us from so great a death and doth deliver in whom we trust that he will yet deliver us THe Apostle having formerly discovered his humane feares and diffidence under that great trouble which came upon him in Asia doth now recollect himself and revive out of his swoonings The Sunne that was in an Eclipse doth now begin to shine forth in glorious lustre He had informed us that the end of that heavy tribulattion was That he should not trust in himself but in God And now in this verse we see this blessed effect took place in him For by the experience of Gods mercy to him at this time he is encouraged to trust in God for the future he hath doth and will deliver One favour from God is a pledge of more to come In this verse then we see Paul got above and conquering that weaknesse and imbecillity which he found in himself and acknowledging the goodnesse of God and his power to him Paul found God able to raise the dead by what he had done to him in his particular In the Text then we may take notice of 1. Paul's solemn acknowledgement of the goodness and power of God to him in delivering of him And 2. His Encouragement from thence to trust in God for the future In the former part we have his celebration of Gods goodnesse to him and this he aggravateth from the hopelesnesse and desperatenesse of his estate which he calleth a Death not a sicknesse but a death Yea Chrysostome observeth That he doth not say Who hath delivered us from such dangers but such death to shew the extremity Chrysostome reads it in the plural number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deaths but the general Copy is otherwise Now Paul doth not onely call it death but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such death The word is used in the New Testament about three times besides in this place and it is alwayes applied to the great aggravation of a thing so as we are to admire it as if the like had never been heard of Thus Revel 16. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is such an Earthquake as never had been before James Chap. 3. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are ships very great And Hebr. 2. 3. How shall we escape if we neglect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so great salvation then which there cannot be a greater The Apostle therefore in using this word doth intend to aggravate the goodnesse of God towards him to leave out no circumstance that may not heighten the mercy It is not enough with him to take notice of the mercy but the aggravation of his mercy and this maketh his heart seven times hotter as it were in praising of God than otherwise it would be From whence observe That the children of God do not onely acknowledge the mercy of God to them but they also consider of every circumstance that may make the mercy appear greater They will take up every crumme and the fragments as it were that Gods miraculous power may be more demonstrated They doe not content themselves with a beholding of the mercy in the bulke but they weigh every particular ingredient and so of one mercy make many mercies That as the godly in their humiliation for sinne thinke it not enough to humble themselves in the general but they endeavour to bring to minde every circumstance that may aggravate it and so make themselves more abominable and loathsome in their own eyes Thus they do also in matter of thanksgiving They doe not take the mercy in the grosse but they looke through it and about it to espie out every particular that may be like a coale of fire in their bosomes Thus we have the thankfull Psalmist Psal 136. severing every particular mercy of God to Israel by it self and then addeth For his mercy endureth for ever Sihon King of the Amorites for his mercy endureth for ever Og King of Basan for his mercy endureth for ever He reckoneth them up one and by one though he might have satisfied himself with that expression vers 24. Who hath redeemed us from all our enemies But a gracious heart dare not rob God of his glory in any one benefit that he hath from him For if he must say with Jacob He is lesse than the least of his mercies It is not for him to passe it by for every little mercy is farre above his deserts to him belongeth all the curses of the Law whatsoever is not hell and damnation cometh from the meer bounty of God But let us illustrate this truth in the particulars shewing wherein the people of God use to make their aggravation And First The children of God use to enlarge their thoughts in praises of God from the low weak and impotent condition they of themselves were in Now the more the disease is found out to be desperate and incurable the greater is the art and skill of the Physician Thus Psal 136. 23. Who remembred us in our low estate The blackest Eclipse makes the Sunnes light when recovering more glorious The lower and weaker in thy self the more is God thereby acknowledged So Psal 34. 6. This poor man cryed and the Lord heard him This aggravateth the mercy of God that though a very Lazar yet God would not despise him So Psal 142. 3. When my Spirit was overwhelmed within me then thou knewest my path Nothing is more ordinary then such passages in the Psalmes to aggravate the goodnesse of God towards the godly from the lownesse and the impotency they were in Oh if God had not come in at that time I had utterly perished How many low conditions have many of Gods people been in sometimes in respect of their outward sometimes in respect of their inward yet God hath delivered them from those whales bellies Your affections to praise God will be very cold and dull till you possesse your soules with this thought Oh how low was it with me Little did others know how it fared with me One step further would have cast me into utter horrour and then when I could bear no longer God supported me Many Psalmes may the chilren of God make as it were I was in such a sad temptation but God rescued me For his mercy endureth for ever I was in such an outward streight and the Lord made a way to escape For his mercy endureth for ever Thus the thoughts of thy low condition will greatly advance the help of God vouchsafed to thee Secondly The people of God doe aggravate the mercy of God not onely from the greatnesse of the danger they were in but also their sinfulnesse their unworthinesse that ever God should cast an eye of pity on them and this they doe whether in temporal or spiritual mercies And truly this is an excellent way to enlarge the heart in blessing of God when we shall consider how unworthy we are we that deserved cursing to meet with blessing See this humble frame in David 1 Chron. 17. 16. when
also in Church-administrations 2. Paul is an Apostle not by Gods just and angry will raising him up for the sinnes and punishment of a people but it was from Gods good pleasure And this consideration is very terrible God hath not only a permissive will but a just ordaining will of evil and ungodly Officers at some times to some people for wise and holy ends God in great anger doth will such Officers and Ministers to a people that shall be blind guides that shall be thieves and robbers that shall be ravening wolves and shall lead many to hell with themselves Sad and fearfull is the condition of such a people See a notable place for this 1 King 22. 22 23. where God is described as a just Judge sitting upon his Throne and an host ready to wait on him Now there was wicked Ahab who desired such Prophets that would speak no evil to him that would flatter him and thereupon see what God saith to the lying Spirit he bids him Go and be a lying Spirit in the mouth of all the Prophets and he shall perswade and prevail Thus the Lord still doth There are many people love not a Minister that will reprove sinne that will promote godliness and holiness but let them have a man that will let them be at ease in their sinnes and formality Now God in his just anger and by his provoked will brings such a Minister to such a people You would have such and God will have you have such and they shall perswade and prevail To this purpose also Jer. 5. 