as David when banished from the publick Ordinances lamented it more than banishment from his own house and land and native countrey Thus they cryed out with him As the Hart panteth after the water brooks so pant our souls after thee O God You see then it 's a duty to be of a Church Hence because a Church is a company we are diligently to attend to what is our duty as we are a Church and this you had need hear of often For you must know you are under a two-fold consideration One Absolute as a private and single person and so you have several duties to attend unto 2. Relative as you are a member of a Church or part of such a Society and so there are choice and special duties Your solemn Church-duties such as hearing praying and all other publick worship are to be preferred above all private He can never be a good Christian that is not a good member of that Church he is of As in Politicks it's acknowledged he cannot be bonus vir which is not bonus civis not a good man that is not a good Citizen Now certainly here is a wonderfull neglect and general fault in all our Congregations we attend not to our Church-duties to our Church-communion what God doth require of us as a Society as a spiritual Company there would not be that neglecting of the Assemblies those wicked and ungodly meetings to be drunk to be carnally merry and jolly which are directly contrary to Church-meetings Nothing doth so resemble Heaven as the Church Assemblies spiritually performed and to such meetings God hath promised his more peculiar presence and assistance But of this more in its time In the next place there is added in the Doctrinal Description That it is a Company of persons called of God by the preaching of the Word Wherein are considerable the Efficient Cause and the Instrumental The Efficient is God Called by God And first In that they are said to be called by God This implieth these things 1. That it 's the meer goodness and grace of God that makes a people to be a Church Therefore they are thus named Ecclesia The Grecians called their Assemblies so because of some humane Authority gathering them together but the people of God are called a Church because God calls them So that as there is a difference between a garden and a wilderness the one is naturally so but the other is planted by art and industry nature doth not of it self especially since mans fall bring forth gardens and choice flowers but there is great art and culture required thereunto Thus it is with the Church men are made the Church by Gods grace but they are the world of themselves The world and the Church are two opposites God makes the one and is present in a special manner there but sinne and Satan make and rule in the other When the Psalmist said It is he that hath made us not we our selves we are the sheep of his pasture Calvin understands it of their Church making it was the goodness and power of God that made them so Hence it is that it is often compared to and called the Kingdom of Heaven because it's original is from Heaven and their Laws and Ordinances are heavenly Thus you see to be made a Church is not by our humane will and power as men make themselves Cities and Corporations but by a special grace of God 2. When therefore we are said to be called by God that doth necessarily suppose a terminus from which we are called It 's a company of persons called out from the world wherein once they were Hence the Apostle 1 Cor. 5. doth oppose the world and the Church together and the world is said to be without God then when he gathers a Church He calls them out of the world as Lot was called out of Sodom which was ready to be destroyed with fire and brimstone or as a man is called out from an house that is ready to fall into its fulnes and this it is that makes it to be such an admirable priviledge and blessedness to be of the Church For the world is sure to perish is sure to be damned there is no abiding therein as if an Israelite had continued in an Aegyptians house when the destroying Angel passed by he was sure to be killed Thus there is no way but of damnation in the world without this Ark of the Church every one must necessarily perish But this is that which should make all our hearts ake and tremble at to consider That though the Church be called out of the world yet it 's almost degenerated into the world again Look over the face and conversation of all Churches Are they not become the world Is not a garden made a wilderness Is not the lusts the prophaneness the ignorance the impieties that are in the world to be found in the Church like wise And what hath been the sad occasion of so many to say Our Congregations are no Churches that a man cannot with a good conscience stay amongst you or have communion with you Is it not because of the universalimpiety they see amongst us As if the Church of God which is like the Ark in other things were in this also that all kind of things unclean as well as clean swine as well as sheep vultures as well as doves were to be taken into it We see as it hath been Gods work to turn the world into Churches so it hath been the Devils work to turn the Churches into the world again But wo be to the wicked man that is so in the Church of God God will be sure to punish you A nettle or weed in the garden is sure to be plucked up whereas in the wilderness it may grow and never be medled with SERM XIII Concerning the Efficient Instrumental Formal and Final Cause of a Church 2 COR. 1. 1. To the Church at Corinth VVE are describing the nature of a particular visible Church and in that have discussed the Efficient Cause with the manner of his efficiency expressed in those words Called of God what is implied in that hath been examined only there remaineth a necessary distinction to be attended unto of Gods call that it is two-fold either External only or External and Internal also or an Effectual and Ineffectual Calling For though this distinction be hated by some men yet the Scripture is very clear That there are many called who yet are not chosen and when he saith called it is not meant only actively on Gods part as some were called but yet refused and would not so much as outwardly profess obedience but called is to be understood passively on mans part so that he giveth some outward conformity to Gods call There is an external reception and submission to it but yet there is no true inward sanctification Insomuch that some who are called the children of the Kingdom shall be cast forth and they
that chastisement and wounds which brought peace to us And truly this is much to be meditated on For what man considering his sinfulness his unworthiness can perswade himself that God will have any peace with such as he is Do we not see what a laborious work it is to bring the troubled and loaden soul to Christ for ease How many times ready to despair What constant qualms and swoons of soul How often with the Disciples crying out I perish I perish And is not all this because they think their sinnes have so offended God he is so provoked against them that they can never obtain reconciliation Doth not this proneness to unbelief and despair arise from not considering that the chastisements of our peace are upon Christ Were we with our tears or graces to work our peace then our estate would be incurable But Christ is our peace-maker and if peace-makers among men are blessed How blessed is our Lord and Saviour Christ who made peace between man and God Fifthly Faith is the hand to receive and imbrace this peace by believing we come to have this heavenly tranquillity Those that are strangers to this life of faith are also strangers to this life of peace Rom. 5. 1. Being justified by faith we have peace with God It 's faith that prepareth the way for peace Isai 26. 3. Thou wilt keep him in perfect peace whose mind is stayed on thee because he trusteth in thee in perfect peace peace peace as in the original full and universal peace But how shall he thus be kept By trusting and staying his mind on God So Isai 27. 5. God there inviteth men to believe which is emphatically called a laying hold upon God Let him take hold on me that he may make peace with me and he shall make peace with me Take hold as we do upon a man that is turning away from us and seemeth to be offended with us but we lay hold on him intreating him to look upon us This doth faith and therefore by it we are said to have boldness Oh then acquaint thy self more with this life of faith If you see a tree wither in all its branches and boughs it is because it dieth at the root So if you see a Christian abating in his peace in his joy in his consolations it is because faith is weak within This is the breast that gives suck as it were to all the serenity we enjoy Sixthly This peace as it is thus wrought by God in us and received by faith so it is conserved and preserved by an holy and diligent attending to the exercise of all grace For although a godly life be not a cause of this peace yet it is alwayes conjoyned with it and our negligence and ungodliness will be like an Eclipse to this Sunne it will darken and obnubilate the whole soul Hence this peace and a wilfull course of wickedness can no more stand together than the Sunne and night The Apostle Peter 1 Pet. 1. biddeth us Give all diligence to make our calling and election sure which is by adding of one grace to another Hence Rom. 8. 6. To be spiritually minded is said to be life and peace No wonder then if Gods own children do so seldom attain to a calm and peaceable frame they are doubting and discouraged often they are cast down and hopeless often they are full of tormenting fears often for whence is this but because Gods own people are subject to dulness slothfulness they break their peace they interrupt this communion they do not keep the oil alwayes ready to keep the lamp burning Oh then say to thy soul why am I a man of so little peace within me Why do I find like Rehekkah two strugling within me faith against diffidence joy against sadnesse hope against fear Is not all this from my own folly and vanity The way then to keep this blessed peace is to walk with all diligence in the whole course of all godliness Seventhly This peaceable calme and joyfull disposition of the soul is the proper effect and fruit of the Gospel This is the fiâ—al and Evangelical temper we under the Gospel and the Spirit of Adoption ought to walk in We may stand and wonder to see what great expressions Paul useth Rom. 8. and in other places concerning the love of God in Christ how consident and assured of it how triumphing over all difficulties as if he were in Heaven already For the glorified Saints can scarce say more than he doth And this he speaketh not in his own behalf but in the name of all the children of God they ought to have such peace assurance and filial perswasions as he hath Now alas we are like worms crawling on the ground in comparison of him We spend our dayes in tumults fears and disquietness of heart We are tossed from one temptation to another and have not this peace this joy unspeakable this Evangelical perswasion and why but because the Gospel hath not had its full work upon us Doth not the Apostle 2 Cor. 3. and in other places speak of the Ministration of the Law killing and condemning Doth he not speak of a spirit of bondage and of servants as opposite to children And as the immediate contrary to this he tels us of the Ministration of the Gospel and the Spirit of Adoption accompanying it which Spirit we are to pray for and are to be transformed more and more from glory to glory by beholding of the glory of God revealed in the Gospel Therefore Ephes 6. 15. We are to have our feet shod with the preparation of the Gospel of peace We tread among thorns and briars Now this Gospel munition is the only defence against all hinderances in our way to Heaven Oh beloved let us at last know that the Gospel doth not only consist in an holy exact and humble walking but in a chearfull peacefull and gladsome conversation arising from the sense of Gods grace to us in Christ The Apostle speaketh fully to this Rom. 14. 17. The Kingdome of God is not meat or drink but righteousnesse peace and joy in the holy Ghost You see here the Kingdome of God is not onely in righteousnesse but in this peace and joy Did the children of God possess their souls with this truth they would no more let in unbelief and discouragements into their soul then they would the prince of darkness and his Angels Know therfore that though thou hast lived so many years under the Gospel yet till thou obtainest this peaceable calm frame of soul coming from the love of God in Christ thou hast not the Gospel-work in its full upon thee Do not live as if thou hadst only received the Spirit of bondage to fear but the Spirit of adoption and consolation also And know this assuredly That the more any Christian groweth under the Gospel the more this dispensation affects him the nearer in communion and lovely imbracements by faith he cometh unto God as a
thousands abide under the power of Satan and sinne Therefore when Gods mercy is spoken of in pardoning of sinne it is perpetually in respect of us not of Christ Thus you see judging of Gods mercy without Scripture-light into how many Doctrinal errors it may plunge us 4. For want of Scripture-direction the Papist and Antinomian oppose the mercy of God but in extream contrary wayes Though God be mercifull yet he hath so ordained that none shall partake of his mercies in time but those who by his grace are inabled to believe and repent as the way to salvation Now the Papist injureth the mercy of God for he will have his Faith Repentance with other holy works the merit and cause of his salvation disdaining to have eternal life as meer alms from God But the Antinomian to avoid this Scilla falls into Charybdis he affirmeth a mercy and that of Justification even while we are sinners before we do either believe or repent But the Scripture-mercy lieth between both In the next place Let us consider What Practical Danger we are in by conceiving of God as a mercifull God without Scripture-information And First We are apt to flatter our selves with Gods mercy though we allow our selves in our sins and iniquities whereas the Scripture speaks not a drop of mercy to such Have you not many dreadfull examples of Gods anger and terrour as well as mercy What was the casting of all the Angels into eternal blackness for one sinfull thought and that the first which they were guilty of giving them no space to repent no day of grace affording no means for their recovery Is not this an instance of Gods severity But you will say This was to Angels he is more mercifull to man But consider that example of Gods Justice in drowning the whole world save eight persons Doth not that proclaim God is just and angry against sinne as well as mercifull not to spare the whole world because it had corrupted its wayes but to drown such an innumerable company of men women and children yea to destroy the whole earth as it were Oh who can stand before the anger of God! Have we not also a formidable demonstration of Gods anger against Sodome and Gomorrah when fire and brimstone was rained from Heaven to destroy those Cities and all that did belong to them What had the little children done They could not be guilty of those unclean vices but God cutteth off all Many other instances of Gods wrath we have in Scripture especially the day of Judgement will be a dreadfull manifestation of it to the wicked and therefore the Scripture will informe us in that as well as of Gods mercy A second Practical Errour I shall conclude with that necessarily accompanieth the thoughts of Gods mercy without Scripture-direction is to encourage a mans self in his sinnes because God is mercifull Every wicked person turneth this honey into gall Paul speaketh of some who made those wretched inferences Let us sinne that grace may abound Take heed then of having any such wicked thought arising in thy heart God is mercifull therefore I will go to my lusts again Oh no the Scripture represents Gods mercies for another end to repent and be converted from thy evil wayes Rom. 2 Knowest thou not the goodnesse of God would lead thee to repentance Oh then do not abuse the mercy of God! for there is a time coming when there will be no more mercy It 's called the day of wrath thou shalt meet with nothing but terrour Ezek. 8. 18. The Scripture speaks of vessels of mercy and vessels of wrath and there is no greater sign of a vessel of wrath one fitted and prepared for destruction then to grow wanton by the mercies of God to be evil because he is good so much mercy abused will one day be turned into so much vengeance SERM. XXXVI That God not only can but doth actually comfort his People and how he doth it 2 COR. 1. 4. Who comforteth us in all our tribulation that we may be able to comfort them which are in any trouble by the comfort wherewith we our selves are comforted of God IN the former verse we had the Reasons of our blessing of God set down by the description of that glorious attribute of his The Father of mercies c. In this verse the Apostle doth further amplifie the cause of this duty of Thanksgiving viz. from the effect and fruit of this property of his He is not only a God of consolation habitually and potentially as it were He is not a fountain sealed up but this Sunne doth alwayes irradiate its beams As he is a God of consolation so he doth comfort So that in the words we have the Effect or Causality attributed to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is comforting that doth never cease to do it that never withdraweth his consolations It 's his nature to be alwayes comforting As the Devil is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because he is alwayes tempting The word in humane Authors is used frequently of him who calleth another to him but in the New Testament either of him that intreateth and prayeth or of him that exhorteth or as in the Text of him that comforteth 2. The Subject of this consolation us That is either generally all believers or us Apostles and Officers in the Church For the Apostle might speak this to obviate that scandal which many were ready to take at the afflictions and persecutions of the Apostles as if they were hated of God and were nothing but impostors Therefore some part of this Chapter is a narrative of his pressures and apologetical in declaring the great goodness of God thereby to the Church 3. The particular wherein in tribulation Light can come into this dark dungeon 4. The Extent of this All our tribulation God can turn the hardest stones into bread All either of mind or body 5. The consequent Effect of this That we may be able to comfort them c. God many times doth in an exemplary manner exercise the Ministers of the Gospel that they may experimentally be able to instruct such who are tempted We begin with that efficiency given to God who comforteth is comforting and observe That as God is the God of all comfort so he doth actually put forth this comfort to those that are his Gods attributes may be truly affirmed of him though they never be put forth into act God would have been Omnipotent Mercifull Wise though he had not created the world only the creation of the world did demonstrate those Attributes Thus God may be called The God of comfort or a mercifull Father in respect of his Nature and Inclination though actually he doth not comfort any but God is a fountain communicating himself into streams of comfort he will make his people taste and feel what he is by Nature Now when it 's said That God comforteth you must understand this both in temporal and spiritual comforts
