Therefore 1 Let us so come to this Ordinance that we may be strengthned 72 2 This condemns the most Christians 3 This shews reason why we doe not receive good by the Sacrament Reasons why men do not receive good by the Sacrament 73 1 Because they come not with lively sense of their wants 2 Without true repentance 74 3 Without faith 4 They do not seek to God to blesse the Sacrament to them 75 5 They doe not behave themselves well at it 6 Do not afterwards examine what good is got by it 7 If they get good they do not interpret it to be by the goodness of God in the Sacrament 8 They do not stir up the Sacraments that they formerly pertook of 76 Doct. A child of God cannot fall from Grace 77 which is 1 Not from any thing in himself 1 Because the best is bid to look on himself as one that may fall into any sin in himself 78 2 Because they are bidden to feare themselves 78 3 To take heed that they do not fall away totally 4 Because they are commanded to grow in grace 79 5 Because exâ—mples of Apostates are propounded for the Saints to take warning by 6 Because people of God are fain to pray God to keep them 7 Because â—no grace received can hold out without continuall influences from heaven 80 But 2 from the meer favour and goodness of God 81 Qu. What is it that doth and shall ever remain in a believer 82 Ansâ— An anointing from the holy one for 1 A child of God if he sinne cannot carry it away as others 83 2 cannot stand it out as others do 2 Lusting against every known sin 84 For 1 He never sins but against his standing purpose 2 Against the study and composure of his heart 3 Something or other breaks the fulness of the voluntariness of it 1 Ignorance 2 Inconsideration 3 Possion 4 Violent temptation 4 Cannot make a trade of sin 85 5 Hath an apness to rise again 3 A tender disposition to look after God 86 For 1 he cannot lie down in spirituall distempers 2 He hath a feeling of his hardness 3 He cannot be so secure as to forget God 4 A love to the Image mercy holiness goodness and Ordinances of God 5 A disposition to check and chidâ— his soul for sin 87 6 The habit of grace Use 1. For confutation of those that hold falling from grace 88 2 For comfort to people of God against fears temptations perserutions 3 Labour to make sure that we be godly Doct. A particular Church may perish 89 Four notes of a true Church that may be lost 1 Sincere preaching of thâ— Gospel 90 2 True and sincere use of the Sacraments 92 3 Sincere profâ—ssion of the Word of God 93 4 True discipline Seven marks of a fals Church 94 1 Antiquitâ— 2 Vniversality 3 Succâ—ssion of Pastors 4 Vnity 5 Miracles 6 Pomp 7 Outward prosperity 95 Reas 1. because the Church is Catholick not tied to any place 96 2 God needs no place or person 3 No particular Church hath a promise of continuance Use 1. To confound the Church of Rome 2 To warn all particular Churches 97 Doct. The second Covenant requires works Works necessary 98 1 By necessity of presence 2 By necessity of inseparable effects 3 By necessity of signs 99 4 By necessity of commandement 5 By necessity of end 1 to glorifie God in the world 2 to do good unto others 100 3 to purifie our selves 4 to qualifie us for heaven 5 to proportion our reward 6 By necessity of thankefulness 101 Use 1. See how the Papists wrong us by accusing us to be against good works 2 Let Ministers call on people to have a working faith 3 This discovers them to be graceless who do not follow Christ in doing good 4 Be exhorted to good works Mot. 1. Good works are signs of our condition and state 1 Of election 2 Effectuall calling 3 Justification 4 Adoption 5 Of our love to God 103 2 The reason why we pray no better is because we are not abundant in good works 3 They would chear us in an evill day 4 Thâ— want of them the cause of temporal judgments 1â—4 Doct. The covenant of grace requireâ— peâ—fect works ibid Not a perfection of degrees but of sincerity Difference between Legall and â—vangelicall perfection 105 1 The law requires performances as well as the will and desire 2 The perfection of the L 〈…〉 stands on quantities as wel as qualities 3 Vpon full measure whether a man have power or no. 4 Admits no failings 106 5 Mâ—kes nothing of repentance Doct We should labour â—o bâ— perfect Reas 1. From the nature of God 107 2 Because God hath commanded us to be sincere 3 Because God knows our hearts 4 God will let down the Câ—venant no lower 5 All Gods Saints have been perfect Use 1. To reprove the want of uprightness 108 2 To humble the people of God 109 3 To exhort us to be upright Mot. 1 God delights only in an upright heart 2 This is the total sum of all that God requires p. 110 3 The least grace with uprightness is better then all the goodly performances in the world 4 God will bear with grievous faults where there is uprightness 5 Vprightness will help us to profit by all ordinances 111 6 Is most excellent ground of comfort 7 Will make us and our posterity blessed 112 Use 4 For examination Signs of uprightnesse 1 An upright man is universal in regard of all Gods commands 2 In regard of all graces 3 Of all places and company 113 4 Of all times 5 Of all his parts understanding will memory c. 114 6 Of all conditions 115 7 Of all relations 116 8 Of all the circumstances of his actions 117 Doct. As we must be perfect so we must be perfect before God 118 1 Not so as God should approve our works in strict justice But 2 On account of his mercy in Jesus Christ Reas 1 Because God hath so commanded 2 Otherwise a man hath no faith 119 3 This is the end of Christs redemption 4 This is the end of election 5 Because God will search us out 120 6 God only doth esteem of the worth of holiness c. Use 1 To condemn the ceremonious devotion of many 2 For humiliation 121 3 For exhortation to be upright Doct. God will search whether we be perfect 122 Difference between Gods searching and mans 1 Mans searching may be without finding 2 Hath ignorance foregoing 3 Is properly so called 4 Is necessary for knowledge 5 Is for himself 123 God searcheth five wayes 1 By his own spirit 2 By the spirit of man 3 By conscience 4 By his word 124 5 By his providence Whereby God discovers mens secret works 1 By letting his people suspect men 125 2 By letting his people injure wicked men 3 By guiding his Ministers to home preaching 4 By their own lusts and corruption 126 5 By persecution Reas 1 It
