instances what weaknesse is upon the best if the Lord forsake them but for a while Peter was so confident of his immoyeablenesse that he thought though all others should deny Christ yet he would stand it out but how sadly did he fall to the great bit ernesse of his soul Thus the godly appear sometimes like Trees in the winter which though having some life in the root yet outwardly have no apparent difference from those that are stark dead and all is because they have not that establishing grace they use to have Let not then the strong man in grace glory in his strength nor the swift man in the wayes of Heaven glory in his swiftnesse and fervency for he is alone supported by the power of God Yea which is the more observable you may see them falling and staggering in those particular graces wherein they seem to be most corroborated Abraham is the Father of the faithfull and yet he discovered much carnal fear in Abimelech's countrey Moses was the meekest man upon the earth yet in what a froward passion when he struck the Rock which so provoked God that thereby he had onely a sight of Canaan and was not permitted to enter thereinto Peter is noted to have the greatest fervency and zeale of all the Apostles and yet how surprized with cowardize and sinnefull feare In these graces of all other you would not have thought they should stumble and and fall But behold how it is the arme of the Lord that doth beare us up Secondly This truth is demonstrated from those wonderfull dispensations towards his best servants Many are the temptations that they are assaulted with and all this is to shew their impotency to them to discover their infirmities to them that so they may be humble alwayes in their own eyes Thus Abraham and Jacob they were in constant exercises no sooner were they delivered from the Lion but a Bear met them one wave followed another And what was the end of all this but to keep them in continual dependance and waiting upon God David also was constantly in a wildernesse where no water was and Gods end herein was to make him see his salvation was in God alone Yea Paul himself though by the grace of God he was so preserved that after his conversion we read of no other extraordinary fall he had yet lest hereby as also from many other glorious priviledges he enjoyed he should be puffed up above measure 2 Cor. 12. he had the buffetings of Satan and a thorn in the flesh to make him go out of himself and to rest on Christ only So that Gods end in putting them upon these trials is to instruct them wherein or in whom their strength doth consist Thirdly That it is God alone who doth stablish the most holy will appear If you consider how great the power subtilty and malice of the Devil is who is set against them more than any others As Christ told his Apostles Satan had a desire to sift them as wheat Luk. 22. 31. Thus the Devil doth with the greatest violence oppose those that are more esteemed for gifts and graces than others These like Uriah stand in the fore-front of the battle for if they â—alâ— if they become a stumbling block and a reproach God is more dishonoured wicked men are more hardened then if many weak Christians should fall and therefore those that are remarkably godly they are to be so farre from high-mindednesse and self-confidence that indeed they are to be in the greatest fear and watchfulnesse for it is such as thou art the Devil aimeth at The trees full of fruit have the greatest violence made upon their boughs Now alas what is a godly mans strength to the Devils violent assaults and subtil insinuations if God did not strengthen him What defence hath a sheep against a roaring Lion Observe that reason expressed 1 John 4. 4. You have overcome Antichrist saith that Apostle but why Because greater is he that is in you then he that is in the world In you that is emphatical It 's Christ dwelling in us that keepeth off Satans victorious power and all his instruments Thus also 1 John 5. 5. It is faith that overcometh the world which alwayes relieth on a power without us for faith as it is a grace doth not but as it receiveth strength from Christ As the Vine and Ivy are not supported of themselves but by those trees they lean unto Fourthly It is plain that God alone doth establish the most able believers from that providence of God whereby he many times leaveth such to themselves that in their own experience and acknowledgement of others they may see all help is from God alone This truth the godly are not alwayes so practically convinced of as they should be Hence they are apt to be puffed up sometimes with secret delight and complacency in themselves for which God doth leave them to themselves that they thereby falling may know what they are of themselves and what they are by the grace of God Thus it is noted of Hezekiah a man full of integrity in Gods wayes 2 Chron. 32. 31. God left him to try him that he might know all that was in his heart Even this good man did not know how base false and deceitfull his heart was and therefore God left him and we see the blessed effect of this mercifull desertion vers 26. Hezekiah humbled himself for the pride of his heart Is not here then a plain instance that God many times in much mercy leaveth the godly to themselves that so they may have full sentiments of this truth upon their hearts This also was the case of Peter who did not answer his name of a Rock in this case and had the Church been built on him as the Papists boast it had fallen all into pieces for it was Christs looking upon him that recovered him not any strength of his own But how cometh Peter thus to stumble and fall It was because of his self-confidence and presumption in his own power yea some have said that Christ left him meerly to himself not for any preceding sinne in Peter but only by way of meer dispensation that hereby an example of humility and holy fear might be left upon record to all ages But that Peter's sinne of gross confidence did deserve this graduall dereliction is more than probable only we grant that as God doth sometimes tempt so also forsake sometimes for sinnes antecedent sometimes from his meer soveraignty and holy wisdome thereby to teach man that which otherwise would not be acknowledged It is indeed a Rule that Deus neminem descrit nisi prius deseratur God forsaketh none that doth not forsake him which may be granted as true if we speak of a desertion by way of anger and punishment but of a desertion by way of mercy and triall or thereby to make way for greater dispensations of his glory so it is not alwayes true
of their hearts all the purposes and intentions of the soule in holy duties shall be made manifest it shall then be discovered who was faithfull and who was insincere and wilt thou anticipate this day Little doest thou thinke how much such as feare God in truth doe bewaile that partial hypocrisie and insincerity which is within them how greatly they feare lest they should deceive themselves and doe holy duties for false ends and not out of pure respect to God himselfe Such then shall have praise of God and their integrity manifested before Angels and men Thirdly There will be a change of mens thoughts as to the godly In respect of their external estate and condition They have for the most part the evil things of the world when the wicked enjoy the glorious things thereof Are not afflictions troubles and miseries as inseparably following the people of God as the shadow doth the body Doth not our Saviour fore-warn his Disciples of the great trouble that they shall meet with in the world Doth not Paul himself say 1 Corinth 15. 