not perfect grace yet thou hast not perfect holinesse yet but thou waitest upon the Lord till it be accomplished and so do here Oh but I am afraid I shall never have it I shall dye without it that is more than thou knowest how suddenly and graciously doth God use to rebuke these windes and waves when we little think of it yet know thy interest to heaven is not shaken Thou wilt indeed want much comfort but not thy title to heaven Thou art as sure to go to heaven as if thou wert assured of it And withall remember that the faith of dependance and recumbency upon Christ only is more noble than assurance in that thou givest God most glory In this thy own interest is satisfied And lastly know that heaven is coming to thee and thou going to it when not only sin but all fears shall be removed away Thou shalt then dispute thy condition no more thou shalt not then question thy graces or Gods grace to thee but shall put on the Crown of glory never to be molested and disquieted any more SERM. CXXXVIII Of Grace as it is the Earnest of Eternall Glory 2 COR. 1. 22. And given the earnest of the Spirit in our hearts THis is the third and last similitude by which that gracious confirmation of beleevers in Gods promises is declared and if we consider them relatively to the discourse precedent we shall easily see what great reason there is that the promises should not be only yea and Amen in themselves but in bs also Seeing we have this special work of Gods spirit anointing sealing and giving us an earnest of the things that are promised Now as you heard though the same prividedge be meant under this threefold similitude yet every one hath its proper notion and therefore the earnest here spoken of may differ from sealing thus That the sealing of Gods Spirit doth assure of us that which is already wrought in us as seals confirm contracts that are already made though hereby also is implyed a certain continuance and perseverance in that state which is sealed but the earnest spoken of in the text doth principally relate to the future So that whereas the childe of God might object what if I be sealed and assured for the present of my good condition yet who knoweth what may fall out thereafter I may apostatize I may provoke God to leave me and so this seal be as it were defaced But though the word sealing doth also imply continuance for it is till the day of redemption yet the word earnest doth more properly speak to that Objection Thou hast the earnest given thee of that inheritance which shall be hereafter So that in the words we may take notice of the mercy it self the efficient cause of it and the subject receiving it The mercy it self is said to be an earnest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is used in two other places in the New Testament as is to be shewed It is properly an Hebrew word though from the Hebrews communicated to the Phenicians which being great Merchants brought it into Greece so that the Grecians adopted it for their ordinary wood yea some Latinists as Plautus and Terentius do use it as Grotius on the place affirmeth Varro speaketh of it lib. 4. de ling. latinà where he saith the same mony for divers respects may be called dos merces arrabo and corollarium and addeth the word arrabo is brought from the Grecians but Scaliger in his Notes upon the place correcteth him for that saying Ne graecum verbum quidem sed merum Syriacum The Hebrew root from whence it groweth is gnarub to mingle and so by a metaphor it signifieth to buy and sell to make contracts and to assure them by earnests because in this action the buyer and the seller are as it were mingled together Some have translated it pignus which the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pledge pignus It is so called either à pugno say some because the pledge is delivered by the hand or else as Martinius Lexi pignus from pago or pango because in such covenants and contracts there is an agreement established But Hierom of old and others of late do no waies approve of rendring it a pledge but an earnest for there is this difference in the civil law between arra and pignus an earnest and a pledge an earnest is part of the price that is to be paid down and so goeth to make it up but a pledge is given for security by the debtor to the creditor and taken away again when the debt is paid Now this metaphor doth no waies hold in this case for God is not a debtor to us when he giveth us his grace he doth not borrow of us neither when the promise is fullfilled is this grace taken away for in heaven grace is not abolished but perfected Indeed Aquinas upon the place maketh this Observation That as a pledge must be saith he equivalently worth to the debt so it is here grace wrought in us especially the Spirit of God bestowed upon us is equivalent to glory But that is false that in our graces wrought by Gods Spirit there is an intrinsecall condignity and equality to everlasting glory It 's therefore more proper and suitable to call it an earnest which was commonly used two waies either in civill commerce or matrimoniall contracts called therefore in the latter subarrhatio The end and use of it was to secure the full payment of the debt or fullfilling of any promise made and in this sense it is true in the Text God knowing our pronenesse to doubt about his promises as also how uncertain and fearfull we are doth give us his grace here as a sure earnest of our eternal happinesse So that by this earnest we are not to understand extraordinary and miraculatous gifts of Gods Spirit for many had them who yet never could enter into glory but the special works of grace sanctifying These are fitly called an earnest though there be also some dissimilitudes as is to be shewed insomuch that he who findeth he hath grace here may certainly conclude he shall have glory hereafter for though there be some who hold that some may have true faith and yet totally fall off and that only the elected beleever shall persevere yet that is built upon a sandy foundation In the second place you have the efficient cause of this and that is the spirit of God Some indeed make this by way of apposition The earnest which is the spirit as if the spirit it self both in this and the other Text were the earnest which may be received provided that by the spirit we mean not only the person of the spirit but the gracious operations thereof for the people of God partake of both Eph. 1. 13. They are said to be sealed with that holy spirit of promise called so not because it is the spirit promised for that is too frigid though it be
are said not to be all Israel who are of Israel In the Old Testament we read of many who outwardly submitted to the profession of Gods commands who yet were not found at heart and therefore our Saviour in the course of his Ministry did not direct his preaching more to any subject almost then this viz. to have the internals of grace as well as externals so that we may say There is a called and elected Church and a called Church only not elected and this is to take off all Churches from idolizing and doting upon the Ordinances and external administrations which are in a Church as the Jews did and as most Christians do We are to go further and to see whether we be indeed and really Christs body as well as seemingly For if we do compare a Church called only with the Church called and elected and to the spiritual priviledges that are promised so our Divines use to say That it is but equivocally a Church they have no true acceptance with God If there should be a Society professing faith in Christ and have pure administrations but not one in the Society having true real sanctifying grace this Society in respect of God and Christ hath no true communion with them They have but the name not the nature and so are equivocally not univocally a true Church For why should it be otherwise with a Society then every member of it taken singly Now it 's certain in such a supposed Society where all are professors but not one member truly godly there every individual person notwithstanding all Church enjoyments yet hath no lively interest in Christ he is but as a glass eye or wooden leg in the body that hath no vivifical nourishment or is animated by the soul and therefore such are said to be De corpore Ecclesiae but not de animâ if then this be true of every member of that Church it must be also true of the Church taken collectively Only this is true if we consider such a company relatively to God But then if we consider them quoad nos in respect of men who cannot judge the hearts nor know when true grace is in any mans soul then such a Church or a Society may be called truly a Church For it is the external profession and outward submission to Christs order that doth make a Church visible to us and therefore in such a Church there are true Ordinances true Administrations And this is the rule we must go by in joyning our selves to a Church and keeping external communion with it if it be a called Church though not elected and be so farre orthodox and pure that we may have communion with them without sinne This is a Church to us howsoever God may look upon them as having a name to live but were dead as God said of Sardis Rev. 3. 1. which yet was a Church This distinction is of a two-fold use to prevent two mistakes First Of such who confound an external Church with an elected making Gods call and his election in an equal latitude thinking that because none but predestinated and truly sanctified men are of the invisible Church therefore none but such are also of the visible And then Secondly Of those who if they be of a Church especially cleansed from superstitions and prophaneness if the Church be a Reformed Church they rest in those external administrations and never attend to the work of grace indeed For if among Papists though so greatly polluted yet the Church is made an Idol to them no wonder if the Reformed Churches are prone to put confidence in Church-reformations without attending to internal sanctification But the Apostle tells us Gal. 6. 15. That in Christ Jesus neither circumcision or uncircumcision availeth any thing but a new creature that is no externals in the Church of God though of his own institution avail any thing without regeneration Therefore rest not in this that you are called of God that ye are his Church for many taken out of his Church shall be damned as well as out of the world yea more in the Church that is the visible Society professing of Christ will be damned then saved as appeareth by that expression twice repeated by our Saviour as being of so great concernment being worthy to be heard again and again Many are called but few are saved Mat. 22. 14. and 20. 16. And thus much of the Efficient Cause with the manner Called of God In the next place There is the Instrumental Cause and that is by the preaching of the Word For so we read upon Christs giving his Apostles commission to teach and preach to all Nations there were Churches gathered in every place And this is to be understood of the ordinary way For whether the Word even as read may not in some extraordinary cases be a means to bring some one person or more to the Church of God is not here to be disputed for we speak of the solemn ordinary instituted means of God and so there is no other way but the preaching of the Word Hence Rom. 10. 14 15. you see there a concatenation and chaining of calling upon God and believing together of beliving and hearing together and of hearing and the Ministry together But it 's objected by the Socinians That if the preaching of the Word be an instrument to gather a Church then it cannot be a note of the Church For that which is antecedent to a Church and is before the Church is cannot be a note of it To this we may answer That it is both an instrument to gather a Church and then a note of it when gathered neither is there any absurdity therein It 's true that very numerical preaching which at first made the Church cannot be a mark or note of it but the same specifical preaching or that which is like it that doth truly declare where the true Church is So that by this we may see the dignity and usefulness of the Ministry for by that God is pleased to raise up all the Churches that are in the world God who did immediatly create the world and used no instruments yet in planting of his Church doth and therefore they are workers with him 2 Cor. 6. 1. Neither is the Ministry only necessary to constitute a Church and then afterwards useless as Episcopius saith Where people have the Scriptures there the Ministry is of no necessity Yea the Socinians make it only a matter of order and conveniency For Ministers are not only appointed to gather Churches at first but when they are planted continually to water them Therefore Ephes 4. their usefulness is shewed even to constituted Churches For the further building them up even till they come to a full stature in Christ. And therefore the Apostles thought it not enough to make Churches to erect new spiritual Societies that should profess Christ but Elders were to be ordained in every Church that were to have constant residence amongst
the Gospel is though to some a savour of life yet to others a savour of death Thus afflictions and troubles to some do discover their hypocrisie and guile as winnowing doth the chaâ—â— but to others they are blessed either to conversion or to edification So that in all the sufferings of the Church we are by prayer to importune God that by these means greater glory may come to Christ and that these waters of persecution may be like those to the Ark which could not drown it but exalted it nearer to Heaven Hence Fourthly We may admire the wisdome power and goodnesse of God that wherein the enemies of Gods Church deal craftily and cruelly in that very thing he is above them working the contrary to that which they are intending For how many persecutors hath the Church had who like Haman resolved to root out the very name of Christianity and their persecutions have increased the number of Christians Thus it must needs be madness and torment to the Churches enemies to see that the wayes they take to demolish is indeed to build up the Church of God Even as it was with Pharaoh when he called a counsel to deal craftily with the Israelites to oppress and diminish them then they were the more multiplied Thus Act. 12. 24. when Herod set himself to kill the eminent servants of the Lord and thereby weaken the Church of God for when the shepherds were dissipated what would become of the flock it is said But the word of God grew and multiplied See how the contrary fell out to Herods design These things premised Let us consider What is the general good promoted by the Churches sufferings And 1. Hereby the glory of God and Christ is the more exalted amongst all that fear him For when the Churches of God shall see the wisdome and goodness of God thus to his people turning all the cruelty and craft of their adversaries to their own good that what they could never do their enemies do for them What glory and praise doth this cause in all Congregations How is the Church indeared hereby to God to trust in him to continue faithfull to him in all exercises God hath been good and will be good God hath turned the greatest evil of men to the greatest advantage and he will do it As Christs death is called a glorifying of him Thus also are the sufferings for Christ the believers glory and not only so but the glory of Christ also What saith Paul Phil. 1. 20. Christ shall be magnified in my body whether by life or death But 2. The great good overflowing to the Church by its sufferings are the propagation and enlargement of the Gospel thereby Phil. 1. 