him saith a believing Soul By all these places it is evident That it is the property of a true faith highly to prize Jesus Christ a true believer prizeth Christ in all things places persons and conditions above all things and beyond all time In the eighth place This Faith relyeth wholly on the Merit of Christ for Salvation for justification disclaiming all confidence in the flesh and excluding all boasting in our selves As appears by the Language of the Apostle Act. 4.12 and Phil. 3.3 9. And have no confidence in the flesh Not having mine own righteousness which is of the Law but that which is through the faith of Christ. Where is boasting then it is excluded By what Law of works Nay but by the Law of Faith Rom. 3.27 This Faith opposeth the Mercy of God in Christ against all sinne as greater then all The Blood of Iesus Christ his Son cleanseth us from all sinne saith a believer speaking of believers 1 John 1.7 Because God hath said He shall Redeem Israel from all his iniquities Psal. 130.8 All manner of sins and Blasphemies shall be forgiven unto the sons of men but the Blasphemy against the Holy Ghost Mat. 12.31 This Faith as it lays hold on the promises of God so it makes him that hath it carefully observe the Conditions of the promises on his part Lord I have hoped in thy word and done thy Commandements saith a true believer Ps. 119.166 thereby intimating That it is the property of a true faith thus to rest on Gods promises A true believer applies Christ unto himself and himself unto Christ the promises to himself and himself unto the promises unto the conditions of them It is the property of this Faith to adhere to Christ even when it cannot see him nor apprehend one jot of love from him when he hideth his face from the soul and speaks bitter things and doth bitter things unto the soul Behold saith Job I go forward but he is not there and backward but I cannot perceive him on the left hand where he doth work but I cannot behold him He hideth himself on the right hand that I cannot see him He writeth bitter things against me and maketh me possess the iniquities of my youth He putteth my feet in the stocks c. But concludes Though he slay me yet will I trust in him When God hid his face from Iob and he could neither apprehend his love in his Providences nor in his Promises yet he adhered to him still This the Scripture cals for Isa. 50.10 Therefore it follows that this a true believer in some measure doth It is the property of a true believer to adhere to Christ as Asahel adhered to Abner and Elisha to Elijah Asahel would not turn aside from Abner though he dyed by his hand Elisha would not leave Elijah what ever became of him As the Lord liveth and as thy Soul liveth I will not leave thee said Elisha to Elijah and so saith a true believer to Christ Take from me what thou wilt do with me what thou wilt I will not leave thee I will cleave unto thee still though I cannot see thee I will trust in thee I will dye in thine arms In the Twelfth place this Faith is a working Faith it is not idle but operative and working as the Apostle intimates Iam. 2. ver 20.14 Faith without works is dead and cannot save living Faith is working Faith justifying Faith though it do not justifie by working yet is still working It purifieth and clenseth and that not the outward man only but the heart also Act. 15.9 It Sanctifieth Act. 26.18 to wit sincerely universally soul and body and the spirit of our mind as the Scripture speaks It spurreth on to Obedience Active and Passive sincere universal and constant as appears at large Heb. 11. Where all those worthies there spoken of are said to have done and suffered all those admirable things there mentioned by Faith This Faith makes a man patiently wait on God for the accomplishment of all that good which he hath promised in his Word in a conscionable use of all those meanes which he hath ordained warranted sanctified and affordeth for the serving of his Providence and accomplishing of his Promises The former part of this assumption is evident by the Language of the Prophet Isai. 28.16 He that believeth maketh not haste And by that which is spoken of believers Heb. 6.12 The latter is as evident by the practice of the Saints David believing the Word of the Lord concerning his Sonne Solomon and his building of the Temple was very instant with the Lord to make good his Word and what he had Promised very carefull and conscionable in instructing his Son to walk with God in uprightness of heart according unto all the Commandements of the Lord and in providing materials for the Work of the Lords House and encouraging his Son to the Work as appears by the 2 Sam. 7. compared with 1 Chron. 28. and 29. Chapters Daniel believing the Word of the Lord concerning the return of the Captivity of Iudah was very instant with the Lord by fasting and prayer to accomplish what he had promised as appears Dan. 9.2 3. Hezekiah believing the Word of the Lord concerning his recovery out of a dangerous sickness diligently used the meanes that the Prophet directed him unto 2 Kings 20.7 And Paul to instance in no more beleiving that grand promise That the seed of the Woman should break the Serpents head And that the God of Peace would Bruise Satan under his feet and that sin should not have dominion over him When buffeted by Satan Prayed frequently and Prayed fervently he besought the Lord thrice when the Law of his Members rebelled against the Law of his mind and led him Captive to the Law of sin He groaned under this burden bewailed his condition sought the Lord by Prayer for help exercised Faith on Christ And beat down his body and kept it under as appears Rom. 7.23 24. compared with 1 Cor. 9.27 The same Apostle believing the Word of the Lord concerning the preservation of himself and his companions in a dangerous voyage at Sea diligently exhorted them to use all good meanes tending unto their preservation sounded the depth cast Anchors abode in the ship c. Act. 27. All these meanes these Worthies used to serve the divine Providence and these examples plainly evidence That it is the property of true faith thus to depend on God for the accomplishment of his Word This Faith makes a man open-hearted and open-handed towards his Brethren in misery and want mercifull according to the Divine Rule ready out of a fellow-feeling of others misery bountifully cheerefully and constantly to do good unto all in misery according to ability but specially to the Godly not for his own glory but Gods for the honour of Christ and the Gospel as appears by the Language of the Apostle Iam. 2.15 16. Compared with
sorrow it consumes the body of death it brings a consumption on sinne it weakeneth the power of naturall corruption and warreth succesfully against the most Giant-like corruption it comes from the heart of a sinner and it goes to the heart of sinne 16. Finally Evangelical sorrow is a reforming sorrow it makes a man truly turn from sinne from all sinne unto the Lord and this is indeed the great distinguishing Character of it and that which demonstrates the truth of it contrition without conversion is not Repentance unto life He that sorrows for his sinne and turns not from his finne unto the Lord his sorrow is but a sorry one Humiliation without Reformation saith one is but a foundation without a building and reformation without humiliation is but a building without a foundation a building which will not stand Humiliation and Reformation God hath coupled together in his Gospel-Promises wherein Repentance is fully described Therefore Repentance unto life must needs consist of both these Evangelical Contrition and true Conversion are so coupled together that they cannot be sundered wheresoever sorrow for sinne is found it is attended with true turning from sinne unto the Lord. And this is the second essential part of true Repentance And this the Scripture cals conversion Repent and be converted saith the Apostle in the forecited place Act. 3.19 it is as if he had said mourn for sinne and turn from sinne if ever you would have your sinnes to be done away He that truly turns from sinne turns from all sinne He that turns not from all sinne doth not truely turn from any sinne God requires a sinner to turn from all his transgressions and he that truly turns from sinne doth this He turns from all sinne in affection in purpose and resolution he allows not himself in any known sinne he loaths all sinne and conscionably indeavours to forsake all sinne and get every corruption mortified therefore saith the Apostle Godly sorrow worketh Repentance unto salvation his meaning is it produceth Reformation to wit a true turning from all sin unto the Lord. He that truly turns to the Lord doth it not feignedly as Hypocrites do but unfeignedly cordially with his whole heart as the Prophet speaks with full purpose of heart to walk in all the wayes of God This the Apostle cals Repentance unto Salvation and this is attended with carefulnesse and circumspection for time to come cleering of our selves or apologie for our selves of our detestation of our fact indignation or exceeding anger with our selves for our offences Feare to wit feare of relapsing into our former sinnes again vehement desire to wit after strength and assistance from Christ for the present and future time Zeal to wit in the performing of all good duties contrary to our former special sinnes Revenge to wit a holy revenge on our selves subduing of the body and keeping it under lest it should hereafter be an instrument of sinne as it hath formerly been All this is evident by the language of the Apostle in the forecited place 2 Corinth 7.11 Wouldest thou then know whether thy Repentance be Repentance unto Life or no whether it be such as truly demonstrates the holy Spirits saving habitation in thy soul and the truth of thy faith yea or nay thou must then have recourse to both the parts of true Repentance fore-mentioned to wit contrition and conversion and if by what hath been said it appears to be truly such know that it is a sure argument of thy eternal happinesse bless God for it and labour to grow in it OBEDIENCE ANother work of the holy Spirit of God on man demonstrating his saving habitation in man and a mans eternal salvation by Christ is Obedience to wit sincere and Cordial Evangelical Obedience to the revealed Will of God This Obedience and this onely God requires and accepts of his Elect in and through Jesus Christ. That this Obedience is a work of the Spirit of God in man appears both by Argument and