19. If we have hope in this life onely we are of all men most miserable Of all men Because other men will follow the pleasures and profits of the world Other men will suck out the honey that is to be had in the creatures They will escape all misery and persecution by becoming any thing in Religion and thereby save themselves out of danger but as for the godly they are as sheep appointed for the slaughter all the day long Their tender conscience and feare to sinne against God putteth them into many losses and disadvantages which the men of the world can imbrace Now it being thus with them this doth exceedingly prejudice men against godly men Their outward condition is many times dangerous they seeme to be cast off even by God himselfe as if he did not love them or owne them for his and this keepeth off many from walking in the pathes of holinesse If the applause honour and great things of the world did accompany the power of godlinesse then all would strive to enter in at such a broad gate but because it is with them as with Christ they appeare with no external glory and lovelinesse upon them Hence it is that of all men they will not owne such or joyne to such But this great day will make you have other thoughts of their condition when you shall see their sackcloth taken off and robes of honour put upon them when you shall see these Lazarusses with no more sores on them or desiring crummes from the Table but placed in Abraham's bosome This will make you then to wish Oh that we had endured the same hardship gone through the same wildernesse seeing they have now arrived at such a blessed Land as they are In the third and last place The thoughts and apprehensions of men about Christ will be greatly changed at that day from what they have at present in two particulars especially First When Christ is offered now to us and we may be made partakers of him yet we refuse him we will not receive him we had rather have our lusts than Christ we love father mother and life it selfe more than Christ Such low thoughts have we of him now But oh the time is coming when Christ and onely Christ will be in request At that day he is happy who shall have an interest in Christ Those Gadarens that intreated Christ to depart out of their coasts regarding their hoggs more than he with what confusion will they behold him at that day We shall then see there is good reason for that Doctrine He that loveth father more than me or he that loveth life it self more than me is not worthy of me Matth. 10. 37. For happily flesh and blood may for the present say This is an hard saying who can beare it To love Christ more than father that begat me and maintaineth me from whom happily I may expect great and large gifts Or better than life which is above all earthly mercies Will Christ be as good as these to me Shall I not lose by loving him more than these But if a man consider what Christ is How he will appeare at that day How happy are they who can claime an interest in him Then they will see reason why Christ should be preferred above all Now we are for Barabbas rather than Christ Now Christ knocketh at the door to come in and we will not open to him But who is there then that would not cry out Oh let Christ justifie me let him sanctifie me let him save me Thus the stone that is now refused will be the head corner-stone Secondly Many deceive themselves in their thoughts about Christ apprehending onely love and willingnesse in him to save They never thinke of Christ but as a Saviour Though never so polluted by sinne yet they call him their good Saviour their blessed Saviour but at this day thou wilt then have other thoughts Thou wilt then see he can damne as well save he can be a Lion as well as a Lambe This mercifull Saviour will be a severe and just Judge Thus Revelat. 6. 16 17. you have the great men and rich men of the earth hiding themselves in Dens and calling to the Mountaines and Rockes to fall upon them and hide them from the wrath of the Lambe for the great day of his wrath is come and who shall be able to stand Thus you see that your thoughts about Christ at that day will be wholly changed You that thinke onely of mercy that speak onely of mercy that look onely upon Christ as a Saviour What trembling will this be to you when you shall see him come as a Judge with ten thousand of Angels when you shall heare him pronounce his terrible sentence upon ungodly men then how will your hearts melt within you Then you will beginne to say within your selves Oh that we had not made an Idol-Christ that we had not fancied a Christ to our selves This is not such a Christ as we looked for This is not such a Christ as we expected Even as the Jewes looked for another Messiah then was indeed to come which proved their destruction So also many doe fancy to themselves such a Saviour made up onely of mercy at that great day And therefore whereas they promise to themselves peace they will meet with horrour and desolation And thus much for those particulars The next general Proposition is That there will be a wonderfull change upon mens thoughts in reference to Gods dispensations and his providence in this world Gods proceedings here below have beene the subject of many Heathens disputes Yea David and Jeremiah were ready to stagger and fall with the consideration of Gods various dealings in this world especially that particular went deep into them why God should let the wicked live in all prosperity and at hearts ease and in the meane while the
them perfect stablish strengthen and settle them The Apostle having before spoken of resisting the Devil and of exspecting afflictions because flesh and blood would soon sinck under these burdens he directeth his prayer unto God for them as knowing if they had no better preservers than themselves they were utterly undone Now although by that multiplication of words the Apostle might seem to mean the same thing yet every word hath its peculiar emphasis for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is used of nets when they are to be mended as Mark 1. 19. and thereby is implyed That the work of Grace which we are as it were weaving every day would quickly be all broken did not the Grace of God constantly restore it It is also used of members and parts of the body when broken and set fast again by the skill of the Chirurgion and thus it supposeth how apt every believer is of himself to break all his grace into pieces did not the power of God daily preserve him It sheweth hereby that there is no such thing as perfection in this life The other word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which sigrifieth firmly to stablish a thing for it is more then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which it is derived so that it implyeth God doth as it were bear us up by his hand and support us that we fall not under those temptations we meet with This denoteth the firmness of their condition for although Moses hands did wax weary yet Gods will not The next word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that properly signifieth to confirm inwardly by taking away all that sinful weakness that is apt to arise in us The â—aâ— is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies so to settle as to lay a foundation thus Heb. 1. 10. it is used of Gods laying the foundation of the earth at the beginning denoting that the people of God in the work of Grace have as sure and immoveable a foundation laid as the very heavens and earth have For this confirmation doth much relate to our perseverance that we shall never fall off from that state of savour we are in but that God who hath begun will also finish Hence some contend that these words are to be read in the future tense God will establish and not by way of prayer To amplifie this Doctrine many things are to be taken notice of as First God may be said to establish us two wayes either in the thing it self or else in our knowledge and apprehension These may be separated from each other God doth and will establish his people to their lives end and till they come to the end of their race the greatest temptations and afflictions shall not break their interest in the favour of God but then they may not have certain knowledg they may be tossed up and down with divers fears that they are but hypocrites that they shall never persevere that they shall not be able to hold out to the end Therefore the people of God are to pray for and expect this twofold establishing at Gods hand both that God would preserve the work of grace in their hearts as also assure them hereof and confirm them in a powerfull perswasion of it that is it is in it self sure so it may be to them to which purpose that command is make your calling and election sure 2 Pet. 1. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is not in it self but to their own sense and apprehension and it is of this latter establishing the Text principally speaketh though it necessarily presupposeth the other 2. This effect which God is said to work implyeth what miserable weak and impotent creatures we are as to the work of grace or any assurance by it That as the world cannot enlighten it self if God withdraw the Sun it is wholly in darkness Thus is it with every man though made godly All this spiritual building would fall to the ground again of spiritual thou wouldst become carnal did not God uphold thee and then if thou hadst obtained any assurance about thy condition fears and doubts would presently fill thy heart if God doth not shine into thy soul Thus as the earth without the Heavens would be as it was at first a confused Chaos so is the heart of man without the dayly Influence of Gods grace upon it But this will come in more pertinently upon the next particular in the Division of this Text. 3. We are therefore to consider wherein lieth this establishing work of Gods grace and that doth consist in some things antecedently and something formally by way of intrinsecal constitution For the First Confirmation being properly upon the will and the affections Before this can be done It is necessary that the understanding of a man which is a guide to all the other powers of the soul that it be prepared and formed by God there unto The work of God therefore is to illuminate and inlighten the minde that so thereby the heart of a man may be more settled upon the Promises And for Illumination that doth manifest it self in these Particulars 1. God doth discover unto us our own infirmity and impotency that we are not able in the least measure to confirm our selves We experimentally finde how often purposes and resolutions were upon us to those things that were good how often like Sampson we did suffer our selves to be bound by many obligations and decrees of spirit but alas upon every emergent temptation we did immediately break all again That which Austin did so bitterly complain of in himself viz. the uncertainty and inconstancy of his desires The same may every one finde while left to his own strength It is therefore a special preparatory work of God for our settlement to make us see our own self-emptiness When Peter had confidence of his own spiritual ability in what a sad revolt did it end he that had more than ordinary confidence fell into more than ordinary fear So that it is a great work of God when he fully informeth us that we are nothing and can do nothing Though we have ten thousand Promises set before our eyes yet we are not able to reach forth the hand to lay hold upon any of them 2. Another Object about which we are enlightened preparatorily to our settlement is the acceptableness of the work of Faith That it is his will we should depend wholly upon him that whatsoever burden we feel upon us by our sinnes yet it is the way he taketh delight in that we should wait on him trust in him roll our staggering soules as it were upon him and this is no mean work of God thus to inform and direct a man For what is it that maketh the afflicted sinner for his sinnes be tossed up and down with such fears and doubts is it not because he seeeth nor that it is his duty to cast himself into the armes of Christ he doth
then though they are allowed to improve their gifts in a mutual edifying way and may if they will find matter enough to exercise themselves therein yet they may not usurp this Authority and Office in the Church without a lawfull Call thereunto 2. Learning whether in the arts and tongues is an excellent qualification in men and the chiefest of Gods gifts in a common way For as Popery like a thick darkness did then cover the face of the whole earth when all learning was buried so when there came a Reformation in that kind the Arts and the Tongues being more generally known then also began the Reformed Religion to be so eminent So that if we consider man as he is rational learning is his proper and peculiar perfection and therefore far above wealth or beauty or strength or any natural perfection whatsoever In the times after the Apostles when extraordinary things ceased then they were learned men that God did for the most part raise up in his Church both to govern the members thereof and to profligate Heretiques such were Tertullian Origen Austin and Cyprian of whom Austin said That he came with the Aegyptian spoil one of Aegypt and enriched Israel by humane learning he did adorne the Church of God 3. It cannot be denied but where learning hath been in any high degree there through the corruption of man it hath been sometimes made a weapon against and an engine to promote the Devils kingdom Insomuch that the learned men of the world have done the Devil more service than any other men For the Devil at first did not use an Asse or any such dull creature to seduce Eve but the Serpent Because he was more subtill than any other beast upon the earth Gen. 3. 1. Thus still the Devil loveth to appear in Serpents in wise men in great learned men and plausible Scholars knowing that such are like Samson That can destroy many at one blow Thus all the Heathen Philosophers they were great enemies unto the wayes of God Who disputed for their Idolatry and against the Christian Religion but their Sophisters their learned men For that word was used in a good sense at first and the reason is because man being naturally corrupted and the wisdome thereof being enmity to God Rom. 1. 8. The more wisdome and the more abilities a man hath the greater adversary he is to God as the stronger or greater the toad is the more poisonous he is So that learned men if not godly they come out like so many Goliah's against the people of God Austin wrote to a learned Heathen Ornari à te diabolus quaerit Learned men they adorn the Devils way and make his Kingdom and Laws to be accepted and withall it 's hard to have this talent of gold and not to make an Idol o◠it It 's hard to be learned and not to be puffed up with it So that whereas the way of the Gospel and the Scripture is in a plain but solid and majestical way they are apt to deride and contemn it witness Austin's confession of himself That he loved Tully ' s works better than the Bible And Hierom tells us That he was so addicted to humane learning that in a vision he was terribly beaten and afflicted hearing this voice Ciceronianus es non Christianus So that we grant That many learned men are kept off from the humble and low way of Christ they cannot stoop to his yoke and all because of their learning But yet 4. This is not from the nature of learning it self it 's from the abuse of it As the Apostle saith Not many noble men not many rich men hath God called 1 Cor 1. 26. But this is not because nobility or wealth are in themselves sinne but because such things do many times become a snare to us Learning therefore of it self and in its own nature hath no such poisonous quality and therefore it 's a most irrational thing to say That learning can be no more sanctified than sinne For was it not in Paul who as Tertullian expresseth it did sanctifie the Poets verses he alledged And are not learned men if Orthodox and loving of the truth more able to convince the errours of the learned gain-sayers Have not the eminent Lights in the Church of God in all ages been learned men Was not the Aegyptian learning sanctified to Moses And now learning is more necessary since the Apostles times then formerly For in those dayes they were endowed with miracles which were a strong demonstration of the infallible Doctrine that was preached and they could speak in Tongues and some had the gift of interpretation and prophesying by immediate workings of Gods Spirit but none can now pretend to any such thing What private man could have been able to have read so much as one verse in the Bible had there not been men learned in the Original Tongues who translated it into our known Language Neither can those Ministerial qualifications which the Apostle requireth in every Elder That he be able to teach to divide the Word of God aright to be able by sound Doctrine to convince the gainsayers be performed without learning Yea Doth not the Apostle Peter charge the wresting of Scripture to their own destruction upon unstable and unlearned men 2 Pet. 3. 