13. Paul there sheweth how his troubles fell out to the furtherance of the Gospel for his bonds were made manifest in Caesars palace and in all other places That of Tertullian is known The blood of Martyrs is the seed of the Church When men did behold their faith the râ—patience their constancy and courage it made them enquire into the cause of their sufferings what it was that could make them so constantly endure all kind of torments Insomuch that this was in stead of the working of miracles to bring men to faith So that as the shaking of a ripe flower maketh many seeds fall to the ground and in stead of that one flower many come up in the room of it or as when the Vine hath its branches cut off there come farre more in stead thereof Thus it hath also been by all the troubles on the Church of God by afflictions and by patience under them How numerous did the Church of God grow even like the stars in Heaven Let the Use be To consider those examples of all such worthies who have suffered for Christ whether recorded in Scripture or in Ecclesiastical History read them for thy comfort and thy salvation The word of God and the lives of Martyrs bearing witness to it may much prevail over a stony heart It hath been a good blessing of God that the Names and Histories of most Martyrs have been preserved and recorded for the good of the Church of God to come The lives and sufferings of our Martyrs here in England what influence may they not make upon thee What patience what heavenly mindedness what courage should this put into thee As Abel though dead speaketh Thus do all the godly Martyrs the Bradfords the Ridleys the Latimers they all speak still and God suffereth such persecutions to be as perpetual Sermons to teach us SERM. LI. The Afflictions which others suffer for Christ make much for our Comfort and Salvation 2 COR. 1. 6. And whether we be afflicted it is for your consolation and salvation THe second particular in this Text as it stands divided is the Consequent or Effect of this tribulation which is set down in a particular and special manner above any other fruit of it and that is two-fold Consolation and Salvation Of the word Consolation enough hath already been said For the other viz. Salvation we shall remit it to the end of the verse where it is again specified So that our work is immediately to proceed to the Observation which is That sufferings for Christ should be so farre from disheartning and offending others that a true and right consideration of them may much provoke our comfort and salvation This truth is of great use For the afflictions accompanying the wayes of Christ have been an offence and a stumbling block to many Now when a curb shall be made a spur when an hinderance a furtherance and we shall be encouraged from those particulars which should drive back this consideration must be very profitable Before we come to amplifie in what manner in what respects persecutions are made thus serviceable to others Let us take notice First That the sufferings of others do work good only occasionally or by way of example We must not conceive any merit or causality as was declared before in Martyrs They are Examples not Mediators Their light did shine that we might thereby glorifie God So that we must take heed that the sufferings of the godly do not obscure the sufferings of Christ that they should not be accounted the only treasure of Christ But as Luther was afraid lest his books should take men off from meditating on the Bible Or as Paul was afraid men should judge of him as if he by his own power had done that miracle and therefore told them It was onely by the Name of Christ. So also it was with all the true Martyrs of Christ they were humble looking upon themselves as unworthy of the name of a Martyr neither would they have their blood derogate from the blood of Christ Hence Secondly We may greatly deplore and bewail the Apostasie of the Church concerning those that were Martyrs and sufferers for Christ in what superstition and sinfull devotion were they plunged in about
Moral Patience Natural Patience I call that which cometh much from the constitution and complexion of their bodies they are more mild quiet and enduring of grief than others Moral patience I call that when men by wisdom and reading of moral precepts can harden themselves heroically to bear the tribulations up on them but Christian patience is that which comes from a regenerated and sanctified nature eying Gods glory his will and command only not regarding other sinister respects So that a Natural Patience a Moral Patience under thy sufferings will not advance thy salvation but that which is Christian You have a notable place for this 2 Pet. 1. 6. To patience godlinesse The Apostle doth there exhort to have the chain of graces linked together not to think it enough to have one grace unless he have all And therefore patience must be added to temperance for that requireth the denial of our pleasures the crucifying of our delights which cannot be without patience but then to this patience we must adde godlinesse implying that though we be never so meek so still so Lamb-like under our troubles yet if godliness be not added to this patient deportment if it be not from divine principles and to divine ends then our patience is greatly defective Look we therefore that when we quietly and patiently suffer it came from the grace of patience not from a counterfeit patience for this is not true gold and so will not enrich us This distinction being premised whereby a Christian may be inabled to know when it is Nature and when it is Grace that doth bear when flesh and blood doth suffer and when a divine Nature within him In the next place let us consider What goeth to the producing of this grace of patience for we cannot of our selves perform this duty of patience no more than a wildernesse can bringforth roses Therefore First The efficient cause of patience is God only The heart of man under any afflictions is like a wild bull in a net there is nothing but raging and repining under every exercise till God give a patient spirit Hence Rom. 15. 5. he is called The God of patience For what a wild unruly bedlam is an unsanctified man under any pressure upon him Like Cain he crieth out It is greater than he can bear Like Jobs wife he is tempted to curse God and so die Doest thou therefore under thy trials want patience Doth it grieve and sadly afflict thee to see thy self so passionate so impassionate Then let this make thee to run to the throne of grace improve this title God is the God of patience Say Oh God it is but speaking the word it is but saying Let there be patience and there will be patience How often have I resolved for patience How often prayed for patience and yet Lord my heart is tormented and tossed up and down like that Lunatick which could not be bound by any chains Not only my tongue but my heart are worse than unruly and savage beasts they may be tamed but this no man only God can tame it It 's God only therefore that maketh in us patience The grace of patience is farre above our power Tertullian wrote a Book of Patience but in the very beginning he apologizeth for himself why he should write of that subject which he had so little experimentally and practically attained unto and he excuseth it thus That he doth as those who are sick they delight to be talking and praising of health So I saith he who am Aeger caloribus impatientiae sick with feavorish impatient heats do delight to write of patience Thus do thou seeing it is more then of thy self thou art able to do The least tryal the least affliction is ready to heat thee with impatience pray to God importunately let him not alone till he blesse thee with this composed patient spirit Say with the same Tertullian Pereat seculum dummodo patientiam lucrifaciam Let the whole world perish so that God will give me patience Secondly As God is the efficient cause so the word of God that is instrumental The Word is like Davids harp to drive out this evil spirit So the Apostle Rom. 15. 14. That we through patience of the Scriptures might have hope When thy impatient flesh doth suggest this and that argument to discontent and repining Oh remember what the word of God saith It is for want of Scripture-consideration of Scripture-arguments that thy heart is so clamorous and unruly such a command such a promise would presently have made all calm and quiet The Heathen adviseth an angry furious man to look in the glasse while he is in those passionate fits that he may see how deformed he is made thereby but how much rather when thy heart hath boiled over with impatient repining thoughts art thou to recover thy self immediately and to look into the Word See what that faith what that requireth and then thou wilt be ashamed and abhorring thy self as a very beast Thirdly Afflictions themselves according to Scripture-expression they work patience also Thus Rom. 5. 3. Tribulation worketh patience Jam. 1. 3. The trying of your faith worketh patience Here you see afflictions are said to work patience but not of themselves it 's the power of God in and through them only as the beast accustomed to the yoke is more tame than at first so when we are constantly exercised with afflictions that they seem to be no new thing then through Gods grace we come to be more ready and willing in a patient enduring of them It is said of Christ himself He learned obedience by the things which he suffered Heb. 5. 8. not that he could grow properly in grace or be more obedient than he had been formerly but it is spoken in regard of experimental obedience he had the sense and feeling of it more than before but the adopted sons of God they do increase in obedience and patience by the things that they suffer Therefore thou who hast more afflictions than others it is a reproach to thee if they have not taught thee more patience and meeknesse than others Fourthly The exemplary or ideal cause of patience is God and Christ From them we have a most exact and compleat rule of patience Mat. 5. 48. Be ye therefore perfect as your heavenly Father is To be perfect is there to be patient for he had before instanced in the patience of God that even to the unjust he causeth the Sunne to arise and from this inferreth Be ye therefore perfect To be patient and that to enemies may be called perfection because this alone is taught in Christianity To love our friends is acknowledged a duty by all Nations but to love enemies is only professed by Christians Well then may we be patient under all the persecutions reproaches and vexations the enemies of God bring upon us For is not God patient towards them and yet they are more his enemies then
behalf It is good to consider how earnestly Paul though so eminent and choice a man in holinesse doth desire the prayers of others and therefore when he had spoken of that confidence he had in God who as he had so also would for the future deliver him he addeth vers 11. You also helping together by prayer for us as if none of those great mercies Paul looked for could be brought forth but by the help of their prayers This then is that which maketh the godly desirous that others who fear God may know how it is with them what temptations they lie under what afflictions they grapple with that so they may have the effectual fervent prayers of a righteous man which availeth much Though the prophane deride and scoffe yet the prayer of any true godly man is greatly to be valued and much to be desired Secondly As such are thereby provoked to pray to God for them so when God shall mercifully deliver them and turn their afflictions for good then they will also be encouraged to blesse and praise God also in their behalf and thus more glory redoundeth still to God Thus also the Apostle vers 11. declareth That by the meanes of many persons thankes may be given to God on our behalf Thus you see no Christian is to live to himself but it is his duty to be praying to God for others and praising God in the behalf of others but how little are the people of God exercised in these communion duties How little zealous in prayer for others but farre more negligent in the praises of God for others When doest thou blesse God for the mercies deliverance vouchsafed to the afflicted Saints of God as if they were thy own This publick affection is greatly wanting in believers who do not consider they are of the body Thirdly By knowing the afflictions of others and their holy deportment under them thou mayest thereby learne patience zeal heavenly mindednesse and many other graces Afflictions are Gods schools and that whether on thy self or on others How much patience may we learn by the afflictions upon Job Thus James 5. 10 11. The Prophets who spake in the name of the Lord must be taken as an example of suffering affliction and of patience and ye have heard of the patience of Job How greatly did the waves of God passe over his head No Martyr as Chrysostome amplifieth it came near Job in all their sufferings and therefore the holy Ghost thought fit to have the History of Job recorded that all might know and learn by it Be not then a stranger to the sufferings of Gods people but inform thy self about them to imitate their graces to be encouraged to do the like when God shall call thee to fight his battels But you may say What use can be made from the preaching about such afflictions which Paul and the other primitive Christians suffered from Paganish and Heathenish enemies We have no Neroes or Diocletians neither are we called to prisons and Martyrdome To what purpose is it to preach of sufferings to those who live in all quietnesse and freedom What use or good improvement can we make of it Therefore it is necessary to answer this Objection And First By the same reason you may say To what purpose did the Spirit of God cause this Chapter to be written with many other passages of the like nature which treat of afflictions and that from Pagans Certainly though we be not for the present exercised as they are yet the record of this the Doctrine about this is of very great concernment Therefore Secondly Though thou art not called to be a Martyr or to suffer from such enemies yet there is none that will live godly but they shall meet with afflictions one way or other We read of no child of God without his tribulations None can come into Canaan but they must first go thorow a wildernesse They must first with Christ suffer and so enter into glory We told you that there are afflictions of divers sorts There are real and there are verbal afflictions Though thou doest not suffer in thy life and in thy liberty yet thou mayest in thy name and in thy outward comforts There is no man which liveth in a zealous lively manner for God and endeavouring to pull down the kingdom of Satan but the Devil and his instruments will raise opposition enough against him and therefore it is good to hear Sermons about sufferings for Christ For though thy troubles be not such great and bloody ones as the Martyrs have been yet thou art to drink part of this bitter cup The Lord he hath given thee a portion in these tribulations and truly there is not the least affliction befals us in the way of God but if God did not preserve us and keep us by his grace we should sinke under it The frowhe of a man the fear of a mock is enough to discourage us from our duty if God doth not corroborate us If therefore the world doth not hate us if that be not a professed enemy to us we may justly doubt whether we be the Womans seed or not rather the Serpents seed Seeing therefore thou hast thy tribulations more or lesse and that for righteousnesse thou mayest improve this truth for thy edification Secondly What though the Church of God meeteth not with persecutions and troubles from Pagans and Heathens yet those it suffereth from such who pretend to Christ and judge it special service of God so to afflict them have a sharper sting in them What miseries and bloudy cruelties have not many godly Protestants suffered from Papists who yet glory that they only are zealous for Christ that others are blasphemers and enemies to Christ and therefore ought to be punished with such severe censures Now may not such Martyrs and sufferers receive as much comfort as if they had been persecuted from Heathens Yea doubtless for in some respects their suffering is the greater and their constancy the more admirable When the holy Prophets were stoned to death by the people of the Jews that yet thought themselves to be the onely people of God this did not diminish but aggravate their glory The patience of Abel was more admirable in being slain by his brother Cain then if it had been by a stranger If therefore thy sufferings arise from such who highly pretend to the glory and truth of Christ Be not despondent for thy crown of glory will herein be greater than if it had been from open adversaries Hence it is observable how remarkably the Scripture speaketh of those who suffered by Antichrist Rev. 13. 10. Here is the patience and the faith of the Saints which is again mentioned Rev. 14. 12. A true Christian suffering from false Christians hath not the promises of God obscured or diminished hereby to him but rather enlarged for God considereth both from whom it is thou art troubled and the cause why and the
