that trust in his name we should never believe the mercy of God the freeness of his grace the goodness of his nature towards his beloved towards those whom he hath effectually called were it not for such examples Secondly The Lord doth this for to punish the carelesseness of his people and their security many times what sin is there that is more apt to grow upon them then security it is a stealing sin it is a secret and cunning sin that comes closely and slightly upon a man before he is aware if he look not to himself now when a man grows to be secure the Lord takes this course many times to eat it out to punish the security of his people Peter when he had gotten faith in Christ and affection to Christ when he felt that his bowels did yearn after Christ and his heart was enlarged towards him he grow secure upon it though all forsake thee yet will not I he was Mat. 26. confident but it was carnal confidence for though the thing a man trusts in be the grace of God yet as long as it is grace received it is trusting in a mans self he therefore was carnally confident now he would venture himself into the high Priests hall though he thus affections will never be drowned he might go any whither well he comes into the high Priests hall and there comes into the very mouth of temptations and dangers he doth not dream how easily his heart may be caused to deny Christ he did not dream what a ticklish heart he carried in his bosome he grew to be bold and venturous now the Lord to heal this security let him fall in a desperate manner he let him get a knock almost to beat out his brains even Mat. 26. 74. to curse and ban himself not only to deny Christ but with abjuration the Lord seeth it is needful to do thus when people grow secure we ought alwaies to carry a covenant about our eyes to take heed where we look and when we are in company to have a bridle in our mouth to take heed what we speak now if we grow careless and negligent and this bridle is gone and this covenant is gone and our watch is taken away no marvel though the Lord be provoked against us to punish us and that soundly and let many of his people get a knock and who knows how great a one and how hard to heal again Thirdly the Lord sometimes leaves his people to themselves that so they may see they stand meerly by grace I doe not mean by grace received though they had all faith though they had never so much knowledge never so much experience and interest in God never so much sense and feeling of him never so much life and zeal and quickening whatsoever it be all the enlargements that ever any man had I doe not mean this for a man never stands by this but by the free favour of God that is the grace a man stands by the free good will and love that God doth bear unto him Now when a childe of God shall have received a great deal of grace a great deal of knowledge and faith c. he is apt to be remisse in seeking of God to direct him in that thing he knowes he thinks he can direct himselfe we see let a man have very good parts and knowledge and be able to preach how apt is he to be the lesse in prayer to God to help him to Preach and guide him to deliver the Word So let another man have a great deal of knowledge may be the man will be the less sensible of his own wretchednesse and ignorance and aptness to mistake and erre and goe aside and so to be lesse eager and earnest with God for his continual aid and teaching and assisting of him every moment So let a man have a great deal of zeal and life and quickening he is apt to discern the lesse pronenesse to coole again And suppose a man hath mortified a lust nay all his lusts he can hardly feel he hath any desire after such a sin hardly any motions or stirrings in his heart I tell you this man if he takes not heed will be a venturing oh he thinks he is cock-sure he is so taken off from the lusts of the flesh that he can never catch hurt and he may be sometimes will admit of occasions and admit of drawing something neer the pits brink he is so mortified he fears nothing Now the Lord in his infinite goodnesse to his people leaves them to themselves are you so mortified come let us see how mortified you are and so leave him to himselfe to see what the man can doe with all his knowledge and zeal and mortification and now this man falls Look how far God leaves a man so far he falls he will have his people see that they stand not by grace received but by the free grace and favour of God It is not in him that willeth nor in him that runneth but in God that sheweth mercy Rom. 9. No though a man have never so many gracious endowments and heavenly vertues it is not in him that willeth but in God that sheweth mercy it is in the fountain of mercy and loving kindnesse in God Let a man keep close to God let a man still observe the pleasing of God that there may be a continual fountain open running down upon him from day to day for if he grow secure and look not to himselfe he exposeth himself to woful dangers Fourthly The Lord leaves his people sometimes thus fearfully to themselves that he might teach us to be sensible towards our brethren to be mild and meek and piteous and full of bowels and compassion towards the weakest and meanest of all the Saints of God if we see but any thing of God nay but any likelihood that a man is of God to be tender for fear we should wrong a childe of God the Lord doth this of purpose to breed bowels and meeknesse and gentlenesse towards his people As God lets men fall horribly before conversion that they may carry themselves meekly towards those that are unconverted for fear any of them should be of the Elect of God so he lets them fall after conversion that they may carry themselves so towards them that are converted I say the Lord lets his