16. 5. This must also be acknowledged That all the learning in the world cannot help us to a sanctified and holy understanding of the Scripture no not so much as the true interpretation of it without the Spirit of God and if learned men cannot do it without Gods Spirit much less unlearned Therefore we must not oppose learning to grace or to Gods Spirit For how many have written Comments upon the Bible that have been very learned men yet from that sweet flower they have turned all to poison and through the corruption that was in their hearts have made it a Book to vent all their heretical and damnable opinions So that there must necessarily be the Spirit of God besides learning First to lead us into all truth And then secondly to sanctifie it to our own hearts in an experimental and powerfull manner For men may be very Orthodox and yet know nothing of the work of grace upon their own souls These things explained concerning a two-fold consideration of Paul as a sinner and as a learned man Let us make some practical Use of it And First We see our duty when God makes use of such great sinners not to upbraid and revile them with their former impieties but rather to admire the wisdome and power of God not to reproach Peter for his Apostasie or Paul for his persecutions as the Donatists did Austin for his former miscarriages but to bless God that giveth us such real testimonies of his grace When some Papists upbraided Beza with his youthfull verses he made Isti homines saith he invident mihi gratiam Dei These men envy me the grace of
when they called the Blackmoors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 silver white Thou art a Saint in that sense he said Auri sacri fames indeed thou art most accursed and art but a mockery in respect of God and man As it is a shame so it is an horrible reproach even as Revel 2. there is the blasphemy of some who said they were Jews and were not Thus it is a blasphemy in thee to be externally a Saint and not really as the Apostle Rom. 2. 24. speaking of such saith The Name of God is blasphemed among the Gentiles through you The mischief of the scandalous prophane lifes in the Church hath been the cause not only of Gods eminent judgements upon it even at last to unchurch them but also hath been like winds in the bowels of the earth making a dreadfull earthquake Heresies in Doctrine have not more molested the Church than prophaneness in life The troubles of the Donatists made in the Church for many years together was it not because of the prophaneness of Christians lives In our dayes What is the great argument against our Churches that they are no true Churches that they are the Synagogue of Satan Doth not this arise wholly from the ungodliness of most mens lives Call such Saints you may as well name darkness light Yea what is the cause that the bringing in of any good Order in a Church the purging out of the old leaven is such a grievous tormenting matter Why do generally people dislike and rage at it Is not all this because though men are contented with the name of a Saint yet they cannot endure the practical power of it So that we may say the real ungodliness of such who are in the Church is the cause of all the evil that comes in the Church Thou blamest this and that way of Government thou sayest Such or such a thing is the cause of all our evil No it 's the love to mens lust men would be of the Church and yet live the life of beasts and Devils And it is for this general impiety that even Heaven and Earth may be astonished Thou cavillest How can this or that Practice or Order be proved Jure Divino But where canst thou prove thy oaths thy lusts thy drunkennesse thy contempt of Godlinesse to be Jure Divino 2. Real Saintship is so acceptable unto God in his Church that let men have 〈…〉 eminent places and esteem therein yet if they walk contrary to this Rule of sanctity and that obstinately Christ hath commanded such to be cast out as utterly unfit to be of such a Society The incestuous person in this Church of Corinth is thought by Chrysostome to be a man of chiefest place and note amongst them yet for all that till he repent and humble himself they are commanded to cast him out from amongst them As the Apostle to this Church saith What communion is there between light and darknesse Christ and Belial The Pythagoreans were so strict about the manners of those who were in their sect that as Origen against Celsus relates when any of their society had fallen into a foul sin they did cast him out of their company and commanded a Coffin to be placed by him as being a dead man But the Lord Christ hath commanded That such who live in the Church obstinately against the manners of a Saint should be thrown out from his people and so delivered up to Satan as being more properly of him and his way But because more may in time be said of the nature of this Church-Saintship I passe it by for the present concluding with a severe Reproof even like thunder and lightning against all such who deride at sanctity and purity Are there not too many sonnes of Belial who make a scoff at such glorious names of a Saint of a Christian of a Brother of a Believer Wherein canst thou demonstrate thy self to be of the Devil more than in this one thing Thy heart rageth thy tongue foameth at sanctity and purity What is this but to blaspheme the Scripture yea God and Christ himself Why do not such cast off their Christianity and live with Pagans and Heathens SERM. XXI Wherefore 't is a Christians Duty to joyn himself to Church-society And in what cases he may be excused What are the false Grounds why some neglect this Duty The Soul of the poorest Saint is to be regarded as well as of the richest 2 COR. 1. 1. With all the Saints that are in all Achaia IT is now full time to conclude this Text. There remain two things more which deserve some consideration The first is occasioned by Calvin's Question upon the place How is it saith he that he distinguished Saints from the Church Did not these Saints imbody themselves that lived in the Province of Achais Was it lawfull for them to live dispersed and single lives not entring into Churchcommunnion To which he answers That the times might be then so turbulent and persecution so hot that they could not gather into a Church nor have any such publick meetings Now this Interpretation is not necessary For the Apostle writing to the Church at Ephesus and Colosse yet doth not use that name but speaks in the general To the Saints and faithfull Brethren when yet without question they were in a Church-state there Yea in his Epistle to the Romans he makes no mention of them as a Church but styleth them Saints which puts Salmeron upon his guesses Why he doth not give the name of a Church to them As also Why he doth not salute Peter their supposed Bishop Neither may we think that when James and Peter inscribe their Epistles to the Believers scattered in several Regions but that they might have occasionally their publick meetings to worship God in Yet though this Exposition be not necessary we may well receive Calvins conjecture as probable For there have been times when the Saints have been forced to hide themselves in Dens and Caves not having opportunity to meet together though even that was an heavy burden and trouble to them This being granted we may observe That although it be a Duty for Saints to joyne themselves in a Church-way yet there may sometimes fall out such just reasons that may excuse them Indeed voluntarily to keep off from the Assemblies and to think a private worshipping of God is enough and that he requireth no more is both against Scripture-command and the example of primitive Christians but when there is some unavoidable necessity than there is a lawfull excuse That it is a duty for Saints to joyn themselves in a Church-way may be made evident from these Grounds briefly First From the name Church ordinarily given to â—olievers Now a Church is a Society or Company met together and therefore it is not lawfull for thee to live alone or be a Minister of Sacraments and all things to thy self Even as Aristotle said of him that would live alone not joyning