there is no man is dead but he that hath no care to look after Christ and desire him if we would have Christ if our hearts be open to him if we doe but desire him and long for him if we have but these groanes and outgoings in our souls oh that I had but Christ shed abroad in my heart if I had him I should have life and quickning if I had him I should have right and title to all Gods heavenly comforts if our hearts did but goe up and down longing after Christ this is the way to attain to quickning Isa 55. 1. Ho every one that thirsteth come ye to the waters c. Come and ye shall have waters that shall never be dried up the want of faith is the cause of hardness of heart and of deadnesse as our Saviour Christ when he saw they were dead Matth. 16. he did upbraid them with unbeliefe if a man did but once believe if a man did but truly cast his soul upon God if he had but once his eyes opened to see the vanity of all other things to see the danger of sinne and iniquity the misery of all unregenerate people and to see the worth of Christ and the infinite goodnesse of God in Christ what an admirable pearl it is to enjoy him how it is better then life it selfe better then the whole world yea then thousands of worlds if a man did but see this and had his heart affected with this to be drawn to Christ and to have his heart and minde run after him to be possessed of him this is faith you that would know whether you have faith or no if you had all the faiths in the world you are infidels without this faith but if you have this faith you have true faith if you have a heart running after Christ minding him and longing for him and casting your soules upon him for all good accounting this your principal and total and main good and accordingly affecting this these are the works of faith and if you have these works you may be quickned believe in the Lord Jesus Christ set your hearts upon him and seek after him and you shall have all manner of good even life it self The second meanes is a careful learning of the Word of God preached Second means When the Corinâ—hians were marvellously blocked uâ— in their minds and hearts and were straightned in good things 2 Câ—r 6 12. mark what the Apostle saith v. 11. Our mâ—uth is â—pen to you c. as who should say in our Ministery there is abundance of grace abundance of life and largenesse of heart abundance of gracious things all manner of good things we bring with us in our Ministery peace and comfort and hope and all the promises of God and all the rich treasuâ—es of Jesus Christ we come with our armes full you are not straightned here but you are straightned in your 〈◊〉 bowels as who should say you may be enlarged sweetly by our Ministry wâ— deliver unto you abundance of grace and mercy and abundance of supply all those deadnesses and lockings up of heart in you would be healed by the Ministery of the Word so may I say if your hearts are locked up certainly it is for not taking what the Word offers if you would come hungerly and greedily to the Word of God with an heart desirous to be edified and instructed and to apply what the Word speaks to your souls certainly you shall here meet with abundance of grace and life for the Word is the Word of life and the Ministery of the Word is the Ministery of the Spirit of God and life so that the deadness of all people is meerly from their own bowels you are not straightned in us saith the Apostle no in thâ— Ministery of the Word is abundance of life The third meanes is A careful shunning of all those causes of deadness which we named formerly we must take heed of sin for if we give way to sinne it will dead the heart it will make a make a man shy of God and put a man to woful tasks and breâ—d loâ—hness to goe about duties it will make a man to have a guilty conscience and dead a man that way it will grieve the spirit of God and quench all the operations and sweet influences and gracious motions of the Spirit that the sweet livelinesse of his workings will be gone away if a man give way to sinne if he give way to the world or slackning in a godly course if a man give way to pride or vanity or any sin this will dead the heart a mans heart will presently be deaded if he give way to the Devil and to his temptations In particular you must take heed of niggardlinesse in Religion they that love quickning must labour for a frank and free spirit that will rather overdoe in Gods service then underdoe as long as a man hath a free heart he shall have a quickened heart therefore labour to preserve it doe as Philemon I knâ—w thou wilâ— dâ—e more than I say Paul knew he had a free spirit that if be commanded him a little he would doe more he would rather overdoe then underdoe our Saviour Christ calls for this free spirit Iâ— a man take thy coat give him thy cloak also rather overdoe then underdoe in any good thing have a free heart if God bid thee pray pray thrâ—e times five times a day rather then not often enough there be mâ—nâ— duties that God doth not set down how often and how frequent and hoâ— long now labour for a free spirit rather do twice as much then underdo Again Take heed of lownesse of Religion of taking up a low and base and mean kinde of Religion that will not reach the Kingdome of God there is a low kinde of Christianity that wil not be able to attain to salvation a low faith that doth not make a man to have his conversation in heaven a low repentance that reacheth not to mortification a low profession of Religion that comes not to the power of Godliness Prov. 15. 