grape he had planted and delighted in it but presently the Devil hooked him in which he might have prevented if he had been watchful the Devil is that Nimrod that greedy hunter that goeth up and down and makes pits and layes snares to catch souls and if we doe not watch we fall into them 1 Cor. 2. 13. Paul saith I was among you with much feare he knew what danger he was in therefore he was in much fear if we did love our own quickning and the cherishing of whatsoever grace we have received we would watch over our selves but where is this generally all the world is fast asleep even good men and all the Devil may sow what tares he will there is no watching in prayer and in hearing of the Word and doing good duties no watching in observing the Sabbath no watching in company no watching alone what may not the Devil doe when we are all as sleepy dogs and love to snoar and dulnesse and deadnesse and blockishnesse and worldlinesse and unsetlednesse grows upon us to the utmost there is no body watching against temptations they may come flowing in like violent waters there is no withstanding of them people are like to Saul that was marvellous finely quickned at one time he would not goe on in his envy against David he should not die by any meanes no his heart was so enlarged that he bound his soul by a covenant that he would be as good as his word As the Lord lives he shall not die Jonathan had used many arguments and they so wrought upon him that he could give the right hand to David and all his malice was out and David was a great man at Court again 1 Sam. 19. 6 7 8. But for want of watchfulnesse within a little while the evil spirit came into him and he would have murthered him again so Jonah when he had run from God and God had humbled him now he would never follow lying vanities any more now he would goe to Niniveh and preach let what danger would come but by and by not looking to himselfe he is as much out of tune again as ever he was as if he had never had these shinings he was overgrown with passions I doe well to be angry even Jonah 4. to the death I cannot tell which was the fouler distemper A third Cause of our general deadness is the lowness of Religion which men generally content themselves withal a low kinde of Religion that will never reach half way to Heaven that will never attain to any quickning Religion it is a very high thing Prov. 15. 24. it is a thing alone a man must raise himself aloft when he means to come into the way of eternal life it is an high calling Phil. 3. 14. It is said of Jehosaphat that his heart was lifted up in the wayes of God Jerusalem that is above all 2 Chron. 17 godly souls that have true Religion indeed are men above Now people generally content themselves with a low kinde of serving of God that doth not come out of the suburbs of Hell and condemnation the suburbs of hell Gal. 4. reach a great way a man may goe even to heaven gates and yet be in the suburbs of hell but to get into heaven and escape hell beneath is an high pitch but men seek out a low way by the valleys they think to come to heaven this way it would choak most people to say that their conversation Phil. â— is in heaven as the Apostles was that they are strangers upon earth as the Patriarchs were that they hate every sinne as all godly men doe that they go mourning all the day long under their corruptions and failings and that it is the greatest grief of their hearts that they walk not according to Gods goodness and that they use all means to get rid of their sins that they delight in every ordinance that they delight in Gods Sabbaths and hunger and thirst after righteousness it is the greatest desire of their souls and hearts to do thus it would choak them to say thus no they never attain it this is the way of life that is above but it is too high for fooles therefore no wonder that men never come to quickning for they are not in the way of life for the way of life is above and Pro. 15. they grope after the things below and have not their conversation above now how can we look for quickning when we do not go in the way of life which is above Fourthly Another reason is the vanity of mens minds this is the cause of horrible deadness Psal 119. 