30 31. Now this will of God in ordering such Officers is sometimes to increase the condemnation of the Officer himself and to draw out his sins more They are Officers in the Church through the anger of God to themselves they will gnash their teeth that ever they were entrusted with such power for thereby they become more wicked Had not Judas better have been the poorest wretch in the Church of God then such an eminent Officer It is sometimes also for the wickedness and ungodliness of a people and therefore even those that are godly who live under such providential Ministers I call them providential Ministers because they are so by his providence in anger not by his approving will they are to consider two things 1. To bless and praise God that the lying Spirit in the Minister hath not prevailed on thee that he hath not led thee into the ditch that his poison hath not fallen on thee Oh admire Gods goodness herein And withall In the second place Humble thy self under Gods hand It is his will it should be so as yet the providence of God doth manifest him offended with such a people 3. The will of God doth imply that Paul was not an Apostle by chance or meer hap but that there was a directing hand of God in it And certainly such a consideration would much imbolden Paul for as he was by the will of God made an Apostle so by the same will he should continue and be preserved in the same notwithstanding all oppositions whatsoever And thus all the godly Ministers of the Gospel find the good will of God towards them that they were at first set apart for that function or by some providence of God brought to desire it They may find many times a peculiar will of God that sometimes when their friends would have it otherwise yet God would have them Ministers And thus also for their designation to such a people How many times are great discoveries of Gods will that where there was no likelihood yet God would have him Pastor to such a people It is of great use both for Minister and people to observe the special will of God For as in civil relations of husband and wife there God many times discovers a peculiar will of his bringing them together which made the Wiseman say Riches were an inheritance but a wife was the gift of God Riches and an inheritance are also the gift of God but those relations are in a more peculiar manner of him And it is good for those that are in such relations to quicken themselves by meditation on the will of God that brought such things about beyond all expectation or humane providence Thus also it ought to be in spiritual relations Oh it is good to lay to heart how the will of God hath been that thou shouldst live under a powerfull Ministry it may be all thy life time and it hath been denied to others who often have sought to God for such a mercy Act. 16. 6. You may there read that Paul while in his travails preached the Word every where where he came yet was forbidden to preach in Asia yet at the same time at the sixth verse There stood a man and cried Come over into Macedonia and help us See how the Spirit of God like the wind bloweth where it listeth commandeth Paul to one place and forbiddeth him another 4. It implieth That it was no merit or desert in Paul which advanced him to this Office For as believers John 13. are said Not to be born of the will of men or of the will of the flesh but of God which takes all from man and giveth all to God So it is in this work of the Ministry it is not because men have parts or learning or holiness that God sets them apart for such an Office but God himself God tels Jeremiah Chap. 1. 5. That he had sanctified him from the womb that is set him apart to be his Prophet and this was before any good at all could be in him And this also Paul himself acknowledgeth Gal. 1. 15. where he saith He was separated from the womb And observe how both the work of grace and his Apostleship came together and the fountain of all is made Gods pleasure When it pleased God to call me Thus you see that those who are raised up to be serviceable in the Church have all from God both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Potentia and Potestas as they are sometimes distinguished Hence it is that this will of God doth not reach only to the appointing of him to his Office but the inward preparing and fitting of him for that work Thus you see that all things necessary for a good Minister is comprehended in this That he is so by the will of God But you may say What if a Minister should at first enter into this Office meerly by the instigation of a corrupt will Nothing at first made him intend the Ministry but hopes of preferment and getting a livelihood in the world I answer It is indeed a most blessed thing when it is with a Minister as with Paul he was made an Apostle at the same time when God did also inwardly reveal his grace to him when from the youth the workings of sanctification and zeal to convert souls hath put them upon the Ministry but
the grace of Adoption yet the Apostle confirmeth that speech because we are all his creatures but the good Angels and good men are the sons of God in a more endeared respect We shall not insist long neither upon this though the Scripture make it the treasury of all our consolation only we may briefly consider What it is to be our Father And First It implieth his spiritual begetting us by the Word For before conversion the Devil is our Father we may say Our Father which art in Hell if we were to pray to him as our Saviour told the Pharisees not Abraham but the Devil was their Father and all because we have his likeness upon us and his works we do But when God by his Spirit doth change us and make us to partake of his Divine Nature then we are sons Sonnes by Adoption and sonnes by Regeneration It is not then every one that God is thus a Father to he must have the Image of God and his likeness Therefore though many call him Father yet he is a Judge and an enemy to them because they are contrary to him in nature and actions Secondly As God is thus a Father in respect of a metaphorical generation so also in regard of all his paternal love and care to those that are his No bowels of father or mother are comparable to his Therefore the Prophet Isaiah makes his love to transcend the mothers love and that to her sucking infant Isa 49. 50. Insomuch that all our doubts and fears may presently be subdued if we consider he is a Father Why art thou so disquieted as if like Melchizedech thou were without father and mother Thou art afraid of hell and condemnation but will a Father do thus Again thou doubtest about many earthly and sensible comforts what thou shalt eat or drink and doth not our Saviour say Matth. 6. 8. Your Father knoweth what ye have need of Improve then the relation of a Father think what care love and bowels God hath put into thy heart who art a father to thy children thou never doubtest of thy affections to them but many times of their affections and dutifulness to thee And is not this fatherly affection much more in God Thirdly He is not only our Father but he sendeth his Spirit into our hearts to assure us of this and to be more affected with it Rom. 8. 15. Gal. 4. 6. For whereas in nature there the child by a natural instinct is carried out to his father and to call upon him It is not thus in grace for when God is become our Father then we need the Spirit of God to assure us of this to make us believe it of our selves we should rather conclude he is our enemy and our Judge but this Spirit of God putteth a filial confidence into us Again it doth not only assure us but inableth us against all those doubts and jealousies we have to the contrary to cry Father that denoteth the soul is in a very great agony many objections and oppositions it hath but yet we are enabled against our hearts and against the Devils temptations thus to do Lastly He is a Father and therefore doth afflict us and chastise us for our good Insomuch that it is from his fatherly love to afflict us as well as to give us of his mercies and if as the Apostle urgeth Heb. 12. 9. We reverenced our fathers after the flesh when they chastized us how much rather our Father after the Spirit which cannot miscarry or erre in his afflictions upon us To this Doctrine let us adde the Extension of it Our Father Paul saith not my Father or the father of Abraham and such eminent Saints but our Father Observe God is a Father to the meanest and weakest believer as well as the strongest Hence our Saviour taught all the godly to say Our Father In this expression is implied First Appropriation and application It is not enough to acknowledge God a Father but we must bring this relation home to our hearts Our Father my Father and thy Father Secondly It implieth That God is so the Father of one believer that he is the Father of all the rest Earthly parents have sometimes so many children that they cannot provide for all at least so liberally but God can do as much for any one child of his as if he had no more his riches and inheritance is given to every one All his children are heirs and have as much as if there had been but one child Thirdly There is implied the unity and agreement of all believers amongstthemselves They have one Father why then should there be such divisions amongst them The Apostle Ephes 4. 6. urgeth this one God and Father of all one Lord one Spirit one God and Father These are brought as arguments of unity not meerly because they are one but one â—o believers All believers have but one Lord one Spirit one God and therefore are to manifest this unity Use From both the Doctrines joyned together of Direction with what Evangelical quiet and joyfull spirits we should live upon this divine truth Gods being our Father should be the Gospel harp to drive out every unbelieving and troublesome thought 1 John 1. 3. Truly our fellowship is with the Father and with his Sonne Jesus Christ Our fellowship it should be no new or strange thing to us SERM XXVIII Of the Dominion and Lordship of our Lord and Saviour Jesus Christ 2 COR. 1. 2. And from the Lord Jesus Christ WE are arrived now to the last particular in this verse and that is the second Principle or Cause of this Grace and Peace prayed for which is Jesus Christ So that the Lord Christ is here conjoyned with God the Father in bestowing of these spiritual mercies In the words therefore we have the Description of Christ 1. By his Name Jesus 2. By his Office Christ Both which we have already considered in the former verse There remaineth therefore the Relation by which he is represented to us and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord. Paul here prayeth for Grace and Peace from Christ our Lord as well as from the Father which is a sure and strong argument of the Divine Nature of Christ for it is God alone that can give these spiritual mercies if Christ were not truly God he could not give these divine priviledges And hence also it followeth That it 's our duty to pray to Christ seeing he is the Author of such mercies The blasphemous Hereticks of late have differed among themselves Socinus and Franciscus Davidis about praying to Christ The later denying it lawfull to call upon Christ in prayer The other granting in the New Testament examples of it as when Stephen said Lord Jesus receive my Spirit c. So that it is lawfull but yet he saith There is no precept to command it But no wonder at this seeing he holdeth That prayer in the general was never a duty