24. The way of life is above it is an high thing therefore take heed of low Religion for people think that any kinde of righteousness will serve turn if they have but a little Reformation and Religion they presently think this is godliness but let us take heed of this low Religion that will never do the deed Again We must take heed of want of Watchfulnesse we must set up a gracious and Christian watch in our hearts from day to day when the Lord had found fault with the Church of Sardis for being dead in the next words he bids them be watchful as who should say the want of this watchfulness and looking to your selves and having a care over your thoughts and aâ—fections lest you should be drawn aside the neglect of this is the cause of all deadness Again We must take heed of vanity as David saith Psal 119.
should sâ—â—rch us oâ—t is it good for us to leave all this wâ—â—â— to him to neglâ—â—t 〈◊〉 soules to lay aside our lives and consciences and bosâ—mâ—s and never to â—ansick thâ—m from â—ay to day never to enquire into our owne bosomes that we may reforâ—â— our selves but leave all to God to search us doe you think this â—ill doe will saith Job Then when afflictions and death and judgement shall come that then God should search you and lay before you your works therefore as you desire when God shall search you you may be found upright be careful to search your selves FINIS 2 TIM 1. 9. Who hath saved us and called us with an holy calling not according to our works but according to his own purpose and grace which was given us in Christ Jesus before the world began IN this verse the Apostle declares what God hath done for him and for Timothy he hath saved us that is he hath redeemed us with the blood of his Son and freed us from sin and from Satan and from hell and hath given us title to eternal life he hath saved us 2. He hath called us that is he hath given us a pledge of this that we shall be saved that we shall The reasons of Gods mercies to Paul and Timothy certainly have salvation compleatly and fully for he hath called us Now he illustrates this two wayes first by shewing what kinde of calling it is which he here means and that is an holy calling he hath called us with an holy calling and then 2ly By shewing the reason why God would do these things for him and for Timothy these are great things what to save them and make them heirs of his Kingdome and to call them to the fellowship of Jesus Christ and give them interest in all Gods goodness and mercy what should be the reason that should move God to do so much for Paul and for Timothy he doth here expresse this three wayes First by removing all false causes not according to our works as who The removing of false causes should say it is not for any thing in us there was nothing in us that moved God to do this 2ly He layes down the true cause of it in the next words but according to The true cause of it his own purpose and grace that is he hath done it freely out of his own mercy and love and according to his own purpose Lastly He proves this and that by three arguments that this must be the Proved by three arguments cause and no other the first is this it was a gift that was given us therefore it must needs be free 2ly It was given in Jesus Christ as who should say he did not look at any thing in us there was nothing in us that was in his eyes no it was meerly for the merits of the Lord Jesus Christ Lastly Another argument is taken from the time when and that is from all eternity before the world began The point that I will handle out of these words is this that it is an excellent Doctrine thing for a man to be able to say that God hath effectually called him the Apostle here speaks it as a great comfort to his soul and the soul of Timothy and as a pledge of Gods everlasting love and salvation to them both that the Lord had called them and had been pleased to take them out of the world and to make them partakers of his Kingdome and glory Now for the opening of the point I will here first shew you what kinde of For the opening of the point calling it is that is here spoken of and it is not that calling whereby God doth call people to an office as of a Magistrate or a Minister but he speaks of a general calling of a calling out of the Kingdome of sinne and Satan into the Kingdome of his dear Son to be made partakers of eternal communion with himself 2ly It is not an outward call whereby wicked men that go on in their sins are called for so a reprobate may be called he may be called out of his own sinful courses and wretched estate and condition to the participation of Jesus Christ thus every man is called all men are called by Gods Ministers as Mat. 22. 