by Scripture 1. By Argument thus Naturally the heart of man is obstinate stubborne and disobedient to the Will of the Lord deceitfull above all things and Hypocritical in all its wayes doting on Legal and never minding Evangelical Obedience and nothing can make such a change in the heart and soul of a man as of stubborne and disobedient of Hypocritical and deceitfull to become sincere and Cordial in Obedience and of a doter on Legal to become an Evangelical obeyer of the Will of the Lord But the Almighty Spirit of God whose proper office it is to renew the Image of God in fallen man Therefore this Obedience must needs be the work of the Spirit of God in whomsoever it is By Scripture this is evident likewise I will put my Spirit within you saith the Lord and cause you to walk in my statutes and keep my Iudgments and do them Ezek. 36.27 Hence it is evident That it is the Spirit of God which works the heart of man to Obedience That this Obedience is a work of the Spirit of God in man demonstrating his saving habitation and sanctifying operation in man is evident by the language of the Apostles We are his witnesses of these things and so is also the Holy Ghost whom God hath given to wit savingly to them that obey him to wit Cordially and Evangelically Act. 5.32 And by that of Peter We are Elect according to the fore-knowledge of God the Father through sanctification of the Spirit unto Obedience 1 Pet. 1.2 That this Obedience is such a work of the Spirit of God in man as demonstrates his eternall salvation by Christ is farther evident by these Scriptures following Christ being made perfect became the Author of eternall salvation unto all them that obey him Heb. 5.9 Obey my voyce saith the Lord and I will be your God and ye shall be my people Jer. 7.23 If ye will obey my voice indeed and keep my Covenant then ye shall be a peculiar treasure unto me above all people and ye shall be unto me a kingdome of Priests and an holy Nation Exod. 19.5 6. Not every one that saith unto me Lord Lord shall enter into the Kingdome of Heaven but he that doth the Will of my Father which is in Heaven Mat. 7.21 He that doth the Will of God abideth for ever 1 Joh. 2.17 By these Texts it is evident That thâ—s Obedience is such a work of the Spirit of God in man as lively demonstrates his eternal happiness Quest. But what is this Obedience you speake of How may it be defined Sol. It is a special work of the Spirit of God in man whereby he is inabled to apply Christ unto himself according unto all his promises and himself unto Christ according unto all his Precepts Under these two general heads the whole work of Obedience is comprehended as is evident from the words of the new Covenant I saith the Lord will be your God
inheritance with the Saints in light in joy unspeakable and full of Glory Whosoever hath the one here shall certainly have the other hereafter On this ground the Apostle exhorts all Christians that would make sure for Heaven and get a good evidence of their own Salvation to examine themselves whether they be in the faith yea or nay and prove themselves 2 Cor. 13.5 It is as if the Apostle had said Make sure of this that your faith is right and make sure of all if you have this grace you shall have Glory also Faith is the grace and the only grace whereby we are justified before God by it we eate of the Tree of Life Jesus Christ and live for ever It is therefore the fittest grace of all to satisfie Conscience in this weighty matter and to make up conclusions from about our eternall estate This Satan knows full well and therefore when he would flatter a man to Hell he perswades him that his faith is right good when indeed there is no such matter and when he would overthrow all hope of Heaven in a man and drag him into despaire he perswades him that his faith though never so good is but a feigned and counterfeit thing and the poore soul is ready to say Amen It mainly concerns all persons therefore that would here get a good Evidence for Heaven throughly to try their faith whether it be a shield of Gold or but a shield of Bâ—asle whether it be an unfeigned or but a feigned faith whether it be a justifying or but a temporary faith whether it be a faith that justifies before God or but only before men In the searching of thy Soul for this grace of faith or any other renewing grace thou art to have respect to the truth of it more than to the measure and strength of it Christ hath so he absolutely requires truth of belief but not strength of belief Nay he so esteems truth of belief that wheresoever he findeth it in the least measure he will accept it and reward it with Eternal Life he will not quench the smoking flax He will not suffer that soul that hath but the least grain of true faith to miscary But you will say What is this faith you speak of and how may it be discerned from a Temporary faith I will first describe it and then descry it as God shall inable me Justifying faith is a speciall work of the Spirit of God upon the Soul causing a man to lay hold on the speciall promises of Mercy and Salvation by Christ and all other promises which are in him yea and in him Amen and rest upon him that hath promised for the accomplishment of his word I judg it not necessary nor meet for me to take this description asunder or speak of the several terms of it and therefore pass it by In a word or two only I will briefly declare why I call this faith a work of the Spirit and why a speciall work of the Spirit 1. I call this faith a work of the Spirit of God because it is not natural were it natural it would be common but all men have not faith as the Scripture saith 2 Thes. 3.2 2. Few have this faith as the parable of the seed shews Mar. 4.2 to 9. it is a work supernatural and divine 3. I call this Faith a speciall work of the Spirit to distinguish it from that common work of the Spirit which is in unregenerate persons Having thus briefly described this Faith I am in the next place to descry it and distinguish it from all other this I shall do for brevity sake positively This Faith then as I humbly conceive may be discerned and differenced from all other kinds of faith by these concurrent and essentiall properties of it which here follow This Faith is bred fed and nourished ordinarily by the word preached as appears by Rom. 10.14 17. Secondly this Faith as it is begotten by the word so it is grounded upon the Word upon the written Word of God Not fancy but the Word is the ground of it It gives firm absolute and unlimited assent to the whole Word of God promises threatnings and commandements so farre forth as it doth apprehend it to be of God simply because it is of God the whole Word of God is the generall ground and object of it I consent to the Law that it is good holy and just and good saith a true believer Rom. 7. ver 16 12. Believing all things that are written in the Law and the Prophets Act. 24.14 But the more special object of it is the promises of the Gospel This Faith is seated in the heart the heart is the most proper subject of it With the heart man believeth unto righteousness saith the Scripture Rom. 10.10 Justifying Faith is not barely notionall but reall it is not a bare head-assenting But a heart-consenting what the understanding saith is true the will saith is good and embraceth it This Faith is an unfeigned Faith as is evident 1 Tim. 1.5 and 2 Tim. 1.5 An Hypocrites faith is but feigned faith but justifying faith is unfeigned how weak soever it be it is true and real it carrieth the whole heart to God in obedience as well as the whole outward man This Faith is a Christ-receiving faith it receiveth and embraceth whole Christ Christ as a Saviour and Christ as a Lord in all his offices Prophet Priest and King and it causeth him that hath it to give up himself wholly to Christ to be ruled by him in all things according to his Word Thus the Gospel tenders Christ and thus a true beleever receiveth Christ My Lord and my God saith believing Thomas of Christ and it is the property of justifying Faith thus to embrace Christ They gave themselves unto the Lord saith the Apostle of some true believers 2 Cor. 8.5 And this is universally true of all that are true believers they give themselves unto the Lord as aforesaid and that freely and voluntarily This Faith puts a price upon Christ above all things and cleaves to the Mercy of God in Christ as better then life both Positively and Comparatively To you which believe he is pretious 1 Pet. 2.7 He is the chiefest of ten thousand Fairer then all the Childrenof men He is altogether lovely As the Apple-Tree amongst the Trees of the Forrest So is my Beloved among the sonnes His mouth is most sweet His Love is better then Wine Thy loving kindness is better than Life saith the believing Soul to Christ Whom have I in Heaven but thee and there is none that I desire upon Earth in comparison of thee What things were gain to me those I counted loss for Christ yea doubtless and I count all things but loss for the excellency of the knowledg of Christ Iesus my Lord and do count them but dung that I may win Christ and be found in