though it be thy duty to humble thy self for sinne to confess and bewail thy iniquities yet it is also a duty To rejoyce in the Lord alwayes and till the heart be fitted by this joy thou canst nor bless God with that hearty affection as thou oughtst to do Psal 103. David saith Blesse the Lord O my soul and all within thee praise his holy Name All within thee You see to praise God is heart-work as well as lip-work all within us must move and be affected Thy heart cannot boil over as the Psalmist sometimes expresseth it unless this fire of joy doth inflame it Oh then know that a grieving disquieted soul cannot bless God it hinders you from that duty which the Apostle presseth Col. 3. 16. Admonishing one another in Psalms and hymns and spiritual songs singing with grace in your hearts What an Heaven is such an heart where there are these spiritual hymns and psalms But alas how often is thy heart like an howling wilderness where the cries and dolefull sounds of unbelieving and distrustfull fears do torment thee Sixthly To blesse God there is required faith and a resting of the soul upon God as a reconciled Father Alas can the damned in hell bless God Could Cain or Judas bless God By no means because there is no faith there is no resting upon God as a Father Hence you see the Apostle addeth The Father of our Lord Jesus Christ and the Father of all mercies To cursed and condemned sinners God is not a Father of mercies but of vengeance and fury a God of dreadfull judgments who is said to be angry with the wicked all the day long Hence David doth so often in the Psalms exercise those appropriating and applying acts of faith My God and my Tower my strong help and defence It was his faith that made him so thankfull For what is it to hear of Christ and all spiritual mercies by him if faith doth not apply them and make them my own And then we are stirred up to give God thanks for them insomuch that faith hath the greatest influence into our thankfulness Seventhly Faith of adherence is not enough to make the heart so throughly and affectionately thankefull as it should be unlesse also there be as some call it faith of evidence or a good and true perswasion that God is our God It 's the reflecting acts of the soul whereby it knoweth and is assured that God hath pardoned my sinne and hath forgiveth my iniquities that are like oil to the lamp of this duty David in some Psalms dependeth upon God and so many times the choisest of Gods servants they are supported to rest on him to build their hopes on Christ but then wanting this assurance not feeling this love of God shed abroad in their souls hence they are not fervent and zealous in these duties of blessing and thanksgiving as they ought to be Do you not see many of Gods people more forward to duties of humiliation and mourning more attending to self-debasement and self-abhorrency then they are to faith joy and blessing of God the one they are constantly in the other unless provoked and forced as it were they seldom accomplish Now this ought not to be so we are to rejoyce as well as tremble we are to put both together we are to bless God for pardon of sinne as well as confess sinne we are to rejoyce in giving of thanks as well as to humble our souls in acknowledging of our sinfulness Thou often saist Lord pity me Lord shew mercy to me but how seldom dost thou say O Lord I bless thee For thy mercy endureth for ever My heart hath been full of sorrow for sinne and now it is full of joy for the pardon of it I have prayed that my corruptions may be subdued and I bless God that prayer is graciously answered If you winne a mercy by prayer and do not wear it by praise you greatly offend God SERM. XXX Of Praising God and that for all but especially for spiritual Mercies 2 COR. 1. 3. Blessed be God even the Father of our Lord Jesus Christ c. FRom the method that Paul useth here and in the beginning of most of his other Epistles we have observed the Duty that lieth upon all the people of God to bē carefull and conscientious in this duty of blessing and praising of God which is as the legal ointment for the High-priest compounded of choice and sweet ingredients It 's an Angelical work to blesse God There remain further particulars that are constituent of this comfortable and profitable duty As First The heart that is duly fitted to praise God though it be thankefull for every mercy even the least mercy yet it keeps an order in its thankesgiving according to the dignity of its objects so that it praiseth God chiefly and principally for spiritual mercies and then secondarily for temporal mercies And this argueth the difficulty of this duty and that also only the regenerate and spiritual man can in a Scripture-way blesse God for he only doth preferre heavenly things above earthly When the Psalmist had spoken of outward mercies to a people Psal 144. 12 13 15. great mercies in sons and daughters rich abundance and plenty he corrects all at last Happy is that people that is in such a case yea happy is that people whose God is the Lord. So that you see all the outward desirable mercies that are are but in a subordination to Gods favour When thou art breaking forth after this manner I bless God for my children for my health for my outward contents Oh but above all Lord that I have any spiritual mercy that thou hast loved my soul converted me to thy self saved me from the evil wayes of the world in this my soul is overwhelmed So then as we see it is in matter of Petition Seek ye first the Kingdom of Heaven Thus it is also in Thanksgiving whatsoever heavenly mercy God hath bestowed on thee bless God for that in the first place Thus the Apostle doth praise God in a most divine manner Eph. 1. 3. Blessed be God who hath blessed us with all spiritual blessings in Christ Insomuch that this may be a good Touchstone of the truth of grace in thee whether thy soul be most affected and enlarged towards God for soul-mercies that thou canst truly say O Lord in that thou hast made me in a saving manner to know thee in that thou hast revealed thy Son to me I do more rejoyce in this and bless thee for it then if thou hadst given me all the glory of the world Doest thou see a natural worldly man boast in his riches in his birth in his greatness above others and knoweth nothing at all of Gods favour and spiritual mercy to his soul This is like a beast that is crowned with Garlands but yet prepared for the slaughter Canst thou say O Lord I judge all the outward mercies I have to be but husks and empty
thousands abide under the power of Satan and sinne Therefore when Gods mercy is spoken of in pardoning of sinne it is perpetually in respect of us not of Christ Thus you see judging of Gods mercy without Scripture-light into how many Doctrinal errors it may plunge us 4. For want of Scripture-direction the Papist and Antinomian oppose the mercy of God but in extream contrary wayes Though God be mercifull yet he hath so ordained that none shall partake of his mercies in time but those who by his grace are inabled to believe and repent as the way to salvation Now the Papist injureth the mercy of God for he will have his Faith Repentance with other holy works the merit and cause of his salvation disdaining to have eternal life as meer alms from God But the Antinomian to avoid this Scilla falls into Charybdis he affirmeth a mercy and that of Justification even while we are sinners before we do either believe or repent But the Scripture-mercy lieth between both In the next place Let us consider What Practical Danger we are in by conceiving of God as a mercifull God without Scripture-information And First We are apt to flatter our selves with Gods mercy though we allow our selves in our sins and iniquities whereas the Scripture speaks not a drop of mercy to such Have you not many dreadfull examples of Gods anger and terrour as well as mercy What was the casting of all the Angels into eternal blackness for one sinfull thought and that the first which they were guilty of giving them no space to repent no day of grace affording no means for their recovery Is not this an instance of Gods severity But you will say This was to Angels he is more mercifull to man But consider that example of Gods Justice in drowning the whole world save eight persons Doth not that proclaim God is just and angry against sinne as well as mercifull not to spare the whole world because it had corrupted its wayes but to drown such an innumerable company of men women and children yea to destroy the whole earth as it were Oh who can stand before the anger of God! Have we not also a formidable demonstration of Gods anger against Sodome and Gomorrah when fire and brimstone was rained from Heaven to destroy those Cities and all that did belong to them What had the little children done They could not be guilty of those unclean vices but God cutteth off all Many other instances of Gods wrath we have in Scripture especially the day of Judgement will be a dreadfull manifestation of it to the wicked and therefore the Scripture will informe us in that as well as of Gods mercy A second Practical Errour I shall conclude with that necessarily accompanieth the thoughts of Gods mercy without Scripture-direction is to encourage a mans self in his sinnes because God is mercifull Every wicked person turneth this honey into gall Paul speaketh of some who made those wretched inferences Let us sinne that grace may abound Take heed then of having any such wicked thought arising in thy heart God is mercifull therefore I will go to my lusts again Oh no the Scripture represents Gods mercies for another end to repent and be converted from thy evil wayes Rom. 2 Knowest thou not the goodnesse of God would lead thee to repentance Oh then do not abuse the mercy of God! for there is a time coming when there will be no more mercy It 's called the day of wrath thou shalt meet with nothing but terrour Ezek. 8. 