9. the King sent out his servants to bid all that they found to the marriage Secondly A reprobate may be called inwardly by Gods Spirit I mean the How a reprobate may be called Spirit of God may go along with Gods Ministers to strive and wrestle with the soul and conscience of a man that remains in his sins Prov. 1. 24. because I called and ye refused therefore will I laugh at your destruction and mâ—â—ke when your fear cometh Thirdly A wicked man may be called not only with an outward call of How a wicked man may be called the Minister and with an inward call of the Spirit but with some efficacy it may go a great way so far forth as to make a man come in some kindâ— as it was with the man Mat. 22. 12. He was called together with the râ—sâ—â—â— come to the wedding and he came but he came without a wedding garment nâ—w one of these callings are meant here for in this sence many are called but 〈…〉 sâ—n Mat. 22. 14. But the calling here meant is a different calling from them and that in three things First It is a call according to Gods own purpose when God calls a man and hath a purpose to make a man come in deed and to come home this is A calling to Gods purposes the calling here spoken of Rom. 8. 28. We know that all things worke together for the best to Gods children that are called according to his purpose as God calls them so he doth purpose to make them come to himself and make them partakers of everlasting mercy God hath no such purpose when he calls the reprobate he hath a purpose indeed to do them good if it be not through their own default but yet notwithstanding he hath no such purpose and absolute intention to do them good he hath no such purpose to bring them to his Kingdome and carry them quite through in the business Secondly This is a secret in Gods own bosome and that is another difference How one calling differs from another wherein this calling differs from the other it is such a calling wherein God puts forth his power and the greatness of his power too God called the light and it came God called the Heavens and they came when as they were not God calling of them they were made to come so when God doth call a man by his Spirit he calls a man powerfully he doth powre in divine instincts of grace and faith and all other holy vertues whereby the soul is made able to come to God the Lord gives the heart a kinde of touch that being touched by his Spirit it must and
other doth not now this coming is by faith and this we have here in the text He that cometh unto me c. Now before I come to handle this point I must premise something concerning faith Namely that it is not only a bare assent of the minde that all good things are in Christ but it is a confidence for the having of all the good things that are in him it is not only the first act of faith Namely an assent to the truths of the Gospel that God hath put all treasures of eternal life in his Son this I will not speak of because all both Papists and Protestants agree in this that faith is an assent of the minde this is a controversie on neither side therefore I will omit it But it is the second part or act of faith which is the believing that in the Lord Jesus Christ he shall have eternal life which is an act of the heart and this is that which I will stand upon it is a confidence in God and Christ for all good things when a man doth not only believe that all the promises of God are yea and amen in Christ but when a man doth fiducially and confidencially bear himself and rest upon Christ for all these things he comes to Christ for all good he looks for this I will prove to be an act of a justifying faith and that I may not be mistaken I will distinguish 3. Confidence in natural man 1. In the power of God There is a confidence in the power of God a natural man may believe the power of God and yet not have a justifying faith all that had miraculous faith did believe the power of God but the Apostle saith 1 Cor. 13. 2. If I had all faith that is all miraculous faith even to the removing of mountaines without charity it were nothing Secondly there is an unrooted confidence of the will which may be in a natural 2. Unrooted in the will man as a natural man may believe that Christ is the only hope of Glory the only way the Truth and the Life the only one for whose sake he shall be accepted as he may assent to this so he may have a kinde of unrooted confidence in these things which may procure a great deal of peace to his conscience this is that which Divines call a temporary faith Mat. 13. for a time they do believe c. A natural man may not only believe Christ but believe in Christ in some sense truly he cannot but in an unrooted manner there may be such an act put forth though it be not rooted in the heart this you may see John 2. 23 24. Many believed on Christ saith the text yet he would not commit himself unto them he would not trust them with mercy and grace and favour he would not trust them in regard of his own body and safety they were not right for all that and yet they did not only believe Christ but in some sense and in an unrooted manner they believed on Christ therefore there is not only a firme assent to the truth which may be in a natural man but also some kind of confidence Thirdly there is a presumptuous confidence in God and Christ for salvation 3. Presumptuous which the workers of iniquity may have they may not only believe the general truths of the Gospel but have some kind of confidence in Christ though not so good as the former for that reformes a man and makes him follow Christ till persecution come and may be in persecution too till he be weary but this is not so good you shall have a drunkard a prophane person he hath confidence in Christ that God heares his prayers accepts his duties and will provide for him our Saviour Christ speaks of such Matth. 