37. vanity when a man gives way to it it doth horribly dead the heart vain thoughts vain speeches vain expences of time vain meetings together without benefit these are deaders they lock up mens hearts and exhaust all the good and all the sap of any goodness in them 't is true the children of God may talk how things go in a far country in the Church of God and other places and they may talk of their business in the world and this may be like bottle-beer when it is first poured out into the cup it seems to be all froth but by and by it turns to good liquor again so though these discourses about worldly affairs and how things go are froth if they go no further yet if they turn to good substance and are sanctified and brought home to the heart to edifie and awaken and bring a man nearer to God now they are good where there is a good use made of them but otherwise they are horrible instruments of death and soul-murther among men Fifthly Mutual example we do even dead one another for people are apt to look upon one another Ministers upon people and people upon Ministers and Ministers one upon another and if we be not much cast behind one another we hope all is well with us this is that which deads peoples hearts whereas people should follow Gods light Gods dealing with them and not look upon others and if we look upon others we should look upon those that are quickned Luke 7. 44. seest thou this woman c. there was a woman was quickned indeed her bowels melted her eyes were fountains of tears her very soul was affected she was quickned indeed seest thou this woman so if we will look upon others upon the Saints of God seest thou this woman look upon those that are most quickned but when we look upon others and say such a one doth so and so and why may not I I may do as well as he when we do thus this is apt to dead our hearts The sixth cause of deadness is covetousness and worldliness Christians that have been weaned from the world so long as they keep their minds off from the world and set them upon better things they are full of life and quickning and are able to pray and confer sweetly but when as once
sleepy under the same how is it possible a man should get any quickning or keep it without labour and pains men must labour for it as the Apostle saith give all diligence to 2 Pet. 1. Phil. 3. make this sure it is said of Paul that he followed hard after the mark there is nothing can be done in this thing without labour as it is with our outward callings if a man will have a living in the world he must labour for it the earth will bring forth no fruit unless he till it and take pains about it so it is here much more a mans heart by reason of sin is cursed as the earth is and it will bring forth nothing but weeds vanities fooleries and vile passions and inordinate affections unless a man be still husbanding of it therefore unless a man be diligent in this work he can never be quickned Eighthly In the next place the neglect of secret duties is the cause of the deadness of our hearts in all duties of Religion secret duties are the best quickners when a man goeth alone and serveth God alone as it is spoken of Peter when his heart was dead and untoward in the high Priests hall if he had had any life he would have stood for Christ What if I be one of them what say you to that I am one and I confess it and if that be my fault it shall be my fault still but he was dead and had no life now what course did he take he went out and went by himself and wept bitterly Matth. 26. he went to a private and secret duty to humble his soul before Almighty God when a man is sick and would recover his health he goes and be takes himself to a chamber and shuts the windows and will not let the air come in so if a man would recover life and quickning the saving health of his soul he must take himself to his chamber and privately deal with God concerning his own soul as the Prophet speaks Zech. 12. every family apart the house of David apart and the house of Nathan apart when Jeremiah would humble himself before God Jer. 15. 17. I sate alone saith he so even go and sit alone But you will say are not publique duties better then private 't is true they are so when we may have publique duties as on the Sabbath day or any other day when we may go to publique ordinances then to go to private duties to private prayer c. this is to despise Gods publique worship but if we be not diligent in secret duties in private calling upon God if we be not frequent in these all outward duties of Gods worship will do us no good the preaching of the Word will do us no good except we preach to our selves the prayers in the congregation will do us no good if we pray not in our closets now when men neglect private prayer and seeking of God when a good motion comes into their mind to seek God in secret they put it off they will do it anon they shall have more liesure another time and if they do it they do it lothly and hoverly even so so they do not do it roundly and throughly as they ought to do this deads their hearts Lam. 3. 28. the Church satâ— aloâ—e that is the way to be quickned if a man did love quickning â—e would plot and study to be alone nay he would search all the â—ornâ—â—s oâ— his house for privacy if he did love his own quickning he would do thus he would be frequent with God in secret it is noted that the greateâ—â— work that ever Jacob did it was in private Gen. 32. 24. he had sent all his company away and dispatched them over the brook he was lâ—ft al 〈…〉 and so went to â—ug with God all alone and there wrestled so hard this he would not let the Aâ—gâ—l go until he had blessed him so this were the way for people to take God aside and go between him and them and thâ—re afflict their souls and acknowledge all their vileness there to be instant with him and look up to him and bless him as it is noted of our Saviour Christ he would shift out of the way many times and go and pray alone Mat. 14 23. We may do that when we are alone that wâ— cannot do in any company we may speak that in private which is not fit for the Wife or the brother to hear a man may do that alone which he is not able to do when he is in company how many secret arguments hath a man to move God in private many secret businesses that only God and his own soul knows off so that if he would be diligent in private duties he knows not what good hâ— might do to his own soul Now the neglect of this blessed Ordinance of God of seâ—king of him in secret is the cause of this deadness nay the want of this duty is the cause why publique Ordinances do â—â— no more good Ninthly The next cause of deadness is the not looking after inward duties in a mans own brest spiritual life and quickning is an inward thing and it is inward duties that must cherish it and the omitting of these duties doth most destroy it and let it die I say inward duties outward duties it is more easie doing of them as for a man to pray and hear and receive the Sacrament and externally to observe the Sabbath or outwardly to confer and sing Psalms anâ— read a Chapter these outward duties a man may do them with more ease nay hypocrites may do them and do do them and yet never come to life and quickning they do them after their manner but there is no man can do them aright but they that are quickned up to God but I say men may do this and never be quickned but now there be inward duties and these are the main quickners of the heart and the carelesâ—â—ess of these is a great cause of deadnesse but what are these It is the setting of God before a mans eyes thinking when he goeth up and down of God of his holiness of his precepts of the danger of being under his displeasure and of the happiness of being in his favour it is for a man to be striving against temptations and opposing his own wickedness if sin rise up at anâ— time to beat it down these be inward duties which no man can see if a man were in the market cross he might do these duties and no man see him no man can tell what a man thinks what he is doing in his bosome now I say if a man would be careful of these inward duties what a deal of good might he gain these inward duties are they that raise up quickning Mal. 2. 15. take heed to the spirit many take heed to their lips they will not speak and to the outward man they will not do evil but take heed to your spirit
heart c. The heart is deceitfull above all things who can know it 'T is true but I the Lord search the heart and try the reins So you see God takes it to himselfe as his own Prerogative Royal to search men out what they are And indeed the Lord sometimes in Scripture is described by this very thing the searching of the heart Rom. 8. 27. He that searcheth the heart Who is that The Apostle doth not tell us who it is but you may guesse who it is by the Epithite he gives him So that God I say is known by this and will be known by this by searching mens hearts and discovering what men are and aym at and intend what men hate and what they love what things they doe and how they doe them Secondly As this is Gods Prerogative Royal so of all things in the world he will bring that which is secret out whether men be sincere or no. Men make a shew O they are baptized and come to Church and take paines in their places and callings and what can you alledge against me Now of all things in the world God will discover this if men be not as they seem to be if men have malice in their hearts and pride if they seek the world and be ambitious and seek to please men and make as if they would please God if they be false-hearted God will discover this he will discover all things but specially Hypocrisie if any will be Adulterers and will not be known to be such if any will be proud or scoffers of Religion and will not be known to be such God will bring this to light as Job saith If you secretly accept persons God will surely reprove you Job â—3 10. God will bring all the world and all their doings to light but of all things if men have secret haunts and back-doors to doe evill if men have devices and colours to put off their actions if men can dawb up wretched and filthy cases as if they were good if men will goe about in this fashion to dawb with untempered morter such sins and sinners as these God will lay before him as Moses saith Psal 90. 8. As who should say thou layest all our sins before us but if we have any secret sins thou layest them upon a rock in the open Sun the Lord especially ayms at them there be many persons in the world that are godly and honest and yet are covered by the scoffs and reproaches of the world as if they had no good nor did any good and there are others again that are boulstered up in the world as if they were good men and better then those that keep such a pudder Now the Lord as he will bring every thing abroad so specially this Thirdly Because it is for the glory of God to search men out as Solomon saith of a King Prov. 25. 