ability which a man hath to do any thing and some distinguish it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Right or Authority The one they call Potentia the other Potestas The one is Natural the other is Moral Many a man hath a power to do a thing when yet he hath no right or authority to do it But in the Scripture we may observe these words promiscuously used for one another yea sometimes they are put together as signifying the same thing Luke 4. 36. 1 Cor. 15. 24. In the Scripture we find this word often used for that power to work miracles yea and miracles themselves are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 2. 22. Rom. 15. 19. Sometimes the word is applied to Angels because of their great strength and power 1 Pet. 3. 22. In Heb. 6. 5. we have an expression of the powers of the world to come which some are said to have tasted of but what that is is greatly controverted As to our purpose we may take notice from the Scripture of a two-fold power 1. The power of God which is put forth in us by his grace which we receive and partake of and so in that sense may be called our power viz. objectively yea and in some sense subjectively though not efficiently Ephes 3. 20. According to his power which worketh in us Again saith Paul I can do all things through Christ that strengtheneth me Phil. 4. 13. 2. There is our own humane and natural strength what we can do by our selves only Now the Question is Whether Paul mean that this affliction was above even his divine strength or that measure of grace and power which God had given him So that if the Lord had not come in with extraordinary supply and more than wonted grace this trouble had overcome him Or whether he mean only of his natural strength and power So that his meaning should be as a man he could not bear it though as a Christian he did It is very probable that both these are included So that neither the natural strength Paul had nor that divine strength which usually he enjoyed could have carried him through that difficulty Now to this expression which Paul useth in the Text we have another place in Paul which seemeth directly and in express words to contradict this it is 1 Cor. 10. 13. There hath no temptation taken you but what is common to man but God is faithfull who will not suffer you to be tempted above what you are able c. There Paul saith God will not let his people be tempted above what they are able And here Paul speaketh the contrary He is troubled above what he is able How can this be reconciled Some untie this knot from the difference between temptation and affliction There is no temptation say they befalleth the godly above what they are able but there may some trouble and affliction For it is a temptation when it doth induce us into sinne and maketh us to offend God Therefore we pray God would not lead us into temptation but it may be an affliction even when it is so farre from being a temptation that we do thereby more exercise and put forth our graces Thus say they it was with Paul It was an affliction above his strength but not a temptation above his strength For at that time Paul kept up his graces his faith and patience were made more illustrious as file getteth off rust I cannot say this is solid enough For the Text therefore though Expositors go several wayes yet I shall pitch on this as most probable The former part of the verse is a reason of that good exhortation and necessary to every one which he had given before Let him that thinketh he standeth take heed lest he fall Why Because there hath no temptation as yet taken hold of you but such as all men are capable of An humane temptation that is little short and attemperated to mans strength or what is usual amongst men As the rod of a man And Isa 8. 1. The pen of a man Rom. 6. 19. I speak after the manner of men ye have not yet been afflicted for Christianity Nero hath not yet commanded the Christians to be vexed and tormented for the faith you professe Like that expression Heb. 12. 4. Ye have not yet resisted to blood So that they had just cause to walk humbly and to be afraid of falling because God had not put them yet upon any hard tryals for Christs sake What they hitherto suffered was such as other men though not Christians did endure as well as they But lest this should deject too much as if the time were coming when their persecutions should make them Apostates he giveth them this wine to comfort their hearts with This gracious promise which every Christian should call his promise a continual Antidote a daily Cordial God is faithfull c. where every thing ingredient to it is of admirable comfort God is faithfull It belongs to the faithfulness of God to preserve you he hath taken you for his and therefore his dishonour would be more than thy losse if thou shouldst perish No husbandman will lay a greater burden upon his beast than he can bear Shall man be pitifull to beasts and not God a gracious Father to his children The Artificer or Refiner likewise he will not suffer his gold to lie longer in the fire than the drosse will be purged away and shall not God so faithfull regard his children under their burdens Again He will not suffer you to be tempted No Devil no wicked man in the world can go further than God suffereth Further Not above that ye are able He knoweth your strength he knoweth what will hurt you he knoweth the time when he must take off the affliction Therefore the issue will be comfortable He will give to escape 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some make it a Metaphor from the souldier who escapes out of the warre with victory and conquest Others from one who is shut in in some place so that he is compassed about but at last finds a way to get out Yea the issue is not only to escape but God will so plentifully come in upon us as that we shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more than suffer more than bear As a strong man that is not only able to carry his burden to such a place he is commanded but further also if need require Thus the godly have no more laid upon them than they can bear by this promise yea they can more than bear it how then was Paul's above his strength The Answer is That this promise is to be understood of the final issue of any affliction though for the present they may seem even to sink under it They cry out they cannot hold they cannot bear any longer yet God doth secretly support and at last will give them strength not only to bear but more than bear even to glory and rejoyce in it And thus
of death is thus sinfull when it putteth thee upon sinne so when it maketh thee omit any duty that God requireth thou darest not confess God and his truth in the midst of a perverse generation thou darest not be valiant for the truth nor plead for righteousness this fear is excessive Love to God love to his glory should cast out the fear of death Observe then thy self in dangers or temptations how thou findest thy fear to put thee upon sinfull compliances or omissions and presently as Jehoshaphat in the midst of a battel being in great danger cried out unto God for help so do thou to be delivered from this sinfull fear that is a deadly enemy encompassing thee about Secondly Thy fear about death is sinfull when it is immoderate and disquieting of thee so that thou doest not walk with a cheerfull quiet and calm spirit So that although it may not put thee upon any sinfull or unlawfull enterprize yet if it fill thee with anxieties with trepidations so that it depriveth thee of that Evangelical joy and peace in this excess it is a sinne All that are truly godly Being justified by faith they are to have peace in their hearts yea they are to rejoyce alwayes in the Lord but the inordinate fear of death causeth this Sunne to be in an eclipse and as men subject to swooning fits or convulsions cannot go with that courage and confidence up and down as those who are freed from such distempers Thus also the slavish and immoderate fear of death putteth millstones about our neck is a continual Ephialtes upon the soul filleth the spirit with heaviness whereby that Evangelical life and Gospel-conversation that we are called unto is seldome or never exercised Observe then thy self doth such fears of death make thy soul full of tumults and distractions Doth it oppose any Evangelical grace or retard the Spirit of Adoption upon thy soul Then humble thy self know thou sinnest against God and pray for the mortification of it and this thou art to do though it doth not make thee put out thy hand to any evil way though it doth not make thee omit any known duty For as worldly and distrustfull cares though lodging only in the heart are greatly displeasing to God though we do not thereby fall into covetous and unjust wayes yet the very cares and distractions of the heart are forbidden as appeareth by that reproof given to Martha by our Saviour himself Luke 10. 41. Martha Martha thou art troubled about many things but one thing is needfull Thus it is also in fears though thou art not instigated thereby to unlawfull wayes to preserve thy self yet the distractions and divisions of thy heart are offensive to God Therefore as the Apostle saith Phil. 4. 6. Be carefull in nothing but let your requests be made known to God Let prayer rebuke all storms and tempests of sinfull cares so in nothing be fearfull no not about death it self but commit thy self by prayer to God to whom the issues of life and death do belong Thirdly This fear of death is sinfull when it excludeth better and more profitable and seasonable fear The Scripture doth frequently command a fear of God and the serving of him with godly trembling Psal 2. 11. Yea the whole work of grace is expressed in this That God will put his fear in our hearts Jer. 32. 40. If then this fear of God did more prevail and rule in our hearts we should not fear diseases and death so much as we do The fear of God would put a due moderation upon all the powers of the soul This would regulate the fear of all other things so that we dare not fear otherwayes than God hath commanded then this natural fear is compatible with gracious fear For as our love to the creatures must be animated and regulated by our love to God so that we are never to love any thing that thereby our love to God may be abated or diminished Thus it must be in fear we are never to dread any thing further than it is consistent with the fear of God therefore it may fall out sometimes that the fear of God may justly put us upon the fear of death as when we walk negligently coldly and formally when we do not make up our daily accounts with God when we do not make our daily peace with God with renewed repentance and faith If we live in this manner then we have good cause to fear death because we are unprovided for it it seizeth on us before we are prepared and the fear of God may justly put us into this fear of death For we know how great holy and just God is how dreadfull his appearance will be at the day of judgement and all that we can do it must be done before death then the night is come and none can work To repent to bewail our unprofitableness our neglect of the seasons of grace in hell will then be as unprofitable as Esau's teares when he had lost his birth-right There is therefore a just and holy fear about death lest it should take us not doing the work of God lest it should come so unexpectedly that we be forced to cry out with him Inducias usque ad mane O spare me till to morrow Let one live another day to make peace with God and the fear of God will put us upon this fear as the Apostle said 2 Cor. 5. 11. Knowing the terrour of the Lord we perswade men Thus it is here Knowing the terrour of the Lord that he is greater than our hearts that if they condemn us then God will much more This will put a fear of death upon us because that is nothing but the presenting of our souls in his presence We read Judg. 6. 23. and in many other places when God made any glorious apparition the persons who beheld it were so amazed and stricken with the sense of their imbecillty that they thought they should die presently and shall not the thoughts about death that it 's the dislodging of the soul and bringing it immediately before God strike much terrour into us This holy and reverential fear about death is laudable and is the fruit of the fear of God but when this fear of death maketh thee fear God the less or hindereth thee in the service of him then cast this Hagar out of doors Fourthly The fear of death is sinfull when it doth proceed from a sinfull cause If the fountain be bitter then the stream is bitter Now there are these sinfull causes of the fear of death 1. When it proceedeth from an inordinate love of life An excessive love of life doth alwayes beget an immoderate fear of death So that we may judge of the sinfulness of fear by the sinfulness of love If thy heart be not mortified and crucified to the world if thy heart be not loosned and weaned from earthly comforts and this maketh thee afraid to die this is
Wilderness They grant he provided water for them even out of the Rock the streames overflowed But can he give bread can he give flesh also Oh blind and foolish unbelief Is it not as easie for God to provide bread as water in a dry Wilderness but they limited God to their own thoughts and wayes Now this sinne of limiting God to such humane helps and wayes as we propound to our selves doth insinuate very much into the hearts of those those that are godly What was that expression of David I shall one day perish by the hand of Saul but bitter fruite from that bitter root Oh how often do the people of God in their extremities say Can God furnish a Table in the Wilderness Those millions of thoughts which eat thee up in a dividing distrusting way how shall this difficulty be overcome how shall that want be supplyed what if God suffer such a thing to be then where am I Is not all this to say Cen God prepare bread in the Wilderness And this way Paul's desponding thought in this trouble The extremity is great death is at hand there is no way to escape it but that which deceiveth him is because he looketh only to sensible helps he considers the instruments not the hand in which they are This is a very secret insinuating sinne and therefore the godly are more diligently to watch and pray against it that it do not at any time overcome them Take heed of living by sense The Apostle disclaimeth such a life in the behalf of the godly 2 Cor. 5. 7. We walk by faith and not by sense Did faith make us overlooke instruments second causes and all Creatures how certain and constant would the hopes of the godly man be The Sun would alwayes go down upon a peaceable fixed serene frame of heat but when faith prevaileth and for that composeth the soul and maketh it like the Rock which though one wave after another fiercely assault yet that abideth in the same place still so though conditions alter though unheard causes and helps be mutable yet because God is the same and the promise is the same he therefore continueth the same Let then the Children of God examine and search their hearts more in this particular see if the cause of all thy disquietness of all thy troubles and feares do not arise from this that thou art deceived that thou passest false judgement upon thy self certainly the Devill is enemy enough to thy comfort he indeavours to seduce thee and deceive thee Do not thou joyn with him against thy own true and solid comfort But let us proceed to examine the grounds of this truth And The first is Because the godly are apt to be hasty and too quick in judgeing these things They do not consider and well weigh all things together They do not compare Gods promises and his providences together They do not set Gods word and his workes together Insipientis est aspicere ad pauca they cast their eyes only upon that which is discouraging They look upon the dead wombe and not on the power of God and this inconsiderateness makes them pass false judgement Psal 31. 22. I said in my haste I am cut off from before thy eyes and again Psal 116. 11. I said in my haste all men are liars You see what hasty and sudden thoughts and words may come from those that feare God Oh do not judge in thy rashness do not conclude this or that in thy haste but consider debate and compare all things together Moses though so meek a man and the faithfull Servant of God yet in a suddain haste spake unadvisedly with his lips Examine then whether most of those thoughts whereby thou hast wronged God and wronged thy self have not risen from unadvised hastiness Thou saist in thy haste God forsaketh thee thou saist in thy haste thou shalt be undone 2. Another reason why the godly are so apt to be deceived in Gods administrations is because they are apt to be passionately transported with anger and feare and these are like a misty foggy vapour to the Sun that doth obnubilate it and obscure the light When David doth conclude he is cast off and cut off he doth not only this in his haste but in his passions also It is anger maketh him say so it is grief maketh him say so his spirit is often troubled leavened and overwhelmed within so that as when the water is bemuddied we are not able to see those little stones in the bottome which when clear we might do Thus it is here when the heart is moved with fear and grief when it is in sad commotions then it is no wonder if it judge erroneously anima sedendo quiescendo sit sapiens Let reason and wisdome or faith rather meet thy passionate heart as Abigal did David and this may prevent many sad things which prove a trouble to thee afterwards let it therefore be thy wisdome when thou art ready to give this censure and pass that sentence about thy affaires or Gods dealings with thee to stay till the heat and commotions of thy soul be over fear and anger and grief these are ill counsellours erect such a Tribunall in thy self as they say that of the Areopagite was no man was to move the affections by any Rhetoricall indeavours least thereby the judgement might be perverted 3. Therefore the godly may misjudge and conclude contrary to what God intendeth because of the want of that spirituall skill and wisdome which is requisite when we are to inquire or determine about Gods proceedings Clouds and darkness saith the Psalmist Psal 29. 7. are round about his pavilion and as his essence is a light that none can draw nigh unto so also his administrations do far exceed our naturall capacity and therefore we are not able to comprehend his counsell and wayes Now although this be so yet as the Scripture is a Directory to us how we are to conceive of his nature so it doth also teach us how we are to understand his actions The Scripture is a Key that doth in some particulars even open the deep things of God and as Sampson out of love did disclose to Dalilah such secret things that none else did or could know so setting aside many imperfections in the comparison doth God out of his love to his Church reveale to them wherein his strength lyeth how she may prevaile with him which way if she take she is sure to have good acceptance with him but to receive this there is a Heavenly wisdome and skill required When the Apostle 1 Cor. 2. 14 15 16. made a distinction between a naturall man and a spirituall as to their judgement and discerning for by the naturall man cannot be meant a weake Christian as a late Writer would have it which is the greater wonder because those of his way I mean the Arminians think they strongly conclude Paul doth not speak Rom. 7. in