believeth all things loveth all things endureth all things 1 Cor. 13.4 5 6 7. It is a heart-softening affection a heart-mollifying love This is intimated by the language of the Apostle Heb. 3.13 Exhort one another daily while it is called to day lest any of you be hardened through the deceitfullness of sinne Hence it is evident That if our love one towards another were such as it should be and did operate as it should do it would soften and mollifie our hearts Congruous love is mollifying Here note two or three things Christians frequently complain of hardness of heart in these dayes and not without cause but few I believe take notice that want in love is the cause of it Strangeness weakens cools and abates love nothing more this it doth in man towards God and in man towards man and as love abates and strangeness grows the heart contracts hardness more and more Probatum est Whilest the Galatians love towards Paul continued they were pliable within and without they would have parted with any thing to have done him good but when once their love abated their hearts were hardned towards him and his message too Love and intimate converse melts the heart nothing more strangeness hardens it nothing the like intimate converse with God encreaseth love to God and melteth the heart intimate converse with the godly-wise doth the like Our great hardness of heart and unprofitableness under the great meanes of grace in publick I may truly say hath in great part sprung from the gross neglect of the duties of Christian love and the great strangeness that is grown amongst Christians in these times where we meet but in complement usually But when God shall give his people one heart and one way to serve him with one consent when their love shall abound one towards another and operate without these obstructions of division in judgement and affection they shall then have hearts of flesh and not of stone as appears by Ier. 32.39 and Zeph. 3.9 compared with Ezek. 36.26 which places have reference to one and the same time It is said of Leviathan Job 41. That the flakes of his flesh are joyned together they are firme in themselves they cannot be moved His scales are one so neer another that no Air can come between them They are joyned one to another they stick together that they cannot be sunderâ—d The Lord Jesus Christ is the great Leviathan of Heaven and Earth and his people are his scales and the flakes of his flesh and were they so joyned together in Christian love and society that no Air of temptation could come between them they would be firm in themselves and so stick together that they could not be sundered yea in their neck would strength remaine and sorrow would be turned into joy before them I wish all the Saints to whose view this may come may take these things into consideration Great is the latitude of Christian love of love congruous to the rule of God for they whose love is congruous to the rule of God Grudge not a one against â—â—e other Speak not evil one of another Do not bite and devour one another Deviâ—e â—ot evill one against another Do not oppress over-reach or defraud one another iâ— any matter Render not evill for evill unto any man Say not I will do so to him as he hath done to me I will â—ender unto the man according to his deeds They bear not false witness against their Neighbour nor bear witness without cause against their Neighbour nor deceive with their lips Lay not wait against the dwelling of the righteous Spoil not his resting place Adde not affliction to the afflicted Rejoyce not in their enemies fell much less in their brothers Hate not their brother in heart Stand not against the blood of their Neighbours out of desire of revenge nor upon a politicall account Are not as Cain who slew his Brother They judge not their Brother nor set at nought their Brother Give no offence willingly to any but endeavour as much as lawfully they may to live peaceably with all men They put away all bitterness and wrath and anger and â—lamour and evill speaking with all malice Love one another as God gave us Commandement Love one another as Christ hath loved us Love as Brethren Love without dissimulation cordially unfeignedly out of a pure heart fervently Love not in word and in tongue only but in deed and in truth They walk in love abound in Love grow in Love speak the truth in Love serve one another in Love continue in Love are kindly affectionated one towards another with brotherly Love Rejoice with them that rejoyce and weep with them that weep In honour preferre one another have compassion one of another are pitifull are courteous one towards another tender hearted if rich they are rich in good works ready to distribute willing to communicate shew mercy with cheerfullness they beare one anothers burdens If strong beare the infirmities of the weak support the weak beare one with another aâ—d forbeare one another Forsake not the assembling of themselves together but exhort one another daily edify one another and comfort one another with the Word of the Lord Teach and admonish one another consider one another to provoke unto Love and to good works confess their faults one to another This I think is meant at least chiefly of faults committed one against another and pray one for another Pray for all men even enemies Do good unto all but especially unto the houshold of Faiâ—h they are not overcome of evill but labour to overcome evill with goodness they do as they would be done by in all things they esteem very highly in Love for their works sake their lawfull and faithfull Ministers especially those in whom they have propriety They receive one another as Christ received us to the glory of God and be at peace among themselves Then again He whose Love to his brother is congruous to the Rule of God goes not up and down as a tale-bearer He seeks not his own but his brothers good labours to avoid whatsoever may offend or weaken his brother or be a stumbling block unto him labours to please his brother for his good to Edification He loves his Neighbour as himself doth good freely looking for nothing again He saies not as Cain Am I my brothers keeper but watches over his brother for his good and reproves his brother in Love according to Christ's Rule privately and publiquely if need be informs against his brother in such place and case as Christ commands him and with-draws from his brother in case of
Spirit of God in the soul whereby a sinner is so much touched in heart for his sinnes that he truly turns from them all unto the Lord. I think it not necessary nor meet for me to discuss the termes or genus of this description But here Noâ—e 1. That repentance unto salvation is an Evangelical grace a Gospel-grace The Law knows no Repentance cals for none nor works none it is the Gospel and the Gospel onely that knows Repentance cals for it and works it Moses cals not for Repentance but Christ doth Mar. 1.15 That this Repentance consisteth of two Essentiall parts to wit contrition and conversion humiliation and reformation therefore he that would make a true trial of his Repentance must have recourse unto both of these That it is Evangelical contrition and not legall that is the first Essential part of Repentance unto life it is cordial reformation and not feigned that is the second Essential part of Repentance unto life But what is this Evangelicall contrition and how may I discern whether I have it or no Evangelical contrition is a godly sorrow of soul for all sinne arising from the apprehension of a gracious God displeased by sinne and thou maist discern it by this which here follows 1. Evangelical sorrow springs out of the Love of God and hatred of sinne and increaseth the Love of God and hatred of sinne in the soul the Love of Christ constraineth the soul to hate sinne and to mourn and grieve for sinne and the bitterness of this sorrow and grief for sinne sweeteneth the Love of God in Christ unto the soul and inbittereth sinne And hence it comes to pass that the soul loves Christ more and hates sinne more after it hath once felt this sorrow and been soked in it then ever it did before 2. Evangelicall sorrow is mixed with faith The Evangelical mourner bewailes his sinne and rests on the mercy of God in Christ and the promises which are in him yea and in him Amen for the pardon of his sinne and the mortification of his corruptions and grace to amend Faith of adherence is an inseparable concomitant of Evangelical sorrow although faith of evidence be not so He that sorrows for his sinne and rests not on Christ for the pardon of his sinne his sorrow is legal and not Evangelical desperation and not contrition 3. Evangelical sorrow is mixed with hope The Evangelical mourner mourns not without hope he hath hope of obtaining mercy even in the deepest of his sorrow for sinne as appears by his carriage in his mourning He despaires not but seeks to God for mercy his sorrow drives him to God and not from God as is evident by the example of the Prodigall in his deepest distresse he despaires not but goes to his father for mercy but had he not had hope of obtaining mercy he would have despaired had he not had hope of obtaining mercy he would never have gone to his father to seek it 4. Evangelical sorrow is mixed with Joy being mixed with Faith and Hope the Evangelical mourner looks upon his sorrow as a sacrifice with which God is well-pleased and therefore Joys that he can sorrow that he can offer this Sacrifice to God The Sacrifices of God are a broken and a contrite heart and spirit A broken and a contrite heart O God thou wilt not despise saith the Scripture Psal. 51.17 And this the contrite heart beleeves and therefore Joys when it can sorrow 5. Hence it comes to passe that the Evangelical mourner is an agent as well as a patient in the action of mourning He strives to provoke and quicken his dull heart and soul to mourn and thinks no labour too much to bestow to bring his soul to a godly manner of mourning He desires nothing more then to turn his Carnal mirth into Godly mourning Be afslicted and mourn and weep saith the Scripture Let your laughter be turned into mourning and your joy into heavinesse Jam. 4.9 This this soul labours wonderfully to do and nothing grieves him more than that he cannot more grieve for sinne He labours to make his carnall mirth the matter of his spiritual mourning and wishes O that mine eyes were a fountain of tears that I could weep day and night for the sinne of my nature and the sinne of my life and the iniquity of my People 6. Evangelical sorrow is a heart-mollifying sorrow it softeneth the heart and makes it very tender and pliabâ—e sensible of the least sinne and the least displeasure of God for sin Hearts broken with evangelicall sorrow are like broken bones very sensible of every touch Hearts broken with Evangelical sorrow are very pliable to the will of the Lord above all other Lord what wilt thou have me to do saith a contrite soule Act. 9.6 as if he had said declare thy will Lord and I am ready to obey it to the utmost of my power whatever it be Such as the measure of this sorrow is such usually is the softness of the heart and the pliability of the will the more of this sorrow the soul hath the more tender is the heart made thereby and the more pliable is the will the less of this sorrow the soul hath the less softening hath the heart and the less yielding is there in the will to the Will of the Lord. 7. Evangelical sorrow is a heart meekening sorrow it meekeneth the heart and maketh it humbly stoop to the yoke of Christ and patiently bear the Chastising hand of Christ during the good pleasure of Christ. I will beare the indignation of the Lord because I have sinned against him untill he plead my cause and execute judgment for me saith the contrite soul Mich. 7.9 It moderateth anger and maketh all calm within and without 8. Evangelical sorrow is a heart-humbling sorrow it maketh the heart humble and lowly The more of this sorrow there is in the heart the more humble it is and the less of this there is in the heart the prouder it is the more fearless and careless it is of sinne I am no more worthy to be called a Sonne make me as a Servant or any thing the meanest imployment in my fathers house is too good for me saith the contrite soul. I am but a walking-dunghill and fitter to be set on a dunghill then on a Throne saith the contrite soul. 9. And hence it is that the soul evangelically contrite admires free grace in every favour that it receives spiritual or temporal and is the thankfullest soul of all others for mercies received What shall I render unto the Lord for all his mercies towards me saith a contrite soul This soul speaks to it self in the language of the Lord to Ierusalem I was polluted in my blood and cast out to the loathing of my person and no eye pitied me to do any office of love unto me And then the Lord had compassion on