18. The Scripture speaks of vessels of mercy and vessels of wrath and there is no greater sign of a vessel of wrath one fitted and prepared for destruction then to grow wanton by the mercies of God to be evil because he is good so much mercy abused will one day be turned into so much vengeance SERM. XXXVI That God not only can but doth actually comfort his People and how he doth it 2 COR. 1. 4. Who comforteth us in all our tribulation that we may be able to comfort them which are in any trouble by the comfort wherewith we our selves are comforted of God IN the former verse we had the Reasons of our blessing of God set down by the description of that glorious attribute of his The Father of mercies c. In this verse the Apostle doth further amplifie the cause of this duty of Thanksgiving viz. from the effect and fruit of this property of his He is not only a God of consolation habitually and potentially as it were He is not a fountain sealed up but this Sunne doth alwayes irradiate its beams As he is a God of consolation so he doth comfort So that in the words we have the Effect or Causality attributed to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is comforting that doth never cease to do it that never withdraweth his consolations It 's his nature to be alwayes comforting As the Devil is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because he is alwayes tempting The word in humane Authors is used frequently of him who calleth another to him but in the New Testament either of him that intreateth and prayeth or of him that exhorteth or as in the Text of him that comforteth 2. The Subject of this consolation us That is either generally all believers or us Apostles and Officers in the Church For the Apostle might speak this to obviate that scandal which many were ready to take at the afflictions and persecutions of the Apostles as if they were hated of God and were nothing but impostors Therefore some part of this Chapter is a narrative of his pressures and apologetical in declaring the great goodness of God thereby to the Church 3. The particular wherein in tribulation Light can come into this dark dungeon 4. The Extent of this All our tribulation God can turn the hardest stones into bread All either of mind or body 5. The consequent Effect of this That we may be able to comfort them c. God many times doth in an exemplary manner exercise the Ministers of the Gospel that they may experimentally be able to instruct such who are tempted We begin with that efficiency given to God who comforteth is comforting and observe That as God is the God of all comfort so he doth actually put forth this comfort to those that are his Gods attributes may be truly affirmed of him though they never be put forth into act God would have been Omnipotent Mercifull Wise though he had not created the world only the creation of the world did demonstrate those Attributes Thus God may be called The God of comfort or a mercifull Father in respect of his Nature and Inclination though actually he doth not comfort any but God is a fountain communicating himself into streams of comfort he will make his people taste and feel what he is by Nature Now when it 's said That God comforteth you must understand this both in temporal and spiritual comforts
And the Fontal Cause of all who is said to be God Of this later we have said enough already We shall therefore at this time dispatch the former That comfort by which the Apostles themselves were refreshed by that did they revive others even those that were farre inferiour to them both in gifts and graces So that as by the same Sunne both the rich and the poor do see one finds the sweetness of the light as well as the other Thus also by the same grounds of comfort that any godly man may be supported all may be Observe That those grounds of comfort which revive the heart of one godly man may also do another That which is wine to make glad the heart of Paul will also exhilarate the hearts of others who believe in Christ That which is honey to one cannot be gall to another This truth hath its great practical use And First Let us consider That there are general grounds of comfort for all the godly in all their tribulations and there are special particular ones The general grounds of comfort are such that all the godly may make use of at all times be they Jew or Gentile bond or free eye or foot in the body of Christ there is no difference no exemption this fountain is set open Neither is it like the pool of Bethesda wherein the first only that stept in could be healed for here all are invited to drink first and last and that abundantly There are Catholicon comforts that let our diseases be what they will be these are proper to cure us There are some promises so full of general comfort for every condition that they are made for the meridian of every godly man Let us give you some summary draught of them As 1. That all afflictions do come from the love of a Father to such as believe So that although they be grievous to flesh and bloud and have a bitter taste yet they come from a sweet root These thorns do grow upon a vine These bitter streams come from a sweet fountain Now this ground of comfort belongs to all that have an unfeigned love to God Canst thou make out thy evidence of being in Christ Is thy name to be found in the book of life Then this comfort thou mayest apply to thy self be thy condition or quality what it can be thou mayest boldly take this cordial and it is as proper for thee as a David or Paul any of those who are pillars in godliness Heb. 12. 6. For whom he loveth he chasteneth So that you see here is such an argument of comfort that every member of the body of Christ may use 2. Another general ground of comfort is The end and fruit of afflictions As they come from Gods love so they are to subdue sinne to bring us nearer to God Hence afflictions are compared to the fire that purgeth away the dross to winnowing that driveth away the chaff to pruning that cuts off the luxuriant branches and makes the other branches more fruitfull They are given by Christ the wise Physician of our souls as heavenly physick and admirable remedies to crucifie to sinne and to quicken to righteousnesse If God denieth thee such outward comforts thou desirest know that this very denial is for thy good and darest thou say Lord let me have them though they damn me Let me not be afflicted though it will do me good Quid â—…sit vâ—l prosit novit medicus non egrotus Thus the Apostle Rom. 8. All things shall work together for the good of those who love God The Apostle also speaketh notably of these afflictions in respect of the issue of them as well as of the original whence they flow Heb. 12. 9 10 11. where a three-fold advantage is said to come by them 1. By yeelding to the Father of Spirits chastising us we live Tribulations therefore are the way to make us live spiritually here and eternally hereafter If it were not for afflictions thou mightst die and be damned They have prevented much sinne They have been like a file to the iron to get off the rust They have been like the plowing and harrowing of the ground to fit thee to bring forth fruit And 2. God is said to chastise us for our profit which is expressed to be That we might be partakers of holinesse Tribulations then are very profitable and advantagious things though flesh and blood can hardly say so It may be thy afflictions have done thee more good than all the mercies thou ever hadst And therefore under every exercise examine What profit have I got Wherein am I made more holy And then 3. At the 11th verse after the grievous and burdensome way of them for the present afterwards they will yeeld a peaceable fruit of righteousnesse The chastening doth but seem grievous and that for the present but afterwards it makes more holy which is said to be the peaceable fruit of it The soul that raged and fretted finding the benefit begins then in a peaceable quiet manner to blesse and praise God for it This is a General comfort Every godly man may say this belongs to me in my afflictions as well as to any other 3. Not to be too large here The benefits and heavenly advantages which come from Christ being ours these also are comforts in common There is no fiery sword to keep out of this Paradise Rom. 8. Doth not the Apostle conclude those great