Gods promise to doe such things for us yet if he had not the supreame power to order and worke all things when he pleaseth but were subordinate to some higher power then we could not trust in him Hence we justly charge the Papists with Idolatry for trusting in the Virgin Mary whom they call their hope in prayer as also in the other Saints For although they would elude by a distinction of trusting in one as the primary efficient cause and in one as a secondary and instrumental cause in which latter sense they onely trust in the Saints as they would perswade us yet that is against the very nature of divine trust which must have for its object onely that which is supreame and omnipotent So that unlesse they will distinguish of a primary God and a secondary God they cannot so distinguish about trusting in the same manner Even as it is with the other act of faith as it giveth a divine assent to any truth The Schoolmen generally say That the Ratio formalis fidei is Revelatio Divina and Suprema veritas So that we cannot with a Divine Faith believe upon any thing but a Divine Testimony Thus it is in this other act of faith which we call trusting It must be a Divine Promise a Divine Power else we cannot put this holy and divine trust in it As therefore the Psalmist said Some put their trust in their horses some in chariots but we will trust in the Name of the Lord Psal 20. 7. Thus let us Some trust in Angels some in Saints some in great men in wise men but we will trust in the Lord. From hence also it is that we do clearly confute the Socinian who denieth the Eternal Deity of Christ For if Christ were not God if he were onely the best of creatures yet as a creature it would be unlawfull to trust in him we should be guilty of great Idolatry to put confidence in him Now it is plainly a duty to trust in Christ as well as in God the Father Romans 15. 12. Though the root of Jesse yet in him shall the Gentiles trust and that is because he is not a meer man but God as well as man Ephesians 1. 12. So they are called The first fruits of Achaia who first trusted in Christ This then is a plain demonstration of the Godhead of Christ because it is our duty to trust in him You see by all these glorious properties in God which are the full reason of our trusting in him that it is not lawfull under any nice and subtil distinctions whatsoever to put our trust any where but in the Lord. Secondly As God is the object in whom we trust So the matter for which we are to trust in him is all the good things we want There is not any one mercy whether for soul or body but we are to trust in God alone for it Now the good things we want empty themselves in two streames The spiritual mercies and the temporal mercies and we are to trust in God for all these There is not a crumme of bread or a drop of drinke but we are to trust and depend on God for it We are not to trust in our labour in our barne and store but are to lie in prayer at the throne of grace every day as Lazarus did at Dives his gate even for a crum of spiritual mercies and they are of many sorts 1. That which is the ultimate and last end of all grace and holinesse here which is Eternal Life and Everlasting Glory The trusting in God for this is that which should keep up our hearts in all the streights we are to meet with 1 Corinth 15. If we had hope onely in this life saith the Apostle we were of all men most miserable So Titus 1. 2. and 3. 7. there is the hope of eternal life The trusting by faith and by hope are of so near union that one may well be brought to confirme the other Now let a Christian be frequently putting forth these vigorous trustings in Christ for everlasting glory what heavenly joyfull and undaunted resolutions will it work in him 2. There are mercies that are the meanes to lead to this end such as Justification and Sanctification of our natures daily remission of sinnes and a daily preservation in the state of grace that we may never fall away For these things we are certainly to trust for at Gods hand We have Gods promise for these things and who dare question whether God be thus able to keep us to salvation or no Thus remission of sinne is by faith in his blood Rom. 3. Yea the life of a godly man as to his spirituals and supernaturals is wholly in this trusting Thus the just you heard liveth by his faith And Paul professeth aloud That the life he did live Galat. 2. 20. though in the flesh was by faith in the Sonne of God Oh that this spiritual truth were received and digested more by the godly Doe you not look more into your selves then up to God Doe you not more live in the thoughts of your owne graces than of Gods promises Truly the right improving of this Doctrine about trusting in God it would be like Solomon's North-winde to blow away the rain to dispell all sinfull sorrow SERM. LXXII What is required in our trusting in God ex parte subjecti And of the excellency of this grace 2 COR. 1. 9. But in the Lord. WE are treating of this choice and necessary duty of trusting in God and severall things have been spoken to acquaint us with the nature thereof we proceed therefore and as we have told you what is required ex parte objecti to cause this trusting in the Lord from the next place let us declare what is ex parte objecti necessary to this duty And for the explicating of that there are these things concurrent to our trusting in the Lord. 1. There must be a serious and powerfull apprehension of our own inability yea and of the weakness of all Creatures to help us or to do good to us for till this foundation be laid that all power wisedome righteousness and whatsoever the Creature can affoard is but a shadow a reed that can do no good at all it is impossible that we should trust in the Lord. So that by this we may see the difficulty and rarity of this grace for how hard a matter is it thus to be affected about all the meanes that are in the world about all the Creatures we do injoy to look upon them but as those Instruments of Musick which cannot sound any longer then they are blown into How difficult to possess our soules with this principle to look upon thy self and all Creatures no otherwise then the poore creple that lay by the Poole side that could not at all help or move it self That do behold all things as Sarahs dead wombe or Ezekiels dry bones unless the Lord quicken and give
continued yea often to be repeated such as pardon of sinne the daily quicknings and excitings of grace It is true some have of late affirmed that sinne is pardoned from eternity and that we cannot pray for the pardon of it onely we may for the sense and assurance of the pardon But it is absurd to think a sinne should be remitted before committed and therefore as we multiply to offend so God is said to multiply to pardon Do not therefore think it enough that God hath once sanctified thee once justified thee and therefore thou needest not the help and daily succour of Gods grace for if the same grace did not preserve and keep thee which did at first regenerate thee thou wouldst fall into thy old Chaos thou wast once in We do not therefore fall from grace because man of himself if absolutely considered cannot throw himself out of it but because Christ will loose none of his Members and therefore he keepeth them united to him Even as we see it is in regard of the world it is not enough that God did once make it but it is necessary he should conserve and uphold it as Heb. 1. he keepeth up all things by his power hence conservation is called a Creation and they require the same infinite power for the one as as the other Thus it is also in the work of grace in the whole conduct to salvation An infinite power an infinite love must begin continue and at last consummate Thus by these Reasons you see why God that hath delivered doth continue to deliver Use 1. To reprove that unthankfullness and unworthiness which is in most men It is God that daily continueth their mercies to them It 's he that upholds the world He that keeps up the meanes of grace and yet we take these things as if they were so many debts to us How little doth it enter into our hearts to think if God withdraw it if God give but a blast all the world is but as dust before him It is God that hath continued thy health thy strength to thee this day more this week more It 's God continueth thy relations alive had not he done thus all had been broken in pieces before this time Use 2. Doth God thus continue deliverances and mercies then take heed of abusing them to wantonness of not improving them faithfully for God if he continues thy health and life lay it out to the Author thereof if he continueth thy wealth and greatness let not the Devill and sinne have the fruit of it Oh how unjustifiable is it what curses and torments do we deserve if when God continueth our mercies we thereby serve the Devill if the Devill did create thee if the Devill did preserve thee if you did live and move in him then you might pay him out of his own But oh the patience of God that suffereth so many wretched sinners to advance the Devils Kingdome by those good gifts he hath given to them SERM. LXXVII Former Experience should be a sufficient Argument for future Confidence 2 COR. 1. 10. In whom we trust that he will yet deliver In this last Clause we have Pauls confidence in the power and goodness of God for the future bottomed upon his former and present deliverances for were it not the duty of a believer quietly to repose his soul with a firme trusting in the truth and goodness of God he could not live an hour or a day without perpetuall hesitation and anxiety about what might befall him In the words we have 1. His trust professed 2. The matter or object thereof The profession of his confidence is in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in whom we have hoped Erasmus rendreth in whom we have fixed hope in opposition to that vain moveable and uncertain hope which men have in earthly and transitory things we render it trusting though it be not the same word with that used in the 9. Verse But we told you that faith hath its trusting and hope hath its trusting and these two graces are of so near affinity that they are often put for one another and indeed they both denote some recumbency and resting of the soul upon him whom they trust or hope in So that as we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so also of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Tim. 5. 5. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 4. 10. Which words denote that hope doth alwayes carry along with it some affections and cordiall adhesion to God So that as we reject the Popish distinction of fides informis and formata we do also of spes informis and formata because the grace of hope doth sanctifie the soul for its respective operations as well as love doth to its proper actings Concerning the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Favorinus saith it differeth thus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is applyed to the expectation of evill things as well as of God although in the Scripture it is hardly used any where but concerning good things Whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is only used of good things the word coming either of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to draw because the things hoped for do draw and allure the soul towards them Among the Latins sperare is sometimes for timere but that is very abusively spoken You see then whom Paul maketh the object of his hope and trusting even God alone So that we may not place our hope in the wisdome or power of men nor in Angels or Saints no not as instrumentall causes to procure us our good we need For a divine hope must have for the motive of it divine truth and goodness divine power and help as well as assenting faith must have divine revelation and authority Besides second causes though causatively concurring to such effects yet because they have both their esse and operari dependently from God and so do not help in and of themselves it is vain to trust in them 2. There is the object trusted for and that is a temporall deliverance For although God himself and eternall glory be the principall objects of our hope and trust yet temporall mercies may be the secondary and less principall as they relate and conduce to this eternall blessedness for some are only to hope for outward mercies as thereby our everlasting happiness may be advanced Now Paul by trusting in God for future deliverances doth thereby suppose that he shall alwayes be in dangers and that though once or twice delivered yet new temptations will assault him But though they do he is not disheartned The sense he hath had of Gods former mercies doth incourage him for the future for seeing God doth help his people because they are in misery because they are his and he stands engaged in promise to them These Reasons being perpetuall and alwayes the same no wonder if Gods mercies and deliverances likewise be continuall Observe That the
of heart whereby we are enabled to know our condition is alwayes accompanied with a godly filial and holy fear That fear which is so often commanded in Scripture and with which we are to worke out our salvation Phil. 2. 12. It is true there is a slavish and servile feare tormenting us with daily doubts and this is properly expelled by this knowledge of our sincerity and there is no greater enemy to an Evangelical and Gospel life which is in faith peace and joy in the holy Ghost then these tormenting doubts about our selves And therefore the Papists who teach and encourage these doubtings under the colour of humility do thereby drive us from Christ Yea Luther said If there were no other cause then this we had ground enough to depart from the Church of Rome But though this Ishmael must be cast out yet not Isaac too There is a lawfull fear whereby as children we reverence God are afraid of any frowne from him and doe thereby diligently attend to all those duties he hath commanded and this is necessary to beget a true knowledge of our upright hearts and by this that rash presumption of Epicures of impenitent and secure sinnes is wholly excluded for they doe in a presumptuous manner indulge themselves in all sinnes having no holy fear in the godly use of all those means God hath commanded Fourthly To enable the soul of a believer thus to know and be assured of its sincerity there is above all required The helpe of Gods Spirit For the Texts above-mentioned doe attribute it to the Spirit of God dwelling in us whereby we come to know what God hath wrought in us It 's the Spirit of God which helpeth our infirmities in prayer and doth seale and witnesse unto us that we are the children of God Therefore though a godly mans soul be as fully bespangled with graces as the firmament with starres yet if the Spirit of God enable not to discerne of these we are in daily fluctuations of spirit As Hagar had a fountain of water by her but she was ready to perish with thirst till God opened her eyes to see it And as the Prophets man could not behold that great company which was on his side till his eyes were inabled thereunto so neither do we know what are the gracious workings of Gods Spirit in us without this sealing witnesse of Gods Spirit But of this more largely when we come to the 22th verse in this Chapter Now when all these are concurrent together Doth the godly soul with a certaine knowledge conclude that it is in a state of grace and so justified with God Whether this be a knowledge of faith or of sense or mixed of both is disputed But it seemeth to be the later For as faith in the assenting act is carried out to principles clearly revealed in the Word And then secondarily to conclusions by good and sure consequence deduced from them So is faith in the fiducial actings of it to the promises as laid downe in the general and then to the same as particularly applied So that faith and experience concurre to make up this certaine knowledge a glorious and rare priviledge For because men doe live so dissolutely and carelesly because they doe so little exercise themselves in holinesse and close walking with God therefore they thinke such a thing is impossible Yea because the people of God are so sensible of their infirmities and constant weaknesses they think it is no duty but sinfull presumption to believe any such thing concerning themselves But in the next place we are to shew you that it it is a duty which we ought to presse after SERM. LXXXVIII Of the Impediments which keep us from Assurance Commands for it and Cautions about it 2 COR. 1. 12. The testimony of our conscience that in simplicity and godly sincerity c. THe next thing to be pursued concerning the Doctrin already observed viz. That a believer may certainly know that he doth not onely do the duties God requireth but also that he doth them with a sincere and single heart The manner as well as the matter is manifested to him is to shew our duty herein that we are bound by Gods command not to rest till we come to some assured knowledge herein Therefore of all the Questions in Divinity thou art to study to exercise thy self most in this Whether doest thou know that thou art in a state of grace that thou art no hypocrite no self-deluded wretch in the wayes of Religion but that thou hast sincerity and truth in the inward parts How much more advantagious would it be to Christians if they studied the resolution of this case more It is strange that many can spend their time in disputes about either unnecessary things or too sublime for their capacities or such Questions that they are not concerned in And as for this which is the main fundamental one as to their particulars be wholly negligent about it Certainly a good resolution herein is of so great importance that we may wonder that we do not lay all other studies aside yea bid all other businesses stand alooff off till the Spirit of God upon sure grounds hath perswaded us herein If your temporal estate were questioned if all your livelihood were called into question and it began to be doubtfull whether the estate you enjoy were your own by the right of the Laws or no especially if others did sollicite and indeavour to take it from you Would not this make you runne and ride night and day till you had obtained such firm evidences that all your adversaries could not invalidate How then cometh it about that we will thus desperately put the state of our souls to a venture if I be regenerated I am regenerated if but a temporary believer I am no more I will put it to the event let it fall out how it will Oh the sad blindnesse and heavy judgements of men in this particular and yet thou that livest thus doubtfully and wilt die thus doubtfully How uncertain is thy life What a bubble and vapour art thou Oh remember that the time is coming that a godly ability to answer thy self in this doubt and temptation will be more worth then all the world when thou art to be snatched from this world to enjoy the comforts thereof no more when thou apprehendest thy self summoned by death to stand at Gods Tribunal where grace and only grace through the blood of Christ will be a sure plea. What agonies what perplexities what confusions will be upon thy soul If thou criest out then Oh I know not what I am what will become of me whether I am going Live I must not die I dare not Oh that I could hear a voice from Heaven immediately witnessing unto me that my spiritual estate is safe and good Be sure that of all the Questions in the world you will one day be put most to answer this Not so much what knowledge