me and washed me with water yea with blood with the blood of his Sonne he throughly washed away my filth and annoynted me with oyl indued me with his Spirit and his grace c. I had forfeited all right to Heaven and earth into the Lords hand and he hath given me all back again freely and put me in a better condition than I was in before O the deepnesse of the riches of the Justice and Mercy of God! 10. In the tenth place Evangelical sorrow is a sorrow that keeps the soul in a sweet heavenly frame for all holy and heavenly duties it sweetly fits the soul for all holy performances Sorrow that flowes from the apprehension of Love in God is fresh and lively and full of spirits so that a man never performs any holy duty better then when his heart is filled with this sorrow Set a soul filled with this sorrow to pray and he will pray sweetly and heavenly fervently and effectually to wit in faith and so prevaile much with God Set him to hear and he will hear humbly and the whole Word of the Lord will be sweet unto him every precept and every threatning of the Lord every bitter thing will be sweet unto him every crum that fals from his Table will he gather up as precious food Set a soul filled with this sorrow to Divine Meditation and he will do it with great delight and freedome set him to receive the Sacrament of the Supper of the Lord and he will do this action in its beauty He will looke upon him whom he hath pierced and mourn for his sinne that hath pierced him and every other holy duty will he perform with a more heavenly mind than others which have not felt this sorrow or not in that measure which he hath done 11. The soul Evangelically contrite sorrows not so much for suffering as for sinning not so much for being displeased as for displeasing and dishonouring God by sinne it is grieved for its sinne because the holy Spirit of God is grieved by its sinne and broken with its whorish heart as the Prophet speaks and is melted by the consideration of the incomparable goodness of God and his kindnesse and love in Christ towards its self abused by its self rather then broken with horrour threatnings punishments or slavish feare Against thee thee only have I sinned and done this evill in thy sight saith the contrite soul and this is that which pierceth his soul. 12. The soul Evangelically contrite longs after freedome from sinne more than freedome from suffering it saies with the Church Lord take away all mine iniquity not with Pharaâ—h the plague Lord look upon my affliction and my pain saith the contrite soul and ease me of that if it be thy blessed Will but however forgive all my sinnes deliver me from all my transgressions Wash me throughly from mine iniquity and cleanse me from my sinne hide thy face from my sinnes and blot out all mine iniquities O wretched man that I am Who shall deliver me and when shall I be delivered from the body of this death This is the language of contrite souls The soul Evangelically contrite counts sin the worst Evill and Christ the best Good the guilt of sinne the power of sinne and the being of sinne is of all burdens the heaviest unto a contrite soul and that which of all other it longs to be freed from 13. The soul Evangelically contrite priseth Christ as the chiefest Good as the only true Good it is not satisfied with any thing without Christ it is not fully satisfied with any thing but Christ Christ in his Blood Christ in his Spirit Christ in his Ordinances Christ in his Ministers Christ in whomsoever his Image is stamped is precious above all earthly things unto the contrite soul Thou art my beloved and my desire is towards thee saith the Contrite heart to Christ. To the soul Evangelically Contrite the light of Gods Countenance and the sense of his love in Christ is more worth than all the treasures and pleasures in the world Lord lift thou up the Light of thy Countenance upon me thy love is better than wine better then Corn and Wine it strengthens more it comforts more it puts gladness in my heart more then Corn and Wine more than the choicest Creatures in the world saith the Contrite soul. When once this contrition had ceazed on Davids heart his soul did thirst for God as the thirsty land for rain and as the chased Hart for the water-brooks And not after God only in his immediate dispensations but in his mediate also after God in his Ordinances in his Sanctuary as appears Psal. 63.2 84.10 27.4 and thus did Mary Magdalen and Paul and other Saints under the New Testament when once this contrition had ceazed on their hearts they were very industrious seekers of God in his Ordinances By which it is eminently evident that it is the nature of Evangelical Contrition of hearts Evangelically contrite to prize highly communion with God in his Ordinances As it was with David and Mary and the other Saints here so it is with every soul Evangelically Contrite he hath the same judgement of and affection towards Gods Ordinances in truth though not in the same degree Such as the measure of contrition wrought in the soul is such usually is the measure of his affection to and thirst after these Divine excellencies forementioned 14. The soul Evangelically Contrite disclaims all righteousnesse of its own and rests wholly on the merit of Christ for justification before God We are all as an unclean thing and all our righteousnesses are as filthy raggs saith the Contrite Church Isai. 64.6 What things were gain to me those I counted loss for the excellency of the knowledge of Christ Iesus my Lord and do judg them but dung that I may winne Christ saith the Apostle Phil. 3.8 9. When once this Evangelical contrition hâ—d ceazed on the heart of Paul he renounced all his own righteousnesse all before conversion and all after conversion his old man and his new in matter of justification and rested wholly upon the merit of Christ which plainly demonstrates the truth asserted 15. Evangelical sorrow is a lasting sorrow and a wasting sorrow When once it hath ceazed upon the heart of a Christian it doth not pass away as the morning cloud and early dew or a land-flood but continueth and riseth up as a spring and is never exhaust till sin the cause of it be wholly taken away and not only the guilt and punishment of sinne but the very being of sinne till total deliverance from this body of death be granted This is evident in the Apostle Paul when once this sorrow had ceazed on his heart he did not cease to bewail his proness to sinne till his being in this world ceased as appears Rom. 7. ver 14.24 And as it is a lasting sorrow so it is a wasting
of all Saints he disclaimes all his own righteousnesses and accounts them as rotten raggs and abominable things in reference to Justification before God He forgets all that is behind if he cast up his parts his gifts and his graces he concludes Circumcision is nothing nor Vncircumcision is nothing his faith his love his repentance his obedience all put together nothing he brings in the totall summe in meer ciphers I am nothing yea worse then nothing saith this soul Can a man be profitable unto his Maker I am unprofitable to God and man When saw I thee a stranger and took thee in or naked and cloathed thee c. Wherefore is there a price in the hand of a fool saith this soul. 3. A man graciously poor or blessedly poor in spirit is a man of a contrite spirit a man that trembleth at the Word of the Lord To him will I look saith the Lord that is poor and of a contrite spirit and trembleth at my Word Isa. 66.2 In this Text poverty of spirit contrition and the effect of it trâ—mbling at the Word of the Lord are joyned together as linkes of a Chain so as he that hath one of them hath all of them in some measure As for contrition it hath been already spoken of from Pag. 56. to Pag. 64. to which I refer the Reader 4. A man graciously poor in spirit as he sees a fullness of sinne and an emptiness of grace in himself and bewailes it so he sees a fullness of grace in Christ a fullness of mercy with God in Christ to pardon him and heal him to justifie him and sanctifie him and fill him with all grace and this is attended with some hopes to be made a partaker of it The truth of this is evident in the poor Publican He saw a fullness of sinne in himself and an emptiness of grace and he saw a fullness of mercy in God and merit in Christ to take away his sinne and garnish his soul with all grace and had some hopes to attain this otherwise he would never have gone to God for mercy A man graciously or evangelically poor in spirit hath some hope of obtaining mercy 5. And this makes him very industriously to seek after the Lord in a conscionable use of all those means which he hath appointed I will arise and go to my Father c. saith the poor Prodigal When once this poverty of Spirit had seized on his spirit he thought no labour too much to attain what he sought Draw me we will runne after thee saith the Spouse graciously poor in spirit Cant. 1.4 6. A man graciously poor in spirit esteems spirituall riches the best riches and for them he will with the Merchant-man give the best price for thâ—m he will part with all carnall things and count them but dung he doth hunger and thirst after righteousness more than after riches after the riches of grace more than after the riches of the world 7. A man graciously poor in spirit is a man of a humble spirit if God dispense his gifts liberally unto him or make greater discoveries of himself his mind and will unto him than he doth to others he will humbly and thankfully and really ascribe all the glory thereof unto the Lord and his free grace and say as