priviledges of Justification of Perseverance in that state of conquest over all spiritual enemies and that from such general grounds as all the people of God may claim to it Because Christ died and because Christ is risen because he hath given us Christ and how then not with him all things else Is there any believer so weak so contemptible that Christ did not die for and rise for Is there any to whom the Father hath not given Christ If so you see that what comforted Paul may comfort you It is a vain Position of Papists that Paul speaketh so assuredly in that condition because of an extraordinary revelation that he had that Christ was his for he grounds his perswasion upon those general arguments which belong to every godly man Christ then and his presence with all his benefits is a cordial to every believer This Sunne of Righteousnesse ariseth with healing in his wings to the least believer as well as the greatest The The Dwarfe as well as the Gyant may hold this pearle in his hand But In the second place besides such general comforts which are as some say of Manna answering all dainties and was to every mans palate that which he most delighted in There are special and particular comforts for special and particular temptations So that as every disease needeth a peculiar remedy so every temptation a proper comfort And therefore that special comfort will not serve one in his temptation which doth another in a different one And hence
Christ though I have no comfort at all it is not my ease so much as thy glory I look at This will greatly indear thee to God Fifthly God may deny thee comfort to inform thee how much thou art beholding to Christ He suffered for thee and that without comfort He was willing to be deprived of it that so he might accomplish thy Redemption Now as Christ would be tempted like us so God will have us tempted like Christ that we might be the more thankfull to him Certainly all the paines on his body all the disgrace and reproach he went under was not equall to his being without comfort yet this he indured for thee Lastly Conclude on this That if comfort were absolutely necessary for thee at this time thou shouldst have it Rom. 8. How can he not but give us all other things who hath given us Christ Is comfort equall to Christ SERM. L. The Saints Sufferings are for the Churches good 2 COR. 1. 6. And whether we be afflicted it is for your consolation and salvation which is effectual in the induring the same sufferings which we also suffer or whether we be comforted it is for your consolation and salvation THis Verse is acknowledged by many Learned Expositors to be very difficult not so much from the matter for that is easie as from the grammatical disposition of the words there being several conjectures and divers adventures about the transposing of them In most of the Latin Copies there are three members in the disjunction whereas the Greek hath but two after this manner Whether we be afflicted whether we be comforted and whether we exhort But according to the Greek word which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this would make a tautology therefore no doubt this was inserted in the Latin Copies by some not diligently attending to what they did Then as for the Greek Chrysostome doth transpose the words otherwise then we do putting off the second member of the disjunction viz. Whether we be comforted c. to the next Verse Knowing that as you are partakers of the sufferings c. and then reduceth all the rest to the former part Some also blame Erasmus for adding in the Original it is Whether we be afflicted it is for your consolation which way our Translators also render And indeed the sense would runne well enough without it relating to those words Our hope of you is stedfast But this is not material for the sense is still the same Not therefore to trouble you with these grammatical difficulties seeing the scope and meaning of the Apostle is evident which is That whatsoever did befall him in his ministerial Office it was for their good and therefore they were to be so farre from being discouraged at his sufferings or to despise him for them as the false Apostles laboured to make them do that they ought rather to honour him and they themselves to be more animated in their sufferings for Christ And in this the Apostle doth so overflow with words that Erasmus absurdly giveth this prophane censure Intempestivae copiae affectatio as if he could teach the Spirit of God how to speak But no wonder at this presumption of his seeing in his Epistle to Barbirius purging himself from being a Lutheran much more from holding every thing that Luther wrote he addeth he would not be so addicted to Austin or Hierome vix etiam ipsi Paulo scarce even to Paul himself Whether this vix would preserve him from blasphemy let others judge But come we to the first member in this distribution wherein we have the condition supposed the consequent and effect of it with the amplification thereof I shall begin with the condition supposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether we be afflicted squeezed or pressed for the word signifieth such afflictions as are like the â—â—ail to the corn that doth bruise it The end of this in the general is for the good of the Church more particularly for their consolation and salvation From whence Observe That the afflictions and sufferings we indure for Christ do not only turn to our own good but to the good of Gods Church That they are for our own good hath been partly spoken to Yea every dispensation of God to those that fear him is a benefit and an advantage For if it be a mercy it is bonum Dei consolantis if an affliction it is bonum Dei admonentis as Austin But I am now to speak of the diffusive good by afflictions in respect of others That sufferings for Christ are of publique edification to the Church appeareth by two or three notable texts concerning what Paul speaketh of himself Phil. 1. 12. I would ye should understand that the things which hapned to me have fallen out rather to the furtherance of the Gospel I would ye should understand It is a truth that Believers should possesse themselves with For indeed it is a ridle that out of this strong one should come honey that out of darknesse should arise light from death come life The not understanding of this hath made so many Apostates thinking that the Kingdom of Christ and his waies would never hold because all the power of the world conspire to oppresse it but the Apostle would have them know that persecutions do not hinder but further the Gospel The treading and trampling on this Camomile makes it thrive the better Another remarkable text is 2 Tim. 2. 10. where the Apostle having shewed that though they did cast him into bonds yet the Word of God could not be bound no more then a man as Chrysostome observeth that cutteth off a branch from the tree can cut off the Sun-beams also from the Sun that may shine upon that branch he addeth that he doth indure all things for the elects sake that they may obtain salvation Oh wonderfull expression you might think Paul goeth too high these words become Christ rather Who can say this but Christ He suffereth for the elects sake that they may have salvation But Paul speaks this only as a Minister not a Mediatour as is more particularly to be urged His scope is to shew that it is not for any sinnes of his own any wickednesse that he hath committed but it is for the good of the Church that he thus suffereth So that Paul doth not only propagate the Gospel by preaching but by suffering when he cannot preach he doth most preach when his person is bound in chains then the Gospel is more enlarged As Herod by cutting off John Baptists head did in effect make John's tongue more speak and witness against him The last instance is Col. 1. 24. which place is the more famous because abused by the Papists to uphold a treasure or overplus in the sufferings of the Saints that they suffer more than they deserve and therefore the overplus is to be dispensed by Papal authority for the relief of such who want merits And here cometh in their doctrine