because none believe enough none love enough none are heavenly enough Several wayes the best Hearers may grow First In the amplitude of their knowledg They may know more things in Christianity than they did for seing we know but in part 1 Cor. 13. this light in our mind may still encrease more and more not indeed in more necessaries and Fundamentalls for then none could be saved because still ignorant of some Fundamental or other but in the Additionalls and Superstructures which have also a special use and efficacy to carry on the work of Salvation Even a Godly man may live in many Errors in many sinnes and not know them to be so as we see in many Ages when clearer light hath discovered that to be Superstition and a dishonour to God which was accounted once the great onour due unto him When God dispelled the Egyptian darkness of Popery from of the face of the face of the Church their Image-Worship their Indulgences their vowed Obedience and poverty which were admired as such eminent acts of Religion were manifested to be contemptible as having no foundation upon the Scripture and also very injurious to the Offices of Christ and in how many things do the best of men still continue ignorant and therefore with David though he had more understadding than his teachers are to pray that God would open their eyes that they might understand the wonderfull things of Gods law Psal 119. 18 Davids eyes were opened yet they must be opened more all the scales are not fallen from his eyes and therefore the Apostle prayeth for those Ephesians whose understandings were already enlightened Ephes 1. 17. that their eyes might yet be more opened and that God would give unto them the spirit of wisdome and revelation in the knowledg of him 2. By the Ministry they are to grow in the efficacy and experimental power of their knowledg For these two differ exceedingly men may grow much in speculative knowledg understand controversies in Divinity and dispute much about the Doctrines of the times that are agitated but unless a man grow in the savoury power of it he is but a tinkling cymbal if he do notgrow in the love of the truth if that knowledg doth not make him more pure more sanctified more reformed this will turn to his greater condemnation Therefore Tit. 1. 1. It s called the acknowledging of the truth which is after godliness Savanarola Hom. 3. p. 29. bringeth a distruction of Divinity out of Aquinas to this purpose a man may know a thing saith he either per modum studii or per modum inclinationis men may know many things by way of study in Divinity and yet not have the least knowledg of them by way of inclination to love and delight in them May not a man have obtained much discoursive knowledg about Christ in respect of his Person and Offices as to be able to confute Arrians and Socinians yet be far from that heavenly inclination which Paul found in himself to know nothing but Christ crucified and to judg all things dung and dross in comparison of this knowledg That knowledg then which doth bring a savoury tast and experimental inclination to the good things we know that is to be imbraced that we are to grow in more every day He that knoweth a Country or a City by a Map cannot be so affected as he that hath really seen it 3. We may by the Ministry have a continued benefit in respect of the firmness and strength of our faith It is noted sometimes of the Disciples that upon some miracle that was wrought by our Sauiour that then they believed Not but that they did so before onely their Faith was then more strengthened and confirmed and truly this firmness of Faith this steadfastness of it is a precious Antidote against all fickle and sceptical Opinions Men do not grow in Faith but fancy and that maketh inconstancy in Religion How can a man be a Martyr for Christs truth now can he lose all he hath rather than deny it unless he have this quieting and satisfying work of Faith upon the soul Hence Faith is called Heb. 11. 1. The substance of things hoped for and the evidence of things not seen Those two words substance and evidence do denote the great power that Faith ought to have upon the soul Again this firmness of Faith is not onely seen in dogmatical Assent but in in fiducial Application of the Promises to our selves in which sense it is said twice or thrice The just shall live by his faith Such are the weak actings of our Faith so strong are our temptations so supernatural and mysterious is this way of believing that all have cause to cry out with the Apostles Lord increase our faith Lastly The best hearers need the Ministry for increase in Godliness to grow in grace more Thus the Apostle writeing to those whom he supposeth as converted already yet exhorteth to put off the old man and put on the new To be renewed in the spirit of their minde Epes 4. 23. 24. And our Saviour prayeth for the Apostles even in that Prayer wherein he acknowledgeth that they had believed and received the word of God That they were not of the world John 17. 17 That God would sanctifie them by his word which is to be understood of the progress therein There is no Doctrine so practically opposite to the Scripture as that of Perfection for every where the Godly are commanded to grow to be mortifying the body of sin to be perfecting holiness which were ridiculous Exhortations if we had already attained Perfection Hence we are compared to those who run in a race and therefore till death do not come to our prize Thus where the Minister may have little to do in respect of Conversion it may have very much to do in respect of Edification And the Godly are to Examine whether every Sabbath day the Minister doth not come with a new benefit a new advantage to them look for a new grace and favour in every new Sermon And so we proceed to the Use which is of Instruction What all people should look at under the Ministry Spiritual advantages spiritual light spiritual heat spiritual quickenings As where Christ went up and down he healed their diseased people so where the word of God is preached it should heal soul-diseases Thou art not to have the Pride the passions the worldly cares as thou usest to have but oh how rare are such Hearers who aimeth at this who prayeth for this in every Sermon he heareth Oh fear least some spiritual judgment upon thee deprive thee of this benefit If an Israelite had looked upon the Brazen serpent and yet not be healed If a diseased person had stepped first in order into the Pool of Bethesda and yet not have been recovered they would have been greatly troubled to see their hopes frustrated No less ought it to make thee grieve and tremble
but predictions yet the very tenour of them doth evidence it Now these do not suppose but work all conditions and qualifications in us for other mercies for it would be absurd to say God promiseth to give us faith if we do beleeve or to renew and change our wils if we will These absolute promises then are the executions of his decrees of grace and salvation upon the Elect. But then there are conditional promises and such are the promises of pardon to the beleever of eternal glory to him that is godly only you must know that they are conditions only in a large sence they are more properly called qualifications and determinations of those who are thus to be justified and saved faith indeed in our justification hath a peculiar notion of being an instrument or supernaturall means to lay hold on Christ and is not to be called a condition when we speak exactly You see then that there is no ground for licentiousnesse and dissolutenesse to venture all upon the gracious promises of God for they are determined and specified by such qualifications who shall have either pardon here or salvation hereafter Only you must know that when we call them conditionall promises the meaning is not as if we had power of our own to fullfill these conditions and so the promises remain suspense till we perform them no these conditions we are enabled to accomplish by the grace of God they are his gifts as well as our duties so that there are no conditions required of us which also we are not enabled unto by the grace of God that all may glory in Gods grace and not in themselves and therefore God hath appointed an order between his gracious gifts this godâ—nesse is for happinesse holinesse is for glory faith is for justification and if we speak exactly we cannot so well say Gods promises are conditionall as the things promised may be conditions to one another by Gods appointment Lastly There may be good reasons assigned why God is pleased thus to promise he might have given and never have made any promise at all but before he is pleased to bestow the actuall benefits he is pleased to give us many sure and gracious promises that he will do such things for us in time The reasons may be First Because hereby God would exercise our faith and teach us to live upon him only for when we cannot see any possibility in second causes when they with Sarah have a dead womb yet because of Gods promise we shall keep up our hearts as Abraham did Why is it then that the promises of God are in no more esteem and request with us were it not for them how many times might thy heart break Yea to put our faith to greater experiment hence it is that though he hath promised such things yet his providences seem to crosse all and after Gods promise as it was in the Israelites deliverance all things seem to be more unlikely than before A second Reason for I shall instance in no more may be to teach us humility and thankefulnesse acknowledging Gods promise alone to be the fountain of all the good we enjoy by the promise we are regenerated by the promise we are justified by the promise we are glorified we are what we are only by the promise hence all the godly are said with Isaac to be the children of the promise Gal. 4. 28. by the promise we had our spirituall being and by the promise we are Preserved in it but this deserveth more improvement SERM. CXXV A further Discovery of the Nature and Sorts of Gods Promises 2 COR. 1. 20. For all the promises of God are in Christ Yea and Amen c. OUr work is to enlarge more upon this usefull and necessary subject viz. The promises of God And In the first place we may give in divisions of the Promises or the distribution of them as there are Legal Promises and Evangelical Promises the ignorant confusion whereof hath caused much mischief in the Church of God The Legal Promise is nothing but the Covenant of works contained in that expression Do this and live For as they are cursed who continue not in all things that the Law requireth So again they are blessed and eternal life is promised to all such who perfectly obey the Law of God By this promise God dealt with Adam And although God never transacted with man when fallen by this way of promise yet he was pleased to have the Doctrine of the Law in its full perfection manifested to the people of Israel but in an Evangelical intention that so the Israelites being humbled under their utter impotency and inability ever to performe it might make their earnest applications unto Christ for help and succour For what was impossible by the Law through our weaknesse Christ made possible through his obedience Now this Legal Promise the Jewes generally attended unto neglecting the Evangelical consideration of promises in Christ The promises to works made unto Adam are not intended in this Text they were not Yea and Amen seeing there was no need of a Mediator if Adam had not fallen onely now all the promises of grace become firme and sure in him But naturally we regard the Legal promise more than Evangelical What labour did the Apostle shew to bring the Jewes off from the Covenant of works And whence is that Pharisaical and Popish principle of self-righteousnesse but because we trust in our works and not in the promise So that it is an excellent proficiency in Christianity when persons are taken off from being Legal to be Evangelical when they doe not slavishly relie upon their works done but filially depend upon the promise The Apostle doth excellently and at large declare the difference between these two Galat. 3. and 4. Chapters It is strange that any should desire to be under the Law rather than the promise yet all Pharisaical Justiciaries are propense that way What is this but to desire to be under a curse and perpetual malediction Whereas the Evangelical promise is like the City of refuge to the pursued malefactour It is better than Jonah's gourd against the scorching heat of Gods wrath because of sinne for no worme can arise and consume this So that the Evangelical promise being wholly of free-grace God thereby pardoning us freely sanctifying us freely justifying us freely is like the Land of promise flowing with milk and honey It 's to 〈◊〉 is promise that every humbled sinner must look as the Israelites stung did upon the brazen srepent Let therefore the people of God look more to the promise without them They poreupon their own hearts they perplex themselves with many doubts and feares but if thou didst consider what an Evangelical Promise meaneth this would be like oyle poured into thy wounds when temptations aggravated by Satan have left thee not so much halfe dead as halfe damned In the next place Promises are divided in respect of their
of God like Peters Angel doth break up all the strong bars of any prison we are in any difficulty we are afflicted with As Dalilah gathered Sampson loved her when he would manifest where his strength was so may we assure our selves of Gods love to us by revealing his promises oh if you bring the promises you binde the hands as it were of the Almighty he can do nothing against his promises when therefore any thoughts of Gods Majesty of Gods purity and holinesse may affright thee run to his promise and as the people of Israel when amazed under the terrible lightnings and thundrings at Gods presence in giving the Law cried out Let not God speak any more to us but Moses so do thou let not thy Majesty speak thy Justice speak thy Holinesse speak but thy Promise let that speak and we will hear Lastly The freenesse of Gods grace is made very glorious and resplendent in the promises of grace Free-grace is more than love or goodnesse and bounty for Adam while in the state of integrity had those but free-grace is only where a miserable and hopelesse sinner is Now to such an one belong only curses and threatnings when therefore in stead of a threatning like a roaring lion to devour thee thou meetest with a gracious promise to embrace thee this must needs rejoyce thy heart Go to the spring head of every promise and thou wilt finde it to be alone free-grace The Scripture useth these Arguments as equivalent to have a thing by grace to have it by a promise and to have it by faith for grace is the originall and fountain Promises are on Gods part the active and communicative means faith on our part is the receptive and applicative so that when we enjoy any mercy by Gods promise thereby is excluded all works and all boasting and thus God is altogether exalted and man debased Again if we come to the second particular there we shall see how that our Amen subscribed to the promises or our firm beleeving in them doth give glory to God and this is the more to be pressed because we are apt to have low thoughts of faith as we see in Popery where Charity is far preferred before it and withall to beleeve is accounted an easie thing Thus also the Papists charge us as if we made the way to heaven a broad way because we say they must beleeve that is the soul and life of all And further it is good to presse this because the people of God look upon faith as was hinted before only as their ease not as bringing any glory to God Hence though they never doubt whether they should repent of sinne or love God yet they do very much doubt about their duty of beleeving Now all this preposterousnesse ariseth from the want of consideration in this particular that Faith giveth glory to God as well as procureth mercies to our selves yea to beleeve in the promise is the great and signall eminent way of giving glory to God First because by beleeving in Gods promises we thereby proclaim our dependance upon him in all things that we live both spiritually and corporally upon him only so that faith in this consideration is the great duty of the first commandment That requireth us we should have no other Gods besides him Thus faith doth it taketh off from all supports of sence of second causes of all humane advancements and setleth us upon the promise of God alone Now must not this needs give glory to God when God alone is set up no creature no other help is looked upon This is that which maketh faith in the promises so difficult because it is so hard to be weaned from the breasts of the creature we know not how to swimme without these bladders Though we have ten thousand promises to support us yet one crosse providence doth more to unsettle us then all these promises to confirm and quiet us Some have observed that all the letters in the Name Jehovah are literae quiefcentes teaching us thereby to rest our souls alone upon him it may be that is too curious howsoever faith may be called the acquiescent or quietative grace therefore to beleeve in the promises is to give glory to God Secondly By beleeving in the promises we glorifie God because hereby we manifest him to be truth it self the supream and infallible truth Therefore the Scripture maketh the contrary to this a very hainous sinne highly dishonouring God as when it is said John 3. 