than the earth so are his ways viz. of mercy to our wayes As then the earth is but like a pins head in respect of the vast dimensions of the Heavens so are all our sins comparatively to Gods mercy If then thou hast great thoughts about thy sins saying They are greater than thou canst bear yet have as great thoughts of Gods mercy and know they are not greater than mercy can take away 2. As it 's infinite mercy so they are tender mercies bowels of mercies Psal 40. 11. David prayeth God would not take away his tender mercies from him Hence he is compared both to a Father and a Mother Oh take heed then of dishonouring God by hard distrustfull and unbelieving thoughts about him Think not of him as an austeer Judge who reapeth where he doth not sow The Devil and our guilty consciences are apt to represent God otherwise than he is Indeed while thou art secure and stupid in thy sins thou thinkest of God as an Idol-god having no eyes to see or thou presents him only a mercifull God to thy self as if he were not also holy and just but when once sinne burneth in thy heart like fire when God makes thee a terrour to thy self because of thy wickedness then all is turned Thou thinkest of the justice and vengeance of God only as if he had no mercy but when thy sins are a burden to thee and thou doest in the sincerity of thy heart forsake them then think of God only as the Scripture represents him then hearken what mercy comfort and peace he speaks to such a contrite soul as thou art 3. They are sure mercies to all the godly Isa 55. 3. They are called The sure mercies of David For all necessary mercies either for soul or body they are bound up in Gods promise and therefore they may well be called sure mercies even those thou hast not yet are as sure mercies as if thou wast already possessed of them Glorification and salvation are the sure mercies of God to thee though for the present thou art in a valley of tears sighing under thy miseries 4. They are free mercies such as God doth only for his Names sake when we have nothing but sinne in us that may justly provoke God to turn his mercies into judgments yet for his own sake he will be mercifull Though we have lost our grace yet he hath not that attribute of mercy Thus Psal 6. 4. Psal 31. 16. David still prayeth Save me for thy mercies sake So that this may greatly encourage thee when thou thinkest Oh what a barren and dry wilderness am I Oh what matter do I find in me to displease God for ever In the midst of these thoughts remember Gods mercies are free They have no other original or rise but from himself Think though I have degenerated from my holiness yet God can never lay aside his mercy But you will say Is this truth to be indifferently published to all May we tell every one that God is the Father of mercies to him Will not this be to make the heart of the wicked glad whom yet God would have made sad To answer it therefore first It cannot be denied but that God is very mercifull even to wicked men and that while they continue in their obstinacy Doth not experience confirm this And this mercy of God is not only seen in temporal things he giveth them health life and wealth so that they can never plead against God but also he is mercifull to many ungodly wretches and that in spiritual mercies he giveth them the kingdom of grace he giveth them the Ministry of the Gospel he alloweth them the day of grace whenas they might have been alwayes kept up in darkness Hence it is that the Scripture doth so often complain of the unprofitableness of the unthankfulness and forgetfulness towards him even worse than of the bruit creatures But in the next place There are the most special mercies of his complacency and delight and these are vouchsafed only to true believers So that we cannot properly say God is a Father of mercies to any but to the upright in heart For though wicked men do taste of many mercies from God yet he is not a reconciled Father to them They come not from him as a Father in Christ and therefore though in themselves they may be called mercies yet if you consider the event of them how the wicked abuse all mercies and increase their sins by them it will be at last confessed they were not mercies but judgements to them The mercies then which arise from Gods favour none have but those that are godly and we may in brief take these Characters of such who are Objects of his mercy First Such as are of a broken contrite heart for sinne such who forsake and cast it away in their lives To these only God is a Father of mercies For as for the wicked it 's said God is angry with the wicked every day To whom doth the justice of God the curse of the Law belong but to those that are thus guilty of sin The doubt then is not Whether God be mercifull but whether thou art the fit subject of mercy whether thou art the man God will honour Secondly Such only are the Objects of his mercy that have faith in him that hope in his mercy Hence David doth so often profess his trust in Gods mercy For there is either a pharisaical self-righteousness in us whereby we are apt to trust in our righteousness and in the works we do We see by the Jews of old and most Christians at this day that they are so full of themselves that they never trust alone in Gods mercy or else if sin be set home upon the conscience then many prove Cains and Judasses they flie from the mercies of God in Christ and damn themselves for fear of damnation so that presumption makes most and despair some few the unfitted objects of Gods mercy misery alone doth not prepare thee for mercy The Devils and damned in hell are miserable enough yet cannot obtain one drop of mercy but there must be a debasing of thy self because of sin and then raising up of thy self to catch hold on mercy SERM. XXXIV How God is the God of comfort yea of all comfort and consolations to all those that are his 2 COR. 1. 3. And the God of all comfort THe next ground why God is to be blessed is because he is a God of all comfort Now although this might seem to be the same with the former when he is stiled the Father of mercies Yet we may make that distinction which Aquinas upon the place giveth viz. That he is a Father of mercies because he doth either prevent or remove those miseries that our sins do deserve but he is the God of all conselation in that though our afflictions and tribulations be not taken away yet while we are in them he doth give many consolations and
worm that eateth up all thy comfort breed in thy own breast Is not thy destruction from thy own self Certainly if any thing this may stop thy mouth and quietly compose thy soul But Secondly Not only the apprehension of thy guilt may thus rebuke all storms within thee But the consideration of Gods goodnesse and mercy is admirable that doth thus alter and change the nature of these afflictions that are upon thee For whereas thou mightst have been suffering for thy sinnes thou now sufferest for God and a good cause Whereas they might have been a curse now they are made a blessing whereas they might have administred all sorrow and bitterness now thou art to account it all joy when thou fallest into divers temptations give not over sucking of this honey-comb till thou hast got all the sweetnesse out of it God maketh this crown of thorns a crown of gold That which might have been a stone is turned into bread The fruit of thy sinne is made a priviledge and an honour Hence the godly have alwayes looked upon their sufferings as a blessed thing as eminent expressions of Gods love to them Hence in all their troubles they have been more prepared and purified to blesse God As Bels cast into the fire do afterwards make a sweeter and clearer sound so that this is encouragement enough to consider how God changeth the nature of these troubles the fruit of sinne is made the fruit of Gods love to thee and also of righteousnesse to thy self Thirdly Be not dejected under sufferings for God but rejoyce with patience Because God will be with thee thou shalt have the presence and assistance of Christ and then Christ being in the ship with thee thou canst not suffer shipwrack Paul speaking of that admirable and strong constitution of grace whereby he was able to endure heats and cold he could abound and he could want be changed from one extream condition to another and yet be the same in heart and affection he addeth He can do all things through Christ that strengthneth him Phil. 4. 