life You may see this practised by the Church of Israel when she had smarted for her carnall confidence and dependance on outward helps so as to neglect God see in what an humble gracious manner she maketh her confession to God Hos 14. 3. Asshur shall not save us we will not ride upon horses neither will we say any more to the workes of our hands ye are our gods for in thee the fatherless findeth mercy Oh blessed and self-emptyed frame here the Church repenting and turning unto God of all the sinnes which she was guilty of doth instance in her carnall confidence as that which had most provoked God and therefore she doth renounce and disavow all civill confidence and trusting Asshur shall not save us c. And 2. All religious confidence They will no more make their applications to their gods and then here is the reason because in thee the fatherless finds mercy By this proclaiming that they looked upon themselves as so many poore fatherless Children that had not wherewith to help themselves If then an whole Nation do thus how much more ought every particular Christian though great though rich yet respectively to God to look upon himself even as that Infant the Prophet speaketh of New borne and exposed to danger and no wayes able to succor it selfe Thus he that would trust in God must begin here and lay his foundation thus low even as the Apostle saith 1 Tim. 5. 5. She that is a widdow indeed and desolate trusteth in God We cannot come to rest upon God till we look upon our selves as desolate and destitute of all humane succour The Bohemians when they lost their famous Captain Zisca called themselves Orphanes Thus when our helps our outward supports are removed then we are driven to look up unto God and not before The Heathens had a custome when they went into their Temples to pray that none would go in with a Sword or money in their Purse which was to denote that they did not put confidence either in strength or wealth but did rest upon their gods for relief only We then that are Christians who have the Word of God to be a guide unto us ought to have low thoughts of our selves and of all Creatures accounting of them as nothing respectively unto God 2. To trust in God is required in the next place a practicall Meditation concerning the greatness and goodness of God how infinitely able he is and how willing to help his people It is the not attending to this but the looking unto the power and strength of second causes that maketh us so full of distrust in God Is it not then for this reason that the Scripture doth so often delight to represent the greatness and majesty of God That all the Nations are but as a drop to him that they are less then nothing that he created the world out of nothing All this is to raise up the heart that it should have high and hopefull thoughts about God This maketh David attribute so many metaphoricall titles to God that he is his strength his rock his fortresse and strong tower Did we meditate upon these things did we with Abraham not consider the dead wombe but the power of God with what dependence on God and quietness of mind should we pass our lives But now we are tossed up and down with many waves we are like Noah's Raven sent out of the Ark we know not where to set our feet and all is because we do not settle on God omnis motus fit super immobili The soul cannot move unless it have a stedfast and immoveable foundation to stand upon and that is not the Creature but God only Thus David Psal 16. 8. I have set the Lord alwayes before me because he is at my right hand I shall not be moved and therefore Verse 2. expressing this act of trusting in God he saith thou art my Lord Adonai The word signifieth that which is the basis the foundation that keepeth up all things Oh then let nothing be great in thy thoughts but God Grotius Prologom in Epist ad Rom. would make that faith which the Apostle doth so much commend in his Epistle to the Romanes to be nothing but an high and eminent esteem of Gods power c. So that faith in this respect and not the obedience of Christ as apprehended by faith is by him that imputed righteousness Paul doth so much instance in But he is deceived therein and layeth this as a foundation for his other errors about Justification Though we do easily grant that in faith there is a most raised and elevated apprehension about the majesty and power of God 3. To trust in God there is required a peculiar and particular appropriation of God to our soules as our God as our Father to say as Thomas to Christ my God and my Lord. Thus David in the forementioned Psal 16. 2. when he had pressed God with this Argument to preserve him because he trusted in him he declareth what his trusting is Oh my soul thou hast said unto the Lord thou art my Lord. Thus we are particularly to apply and to say Thou art my Father thou art my God And this is the reason why the people of God are so full of distrust of despondent and dejecting feares They cannot say Oh my soul thou hast said to God thou art my Lord yea we look upon him as a judge that will condemne 4. To trust in God there is required some experimentall knowledge of God to be acquainted with his former works of mercy and deliverance to them for when we have both Gods promise and his providence seconding it this maketh us to have more vigorous trusting in God as David argued God had delivered him from the Bear and Lion and therefore would from the Philistin Thus the Apostle at the 10. Verse from the present deliverance doth argue that he trusteth he will deliver also Thus Psal 9. 10. They that know thy name will trust in thee It is for want of experience and practicall knowledge about God that maketh us so full of diffidence 5. To trust in God there is required a faithfull and diligent use of all those meanes that God hath required and by this it is fully distinguished from presumption which many take to be in their trusting in God for when you hear such who live impenitently in evill and ungodly wayes yet say they trust in Christ with all their heart for the pardon of their sinnes they do desperately presume for if they did trust in God they would be constant in the use of those meanes God hath required 1 John 3. 3. He that hath this hope in him purifieth himselfe as God is pure It s not their trusting in God but presumption which maketh thee expect such glorious priviledges and dost not walk in the way thereunto 6. To trust in God there is required a sound judgement and right understanding
continuing his Mercies to us as well as his conferring Mercies upon us 2 COR. 1. 10. And doth deliver THe Apostle having thankfully acknowledged the goodness of God to him in what was past he cometh to celebrate what was for the present for we see in this Verse the goodness of God extending it self to all differences of times If God should but once help us but once deliver us we should immediately fall into utter destruction Therefore the Apostle observeth that the mercies of God are chained together God doth not only begin to do good but he continueth it Hence he addeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and doth deliver Indeed Beza speaketh of the Syriack Interpreter as not reading this passage and also some Coppies and therefore addeth Fortassis hoc redundat it may be this is superfluous Chrysostome also taketh no notice of it but it being so generally received in most Copies and the Apostle nameing the past and future time it is likely he would also celebrate the goodness of God which he did injoy for the present for if the Lord did not continually deliver all our former deliverances would do us no good The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is observed by Varinus to be customarily used in Homer for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to keep keeping being a kind of deliverance Hesychius renders it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the most eminent and principall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to save and hence in the Scripture Christ who is the Sauiour is called Rom. 11. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of Sion shall come the deliverer Now when Paul speaketh thus in the present tense he doth deliver it supposeth that that as he was as yet in troubles as he saith We suffer even to this present hour 1 Cor. 4. 11. Paul needeth deliverance continually because he is in troubles continually though happily for the present they were not so great as those he formerly conflicted with Again In nameing the present tense he implyeth That if God did not daily keep him the same or the like decumane waves would overwhelme him But lastly With which sense I close this signifieth that it is not enough for God to vouchsafe mercies once to his people unless he continue to do so all the day long From whence observe That Gods continuing of his mercies is as necessary as his first bestowing of them If the Lord should deliver us from any evill and afterwards leave us to our own strength and wisedome to preserve our selves how inevitable would our ruine be Therefore we must turne this Text into Prayer O Lord thou who hast delivered still deliver go on and continue thy helping hand To illustrate this let us consider 1. In what particulars this word in the Text is used in the holy Scriptures for we are apt to look only to bodily deliverances to externall mercies Whereas we shall find a soul deliverance and spirituall deliverance principally spoken of in Gods word and for which Christ is called the deliverer so that the consideration of this should raise us up into spirituall and heavenly Meditations And 1. For a bodily deliverance This Paul speaketh off 2 Tim. 4. 17. I was delivered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the mouth of the Lion a Lion and the mouth of the Lion he was in the very mouth little hope of salvation When the danger is so extreame whether he meant it particularly of Nero or whether by that he would allegorically express some eminent danger to be sure he meaneth Gods helping hand and that in bodily misery Thus also Paul 2 Tim. 3. 11 enumerating severall persecutions he concludeth but out of them all God delivered me Although therefore spirituall evils are judged by the godly the greatest evills and spirituall deliverances the greatest deliverances yet the godly being men consisting of flesh and blood they also are sensible of externall evils and thereupon do greatly need Gods mercies towards them in their outward deliverances Davids Psalmes do for the most part glorifie and praise God in respect of temporall deliverances and therefore such Psalmes have the most powerfull influence and do most affect the heart when we come to be in the same dangers and feares with him so that in all our outward deliverances we are to acknowledg God only not our own wisedome or our own power Not unto us Lord but unto thy name be all glory given 2. There is also a spirituall deliverance the Scripture mentioneth and this ought diligently to be headed by us 1. There is Christs sperituall deliverance of us 1 Thess 1. 