7. 22. He tells us of many that shall be confident in him how they have done wonderful works in his Name and eate and drank in his presence and have heard him preach in their streets and yet are but workers of iniquity I do not mean this neither these are but false confidences Now there are two godly considences gracious ones such as are only in Gods 2. Confidence in the godly 1. Special perswasion of Gods love Elect and not in all Gods Elect neither but only in such as are effectually called and yet come not within this definition of faith The first is that full special perswasion of the heart a man may have true justifying faith though he never attaine to this for justifying faith is a confidence in Christ for justification now this special and full perswasion of the heart is not only an affiance in Christ for justification it doth not only apprehend Christ for justification but it apprehends justification it self now this must needs be after justifying a man must needs be justified before he can confidently apprehend justification he must first be justified before he can say he is justified the object must be before the act Thus it goeth justifying faith must needs be before justification and justification must be before the sense and feeling of justification before a man can feel and apprehend he is justified the cause goeth before the effect in order of nature for a man is justified by faith Now if a man know he is justified then the thing must be true before he knows it is so now here they differ that faith is a confident apprehending of Christ for justification and this full special perswasion of the heart is not only a confident apprehending of Christ for justification but an apprehending of justification it self Now true justifying faith may be without this Job 13. 15. Though he kill me yet I will trust in him That is suppose that I were at an utter losse that I knew not whether God will slay me yet slay me or not slay me perish or not perish I will trust in him Imagine God deliver me up and will none of me yet though he kill me I will trust in him I do not say I am at this losse that he will kill me blessed be God I am not in this case but if I were at this losse that he would kill me for ought I knew yet I would trust in him so that we see this confidence may be without this full perswasion of heart Secondly there is another good confidence that comes not within this definition 2. A constant expectation of faith and that is a constant expectation and this is the daughter of faith Ephes 3. 12. This confidence whereby the soul hopes in God differs from the confidence of faith for this confidence is an effect of faith it is by faith Now these two differ thus the confidence of hope is that which a man hath for the future having of those things that for the present a man believes now the confidence of faith is the confident apprehending of Christ for the having of them John 3. 36. He that believeth in
this is coming to Christ Mat. 11. 28 Come unto me all ye that are weary and heavy laden that is beleive in me he puts it into that phrase this true faith makes the soul come to Christ so 1 Pet. 2. 4. to whome coming as to a chiefe corner stone There are two tearmes in this coming to Christ the one from whence a man comes from all his owne wayes from all his owne desires from all his owne ends and aimes and the other tearme is to what a man comes and that is to Christ to â—as promises to his Commandements to live and dy with him this is coming unto Christ as you may see Acts 26. 18. there both these tearmes are set downe to open their eyes saith the Text and to turne them from darknesse to light that they might receive forgivenesse of sinnes It is this coming that receives forgivenesse not only an act of the mind when that goeth to Christ but an act of the heart when that goeth to Christ when a man comes from darknesse to light from pride to humility from the world to God when a man passeth from the one tearme to the other tearme and so cometh to this righteousnesse of God in Jesus Christ now he is come to Christ and now he shall receive forgivenesse of sinnes so that you see faith is not only an assent of the mind but an a 〈…〉 of the heart both these together make up this coming of the soule to Christ Fourthly true justifying faith the proper object of it is no sentence no Arg. 4. Because the object of justifying faith is no proposition but Christ himself proposition in the Word I mean the act of a justifying faith in that act whereby it justifieth the proper object of it is no sentence or proposition in the Word no complext truth in the Word but it is Christ himself t is true a man must beleive that the Word of God is true and the promies true and Yea and Amen but that act doth not justifie it may be in a reprobate or in a â—â—vill therefore it cannot be an assent of the mind for that supposeth that the object must be a proposition neither can it be a sure and certain perswâ—â—on that God hath elected me and intended Christ to me this may be the 〈◊〉 an after faith but not the act that justifies but Christ himself iâ— the object oâ— a justifying faith I am the way the truth and the life I my self it is 〈◊〉 〈◊〉 God by Christ when a man beleives in Christ or by Christ beleives in Goâ— this is the object of a justifying faith it is no proposition or text of Scripture that is the object of a justifying faith that is the thing that is a justifying faith as it justifyes doth assent unto but the object of a true justifying â—aith as it justifies is Christ himself the cause of forgivenesse of sinnes the cause of eternall life the cause of the derivation of all these blessings to us it lookes for all in Christs own person 't is true the propositions of the Scripture about Christ are the ground of a justifying faith as he that believes in Christ shall be saved that is the ground of a justifying faith but these propositions though they must be acknowledged at the time by faith yet these propositions do not justifie a man for a wretch may do this but when a man believes in Christ that is propounded and tendered in the Word when a man hath aâ—â—iance in him and commits himself to him faith seekes for all good in Christs own person first it layes hold on the person of Christ and taking him it takes all good things with him indeed it takes the propositions of the Word for its ground because the Word saith thus and thus that eternall life is in him and he openeth the Kingdom of heaven to all believers and he is a sufficient Saviour this is the ground of faith but the object of a justifying faith is Christs owne person so that believing cannot be an act of the mind but when a man believes in Christ and is rooted and built upon him it is the person of Christ I will make this appeare to you you know God doth count it Idolatry for a man to believe in any creature when a man believes in the Son of man God forbids this as an Idolatrous thing for a man to believe and put his confidence and affiance in any creature now what is the meaning of this what is this Idolatry to assent to such a creature to believe that such a man is his friend and tenders him and is faithfull unto him this is a truth about a friend is this Idolatry No but when a man makes a friend his staffe a creature his staffe when a man makes riches his Idol is this onely to assent that riches can do much in the world can buy meate and cloathes and lands and inheritances is it the knowing these things are so No but when a man makes riches his prop and stay and believes in them and that is the stay that he hath It is not the beleiving these things about riches for so a man that believes only in God may know these things about riches and a friend Jer. 17. 5. Cursed is he that maketh flâ—sh his arme he doth not say cursed is he that apprehends that a man is his friend and willing to releive him but cursed is he that maketh flesh his arme that lâ—ans upon this man that trusts unto him that is the thing so what is the meaning that we must not trust in Chariots and in horses doth the Scripture mean that we may not assent and affirme these truths about them that they are many and strong and potent that they are admirable horses is this it No but woe be to them that go down to Egypt for help and put their trust in Chariâ—ts and Horses Isa 31. 1. When a man rides a journey and makes his Horse his stay when a man goeth about a businesse and makes his purse his prop when a man walks from day to day and the creature is the thing he hangs upon he doth not see God and draw near to God he doth not set his heart upon God he doth not relie upon him to have God with him in his journey and what he goeth about No he hath an Horse with him and means and maintenance with him and God shall have a prayer may be now and then but he makes not God his arme and this is idolatry so our believing it is not the believing the propositions about a thing but when a man believes in the thing it self and makes the thing his stay his buckler his aide his help and comfort Lastly the maine Argument is this true justifying faith is a faith of union it is such a faith as unites a man to God and Christ and in him to God the Arg. 5 Because true faith is a faith of union
Apostle saith 1 John 5. 20. We know that we are in him that is true his meaning is we are in him by faith that is we have such a kinde of faith whereby we do not only assent to him that he is the Sonne of God and all things are true that are spoken of him but we are in him we are in him that is true that is we are united to him and 2 Cor. 17. 5. Whosoever is in Christ is a new creature and Paul saith of Andronicus and Junia they were in Christ before him Rom. 16 7. So Christ is said to be in them Know ye not that Christ Jesus is in you except you be reprobates it is the faith of union He that hath the Sonne hath life 1 John 5. 12. That is he that believes in the Sonne of God that is so believes that he hath him and is united to him that man hath life and none else so that it is a faith of union that justifies a man not as though faith of it self doth this for its own worthinesse as though it were able to unite a man to Christ it is only by vertue of Gods Ordinance that faith unites a man to Christ God of his infinite mercy and goodnesse hath appointed faith to be such a thing that upon putting forth of that act he shall presently have relation to Christ and Communion with him by grace are we saved through faith saith the Apostle we are saved through faith but not for any worthinesse of faith but by grace this is the thing the Lord hath appointed such a kinde of faith shall justifie as shall unite a man to Jesus Christ Nay if faith did not do this faith could not justifie and sanctifie and purifie and intitle a man to Heaven for it doth