Daniel As for me this is not conferred upon me for any Wisdome or goodness that I have more than other but of free grace for Christs sake bestowed upon me therefore to him be all the glory Who am I or what is there in me that God should shew such favour unto me above what he doth unto other This is vigor fit and â—â—t fit to give the denomination of a man graciously poor in spirit 8. A man graciously poor in spirit is the contentedst man with his condition of all others I went out full but the Lord brought me home empty saith a soul gratiously poor in spirit and yet she was contented with her condition Shall we receive good at the hand of God and shall we not receive evill Shall the thing formed say to him that formed it Why hast thou made me thus It is the Lord let him do with we as seemeth good to him This is the lanâ—uage of soules graciously poor in spirit Such a soul lookes upon every thing as a mercy that is on this side Hell and how bad soevâ—r his condition be thinks it too good for him 9. A man graciously poor in spirit justifâ—es God in all his dealiâ—gs even under his sadest providences and dispensations of Justice The Lord is righteous in all his Wayes saith this soul I am justly under this condemnation for I receive the due reward of my deeds for I have rebelled against his Commandmenâ—s c. 10. The soul gracioâ—sly poor in spirit grâ—anes under that privy pride which he finds in himself as that which is the great burdâ—n on his spirit and that which he longs to be delivered from Oh wretched man that I â—m who shall deliver me and when shall I be deliveâ—ed â—rom this corrupt nature of mine which exalts it sâ—lf against God and hinders the influence of his grâ—ce in me These Appearances of gratious poverty of spirit may serve to disâ—ry a soul graciously and blessedly poor in spirit Try thy spirit by them and if by what hath been said thou findest this Qualification in thy self in any measure bless God for it labour to grow in it and remember the words of our Lord Jesu Christ Blessed are the poor in spirit for theirs is the kingdome of Heaven Death to Sinne. Rom. 8.10 If Christ be in you the body is dead because of sinne But the Spirit is Life because of righteousness IN these words the Apostle lays down two great Characters of our Union with Christ or Christ resident in us The first this The body is dead because of sinne The second this The Spirit is Life because of righteousness Christ is in you saith the Apostle except ye be Reprobates 2 Cor. 13.5 If Christ be in you it will appear thus The body is dead because of sinne The Body here spoken of is not a body of flesh not a body Celestiall nor a body Terrestiall but a body Diabolicall a body of sin as the members mentioned Col. 3.5 demonstrate and likewise the language of the Apostle Rom. 7.24 where he calls corrupt nature the body and more plainly Rom. 6.6 stiles it The body of sinne Ephes. 4.22 The old man This is the body here meant The body of sinne is the depravedness and corruption of our whole nature by reason of which we are naturally averse to all good and prone to evill continually and so liable to all misery and therefore the Apostle calls it A body of death The body is alive in all those in whom Christ lives not but where Christ lives this body dies If Christ be in you the body is dead because of sinne c. Death to sinne is
the 〈…〉 one holy 〈…〉 and 〈…〉 He is 〈…〉 from the 〈…〉 old thing◠〈…〉 new as this Text speaketh He is one whose heart and spirit principles and practises are all new and holy He is one who having received a new life from Christ desires and endeavours to live as a new Creature unto Christ only one that in every condition labours to live for the honour of Christ and so as he may truly say To me to live is Christ to me thus and thus to live is for the honour of Christ he is one in whom the name of Christ is glorified and the Gospel held forth one who in all things whatsoever he doth in word or deed labours to do all in the name of the Lord Iesus Christ to the glory of God by him one who desires and endeavours to have his whole conversation such as becometh the Gospel of Christ and to have every thought brought in subjection to the Obedience of Christ. He is one who though he have fleshly lusts in him doth not make provision to fulfill them he doth not habitually design and take thought how to fulfill them but how to mortifie them he is one who though he walk in the flesh doth not warre after the flesh but against the flesh He makes not his liberty an occasion to the flesh He is one who though he cannot live without sinne doth not allow himself in any known sinne but hates every false way and groans under the remainder of the old man in him as his greatest burden He is one that carries a holy jelousie over hâ—mself and all his wayes and thence labours to keep a spirituall watch within and without He is one that worships God in the Spirit and puts no confidence in the flesh one that servs God in newness of Spirit not in the oldness of the letter one that labours to be filled with the Spirit He is one whose conversation is in Heaven whilst he is on Earth one that delights in the Law of God after his inward man he delights to do the will of God He is one of another Spirit then the world hath one that walks by another rule then the world doth to wit the Word of God He is a growing Creaâ—ure he grows in grace He forgets what is behind and reacheth forth to that which is before He aims at perfection and presseth towards this neark He is one that lives in Christ as a branch in the Vine and brings forth fruit in him He is one in whose Nostrils the whole body of death and every part and member of it stinks one that labours to abstain from all appearance of evill and to be holy and blameless before God out of Love to God He is one that minds the things of the Spirit is led by the Spirit and walks after the Spirit He is a world-contemning and a world-overcoming Creature He is one that labours to deny himself and take up his cross and follow Christ as Caleb did to wit fully and as David did of whom God saies He followed me with all his heart to do that only which was right in mine eyes And as Ruth followed Naomi as Elisha followed Elijah and Asaebel followed Abner he would not leave Abner though he died by his hand A new Creature is one that counts himself a stranger and a pilgrim in this world and lives like a stranger a and pilgrim in this world one whose Conversation here declares that he minds desires and seeks after a better Country then this world affords to wit an Heavenly He is one that makes it his chiefest work to glorifie God and save his soul one to whom the Talent of time is very precious one that labours to use every Talent wherewith he is inâ—rusted according to the will of his Lord and for the honour and glory of his Lord one that labours so to walk before God here that whether present or absent he may be accepted of him one that labours to Honour God by using lawfull things lawfully as well as by shunning things unlawfull in themselves He is one that labours so to keep his account here that he may give it up with joy when the day of account comes He is one that doth not commit sinne one that seeks not his own but Christs and his Brothers good one whose affections are set on things above more then on the things below He is one to whom the Preaching of the Cross of Christ to wit the Gospel is the wisdom of God and the Power of God one who being born again as a new born Babe desires the sincere and nourishing milk of the word that he may grow thereby one that hears the voice of Christ speaking in his word by his Ministers knows it and obeys it and declines the voice of a stranger He is one to whom the whole Word and Will of God is sweet every bitter thing in it sweet He accounts no truth gall and wormwood as some phrase it He is one to whom all Gospel-Ordinances are sweet and delectable He is one that deserts not old truth to follow new light but makes it his sunne to discover the verity of it He is one that receiveth the Ambassadors of Christ to wit the lawful and faithful Ministers of the Gospel as Christ himself and esteems them very highly in love for their work sake He is one that delights in the Law of God after his inward man one that labours to live by saith in every condition prosperity and adversity one to whom the yoke of Christ is easie and his burden light one to whom none of Christs Commandements are grievous He is one that continuâ—th in the word of Christ in the love of it in the belief of it in the obedience of it He is one faithfull unto the death He is one which how high soever he be in place in parts in gifts or grace is low in his own eyes little in his own fight his heart is lowly still hence it comes to pass that when he hath done his best to follow the rule of righteousness he abhâ—rs himself for his unrighteousness and accounts himself a wretched man Finally he is one that is joyned to the Lord Iesus Christ and one spirit with him All this and much more then this the Scriptures affirm to be in a new Creature as all that are acquainted witâ— the holy Scriptures know Who so desires to be better informed touching a new Creature may consult learned Dr Preston on a new Creature but a prefect enumeration of all the qualifications of a new Creature is no where to be found but in the holy Scriptures which indeed do picture him to the life and to them I refer the Reader for full satisfaction herein and for the benefit of those which are unacquainted with the Scriptures or want time or ability to collect a cleare and sound evidence of a new Creature from the Scriptures I will reduce this