10. in respect of the wrath and vengeance to come we are there said to wait for Jesus which deliuered us from the wrath to come What is that wrath to come even the day of judgement wherein God will be avenged upon all impenitent wicked men adjudging them to those externall torments prepared for the Devill and his Angels Oh how little do men think of the wrath to come so they may enjoy their present pleasures their present lusts and advantages they never remember what wrath is to come for all this Oh let the prophane man say to his soul in the midst of all jollities well for all this there is wrath to come put not this out of your mind day and night but to the godly the Apostle saith he hath delivered us from this wrath to come We may truly say with Agag The bitterness of death is over yea the bitterness of Hell and damnation is over Oh what an unspeakeable deliverance is this who art thou that God should deliver thee from that wrath which consumeth so many thousands how can the believing soul ever let this mercy slip out of his mind When others shall hear that dreadfull sentence depart ye cursed into everlasting fire then shall they be called to inherit everlasting glory Though now for the present for want of saith those future things are not realized to us Yet at that great day when we shall see all these terrible things transacted before our eyes Oh the thoughts of heart that then will work in us what outrages to Mountains and Hils if possible to save them from this wrath The godly are said to be already delivered from it because Christ hath purchased their deliverance and they have right thereunto by the promise of God so that they are as firmely to conclude of it as if it were already done Even as we are said to sit already in heavenly places with Christ 2. There is a spirituall deliverance from the Bower of sinne and Satan We are by nature captives and slaves unto him we are in bondage to every lust and we greedily fullfill the desires of our own corrupt hearts But by Christ we obtain a deliverance we are set free faom the power our former sinnes had over us Col. 1. 13. Who hath delivered us from the power of darknesse and translated us into the kingdome of
experience of Gods goodness and power to his people formerly may incourage them to trust in him for the future Paul was delivered by God and therefore he trusteth he will deliver him Thus David also argued 1 Sam. 17. 37. God had delivered from the Lion and the Beare therefore also he trusted he would from that uncircumcised Philistian Hence at another time David professeth He will remember the mercies of God which had been of old for these are of great use to keep the heart fixed for the future We have the Apostle expressing his confidence even concerning others and that in the matter of grace and salvation from the foundation God had already laid that spirituall building Phil. 1. 6. Being confident of this very thing that he which hath begun a good work in you will performe it till the day of Jesus Christ That this hope in Paul concluding from one deliverance to another was fixed upon may see also at another time 2 Tim. 4. 18. Where having acknowledged Gods mighty prefervation to him in that he was delivered from the mouth of the Lion he addeth And the Lord shall deliver me from every evill work How greatly then are the people of God to be reproved for their diffidence and distrust who though they have the Word of God and the workes of God the promise of God and the providences of God upon which to quiet their soules concerning all events to come yet upon every new trouble are as much tormented and perplexed as if they had never heard or known any thing of God To amplyfie this consider 1. That although we have in many particulars found the goodness and power of God to us yet every new trouble every new danger is ready to startle us and to overwhelme us The Children of God in any new exercise are many times as much to seek as if they had never been delivered by him They are ready to feare that now they shall sink though hitherto preserved Even as David when his trust in God was weakned then he cryeth out He should one day perish by the hands of Saul all the great deliverances vouchsafed to him did not settle his heart for the future Such therefore is the diffidence and sinfull fear which is ready to surprize us upon any new tryall that we are apt to think though God hath done thus and thus for us yet can he conquer this temptation can he help out of this trouble This is worse then all the rest and can he deliver herein Even as we read of the people of Israel who had the experience of so many wonderfull preservations and miraculous mercies bestowed on them in the Wilderness Psalme 78. 19. yet questioning Whether he could furnish a Table in the Wilderness and Verse 20. Behold he smote the rock and waters gushed out can he give bread also See here how they limited God to one mercy and to one deliverance now this was so great a sinne that the Psalmist cals it a speaking against God it was Blasphemy and he addeth an aggravating particular yea they speak against God as if this were a greater sinne then all their former rebellions therefore it is said Verse 21 22. The Lord heard this and was wroth his fire was kindled against Jacob Because they trusted not in his salvation Oh let this be a dreadfull instance never to be forgotten by thee how often doth thy heart say such things God hath hitherto maintained hitherto delivered hitherto provided for me and mine But Can he furnish a Table in this Wilderness can he succour me in this exigency that I am now plunged in Oh take heed of such distrusting thoughts it is speaking against God it is a kind of blasphemy 2. Although the promise of God be ground sure enough for us to trust in yet such is our weakness and infimity that experiences and sensible props do wonderfully promote our faith Could we act purely and perfectly from Divine Motives the promise of God would be as good to us as all the experiences in the world for it is the word of him that cannot iye and therefore nothing of sense or reason is so sure as that of faith But because we consist of a body as well as a soul therefore as in other things God doth condescend to our weakness so here also The Sacraments and miracles were vouchsafed by God to confirme our faith not that they add any certainty to the promise or can bring more authority to it only in respect of our imbecillity so they became helps to our faith Thus also when we have great and glorious promises which may abundantly satisfie us so as to conquer all distrustfull and perplexing thoughts yet experiences joyned with these and when we see him fullfilling with his hand what he hath spoken with his mouth this doth greatly add to our confidence It is true our Saviour saith John 20. 29. to Thomas who would not believe unless his sense did confirme him Blessed are they that have not seen and yet have believed because such do give more glory and honour to God As Abraham did who regarded the power of God resting on that and considered not Sarahs dead Wombe Yet they are not wholly cast off by God who do believe and see also There is a time when we are to trust in God before we can have experience of Gods dispensations such is the time of conversion Then the soul being brought into the deeps of the Lord then it being in divers and sad agonies the heart is more difficultly brought to trust in God For all things are then new the soul never felt such temptations before it was never in such feares before it is ready to cry out Never any was in the like case with me what will be the issue of those wonderfull things in his soul he knoweth not All this diffidence is because at that time the believer had no experience of Gods dealings is not acquainted with the deep mysteries of God in bringing us to salvation our with the depths of Satan who indeavours our destruction But when once the soul cometh to have more experience of Gods works upon it selfe and is more acquainted with the wayes of God then he comes to hope whereas before he was ready to cast off all in despaire If then God hath from year to year trained thee up in many experimentall discoveries of soul-mercies and body-mercis how inexcusable wilt thou be if thou are ready to be shaken and to loose thy hold upon every new trouble Gods promise should be enough to thee thou needest no more If a man that is faithfull and able should assure thee so much thou wouldst rest contented How unworthily then dost thou deale with God when his word and his workes put together yet do not compose thy heart Oh remember is not he the God that created light out of such darkness as did once cover thy soul Is noâ— he the God that helped in
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