all these by vertue of union first it unites a man to Christ and makes Christ one with him and him one with Christ and so he comes to have right and title to all the merits and all the good things that come by Christ so then if thou hast not this faith of union though thou hast all faiths besides historical faith temporary faith and if it were possible miraculous faith Nay if thou hadst ten thousand thousand faiths more if it were possible yet if thou hast not such a faith as to be united to Christ thou art in thy sins and art under the law and under the curse of the law and under Gods justice if thou shouldest pray never so much and give thy body to be burned yet if thou do not dwell in Christ and Christ in thee if thou be not one with Christ and Christ one with thee thou art nothing but as â—ounding Brasse and as a tinkling Cymball though thou hast been a professor these twenty yeares together and hast been taken for a godly man through Town and Countrey yet if thou art not in Christ thou arâ—â— still in thy sins faith doth unite a man to Christ through the Ordinance oâ— God by the Grace of God it doth unite a man to Christ 1 John 4 15 whaâ— confession doth the Apostle meane there Only a confession of historiâ—â— faith when a man believes that God is so and so and confesseth him No the Apostle expounds himself 1 John 3. 24. as who should say it is such a faith as wholly resignes a man unto God to be ruled and guided by him as well as saved by him it is such a faith as makes a man with minde and heart and will and all that is in a man to cast himself upon Christ so that all obedience and all conformity to the Sonne of God will follow he that hath this faith to keep his Commandements dwelleth in God and God in him Now what kinde of faith can this be can it be only the act of the minde whereby a man believes all the truths concerning Christ doth this unite a man to Christ It were blasphemy to say so for by this Argument the union between Christ and a true believer were no better then the union between a true believer and the Devil because a true believer believes all the truths and assents unto them that God hath spoken concerning the Devil as well as concerning Christ this doth not unite a man there is a kinde of union indeed in the minde but that union is only notional and intentional and rational as for example when I think of an horse or a tree there is an union of the tree with my minde for the tree is in my minde in the notion of it but this is a bare intentional and simple union the maine union of all is in the heart when the heart is united to a thing an heavenly minded man he may have an union of his understanding with the things of this world he may understand carnal men understand their courses and wayes and there is a notional intentional union with these things in his understanding but he is not truly united to those courses except his heart be set upon those courses then he takes them up so untill the heart is set upon Christ a man is never heavenly never godly never a true Christian till he is thus united into Christ Nay I will tell you more and I will prove it and it is a thing to be considered that were it possible Suppose God should reveal he might if he would to any man that he is elected before he is converted Suppose this I do not say God doth thus to any of his Elect but suppose an Elect man that is yet unconverted and yet out of Christ he is a natural man and yet an elected man â—uppose I say God should reveal to this man thou art elected to eternal life I have intended from all eternity to give my Son to thee all his merits and death and passion I have intended them to thee and I have intended thou shalt have fellowship with him God reveales this and the man firmly assents to the authority of the speaker that he is elected to eternal life doth this faith justifie a man A man is in his sins yet for all this though he knoweth and God hath revealed such a thing to him that he hath intended Christ to him as long as he hath not revealed that he is in Christ this doth not put him into Christ this sheweth him that he shall be in Christ but this act of believing doth not put him into Christ therefore the children of God that are converted and are believers and can believe that God hath elected them and eternally intended Christ to them this act of their faith doth not justifie them this only is an act to know that they are justified already and converted already I will shew you an excellent place for this 2 Tim. 1. 12. For which cause saith the Apostle I also suffer these things for I know in whom I have believed and that he is able to keep that which I have committed unto him against that day Mark
37. Turn away mine eâ—es from beholding vanity and quicken me O Lord. Again We must take heed of covetousness for we shall never have any gracious work upon us if we give way to it Again We should take heed of slacking and abating private duties we should carefully call upon God every day in secret when there is no body by but God and our own souls if we finde backwardness to this duty know it comes from the Devil that would drown us in perdition if he could therefore we must resist him and goe about it for certatnly otherwise we cannot be quickned Again We should take heed of slighting inward duties the holy ordinances of God in our bosoms holy meditations gracious strivings against corruptions when they arise setting the Lord before us seeking Gods presence in all places we must have a care we have gracious purposes and endeavours and strivings inwardly in our bosomes Lastly Let us take heed of contenting our selves with any pitch we have attained but still labour to grow in grace lest we fall short and never enter into Gods rest The next meanes is to be earnest with God to quicken our hearts to pray The fourth meanes to God for his grace that God would be pleased to put life into us we should make Elijahs prayer that prayed to heaven for fire to come downe upon the sacrifice so pray earnestly to God to send down his celestial fire into thy heart to warm thee and heat thee and stir thee up to that which is good as the Church doth Psal 80. 