13. Thou hast the same power with Christ in some sense what he can do thou canst do as a little child inabled by a Gyant can do what the Gyant can do I can do all things Paul hath a kind of Omnipotency If then the troubles thou art to combate with were too strong for thee such as would overwhelm thee then thou mightst be impatient and discontented but be quiet and wait for the power of God See also how notably Paul speaketh to this 2 Cor. 12. 10. I take pleasure in my infirmities in reproaches in necessities For when I am weak then am I strong And vers 9. Gods strength is said to be perfected in Pauls weaknesse most gladly therefore will I glory in my infirmities that the power of Christ may rest on me What wonders and paradoxes doth Paul speak His words are miracles he will most gladly glory and rejoyce in all his reproaches and why Because hereby Gods power will be the more manifested Thus you see great ground for patience because Cods power will come in and that very seasonably you will have grace to help in time of need Heb. 4. 16. The Pythagoreans called God Ipsam opportunitatem Oppornunity it self because he did alwayes come in seasonably to help How much more may Christians put forth their patience and faith in this particular Thou art sure to have his gracious power and assistance and thou art sure also to have it in the best season and most opportunely Let not then impatience so trouble the waters of affliction and bemud them that thou canst not see the face of God shining upon thee and his arm stretched out to help and deliver thee Fourthly As you have need of patience under these exercises So let it have its perfect work because of the unspeakable good that will redound to thee hereby If this be duly weighed thou wilt blesse God for thy sufferings more than for all thy mercies and outward safety thou wilt see that to lose father and mother and life it self is to winne them God doth by these sufferings bring in Novum inauditum modum salutis interire ne poreas a new and unheard of way of safety by making thee to die that thou mayest not perish We might heap up many places of Scripture that demonstrate the benefit of such sufferings So that the opinion of the Gnosticks which Tertullian confuteth was directly opposite to Scripture It seemeth the Gnostick was an hater of Martyrdome and accused Christ of severity and cruelty for requiring such things at the hand of his followers he thought Christ was injurious to his people if he expected such hard things from them but this made them charge Christ thus foolishly because they did not consider that those sufferings were advantages that it was no more a losse to the godly then it is to the grains of corn when thrown into the earth and die as it were there unlesse you do so to the corn it cannot bring forth fruit Thus the godly except they are thus afflicted except they have these tryals they are great losers and that in a two-fold respect For 1. Their spiritual good is promoted by the patient enduring of afflictions Our Saviour cals it John 15. The purging of the Vine that as the cutting of the luxuriant branches do not hinder but increase the fruit thereof Thus also do these tribulations they are like razors to cut off all superfluities and therefore compared so often to the fire which doth consume the drosse and make gold more purified Art thou then impatient because God taketh away thy corruptions from thee because he applieth such remedies that will kill thy lusts and make thee more believing and more heavenly minded Do you not see the diseased person under the Physicians care though for the present under austeer remedies The person complains and cries out yet afterwards when by this means he cometh to perfect health then he thanketh the Physician and rewards him Now all thy afflictions and tribulations for Gods cause are medicinal It is God the wise Physician that commandeth thee to be thus let blood Fear not therefore neither faint under it this is the way God taketh to sanctifie and cleanse thy soul this winnowing will deliver thee from thy chaff these bitter pils will kill those worms of pride vain-glory and other lusts within thee 2. It 's not onely thy spiritual good here But thy eternal good hereafter that is promoted by these sufferings It 's the salvation of thy soul that is interessed in these troubles so that thou art to be afraid as it were lest if thou art without these here thou shalt be without salvation hereafter Christ hath promised so much to him that shall lose any thing for his sake that it must be high Atheism not to believe it And if thou doest believe it and yet hadst rather have present pleasures
imprison and destroy those that do yet truly fear God This ignorance upon them though it may excuse in some degree and make them lesse sinners then such who do wilfully oppose and do despite maliciously against the Spirit of grace yet it doth not totally free them nay they are persecutours for all that as you see Paul acknowledged concerning himself Now such enemies as these are acted by religious principles but in a false way they commonly are more zealous and implacable than any other Paul because it was not any carnal advantage or profit he sought after but a meer zeal for the Religion he had by tradition from his fathers therefore did he pursue the Christians in such a bloody furious manner Tantum Religio potuit c. said the Poet Oppositions against the wayes of God from such who are zealous and devout in their false wayes are constantly more dreadfull and terrible than any others So that we are again and again to try what spirit we are of to examine Whether it be the true Religion indeed that we give our selves up to the profession thereof For if it be not the greater zeal the greater forwardnesse therein is but the greater condemnation and like the Traveller out of the way the more thou runnest the further thou goest from the true way But The second sort of enemies to the truths of Christ which are farre the more numerous part is of such Who are addicted to such a way and perswasion in Religion not because of any Divine worke of Gods Spirit upon them but because it suiteth with their carnal interest it agreeth with their external profit and therefore they cry out Great is Diana when indeed in their heart they say Great is their wealth great is their gain this is the Diana We may justly charge this upon Popery What was it that made Luther and the other Reformers so odious to the Popish party What made the Pope with his adherents to breath nothing but fire and sword Was it not because they touched the Popes Crowne and the Monkes belly Hence Secondly The faithfull Ministers of the Gospel meet with opposition not from the Pagans only that are without but from the sonnes of the Church which are within from those who professe the same God the same faith the same Christ with them And the reason is because many that professe Christ do so for earthly and carnal respects and such titular and counterfeit Christians as these cannot but hate those that are genuine The Apostle in the large Catalogue of his manifold sufferings reckoneth this up amongst the rest Perils from false brethren 2 Cor. 11. 26. Thus in Abrahams family there will be an Ishmael to persecute Isaac because one is of the bond-woman and the other of the free Think not then that the Pagan or Jew will become enemies to the powerfull preaching of the Gospel for every false Christian will Every one that followeth Christ onely because of loaves or with Judas becometh a Disciple because of the bagge Doth not experience confirme this that the prophane Christian doth as bitterly rage at and oppose the holy wayes of Christ as any Heathen would doe Thus the godly Ministers have trouble as it were from their own flock their Sheep sometimes becomes Wolves and Beares to them and with Ezekiel They dwell among Scorpions Ezekiel 2. 