2. It is the glory of a King to search out a matter as when the two Harlots were brought before Solomon concerning the child whose it was there was no way in the world to know it there was nothing but their own asseverations the one said it was hers and the other said it was hers the one affirmed the other denied it before the King now we shall see what a glory it was to Solomon to search out who was the mother of the child the Text saith all Israel feared King Solomon because of this thing 1 Kings 3. 28. They trembled before him they saw he could search out secrets and hidden things therefore they durst not do wickedness in secret for fear he should finde them out so it is the glory of God to search out secret matters and bring them on the stage if a man be upright and this man is spawl'd and spit upon and born down in the world if the Lord should not search it out what a dishonour would it be to God and if a man should goe for a good Christian and is not and God should not finde them out what a dishonour would it be to him it is the glory of God to search out secret matters Fourthly It is for the truth of God he hath said he will search every one out as you may see Job 34. 22. So he hath said He that hideth his sins shaâ—l not pâ—oâ—per Prov. 28. 13. So he hath said He that walketh uprightly walketh suâ—â—ly but he that perverteth his wayes shall be known If God hath said thus certainly it concerns his truth to see it made good and therefore he must search them out Fifthly This is for the Justice of God that God should search out every one what he is and what his works be how should God judge the world else therefore when God said he would judge Judah and punish them because they had forgotten him he gives this as the reason of it Therefore saith he I will discover thy skirts upon thy face that thy shame may appear So when God means to glorifie his Saints and bestow the Kingdome of Heaven upon them therefore he will discover their honesty and lay open their godly courses and reward them for all the taunts and vile reproaches of the wicked The first Use may serve to reprove most men generally we do not consider that God will search us what a company of pleas are there to doe evil what a company of put offs to doe good duties If men can but find any starting hole glad are they and if they can but finde any silly pretence then they are made then a man can never get them to doe that which is good When Moses was loth to goe to Pharaoh what abundance of pretences had he to put it off O saith he I am unworthy who am I that I should goe before Pharaoh and another time I am not eloquent He made as if it had been his modesty he was not fit for the office he did not consider that he was to deal with God that could search him out Moses saith he goe before Pharaoh for they are dead that sought thy life As if he had said I know thy thoughts thou hast killed a man in Egypt and thou art afraid that Pharaoh will kill thee but that Pharaoh is dead therefore goe So when a man is unwilling to doe a duty he will have a thousand excuses bid men have prayers in their Family they will say they are not book-learned and cannot pray and how prove you it to be a duty any thing God bids them doe they are willing to doe if you shew them but a place of Scripture for it they make this the reason but this is hypocrisie the reason is they care not for God nor for the Family they care not whether they be saved or damned they care not that the fear of God may be in their children and servants they care not for this but they will not believe this is the cause Again bid another be diligent in his Office alas what shall a man
here I know in whom I have believed there is the act of faith I have believed in him he expounds himself there he means I have committed my self to him all I have all I am this was the act of justification and intitling him unto him but now saith he I know this this is an act of assurance whereby he reflects upon himself that God was his God and intended to save him but this was not the thing that justified him No I believe on him and committed myself unto him and I know this this act is but the knowledge of a â—hans justifying faith and not the thing it self For the use of the point here First we sâ—e that it is no absurdity to say that Use 1. Then â—â—ab â—â—dity to say faith is 〈◊〉 the heart as well as in the minde true justifying faith is in the heart as well as in the minde many good Divines as Master Perkins say that faith is only in the minde and this is the opinion of the Papists also the reason why good Divines say so is because they do make faith to be the full perswasion of a man that God hath intended Christ to him particularly but this is not an act of a justifying faith but comes after it it is a consequent of it The reason why the Papists say so is this because they hold that a justifying faith