18. Quicken us and we will call c. Of all Petitions under heaven we should pray most of all for life next unto the glory of God and the salvation of our souls nay indeed as the very means for both we should pray that God would quicken us into all our prayers let us put in this Petition that God would quicken us evermore to have it as the standing desire of our souls and the daily request and suit we have at the throne of grace that God would quicken us there is no grace we have more need of then this and indeed it is that which sets all other Graces awork if we did know how ready God would be to welcome such a suit we would be more ready to pray to God for it there is no man so tenderly welcome to God as he that prayes for quickning the more he is weary of deadness and common professing of God the more welcome to God he would fain fear God indeed and please God indeed when a man is possessed with deep studies how to attain to this this man is a welcome man to the throne of grace therefore let us stir up our selves to this there is no mercy better then this that God should quicken us Psalm 119. 156. Great are thy tender mercies quicken me O Lord He takes here quickning for all Gods gracious mercies and tender compassions he takes the quickning of his heart as a gracious effect of Gods infinite mercy to his soul if we had but this how welcome would good duties and opportunities of doing and receiving good be unto us The fifth meanes is to be diligent and to take earnest and effectual pains 5. Meanes in this work and in all Christian duties in all the worship of God there is a secret blessing of God upon those that take pains even in the meanest calling you shall have poor Widows that have four or five small children to keep yet being painful it is a wonderful thing what a blessing of God is upon them that they make a shift to live and never come to trouble the Parish such a blessing of God there is upon the diligent as Solomon saith The hand of the diligent maketh rich Prov. 10. 4. So it is in regard of spiritual life there is a secret blessing of God upon the men and women that labour and are diligent about the meanes of grace and are careful to take paines to have them made profitable to their souls upon those that are diligent in prayer and striving against sin diligent in hearing of the Word diligent in partaking of the Sacrament when it comes and diligent about the Sabbath that they may not lose the benefit of it it is a wonderful blessing that shall accompany such men they shall thrive in grace when as others shall be like Pharaohs lean kine that devoured all their fellows and yet were lean and ill-favoured still it is not the greatness of a mans comings in that makes a man rich but the well-managing of it there is many a rich Heir comes to poverty when as another that was never born to a foot of Land yet with pains and labour and industry is well able to live and give more to any good use then twenty base idle fellows let a man hold but a little ground twenty acres he may grow more rich upon it being a good husband then another man that holds twenty times as much and is a spendthrift and lazy and careless and never looks how business goes forward there is a blessing of God upon labour and industry as Solomon saith Prov. 13. 11. He that gathers by labour shall increase So it is here it is not he that lives under the best Ministery that is most quickned but he that lives under a poor Ministery and is diligent he is better then hundreds that live under the powerfull Preaching of the Word and never are carefull to improve it It is noted of Johns hearers that many of them had more life then they that sate under Christs Ministery It is noted of Job though he dwelt in Midian where was no meanes of grace yet he had more grace and life in his heart then almost all the Church of God that dwelt in Zion there was hardly a man in all Israel like Job Paul though he came into the Vineyard after all the Apostles yet by his labour and diligence he gat before most of them all so a man that sits under the Ministery and takes pains with his heart that the Sermons he heares may do him good that he may be the better for them if a man labours to get good by the Sacrament to get good by conference if he labour to have every Ordinance of God made profitable to him this man with a little grace shall grow more then thousands that goe on idly and yet have more helps then he therefore if we desire to be quickned let us be diligent and take pains and not go with our hands in our bosomes like Solomons sluggard Sixthly Another means is to exercise that grace we have there is never 6. Means a man in this Congregation hath so little grace but if he did exercise it so far as it would goe who knows how much quickning he might quickly have which of you do not know that there is a God and that there is a Heaven and an Hell and the Principles of Religion