with him in this Christ and a new Creature are one in their ends and aimes Lord What wilt thou have me to do saith a new Creature I desire thy Will should be the rule of my action I desire Christ may be magnified in my body whether it be by life or by death This is the language of one joyned to the Lord Jesus Christ and one Spirit with him He that seeketh the glory of him that sent him the same is true saith Christ and he that seeketh the glory of Christ according to the rule and exampâ—e of Christ the same is new say I. 3. Thirdly Christ and a new Creature are one in function Christ is a Prophet and he that is joyned unto him is one with him in this Chrisâ— is a Prophet to teach his members and his members are one Prophet with him to exhort and build up themselves and one another in their mâ—st holy faith but with these differences Christ hath the Spirit of Prophesie as a fountain and without measure in all fulnesse but hâ—s members as streams issuing from that fountain by gift and of his â—ulnesse Châ—ist is an universal Prophet to teach all his Peâ—ple without limitation of persons or place but all his members are not so they are limited Propheâ—s and mâ—y not go beyond the bounds of their proper spâ—ere not beyond the bounds set by this great Prophet in his Word Christ is a Priest and he that is joyned to him is one with him in thiâ— Christ hath made all â—is Members Priests to God Rev. 1.6 to offer up spirituall Sacrifice to God Christ hath offered up himself to God he dyed and sâ—crificed himsâ—lf to God And he that is jâ—â—ned unto him is made conformable unto his death he hath sacriâ—iced all to Christ his whole self his own reason will righteousnesse and wickednesse all within him and without him he is become dead to sinne dead to his own righteousnesse dead to the World dead to all by the body of Christ They that are Christs have crucified the flesh with the affections and lusts saith the Apostle Gal. 5.24 Christ is a King to rule over his People and over his enemies and he that is joyned unto the Lord Christ is one with him in his Kingly Function He hath made us Kings saith the Text Rev. 1.6 Kings in a spiritual sense to rule over our thoughts affections words and actions over all our lusts so as sin doth not rule nor reign in us within nor without as an approved Lord Christ and a new Creature are one in Life and conversation A new Creature is one dead with Christ and risen again with him to newnâ—sse of Life he that is joyned to the Lord is one Spirit Christ is formed in his Life and Conversation by transforming him in hiâ— Life and Conversation and conforming him in his Lise and Conversation to the Image and Example of Christ so as he may truly say with the Apostle It is no more I that live but Christ that dwelleth in me Christ was holy and harmlesse in his Nature Life and Conversation Heb. 7.26 He wâ—s inwardly holy as well as outwardly holy holy in his Thoughts in his Affections in his Words and in his Actions Holy in all mannâ—r of Conversation in all places in all company in all times and variety of conditions holy in Life and holy in Death and he that is joyned to the Lord Jesus Christ is holy as he is holy but with this difference Christ our head was holy by nature but we his members are holy by grace only Christ our head was holy with a perfect holinesse but we his Members have only a sincere holynesse in this Life our conformity unto Christ is in kind not in degree Christ our head had a derivative holynesse he could derive holynesse into his Members and infuse it into them which had none but this is proper and peculiar unto him this cannot the best of his Members do He that is joyned unto the Lord is one Spirit one holy Spirit dwelleth in the head and in the Members in the head without measure in the members as it seemeth good unto the Head to infuse it Christ and his have one heart and they have chosen one way one way of holynesse leading to a place of perfect holynesse and happinesse they speak one language mind one thing aim at one end one they are in the state of grace and one they shall be for ever in glory He that is joyned to the Lord is one Spirit A new Creature a true Member of Jesus Christ is better known by his Spirit then his outward man for the root of the matter as Iob speaks is within him his Circumcision is inward in his heart and spirit he is one Spirit with the Lord Jesus Christ. Ye know not what Spirit ye are of said Christ to his Disciples Luk. 9.55 But this Text shews what Spirit a new Creature a true Member of Christ is of he is one Spirit with Christ He that is joyned to the Lord is one Spirit A new Creature one joyned to the Lord in grace is very watchful over his outward man over his words and deeds but especially over his heart and spirit to keep them stedfast with God Thus was Christ and he that is joyned to the Lord is one Spirit Quest. But what Spirit was the Lord Iesus Christ of Answ. 1. The Spirit of Christ was a Spirit of Truth it is so called Ioh. 14.17 16.13 We read of a lying spirit in the 2 Chro. 18.21 22. and this is powred out in these dayes wherein so many lyes and slanders are daily broached to the dishonour of God and the Truth but this Spirit is not one with Christs Spirit but with Antichrists Christs Spirit is the Spirit of Truth but Antichrists Spirit is the Spirit of falshood error and all deceiveableness as appears by the 2 Thes. 2.10 2. Christ was of a humble meek and lowly Spirit as himself affirms Matth. 11.29 And the Prophet Zechariah of him Zech. 9.9 Of this Christ gave many reall testimonies when here on Earth He was not only humble meek and lowly in his carriage and in shew but in Heart and Spirit He was really such as his Birth Life and Death did testifie 3. Christ was of a just and righteous Spirit so saith the Prophet Zech 9.9 He is just Christ was not only morally just but he was Divinely just as is evident by his Government the revealed Will of God is the Cannon by which he rules they which walk contrary unto it sooner or later he punisheth and they which walk according to it he sooner or latter rewardeth He doth judg with righteousness and reprove with equity saith the Prophet Isai. 11.4 4. Christ was of a mercifull tender and compassionate Spirit he had compassion on the souls of his enemies as that Text Ezek. 16. ver 4 5 6. with many others shew He had
condition truely I know no rule in Scripture more infallible than this in this Text He that is joyned to the Lord is one spirit Consider what hath been said on this Text Consider what Spirit Christ was of and then examine thy self whether thou art one Spirit with him Consider whether the spirit that is in thee do truly answer to the Life to the Spirit of Christ if so know that it argues thy state good thy Creation new Christ and thee truely one Object But I find so much Hypocrisie so much pride so much hardnesse of heart and unholinesse in my self may a poor soul say here that I cannot hence conclude that I am one joyned to the Lord and one Spirit with him but rather that I am joyned to the Devill and one Spirit with him I cannot hence conclude that I am a new Creature but rather that I am in the state of nature still Answ. This Text doth not say that he that is joyned to the Lord is totally freed from these corruptions but that He is one Spirit he is one Spirit with the Lord Iesus Christ he is one with him in Spirit And this a man may be said to be when he hath these Divine qualifications of spirit forementioned truely wrought in him though weakly and imperfectly and much flesh much corruption remaining in him This must be granted otherwayes no man in this life could be said to be joyned to the Lord and one Spirit with him 2. But secondly A true sense of these corruptions accompanied with a loathing of them and warring against them in faith is so farre from rendering thee such as the Objection speaks of that it strongly argues the clean contrary to wit That thou art indeed joyned to the Lord and one Spirit with him that thou art incorporate into Christ and made new by him For it is from Christ and that new quality of grace which he hath infused into thy soul that this sense of corruption and antipathy springs hence it is that corrupt nature becomes a burden on the spirit naturally it is not so The Apostle Paul when joyned to the Lord and one Spirit with him when ingrafted into Christ and made new by â—im then and never till then did he groan under this burden then and not before did he complain of this body of death and the motions of lusts that warre in our members Wouldest thou then know from Scripture-grounds what thy condition is Whether Christ be in thee and thou in Christ go through what hath been said on these two Texts If Christ be in you the body is dead because of sinne c. and this we are now upon If any man be in Christ he is a new Creature Consider whether thou art become dead to sinne alive to righteousnesse a new Creature Consider whether Christ be formed in thee whether thou hast a new heart whether thou livest in Christ as a branch in the vine and bringest forth fruit in him whether thou art one that doth not commit sinne in a Scripture sense Whether thou art one that groans under the remainder of the old man in thee as thy greatest burden Whether thou art one that minds the things of the Spirit that art led by the Spirit and walks after the Spirit Finally whether thou art one Spirit with the Lord Iesus Christ and if upon a true tryall of thy self thou findest by what hath been said that it is thus with thy self conclude thou maist safely as I conceive to thy comfort with the Church in the Canticles My well-beloved is mine and I am his That thy estate is good thy interest in Christ true and real and thy Title to Heaven such as no enemy whatsoever no not Satan nor sinne shall be able to deprive thee of it whatever Satan or thy own conscience abused by Satan may say to theÌ„ contrary Fatherly Chastisements Heb. 12.6 Whom the Lord loveth he chasteneth and scourgeth every sonne whom he receiveth IN these words the Apostle fetcheth an argument of Divine and Fatherly Love from a Rod and concludes sonneship by adoption from Chastisement Whom the Lord loveth he chasteneth and scourgeth every sonne whom he receiveth The Position of the Apostle is confirmed by a plurality of witnesses both Solomon and Christ concurre with Paul herein Whom the Lord loveth he correcteth even as a father the son in whom he delighteth saith Solomon Prov. 3.12 As many as I love I rebuke and chasten saith Christ Rev. 3.19 The truth of this position hath been experimented by a cloud of witnesses by all the Sonnes and Daughters of God that have gone before us unto Glory and will be by all that shall follow after us and therefore needs not much proving The Apostle tells us That through many afflictions we must enter into the Kingdom of God And in ver 8. of this Chap. saith that if ye be without Chastisement whereof all are partakers then are ye Bastards and not Sonnes Immunity from correction is rather a Character of a Bastard than of an Adopted Son of God it is rather a note of an Ismael than of an Isaac it is rather the mark of a Goate than of a Sheep it is rather a demonstrator of a child of this world than of a Disciple of Christ for the Crosse is a reculicen which all Christs Disciples must weare as he himself tels us In a word it is rather a badge of an heire of Hell than of an heire of Heaven of a reprobate rather than an elect and adopted Child of God for Chastisement is the universal lot of all Gods Children as this Text tels us Whom the Lord loveth he Chastiseth yea scourgeth The most people in the world fetch their evidence of Gods Love from Gods liberall dispensations of his gifts either natural or supernatural eternal or internal transient gifts I have this gift liberally dispensed to me of God saith one and I have that gift liberally dispensed to me of God saith another I have health saith one and I have wealth saith another I have no changes but constant prosperity through my pollicy in winding with the times I have esteem in the world and successe in every thing I go about ortake in hand therefore doubtlesse God loves me Ergo. Another looks higher than this and saith I have natural parts and supernatural gifts liberally dispensed to me of God above what many others have I have wit and understanding c. more than many others I have knowledg and I have utterance and herein excell many I have esteem among the Godly wise and a name to live I have a form of Godlinesse and a shadow of every grace of the Spirit many Talents in my hand and hence conclude God doubtlesse loves me whoever he hates Ergo. But neither of these argue well for their sonneship nor their eternal estate for no where doth the Scripture make any of these signs of Gods special love or our adoption It is evident by Scripture That a