is nothing else but a firâ—e assent oâ— the minde to the general promises of the Gospel and in particular the promise of the forgivenesse of sinnes in and through the Lord Jesus Christ generally taken they say this is a true faith now when we say this may be a read faith 't is true say they therefore a man is quickened and enlivened by charity and good works so that this faith and good works will justifie a man but this is Antichristian leaven but I say that true justifying faith is not in the mind only but in the heart also Object But you will say is it not absur'd that one grace should be in two Object powers of the soul that it should stand stradling like a colosse with one foot in the minde and another in the heart Answ 1. I answer it is but a conceit for ought we know we can have no Answ 1 firme ground for it that the understanding and will are two several powers of the soul really and distinct many good â—ivines both Proâ—testants and Papists â—eny it as Scaliger and others But they are two several offices of one and the self-same soul the self-same soul able to understand is called the understanding and the self-same soul able to will is called the will the self-same soul iâ— able to understand and will 2. But suppose that the understanding and the will were really different one from another yet I say it is not properly to be said that faith is either in the understanding or in the will but it is properly in the soul of a man the reason is because faith is an act of the new nature a believer is born of God 〈◊〉 Joh. 5. 1. and regeneration or the new nature is not in the understanding or will only but the whole soul is regenerate the very soul hath a new nature I do not remember that Aquinas speaks of regeneration but only in this place and he saith that regeneration is in the soul and the soul is regenerated not is though the substance of the soul were altered but this new nature is as deeply rooted in the soul as the understanding and will it self as it is with the old nature in a man unconverted this old nature moves the understanding to think of worldly things and savour them and moves the will and affections to love worldly things and go after them the old nature moves both minde and will to go this way the old nature is the inclination of a man to the world to the creature to the things of this life now when the new nature comes in and a man is renewed this new nature inclines the minde to minde Jesus Christ and inclines the will to affect Jesus Christ and moves all the soul to go that way so that the very soul is renewed and faith is as deeply â—ooted in the soul as any thing else Nay as low as the very faculties themselves in some sence for it reacheth so far forth as to move them after Christ and this faith puts forth the mind to assent to the truths of the Gospel and puts forth the will to relie upon Christ Thirdly the Scripture plainly seates faith in the heart as well as in the minde Rom. 10. 10 With the heart a man believeth unto righteousnesse neither may a man say that the heart is put for the whole soul of a man it is not put for the will the text plainly shewes he meanes the will because the Apostle puts the believing with the heart to distinguish this saith from all other to exclude hypocrisie and all counterfeit faith for an hypocrite may confesse with his tongue he may have braine faith and notional saith so much as to work upon the outward man but with the heart a man believeth unto righteousnesse if it be a sincere cordial-faith as he notionally believes these truths so his heart runnes after them and is set upon them and this is unto righteousnesse so when the Eunuch had asked Philip for baptisme I am a believer and what lets but I may be baptized saith he if thou belieâ—â—â— with all thine heart thou mayest As who should say thou saiâ—st thou art a believer but take heed do not deceive thy soul may be thou â—â—st an intellectual faith but is it an heart faith Nay thou maiest have some kinde of cordial faith a temporary faith but doest thou believe with all thine heart Doest thou place all thine heart upon Christ Doest thou place all thy ends and aimes upon Christ Doest thou so reach thy self forth to Christ that in all things Christ have the preheminence Doest thou wholly resigne thy self up unto Christ minde and heart and all that is in thee If thou believest with all thine heart I dare be bold to baptize thee and seale thee up unto eternal life so that the Scripture makes faith to be not only an assent of the mind but an affiance of the heart in Christ Fourthly it is no absurdity to say that faith is in the heart and in severall powers of the soul because faith is such a thing as must purifie the whole man and all the powers of the soul it justifies and sanctifies the whole man it is faith that reneweth the whole man therefore no wonder it is such a thing that the whole man must put forth it self in it is like leaven Matth. 13. 33. That leaveneth the whole lump so faith is such a thing that he which hathie purifieth himself himself is the agent all himself is the patient all himself is set to strive against sin and to please God and to