6. Thirdly The carnal interest and earthy sinfull respects are of divers sorts even as the creeping things that are produced from the earth are innumerable As 1. He knoweth Religion onely for carnal ends though it be the true one that turns the grace of God into wantonnesse That cryes up Gospel truths onely to encourage themselves in a licentious way As many of the mixed multitude went out with the Israelites from Aegypt yet kept their old and corrupt natures still So in the first Reformation many came out of Rome with the blessed Reformers many gloried in the name of Evangelici that they had shaken off the yoke of Antichristianisme but at the same time they did not cast off the yoke of sinne The first Reformers sadly complained of such that looked upon the Gospel as the casting off not onely the Popes Laws but Gods Law also as if to renounce the Images and Masse had been enough though in the mean time they did securely sleep in all wickednesse Now from such as these the Ministers of the Gospel have found as much unkindnesse and malice as from their Popish adversaries So that both ot home and abroad the Prophets of the Lord have been greatly afflicted These spots in our feasts these lovers of pleasures more than God these are they that have in all places withstood the power and life of godlinesse the holy Order and Discipline Christ hath instituted as if the liberty Paul bids us stand fast in were a liberty to sinne without controll and an indulgence in all licentiousnesse Such as these when they come into the warme Sunne when they have Summer an opportunity in their hand will discover that they are Serpents and will sting Tertullian apologized of old That the Christian Religion had her greatest enemies in Ale-houses and Brothel-houses and thus still the powerfull way of godlinesse is opposed by those monsters in Christianity that have the head of a Christian but the heart and life of beasts Mulier formosa supernè desinit in piscem Like those Locusts Revel 9. 6. that had faces like men but teeth like Lions and tailes like Scorpions Thus how many have the face of Christians but in heart in lives are beasts all over From these the Ministers of God have received much opposition 2. They know Religion onely after carnal respects who intend to enrich and to advance themselves by it take up the profession of it for no other end but to gain thereby As this Demetrius made him shrines not so much out of devotion to Diana as to increase his wealth Our Saviour knowing such a self-seeking disposition was predominant in many who proffered to be his Disciples he therefore prevents their Hypocrisie and Apostasie by telling them The Foxes have holes but the Sonne of man hath not where to lay his head and requireth it as a fundamental qualification That he who would be his Disciple must loue Christ more than father and mother and life it self Yea must not venture to winne the whole world if thereby he should lose his soul Oh take heed of this Judas this treacherous disposition in thee to be of the mind with those Paul speaketh of who supposed That gain is Godlinesse 1 Tim. 6. 5. Yea such are worse than Judas for he sold Christ but once thou doest continually and he was grieved and troubled for what he had done but thou though thou preferrest earthy things all the day long before Christ yet art not grieved in heart Well such as these are will in case of profit and advantage make all opposition against the preaching of
although we are to presse after perfection in this grace as well as any other yet none can attain to such a constant setled and fixed frame of heart in trusting in God that in no temptation or at no time he should ever be moved and cast down with diffidence Who can express greater trust in God than David doth at sometimes yea would think this mountain can never be moved as Psal 112. 7. which indeed is spoken of every godly man He will not be afraid of evil tidings his heart is fixed trusting in the Lord Psal 56. 3. at what time I was afraid I will trust in thee Yea in many Psalms did he so farre proclaim his confidence in God that by the event it seemeth that this did regenerate into self-trusting for which God did for sake him sometimes and leave him in darkness But as confident as he is in God sometimes you have him at other times as much dejected and without comfort or support Though therefore thou prayest and mournest after this blessed grace which if perfectly enjoyed would put thee into Heaven while on earth yet look to be often in conflicts sometimes trusting and sometimes distrusting till God should make thee perfect in Heaven where there is no more ground for fear sorrow or any diffidence Let the Use be to humble the children of God under all those distrustfull and despondent thoughts they labour with What are become of Gods mercies of old Where are thy former experiences Let such as never knew the name of God that have no interest in Christ or his promises let such I say like Judas and Cain go up and down with perpetual tremblings and anxiety of heart but thou dishonourest God and the promise and that holy calling by which thou art called while thou art tormenting thy self with cares about future things Matth. 6. 36. It is made the Gentiles sinne an Heathenish sinne How then cometh it about that Christianity hath taught thee no better Who may walk confidently and with quiet spirits though the Earth be removed into the Sea if thou mayest not Aristotle giving Characters of confident men Rhetor. lib. 2 do among others hath these two particulars 1. Such are confident who have great power and might or have friends that are so Now is there any greater than God Is there any mightier than he 2. Those are confident saith he that are well-affected to religious and divine things And is it not thus with thee Art not thou carefull to observe the commands of God Art not thou tender about his worship and his glory Indeed sinne and contempt of holy things that must needs emasculate and take away all courage but thy faithfulness to God may make thee assured of his faithfulness to thee SERM. LXXIX How we are to relie upon God and yet make use of requisite Means too 2 COR. 1. 11. You also helping together by prayer for us that for the gift bestowed upon us by the means of many persons thanks may be given by many on our behalf THe Apostle having commemorated the goodness and power of God in his deliverances attributing all to his mercy he doth in this verse declare what helps and means were likewise to be used for the accomplishing thereof For he that trusteth in God alone for any deliverance doth also diligently use those appointed means which God hath commanded Neither doth the goodness and power of God to do any thing for us disoblige us from a carefull attendance to those wayes wherein the mercy is to be obtained In that therefore Paul having expressed his assurance of present and future deliverance doth also excite and exhort them to pray for him we have 1. A Demonstration of the nature of that confidence which was in him it was divine and genuine not presumption which separateth end and means from another 2. Here was an Evidence of his humility and modesty For though a Saint in the highest forme farre excelling others is gifts and graces yet he earnestly desireth the prayers of those that are inferiour to him The Text therefore is a further amplification of his deliverance 1. From the Means used to obtain it Piscator calleth this prayer Causam adjuvantem but that expression is too big The Churches prayer is a means not a cause prevailing in the behalf of others 2. From the End which is Thanksgiving by others as in time is to be shewed Let us consider the Means specified in the Text and therein we have the Means it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is emphatical You also implying that neither Gods promise or his power would procure this mercy alone without their prayer Besides the goodness of God on his part there must be prayer on their part The word in the original for helping is emphatical being twice compounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This word doth denote the Service and Ministry of those who are under us and so it doth imply that the Church doth owe as a debt unto their spiritual guides earnest prayer for them Though the Ministers be their servants in some respects in respect of the end of their office as all Governours are yet they are their servants in other respects by way of obedience to their word and constant prayer for them But then there is