man pray frequently and pray fervently Seek the Lord early and seek him earnestly wrestle with God in prayer witnesse Iacob and the Prodigall 6. Chastisements sanctified beget and increase love in the chastised towards the chastiser Rebuke a wise man and he will love thee saith Solomon Pro. 9.8 Chastisements sanctified increase love to God 7. Chastisements sanctified meeken the heart and moderate anger mortifie in man hatred and malice which generate thoughts and desires of revenge against the instruments in Gods hand They beget patience under all strokes I have sinned therefore I will beare the indignation of the Lord saith the soul whose Chastisement is sanctified and justifiesGod in all his dealings 8. Chastisements sanctified soften the heart and make it pliable to the will of God they subject a man unto Christs yoke 9. They fit a man for any condition that God cals him unto prosperity or adversity they fit him to abound and fit him to want fit him to live to Christ and fit to him to dye for Christ they fit a man to live to Christ here and to live with Christ heareafter in Heaven 10. They make a man long to be dissolved to be with Christ yet patiently to wait on God all the daies of his appointed time untill his change come Rom. 5. â— Job 14.14 11. Sanctified Chastisements indeare to a man his Fathers house his house of grace and his house of glory they did thus operate in David Psa. 42. and in Israel in captivity Psal. 137.1 6. and in the Prodigall Luk. 15. When his Chastisement was sanctified unto him it indeared his fathers house 12. Sanctified Chastisements will make a man labour to excell in grace There is no man so covetous after grace as he to whom Gods chastising hand is sanctified There is none so sensible of the want of grace nor of the worth of grace as this soul is therefore such an one usually labours above all others to excell in grace 13. Finally Sanctified Chastisements leave impression behind them when they are gone they do not only make impression while they are present as unsanctified Chastisements many times do but they leave impression behind them when they are removed impression of holy feare of love of humility of watchfulnesse of holinesse of compassion towards others under Gods Chastising hand They yield the peaceable fruit of righteousnesse to them that have been exercised thereby and the like they do not barely produce good purposes and promises but resolve them into performances according to ability and opportunity By some one or other of these every one may perceive whether Gods Chastisements be sanctified to him or no and so consequently whether Gods rod upon himself be a sign and pledg of Gods speciall Love towards him or not Object But God Chastises in wrath and displeasure as well as in love In my wrath I smote thee saith God of his own People Isa. 60.10 In a little wrath I hid my face from thee c. Isai. 54.8 How shall I then know whether God chastise me in love or in displeasure Sol. To find out this Consider 1. That those which the Lord here speaks of though they were the Lords own People by profession yet they were not all such by true conversion they were not all beloved after a speciall manner 2. Know That God may and often times doth Chastise in wrath and yet in love too When God Chastiseth his own Adopted Child he many times doth it in wrath and displeasure towards his sin but alwayes in love to his person Wouldest thou then know whether thou art Chastised of God in love or not Consider whether thou art an Adopted Child of God or not Try thy selfe by what hath been formerly said and if thou findest that thou art truely such conclude thou mayest certainly That all thy Chastisements do spring from love for whatsoever stroks God smites such an one with he doth it in Love to his person this is a sure rule though God speak bitter things against thee as Iob complains he did against him and do bitter things unto thee yet all springs from his love though he bide his face from thee for a while and chastise thee with sâ—ourging he doth it in love to thy person all Gods dealings with thee spring from his love his love is the efficient whatsoever be the meritorious or immediate cause of thy Chastisement When God is angry with thee and smites thee for thy sinne it is in love to thy person he loves thee still Is Ephraim my deare sonne is he a pleasant Child for since I spake against him I do earnestly remâ—ember him still c. Ier. 31.20 All Gods Children even the best of them all here have faults many faults and God will not suffer them to go unchastised Children are sure of chaftisement however servants speed legitimate sonnes are sure of chastisement when they offend however bastards escape God hath no time to chastise his Children but here therefore they are sure of Chastisement here it will not stand with Gods Love to passe by them and wink at their faults the nearer in relation the surer of correction the dearer in affection the surer of chastisement Whom the Lord loveth he chastiseth and scourgeth every sonne whom he receiveth Wouldest thou then get a true evidence of the speciall Love of God towards thee and of this Adoption by Jesus Christ Consider well of two things First Whether thou hast been Chastised of the Lord yea or nay Secondly Whether thy Chastisiments are sanctified to thee or not and if thou canst truely conclude on the affirmative thou hast good ground to beleeve that thou art one beloved of God after a speciall manner that thou art an Adopted Child of God and an heir of Heaven But if thou hast been altogether free from or unprofitable under Gods Chaftisement thou hast just cause to feare whether thou art an Adopted Child of God or not at least that thou art not yet brought home to thy Heavenly Father For whom the Lord loveth he certainly sooner or later chastiseth as the Text tels us Whom the Lord loveth he chastiseth and scourgeth every son whom he receiveth Gospell Sufferings OR Suffering as a Christian. 2 Tim. 2.12 If we suffer we shall also reign with him IN these words the Apostle briefly layes before us another and a higher Evidence of our Salvation to wit suffering Heaven the Kingdom of glory where Jesus Christ reigns is here promised to sufferers But to find out what kind of sufferers they are to whom this great reward is promised we must consult with other Scriptures for it is not to all kind of sufferers that this promise is made Before I speak of the kind of suffering here spoken of I shall here note foure or five things First That suffering is a lesson very hard to flesh and blood to learn which the Apostle knowing as a wise scholemaster sets before us his schoolers that
a grace which keeps a man quiet within when all things are troublous and very unquiet without it is a grace which possesses a man of himself when dispossessed of all earthly comforts it is a speciall work of the Spirit of God in the soul enabling a man not stupidly but quietly to bear whatsoever God lays upon him without feeling murmuring or repining against God or man in heart or in tongue or fainting under his chastising hand When it is thus with a sufferer for Christ then may he be said to suffer according to the will of Christ in this particular to wit patiently 4. Christ requires joy in sufferers for his will Count it all joy when you fall into divers temptations Rejoyce and be exceeding glad saith Christ. Rejoyce in that day and leap for joy It is divine joy or the joy of grace that Christ here calls for in sufferers for his will it is that joy which Nehemiah calls The joy of the Lord. And this is a holy passion of the soul issuing out of the apprehension of what Christ hath done for it and will do for it reviving elevating and strengthening the soul and carrying it above it self It is a wing grace which whiles the soul is actually possessed of is thereby carried above it self above the world and above Satan Faith and joy are the two wings of the soul which bear it up both in doing and suffering If either of these be câ—ipt the soul is much hindered thereby and exposed to many dangers Joy as all other graces of the Spirit hath different degrees in different times and subjects and is usually greatest in the greatest sufferers and sufferings for Christ. When a man is spoiled in his estate spoiled in his good name spoiled in his body or any thing respecting the preservation or felicity of this life for his faithfullness to the word and will of Christ and yet with the good Prophet Rejoyces in the Lord and joys in the God of his salvation then may he be said to suffer joyfully then may he be said to suffer according to the will of Christ in this particular 5. Christ in his Word calls for courage in sufferers for his will the will of Christ is that he that suffers for a good cause should not be ashamed of his cause nor of his sufferings If any man suffer as a Christian let him not be ashamed Be not thou ashamed of the testimony of the Lord nor of me his prisoner saith Paul to Timothy The will of Christ is That he that suffers for his will should not be