33. He that receiveth the testimony of Christ which is by faith hath set to his seal that God is true Then on the contrary he that doth not receive it he setteth to his seal that God is a lyar Oh execrable blasphemy so much unbeleef is so much giving the lye to God and if this be so hainous a sinne then beleeving doth God as much honour And truly it must be unpardonable if we who do upon a mans promise rest our selves contented and never doubt of the performance especially when a just and honest man that we should not much rather rely upon God of whom the Scripture saith It is impossible he should lye Thirdly Herein doth beleeving in Gods promise so exceedingly glorifie God because it exalteth that Evangelicall way of our justification and salvation which God above all things purposed for his own glory The works of Creation are for the demonstration of Gods glory Whether we eat or drink we are to do all for the glory of God But the way of mans salvation is in a more signall and eminent manner ordered for Gods glory This is the mystery that hath astonished all the world This is that glorious truth which the Angels desire to search into more and more Now by faith this glory of God is published and acknowledged Take the despairing sinner look upon the damned in hell do they give God the glory of his grace and of his wisedom and mercy Do they with cordiall ravishments speak of the unsearchable riches of Gods grace in Christ No they cannot do it therefore the Beleever only is he who giveth God the glory due to him for all Gospel-wayes and all Evangelicall Priviledges Therefore hath God exalted Faith above all its fellow-graces because that above all graces doth give God the glory due to him Indeed in the state of Integrity their love of God had the preheminence as it shall also have in Heaven but in the state of grace there Faith hath the Excellency God hath taken off the royal Crown from that Vasthi and put it upon this Esther this despicable grace as it were and which hath no Pomp at all in it Only as it is said of Christ who being poor made many rich So this poor grace doth not onely enrich us but every way advanceth the Glory of God Insomuch that from the unbeleever God hath no more glory than if he had never sent his Sonne into the world No more
glory than if there were no promise no grace no mercy and pardon Let not then the People of God have low thoughts of Faith No thou dost more in beleeving and bâ—ingest more glory to God thereby than thou couldest do by all thy other obedience Shouldest thou mortifie sinne to thy desire Shouldest thou dye a Martyr for the Cause of God thou wouldest not so glorifie God as thou dost by beleeving I know this seemeth very Paradoxall to the humbled sinner I know he is difficultly perswaded that by trusting in God he doth thus glorifie God but if thou understandest the Scripture-way then thou wilt quickly see as to beleeve is the most difficult duty so it is the most consequentiall for Gods glory And indeed what have other Duties admirable in them that Faith it self in the Promise hath not in beleeving the understanding is mortified in beleeving the will is crucified in beleeving the Heart and Affections are martyred So that faith maketh a man to be offered up as an whole burnt-offering unto God Use of Instruction That the onely way to make a man live a joyfull life in himself and a glorifying life of God is by faith in the Promises This is that Faith by which a just man is said to live so that thy doubts thy fears thy unbeleeving thoughts these bring a dishonour to God these reproach the Gospel-way these obscure the honour of Christ Let then the godly soul take heed how it giveth way unto such temptations if your own consolation if the glory of God be dear unto you then bolt out unbeleef No wonder if the devil that is so great an enemy to the glory of God doth assault your souls most in this if he have broken down this part of the wall what legions of other sinnes may not he bring with them For this reason many Divines say Sola infidelit as damnat which is not to be understood as if other sinnes were not meritorious of damnation yea and did actually damn only that opposeth the Physician that would heal us that refuseth the atonement that is made for us Secondly As the Promises are thus to be improved for Gods glory by beleeving so also attend to another effect which the Scripture doth inferre from them and that is to cleanse our selves to be every day perfecting holinesse For so the Apostle notably exhorts us 2 Cor. 7. 1. Having these Promises let us cleanse our selves from all filthinesse of flesh and spirit Promises are no waies incentives to sinne or encouragements to evil works No but a strong antidote against them Neither is faith in them a light superficiall assent swimming upon the heart as a fowl in the water said Luther but as water calefied doth no more manifest its own coldnesse but the heat of the water so doth faith fermentate and leaven the whole soul of a man that humane things do not so much appear as divine things in him As the Apostle expresseth the energy of it when he said I no longer live but Christ in me and that life is by faith in the Son of God Gal. 2. 20. Thou then that sayest all thy trust is in the Promises thou hopest in them for mercy and pardon Are they cleansing Promises purifying Promises Do they perfect holinesse every day in thee through the fear of God SERM. CXXIX Our Settlement and establishment in the faith of the Promises is the gracious work of God alone 2 COR. 1. 21. Now he which establisheth us with you in Christ and hath anointed us is God THe Apostle having formerly spoken of his constancy and unchangeableness in the preaching of the Gospel lest this should be attributed to his own power he informeth them who is the fountain of this strength even God himself For the Apostle doth upon all occasions delight to exalt grace having experimentally found the mighty work of it upon his own soul Or we may make the coherence this The Apostle in the verse preceding spake of the certainty of Gods Promises in themselves they were in themselves Yea and Amen which is called certitudo objecti though some learned men think that it is not a proper expression Now in this Verse he cometh to the certitudo subjecti or to show whence it is that the children of God have this assured perswasion in their own hearts that they are true and constant whence it is that we are able to give our Amen as a note of confirmation to them and therefore in the words we may take notice of The blessed and happy Effect it self and that is 1. Confirmation he which stablisheth 2. The Subject of this us with you 3. The Object in whom in Christ 4. The efficient Cause of this is God 5. The Illustration of this Establishment by a threefold Similitude of anointing sealing and giving the earnest 6. By whom God doth this and that is by his Spirit as it followeth in the next verse So that in these two Verses is the proper seat of that excellent and precious Doctrine Which is The assuring and sealing of the Spirit of God that is given unto Believers But I begin with the First It is God that establisheth us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though we render it now yet some make it causal for he that stablisheth us c. and that seemeth more probable The Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Varinus maketh the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if the Adjective 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used by the Apostle 2 Pet. 1. 10. is made the same by Hesychius with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which cannot be shaken or altered this word is sometimes used of the Doctrine of Christ when that was confirmed and made sure by miracles or otherwise Mark 16. 20. Thus an oath is said to be the confirmation of the end of a strife Heb. 6. 16. or else of persons as here in the Text and Col. 2. 7. stablished in the Faith which being used passively denoteth that this strength and power we have cometh from God only That we of our selves are like reeds shaken with every winde It is the grace of God that maketh us pillars in his Church So that from the Text we may observe That our establishing and confirming in the faith of the promises is alone the gracious work of God Though the Promises be never so lovely and precious though never so profitable and necessary for us yet we are not able to rest our selves upon them but by the power of God strengthening us Our hearts do so quake and tremble with the consideration of our own sinnes and unworthiness that unless the Lord make it stedfast and immoveable we are tossed up and down like the leaves of a tree That it is God alone who doth thus preserve and confirm us is plain by that notable place 1 Pet. 5. 10. where the Apostle prayeth that God who had called them would make
so Is this lawfull To which Suarez answereth Disput. de Juramento saying That it is not onely an improper and absurd speech but also very ungodly and highly wicked It is improper and absurd for it confounds a vow with an oath A vow is not properly used to confirme a thing for that is the nature of an Oath But if there were impropriety onely in it that were not so hainous but it is abominable irreverence making such things the object of a vow which are light and triviall And thereupon some conclude There is more prophanenesse and irreverence in it then in using an oath yea they say it is a very great Oath But then secondly The great Question is Whether these expressions in faith and by faith are oaths or not To which I say First When there is a doubt and dispute whether such a forme of speech be an Oath then the safest way for thy conscience is to abstaine from expressions as the Apostle argueth Romans 14. Whatsoever is done doubting is a sinne If then there be a dispute and that amongst learned men Whether in faith for most grant by faith to be one be an Oath Is it not farre better for thee to leave off such forme of words If there were nothing but the scandall to others it is a just cause to make thee avoid such expressions So that the disputes about the thing is argument enough to make thee leave these words there being no necessity to use them But in the second place lest you might say Perhaps they are some Precisians and Doctors of that strictnesse that may thinke in faith to be Oaths Even amongst the Popish Authours there are those who judge so Onely they distinguish about faith What faith doe you meane say they when you say in faith If the Christian faith that is a sacred thing and so it 's an Oath if a moral faith that is nothing but humane veracity or a civil faith as we may call it the faith of a Nobleman or Gentleman then they say it is no Oath But who is there that saith in faith doth consider what faith he meaneth Nay some perhaps if they were asked that Question could not tell how to answer it Onely because not onely men of the greater ranke but of the inferiour sort doe use that expression and because they doe it for further confirmation it is to be presumed that they meane the Christian faith and if so according to some Popish Authours it is an Oath Neither is that any thing considerable to say we doe not use the Preposition by we doe not say by faith but in faith as Soto the Papist saith To say by faith is an Oath but not to say in faith For Suarez an acuter Jesuite saith Disp. de Juram That such an exception is vaine and that by faith and in faith is all one Neither doth the Preposition make an Oath We conclude then that in faith as well as by faith are Oaths It 's true Doctor Ames opinion is That in faith is no more than an asseveration Onely he addeth We must abstaine from the Preposition by But as I said in and by are all one in this case And if you say Why should in faith be more an Oath than in deed or in sincerity To this Doctor Sanderson giveth a considerable answer De Juram Praelect 1. Sect. 8. he maketh foure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or markes by which we may discover some formes of speech to be Oaths and one of them is The custome and use of the Countreyes language where we live So that although it may fall out that if we doe regard the words there is no reason why one should be not an Oath more than another yet the custome and use of the Countrey must carry it because words doe not signifie naturally but by meere institution So that as that may be money in one Countrey which may not be in another Thus that expression may signifie an Oath in one Countrey which doth not in another We grant therefore that if we doe respect the meere words there is no argument can be given why in deed should not be an Oath as well as in faith but the custome of speech in this Land at least amongst those who are more sober and desire to feare an Oath is to judge of it as an Oath And no doubt but those that use it doe for the most part intend so Yea why doe many use that expression in faith but because they would not be thought too precise For by this they would be distinguished from others who are more strict This is the Shibboleth as it were by which they would be notified Besides it is a Rule amongst Casuists That Juramentum est stricti juris because of the danger that may be therein And Quando verbum est ambiguum praesumendum est in salutem animae It being better if we doe erre to abstain from words that may be an Oath than to venture upon them because of our particular perswasion I shall therefore conclude this with that Authour above-mentioned He that while he doth attend onely to the forme or force of words indulgeth himselfe in a liberty of using such expressions in his common discourse without any choice or scruple which by long use have obtained with us the esteeme of an Oath doth violate the command of Christ concerning not swearing giveth a scandall to his brother and exposeth himselfe to the danger of perjury This is very good and grave counsell Therefore whatsoever the Dispute may be about these termes whether oaths or not let him who loveth his soule who would not give a just scandal to his brother and is knowne by his character that he feareth an Oath with all diligence and circumspection avoid such expressions for the future SERM. CXLII It is lawfull in some Cases to swear how and when it is thus lawfull 2 COR. 1. 23. Moreover I call God to record upon my soul c. THe definition of an oath being delivered we now come to satisfie that party which holdeth an oath is absolutely unlawfull under the Gospel as also to shew you how it is lawfull and when it is lawfull that so common swearers may be ashamed and confounded to see what guilt they daily bring upon themselves and yet never lay it to heart As for those who have abstained from an oath as unlawfull we finde the sect of Essen's among the Jews reckoned by learned men as remarkable This sect was at the same time with the Pharisees and Sadduces whose manners and way Josephus relateth at large yet say some our Saviour did not reprove their superstitions because they lived solitary in places remote from Towns and commerce of men Eusebius upon a mistake doth suppose them to be Christians Now their opinion was that it did not beseem a man to swear They thought a mans word should be as firm as an oath yet that they were not absoluely a-against swearing