the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 added which doth denote not onely their effectual prayers but their concord and agreement therein and that in their publick and solemn Assemblies Again the word signifying to work and labour doth denote what the nature of prayer is that the soul labours therein is fervent full of agonies which sheweth that the customary formal prayers of most people are not worthy of the name there is no labour or fervency of the soul therein In the second place You have the way how they laboured by prayer The meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be spoken to afterwards They did not labour by using friends to sollicite the Magistrate in Paul's behalf for there was no hope from them but they made their addresses to God Lastly Here is the Subject 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 You helping together It is an honour Paul puts upon them by this expression and thereby also commendeth their duty to them of praying for them Several Observations are contained in this particular As First Whereas we see Paul resting alone upon the goodnesse and power of God for his deliverance yet not excluding but rather desiring the prayers of the Corinthians as a necessary means to have this also obtained Observe That it is a Christians duty not to separate from or oppose the grace and power of God to the duties and means he also hath required Not to say because it 's Gods grace and Gods work therefore I will sit down and do nothing Now on the other side God commands me to pray to work therefore it is not the grace of God but my duties that do justifie and save me
speak to this sealing of Gods Spirit upon the hearts of beleevers though in other terms This I have mentioned is pregnant for having said that he who keepeth Gods Commandements dwelleth in him and he in him Whereas it might be said how shall we know that he dwelleth in us May we not be deluded and deceived No saith he hereby we know that he abideth in us by the spirit which he hath given us and lest any man though living loosely and carnally should pretend to this spirit he saith They that have it keep his Commandements Thus doubtings and sinnefull diffidence is excluded on one hand and all carnal presumption on the other hand The last Text to bring in assistance to this truth shall be 1 John 5. 8 9 10. where the Apostle speaketh of three Witnesses on earth as he had before in heaven viz. water and the bloud and the spirit Now although there be many perplexed controversies about this passage yet I shall pitch upon that which is most probable without further disquieting of you It seemeth to be without doubt that the Apostle alludeth to the legall administrations wherein there was bloud for expiation and water for cleansing by which is represented justification and sanctification and these being wrought in us do evidently witnesse that Jesus is the Christ and Sonne of God We finding these glorious effects upon our souls cannot but acknowledge that Doctrine but because these are not enough of themselves seeing that sanctified and justified persons may be under great discouragements therefore he addeth the Spirit also It is true the same spirit is said to be a witnesse in heaven but that was because of the extraordinary and visible Testimony that it gave to Christ but here it speaketh of the witnesse it giveth on earth and that must be the sealing spoken off in other places for he saith verse 6. It is the spirit that beareth witnesse because the spirit is truth having there also mentioned water and bloud Verse 10. he seith He that beleeveth on the Sonne of God hath the witnesse in himself Thus you see that as God hath abundantly provided for the holinesse of his people by his spirit to quicken them up therein so also for the assurance and consolation of his children to establish them therein Oh how greatly are we indebted unto the Lord Jesus Christ who giveth us his Spirit not only to leade us into the truth and mortifie the deeds of the flesh but also to fill us with comfort and to assure us that we are the children of God So that it is the duty of the Ministers of the Gospel not only to improve the former truth but this also and to presse you upon the sealing work of Gods Spirit as well as the sanctifying Hath not the Spirit of God this Name given it to be called the Comforter John 14. and shall we divide the operations of Gods Spirit minding him as he is an holy spirit but not a comforting Spirit Having thus informed you what the Scripture declareth in this matter I shall give you a large and popular description of the nature of this sealing and the opening of the several parts touched therein will much conduce to the knowledge thereof The sealing of Gods Spirit may be described after this manner It is a supernaturall and gracious work of Gods Spirit upon the hearts of sanctified persons in a secret and unspeakable manner whereby they are confirmed and established in the Covenant of grace as belonging to them in particular by such means which God hath appointed thereunto that through the sence thereof they may daily walk more and more boldly joyfully and thankefully notwithstanding all discouragements to the contrary till they be made compleatly happy in heaven I have made this description the larger because I would take in every particular considerable about it as much as may be And First I give two Qualifications or Adjuncts to this work of Gods Spirit It is supernatural and gracious Supernatural and that if we respect either rectified nature or corrupted nature Rectified nature for Adam in the state of integrity though he was made perfectly holy yet he had not this Gospel-sealing no more then he was in Christ as a Mediatour for had he been thus sealed he would certainly have persevered and although Adam was partaker of the holy Ghost yet it was as he is the third person not as the spirit of Christ viz. purchased by his death for those that are his so that in this respect we may say this sealing is a priviledge above the nature of Adam while considered before his apostacy but then I call it supernaturall chiefly in respect of corrupted nature for as man naturally of himself hath no power to that which is gracious so neither to that which is comfortable and joyfull All the world all Ministers and Angels cannot powr one drop of this assurance and joy into thy soul unlesse the Spirit of God inable thee thereunto As it is supernaturall so it is gracious for this floweth from the former There is nothing in thee to deserve this establishing as Gods grace sanctifying found thee dead in thy sinnes so his sealing and comforting findeth thee in a guilty despairing way and therefore as God might leave every prophane man to wallow in his lusts and so let him perish thus also might he forsake every guilty conscience under the burthen of thy sinnes and suffer thee to be a Cain to be a Judas even to fall from an hell here into an hell hereafter So that not only by grace we are sanctified but by grace we are healed Blesse God for any establishment of soul against fears and doubts as well as for victory against any lusts It is meerly of Free-grace that we are thus sealed In the next place Secondly we have the generall nature of it with the efficient cause The work of Gods Spirit It is true in the Text it is said That God doth seal us and so whatsoever works there are ad extra from God to the creature they are all common to the three Persons yet there is a peculiar order and appropriation which the Scripture taketh notice of So that it is made the work of the Father to send his Sonne into the world It is made the work of the Sonne to offer up himself a Sacrifice for our sinnes And it is made the proper work of Gods Spirit to apply the benefits of Christs death to our souls therefore sanctification is attributed to the Spirit so also consolation and sealing thereunto Thus the Texts we mentioned formerly give all this work to the Spirit of God as in an appropriated manner doing this for us It is not then of our selves or of our own power that we can obtain this priviledge but it is wrought alone by Gods Spirit As we have no free-will to the grace of God so neither to the comforts God as he is called a God of all