afraid If ye suffer for righteousness sake happy are ye and be not afraid of their terrour nor be troubled Fear them not saith Christ thrice in one Chapter Fear noâ— them that kill the body but are not able to kill the soul Phil. 1.28 Christ compares his Church to a company of horses in Pharaohs Chariots which in all probability were the best in Egypt and like to the war-horse which the Lord describes to Iob Job 39. very couragious in the hottest battell Christ by this metaphor hints unto us That his will is that we should be very bold and couragious in whatsoever we do or suffer for his sake and that he expects it at our hands his will is that we should be like a company of horses in Pharaohs Chariots full of spirits and courage in doing and suffering and not like a company of Jades in a Dung-Cart spiritless and unfit to bear any thing for his sake It is Christian-courage that Christ requires in sufferers for his will Christian courage is a grace of the â—pirit whereby a man resolves through the help and assistance of Jesus Christ to cleave close to his word and will and boldly to stand for it mauger all opposition and chuses rather to suffer any thing than omit any thing or commit any thing that should derogate from the honour of Christ. A man doth then declare Christian courage when he is not ashamed nor afraid to own a good cause or appear in it because of suffering when he can suffer for the Gospel or any Ordinance of God and truly say with the Apostle Though I suffer these things neverthelâ—ss I am not ashamed I am not ashamed of the Gospel of Christ nor of the cause of God And when with the three Children he slights the torment and the tormentor resolving in the strength of Christ to do his duty whatsoever he suffer for it and to cleave close to the word and will of Christ whether deliverance or no deliverance arise here when he is more afraid to displease God than man when he is more afraid of losing things spiritual and eternal than of losing things temporal when he chooses to suffer rather than sinne when he endureth the Cross and despiseth the shame when he refuseth base deliverance and yeeldeth his body rather than his cause his cause being good into a Tyrants hand When a sufferer for a good cause doth thus declare his courage he declares it in a high degree and suffers according to the will of Christ in this particular 6. Christ in his Word requires perseverance unto the end in suffering for his will and it is unto the persevering sufferer that this great reward of reigning with Christ is promised Be thou faithfull unto the death and I will give thee the Crown of life He that shall endure unto the end the same shall be saved Christian perseverance is a conftant holding out in the Truth to the last breath in the belief love profession and practice of the Truth And this he may be said to do that doth never totally nor finally apostatize from the Truth once received It is possible for one that perseveres in suffering at some time and in some kind and measure to desist from his former forwardness through strong temptations and humane frailty witness Peter who through fear denied his Master and forsware him and yet did after suffer for him 7. The will of Christ is That he that suffers for his will wrongfully should do it for conscience sake For conscience towards God conscience of his duty should be the principall motive inducing him to suffer I do not say the only but the principall motive A man may then be said to suffer for conscience towards God when conscience of his duty is the thing that puts him upon suffering when he to avoid sinne or performe duty exposes himself to suffering when he out of scruple in conscience of the lawfullness or unlawfullness of a thing commanded or forbidden by Authority refuseth it and chooses rather to suffer in his outward man than to baffle his conscience or displease God by rebelling against lawfull Authority which is Gods Ordinance He that doth thus suffer doth suffer for conscience towards God and according to the will of Christ in this particular 8.
possessed of with the adopted children of God in heaven This is evident by the language of the Apostle Eph. 1.14 Obj. But Satan doth sometimes counâ—erfeit this seal too he perswades the soul that it is in a good condition and highly favoured of the Lord and draws the soul to presume upon it when as it is indeed in the very gall of bitterness and bonds of iniquity How shall I then discern a true and well-grounded perswasion and the testimony of Gods Spirit from a presumptuous conceiâ— and the Devils delusion Answ. We must try the Spirits try the testimony that we have if any so saith the Apostle 1 Ioh. 4.1 Believe not every Spirit but try the Spirits whether they are of God Object But how shall I do that How shall I try the testimony that I have whether it be of God or no Answ. By the rule of faith the written word of God as the Lord directeth Isa. 8.20 Luk 16.29 The written word of God to wit the holy Scriptures is the only true touch-stone that we have to try the Spirits and their testimony by And it affirms First That a true testimony of the holy Spirit of God is ever agreeable and exactly answerable unto the written word of God Gods witnesses do never disagree in their testimony the word of God and the Spirit of God speak the same thing As a pair of Indentures do exactly answer one another so doth the testimony of the Spirit of God exactly answer to the testimony of the word the word of God and the Spirit of God speak the same thing To the law and to the testimony saith the Lord if they speak not according to this word it is because therâ— is no Life in them Isa. 8.20 Heâ—ce it is evident That if the written word of God do not concur with the testimony that thou hast that testimony is not the testimony of the holy Spirit of God but a meer delusion of Satan a dead and counterfeit thing it is not a sealing unto the day of redemption but a sealing unto the day of destruction Secondly The word affirms that whosoever is sealed by the holy Spirit of God with this seal of Confirmation is first sealed by him with a seal of Demonstration this seal of the holy Spirit of God is not an antecedent to but a subsequent of the other seal of Demonstration it doth not precede but follow after faith and sanctification In whom after ye believâ—d ye were sealed with the holy Spirit of promise saith the Apostle speaking of this seal Eph. 1.13 Hence it is evident That a man is first a true believer he hath first a true faith a true and reall interest in Christ He is justified and sanctified and made a new Creature before thus sealed by the holy Spirit of God Here I desire the Reader to note two or three things First That it is a true believer only that is capable of this seal of the holy Spirit of God He that believeth on the Sonne of God hath the witness in himself 1 Joh. 5.10 He only that believeth aright hath this witness of the Spirit of God in himself he only that hath a justifiing faith is thus sealed by the Spirit of God Secondly note That this testimony of the Spirit of God is one of the kisses of Christs mouth which the Church prayes for Cant. 1.2 But Christ doth not thus kiss and embrace his Children when they be all filthy and nasty he doth first cleanse them by his blood and by his Spirit justifie them and sanctifie them renew and heavenlize them Thirdly note this That the Spirit and the water and the blood do concur in their testimony where the Spirit of God doth beâ—r witness so saith the Scripture 1 Ioh. 5.8 There are three which bear witness in the earth the Spirit and the water and the blood and these three agree in one Fourthly note That the blood and the water may and sometimes do bear witness where the Spirit of God doth not thus bear witness with our spirits that we are the adopted children of God But the Spirâ—t of God doth never thus bear witness where the blood and the water do not bear witness Christs blood doth satisfie for sinne and his Spirit cleanse from sinne wheresoever his Spirit doth thus bear witness He therefore that thinks he is sealed by the Spirit of God with a seal of Confirmation and yet is not sealed with the seal of Demonstration is but deluded and bewitched by Satan and in a fools Paradice In the third place whomsoever the holy Spirit of God doth seal with a seal of Confirmation whomsoever he doth assure of the fatherly love of God towards him he doth qualifie with the disposition of a son to wit love to his heavenly Father fear of offending him desire care and endeavour to walk before him in all wel-pleasing obeying his voice out of love mourning for its offences and depending on God its heavenly Father for all things The soul thus sealed apprehends much love in God and this generates much love in it towards God again and the things of God this saith this soul is no common favour but a singular all of my Brethren eat not of this bread wear not this raiment this is Benjamin's portion and it calls for much love from me much filial fear and care more duty and better done And hence it comes to pass that this soul grows not careless and fearless but more carefull and conscionable in duty and tender of doing any thing that may displease God grieve the holy Spirit of God whereby he is sealed quench the motions thereof or cause him to suspend his testimony The soul thus sealed by the holy Spirit of God is never better pleased with it self than when it can weep over Christ whom it hath pierced and find Christ bleed over it it is never well but when in this frame it desires nothing more than such a frame of spirit as cannot look upon sinne but it sighs for sorrow nor upon its Saviour but it smiles for joy When Christ thus imparts himself to the soul this soul speaks to Christ as God once spake to Abraham Now I know that thou lovest me seeing thou hast not with-held from me thy sonne thine only sonne whom thou lovest said God to Abraham So saith this soul to Christ now I know that thou lovest me seeing thou hast not with-held from me this grace that is so lovely in thy sight but when it cannot find Christ thus present with it it is troubled Fourthly The soul that hath this seal or testimony of the Spirit of God hath a spirit of prayer in whomsoever the Spirit of God is a Spirit of adoption he is also a Spirit of supplication whomsoever the Spirit of God doth assure of the fatherly love of God towards him he enables to cry Abba Father and maketh request for him with unutterable Rhetorick he enables the soul to pour it self