temporal sense 2. He is not a spiritual Saviour only by example 3. He doth not actually save all 4. He is not a Saviour only habitually or upon condition 1. He is a spiritual Saviour 2. He is the sole Saviour 3. He is a full and sufficient Saviour Use Of Instruction Use 2. Exhortation Of the appellative Name of our Saviour Christ In what sense Christ is said to be anointed The Lord Jesus was anointed to be our Saviour What the title Christ implies Use 1. Of encouragement Use 2. Of Exhortation Christ as Head doth appoint all the Officers of the Church A two-sold Kingdom attributed to Christ in Scripture All Church-power radically seated in Christ Church-officers are properly servants to Christ This power of appointing Officers and Laws in the Church belongeth to Christ as King Use Exhortation 1. To Church-officers Church-officers are especially to take heed of 1. That they turn not their Office into matter of pride and earthly interest 2. Of Idleness Use 2. To the people Why Paul styleth himself An Apostle of Jesus Christ Those things are highly esteemed in the Church which are despised by the world As 1. The person of Christ 2. The Officers appointed by him 3. The Duties prescribed by him 4. The Priviledges of the Gospel 5. The due execution of Church-censures Use How many wayes the will of God is taken It is the meer will and good pleasure of God that calls us to any office or priviledge in the Church We have all Church-priviledges from the meer will of God There is a two-fold Call the one general the other particular both which come from God A four-fold distinction concerning the Call of Officers 1. Some are called only by the will of God not at all by the will of man 2. Some have their call of God but by men 3. Some are of men only not at all of God 4. Others have their call neither from God nor men In what sense Paul here saith By the will of God 1. It is more than his permissive will 2. It is not his angry and just will God sometimes doth justly send ungodly Ministers amongst a people 3. It was by the directing will of God not by chance 4. It implieth it was not Pauls merit but Gods will that advanced him to this office Concerning those who enter upon the Ministry only upon carnal and corrupt motives Use The truly godly though eminent in office and grace yet are humble in themselves and condescending to others Wherein the humility of the godly discovers it self to their inferiours Why those who are so exalted above others are yet so humble towards them Use There is a great deal of difference both in the persons that are converted and in the manner of their conversion Why God is pleased to call such different persons and in such a different way None are to rest upon their godly education but all are to search their own hearts to see whether they be wrought upon or no. Use The consent of Church-officers in matters of religion is of great use and moment What are those things that conduce to Unity amongst Church officers It is of great use to young to have the guidance of solid and experienced Ministers What the word Church is used for in Scripture What we are properly to understand by a Church in Scripture Gods call as the efficient cause of the Church is either external only or external and internal also The instrumental cause of the Church is the preaching of the Word The formal cause the solemn observation of Church communion Wherein consisteth the nature of Church communion Object Answ Why needfull to know the Marks of a true Church What things necessary to make a Note or Mark. What are the Notes of a true Church How the form of a thing may be a Note or Mark of it A Church is Gods people in a more special manner than others God amongst the most prophane people sometimes gathers a Church to himself A Church may be a true though defiled one What were the corruptions amongst the Corinthians How 't is lawfull for Christians to go to Law Some observations clearing the truth that a Church though defiled may be the Church of God Reasons shewing the truth of it The Church of God as a Church doth far surpasse all civil Societies and temporal dignities Reasons shewing the truth of it Use 1. Use 2. Use 3. Why Paul writeth this second Epistle to the Corinthians It is very hard for the Church of God to keep within their proper bounds in Church-administrations It is a Ministers duty to use all lawfull means to promote the Church he hath relation to How the Apostle could call the Corinthians Saints when many of them were so foully polluted All that are of the Church are Saints by profession and ought to be so in their conversations What is comprehended under Church Saintship External holiness Saintship is not enough to bring us to Heaven without the inward renovation of the whole man Propositions clearing the assertion 1. There are degrees even in real Saintship 2. Therefore is real Saintship alway growing in this life 3. Church-Saintship though real consisteth with many imperfections 4. Holiness or Saintship is the conformity of the will of man to the will of God 'T is a great shame and reproach to have the name without the nature of a Saint 〈…〉 Saints may sometimes have just reason not to joyn themselves to a Church though it be their duty alwayes to endeavour it Reasons convincing it to be each Christians duty to be of a Church What are the causes that may justly excuse us from joyning our selves to publick meetings 2. Unlawfull grounds upon which some do 〈…〉 themselves to any Church-society 1. From corrupt opinions 2. From corrupt dispositions Use Of Instruction The soul of the poorest Saint is as much to be regarded as of the greatest Spiritual mercies are to be desired before temporal What are those things that peculiarly move the godly to preferre spirituals before temporals The Reasons of it The grace of God is to be desired before all other things Propositions discovering the nature of the grace of God What the grace of God implies How grace is called the grace of our Lord Jesus Christ Who are fit subjects to partake of Gods grace without Rules how we may rightly understand and judge of the grace of God The Scripture characters of the grace of God Peace from God and Christ is earnestly to be prayed for as a very choice mercy Wherein this peace consisteth What are the principal causes of a godly mans fears troubles and disquietnesses What are the effects of this Gospel-peace Directions how to attain this peace Of the names attributed to God in Scripture God alone can give grace and peace to his people Reasons God is a Father in a more peculiar manner to those that believe what it is for God to be our Father God is a Father to the
Because perhaps by our sins we have deserved it 3. God often denies comforts for the that they may be the more welcome when they come 4. And often to try whether my obedience be pure 5. To teach us how we are beholding to Christ 6. Whensoever it is necessary we are sure to have it The afflictions we suffer for Christ are not only for our own but for the Churches good The sufferings of Christ of two sorts 1. In his Person 2. In his members Propositions clearing the truth 1. The sufferings of Saints for the good of the Church are still to be distinguished from Christs sufferings How Christian Martyrs sufferings differ 1. His death was not only a Martyrdom but a propitiation 2. In the efficacy 2. Our sufferings for the Churches good are not meritorious either for our selves or others 3. That our sufferings turn to others good is not from themselves but from the power and grace of God 4. Hence we may admire the wisdom power and goodness of God turning our enemies wicked intentions unto our good What is the general good promoted by the Churches sufferings 1. The glory of God Christ and believers 2. The propagation and enlargement of the Gospel Sufferings for Christ help much our comfort and salvation 1. The sufferings of others work good only occasionally not efficiently or meritoriously 2. Hence we may bewail the superstiâ—ion of the Church about the Martyrs 3. The sufferers for Christ may encourage us but we are to be sure they are indeed the sufferers for Christ How the afflictions of others for Christ work our comfort and salvation 1. Hereby we shall have greater assurance of these divine truths for which they suffer 2. Hence we may be encouraged to trust in God and depend upon him to enable us also if he should call us thereunto 3. Hereby we may take occasion to rejoyce in God as enabling them and as having promised to do so to us 4. Hence we may inform our selves they were in earnest and real for Christ 5. Hence we may learn to mortifie our hearts to the world The salvation of believers is promoted by their sufferings for Christ How sufferings advance our salvation 1. They help to make us mourn for sin and turn to God 2. They inform us more of God and Christ of his grace and power then we knew before 3. These afflictsons quicken us to more grace 4. Because of the glorious promises which are made to such Sufferings not barely in themselves but as improved by patience conduce to our salvation Humane Philosophers agreed in the commending of patience What goeth to the producing of patience 1. The efficient cause is God 2. The word of God is the instrumental cause 3. Afflictions they also work patience 4. God and Christ are the exemplary cause Motives to patience 1. We should consider and be affected with what we have deserved 2. Consider Gods great goodness in changing the nature of thy afflictions 3. Consider that God will be with thee 4. Consider what good will redound to thee by thy afflictions 1. What spiritual good 2. Eternal 5. Consider by patience thou maist promote the good of others A two-sold salvation temporal and spiritual Spiritual salvation is either inchoate or consummate God doth by all his dispensations carry on and further the salvation of his people What this salvation doth imply 1. It is Negative 2. Positive Two sorts of dispensations from God which further the salvation of a believer 1. The direct means appointed by God for this end 2. The occasional means as 1. Their sins 2. Their afflictions What is that hope and perswasion which Paul had of other men A two-fold hope Divine and Moral What is the Divine hope What Moral hope is 'T is a great encouragement to the Ministers of God to have good grounds for the hope of grace and stedfastnesse in their people What things they were which made Paul hope so well of the Corinthians 1. Their amendment and repentance by his former Epistle 2. Their setting up that good and holy order which was thrown down 3. Because they did communicate with Paul in a patient suffering for Christ A double communion 1. In what is evil 2. In what is good The communion with those who suffer for Christ is a fair way to their joy and glory 1. A two-fold communion with the afflicted 1. When a man living in peace and quietness himself yet is affected with their sufferings 2. When a man is cast into the same outward condition 2. It is as glorious and acceptable to be a companion to sufferers as to suffer Reasons why partaking with the Saints afflictions doth interest us in their glory 1. This demonstrates our faith in Christ to be upon spiritual grounds 2. Because this is suffering for Christ Of the compellation which Paul useth brethren Of the expression I would not have you ignorant 'T is of great use to know the afflictions of those who suffer for Christs sake Reasons 1. Hereby we shall be more provoked to pray for them 2. Hereby they will be more encouraged to bless God when they are delivered 3. Hereby we may learn patience zeal and heavenly mindedness and other graces Qu. What use is to be made of preaching about such afflictions which Paul and other Christians suffered from Heathens Answ 1. Answ 2. Answ 3. Answ 4. Answ 5. The faithfull Ministers of the Gospel are sure to meet with opposition from the world Two sorts which oppose the truth and wayes of Christ 1. Such as take the true Religion to be blasphemy and idolatry or superstition the true service of God 2. Such who professe religion meerly because it suits with their carnal interests Hence the Ministers of the Gospel are not only opposed to those who are without but by some within the Church Who are they which profess Religion meerly for carnal ends 1. Such as live in their lusts 2. Such as intend to advance themselves by it More characters of such who professe Religion only upon worldly respects 1. Such who in time of temptations prove adversaries to the Gospel and Ministry of it 2. Such as maintain doctrines which overthrow the foundation of Religion 3. Such as make parties and factions in the Church 4. Such who make use of the Doctrine of the Gospel only to shew their parts and learning 5. Such as do not own Religion upon divine principles and holy motives How the afflictions of the godly may be called heavy and yet light Godly men judge otherwise of their afflictions from sense and flesh then from grace and reason Propositions clearing the truth There are two selves in every regenerate man 2. These two selfs oppose one another 3. Hence 't is good to observe from which of those principles our actions proceed How we may know when faith and when flesh speaketh in our afflictions 1. Flesh argues from afflictions that God hath forsaken us 2. Flesh saith afflictions will undo us
against Christ 2. T is the grace of God◠alone that can open this door 3. Sometimes Ministers are called to a people of small hopes 4. A Ministers hope of doing good should be guided by the Word Reasons why a Ministers hope of doing good should be matter of of joy to him 1. The End of his Ministry is accomplished A constant Ministry is necessary to every Church And that for these Ends 1. To informe against Errors 2. To reform the corruptions that are in mens lives 3. To comfort the godly 4. To edifie and strengthen them How believers may and are to grow 1. In knowledg 2. In the experimental power of their knowledge 3. In Faith 4. In Grace 'T is the duty of all Christians especially Ministers to lay out themselves for the glory of God 1. For all Christians 1. There is none but have talents to be improved 2. All lawfull actions may be improved for Gods glory 3. Christians should often meditate upon the ultimate end of all their actions 2. Especially it belongs to Ministers What is required to enable us to do all things for Gods glory 1 A converted soul 2 A publick spirit 3. Heavenlyn indedness 4. Fervency and zeal The office of the Apostle and ordinary Pastors differs in that the one had an universal the other a particular charge 1. The Apostles had commission to preach to all Nations 2. Yet the office of the Apostles did virtually contain all other 3. The Apostles had in their office something ordinary and something extraordinary 5. Though a Pastor is ordinarily to reside amongst his flock yet he is a Minister of the whole Church of God Where the Ministry hath wrought spiritually the Minister is esteemed highly Lightness and inconstancy is a great sinne and reproach to all much more to Ministers Of the sinfulness of inconstancy in civil respects As 1. When we are not consistent with our selves in our assertions 2. In our promises 3. In our affections Of the aggravations of this sinne 1. 'T is contrary to the nature of God 2. 'T is a reproach to men 3. Hereby a man makes himself unfit for Gods service 4. 'T is an abuse of our tongue 5. God threatens lying but encourageth sincerity Of the sinfulness of Inconstancy in spiritual things as in 1. Faith 2. In our Conversion and Repentance Motives against this Inconstancy 1. There is the same Reason at all times against sin 2. Sinnes after Convictions are the greater 3. This Inconstancy is a mocking of God and a dallying in soul-matters 4. It may justly cause God for ever to forsake thee 3. This Inconstancy is a great sin in Promises and Resolutions Of the Phrase according to the flesh which is taken for 1. The humane Nature 2. External Priviledges 3. Corrupt Principles Walking by carnal Principals makes men unstable and inconstant Principles of flesh 1. Covetousness 2. Ambition 3. Pleasing of men 4. Time-serving 5. Self-pleasing Of Principles 1 Herein men differ from bruit beasts because they act from inward principles beasts by instinct 2. Principles are either speculative or practical 3. All the principles of natural men are sinfull and carnal 3. Principles are oft hidden 5. There are principles of flesh even in our holy duties 6. The principles of the carnal and of the spiritual are contrary Of the principles of a godly man There are two general principles 1. There is a principle of knowledge viz. the holy Scriptures 2. The principle of his acting viz. the Spirit of God Particular principles 1. Alwayes to keep a good conscience towards God and man 2. To make sure of his ultimate end and the necessary means to it 3. Daily to expect death and judgment 4. To judg sin the greatest evil and godliness the greatest good Lying is not consistent with godliness 1. There is a material and a formal lie 2. There are assertory and promissory lies 3. There is a pernicious sporting and officious lie 4. Lying is a sinne of the tongue 5. They that would not lie must study the government of the tongue He that would govern his tongue must first cleanse his heart The causes of lies 1. Natural inclination 2. Want of dependance upon God 3. Our captivity to Satan 4. Covetousnes 5. Fear God is true God is true 1. There is a Metaphysical and a moral Truth 2. There is an increated and created truth 3. In that God is true he differeth from men and devils 4. 'T is because of Gods truth that we are commanded to believe and trust in him 5. The truth of God is the Foundation of all Religion and godliness Wicked men usually cast the Imperfections of the Minister upon the Ministry 1. A people may have an holy Zeal againg a loose scandalous Minister 2. A people are oft prone to take offence at the Ministers when yet 't is their sin 1. When they dislike that which may be of great use 2. When they are offended at his reproveing sin 3. When they cast the saults of the persons upon their Office and Doctrine 4. When they refuse the Ministry upon false Rumors and Surmises 'T is a great reproach for a Minister to be mutable and contradictory in his doctrine 1. All changes are not bad 2. But 't is a sin and reproach to change from the truth 3. Even such a change supposeth imperfection 4. No man but may know more than he doth 5. We must distinguish betwixt what is and what is not fundamental 1. We must distinguish betwixt constancy and pertinancy 2. Then is it a reproach to change when we change from truth The causes of inconstancy 1. Ignorance 2. Affectation of singularity and vain-glory 4. Examples We must distinguish betwixt essentials and circumstantials in Religion Christ only is to be the subject of our preaching When is Christ preached 1. When he is declared to be the Messiah 2. When preached as God-man 3. When preached in his person and his offices 5. When he is set up as the head of his Church The Lord Christ is the son of God 1. He is truly God 2. He is not the son of God as others are called his sonnes as 1. By Creation 2. By Regeneration 3. Because of their dignity 3. He is therefore called the Son of God because begotten from eternity of the Father 4. He was begotten of the Father 5. In these Mysteries we must adhere wholly to the testimony of the word 6. He is Antichrist that denies the Son to be God 7. The spirit of giddiness hath justly fallen upon these that deny Christ to be God Christ is a Saviour to his people What is implyed in Christs being a Saviour 1. That all mankinde was lost 2. What kinde of Saviour is Christ Even a spiritual one 3. He is an effectual Saviour Who is Christ a Saviour to 1. Some of mankinde 2. The repenting believing sinner 3. They are saved from 〈◊〉 and the world 4. Christs people 5. The saved are but few in comparison of the