seeke out fit words that may be as so many Nailes fastned by the Master of the Assemblies so it is your duty to be as diligent in prayer for a blessing upon it That to your selves to your families to your neighbours it may be a quickning and converting word Thus Paul in that forementioned place pray for us that the Gospell may have a free course and be glorified Oh what auditor doth his duty in this respect thou complainest of the dullness and frowardness of people how much good seed falleth upon stony ground see if thy soul may not be charged with negligence herein hadst thou prayed more earnestly hadst thou sought the Lord more there might have been a more plentifull harvest When the Ministers faithfull Preaching and the Peoples fervent Prayer go together then Satan will fall like lightning before them 3. You are to Pray for their qualifications that their gifts and graces may be quickned That they may be filled with boldness and the spirit of power not fearning man or sinfully pleasing him It is a very hard thing to be qualified with all abilities and graces for the ministeriall imployment who is sufficient for these things and the work we have to do is unpleasing and distrustfull to all naturall men Now how difficultly can men subject to weaknesses and infirmities do such angelicall work Thus Paul himself who professed he dyed daily and attained to such a measure of grace as to bid others follow him yet see the reason Eph. 6. 20 21. why he desireth the Ephesians to pray for him viz. that I may open my mouth boldly that I may speak boldly as I ought to speak Lastly You are to pray even for their salvation for their office being so great and they standing accountable for their own and the peoples soules their salvation is the more improbable Chrysostome speaketh very sadly to this point as if very few Ministers would be saved because of their office however we find Paul awing his heart with this and keeping down his body using all meanes to suppress the very begining of sin 1 Cor. 9. 17. lest when he had Preached to others he himself might be a cast-away These offices in the Church though some do ambitiously intrude into them looking for glory and advantage thereby yet such who consider the difficulty of the office the necessary qualifications and due administrations thereof do tremble under it and like Moses and Jeremy are affraid to take such an office upon them but men whose spirits are hardy and confident matter not the danger thereof As you see in great high Buildings how Masons and other Artificers can stand upon an high Pinacle and their head never be giddy nor have any feare but those who are not accustomed to that way do exceedingly tremble thus men who are accustomed to high thoughts of themselves that have great confidence of their own abilities they can work on these Battlements and their heads never go round whereas men of deep modesty and humility are afraid to climbe so high Use of Admonition to our people generally how greatly is this duty neglected how many instead of praying for them curse and revile them but no wonder at this seeing many never pray for themselves they never pray nor their families pray and then how can you help us by your prayers Let this particular move thee that by prayer for a blessing upon our Ministeriall labours thou wilt find the benefit redound upon thy own soul It will be a quickning ministry to thee whatever it be to others to thee it will be soul-saving Do you pray that your corporall bread may nourish your body and will you not much rather that your spirituall bread may be the bread of life to you All lyeth not in hearing writing and repeating but add to these effectuall prayers SERM. LXXXI How and why we should praise God for all his Mercies vouchsafed to us 2 COR. 1. 11. That for the gift bestowed upon us by meanes of many persons thanks may be given by many on our behalf THis latter part of the Verse containeth the reason or finall cause of his request for the unanimous publick paryers of the Corinthians viz. That as by the prayers of many his deliverance hath been obtained so also by them publick praises and thanksgivings may be given to God in his behalf The sense of the words is very plaine and clear only the Grammaticall Construction hath caused great variety of Interpretations I shall indeavour to clear every obscurity as it cometh in order In the words there is 1. The end it self and that is that thanks may be given 2. The Object matter for which and that is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gift viz. of deliverance from that great death 3. The Subject by whom this gift is obtained and that is by many 4. The Persons who are to give thanks and that is also many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Lastly In whose behalf and that on our behalf Let us take these parts of division as they come in order And First We meet with the finall cause That thanks may be given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is in the passive sense and therefore noted to be an unusuall and a very rare phrase it being every where else used actively Observe That when by prayers we have obtained mercy it is our duties by praises and thankfullness to acknowledge the same to God Prayer must not be alone when it hath prevailed with God like Castor and Pollux prayer and praises must go together Phil. 4. 6. In every thing by prayer and supplication with thanksgiving let your requests be made known to God Here you see supplication and thanksgiving must go hand in hand It s no less Gods command to praise him for mercies then to pray to him and this truth is the more to be pressed because of our horrible negligence herein In our distresses in our exigences we call and cry unto the Lord but in our mercies and deliverances we forget him and do not own the Author of our favours and benefits This is notably represented in that History Luke 17. 17 18. Where often Lepers that were cleansed there was but one did returne and give glory to God by thanksgiving and he was a Samaritan also So that those from whom it was expected did neglect this duty We see by this how backward we are to praise God though very forward and earnest to pray to him in our miseries Those nine Lepers that regarded not to praise God yet they lifted up their voices and said Jesus Master have mercy on us and thus while we are in any exigences then our hearts are very hot and lively Then we cry and pray Lord hear us our trouble is great but if the Lord do vouchsafe his mercy to us then God may say where is the man where is the woman that was cleansed that was healed that had this or that mercy and deliverance
we not to have done it 4. One chief motive which is to put us upon all holy obedience unto God is Thankfulness There are two great and principal parts of Divinity the one is De gratià Dei of the grace of God and the other De gratitudine hominis of mans thankfulnes There are indeed several reasons why we are commanded to abound in holy works but one of them is thereby to testifie our thankfulnes to God that though we cannot do anything to merit at his hands though Christ as Mediator hath purchased all spiritual priviledges so that we cannot do any holy duty as a cause to procure them yet to manifest our thankfulnes to God we are ready with delight to do his will 5. A thanksgiving heart is the most proper and sutable disposition to the Gospel dispensation wherein grace doth in so many wonderfull effects demonstrate it self Now praise doth properly answer to free grace and love Eph. 1. 16. Gods predestination and his adoption it is That we should be to the praise of the glory of his grace These new songs should alwayes be in our mouths And again v. 12. That we should be to the praise of his glory So that if you say Why did God predestinate thee It is to his praise Why doth he convert It is to his praise Thus he adopts he justifieth that we might be only to his praise Thus 1 Pet. 2. 9. we are a chosen generation a peculiar people that we should shew forth his praises The children then of free grace must be the children of praises and thanksgivings unto God Every power of the soul every part of the body should be a tongue as it were to glorifie God Were we more affected with the depth breadth and length of this grace of God we should be more abounding in this duty of blessing God David cals his tongue his glory though some apply it to the soul because of this work Lastly If we praise not God when mercies are obtained by prayer it discovereth a rotten and insincere heart It argued thou never didst pray for mercies upon right grounds to glorifie God to be thereby more instrumental in our service of him but only for our own ends and our own necessities For he that prayeth spiritually will praise God cheerfully he will more rejoyce in the favour of God because God heareth his prayers then the benefit obtained If then thou neglectest this duty of thanksgiving thou discoverest a prophane earthly heart that thou preferrest the mercy desired above the glory and honour of God and therefore it will be just with God never to hear thy prayers more For thankfulness is the only way to preserve mercies and to have more added SERM. LXXXII God is the fountain of all our Mercies they are his Gifts and why 2 COR. I. II. That for the gift bestowed upon us THe second part in order to be treated of is The Object matter for which or that for which Paul would have solemne thanksgiving after such solemn prayer The gift bestowed upon us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This temporal deliverance he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it came from the favour of God not from any merits or deserts in Paul Some make a difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was applied onely to the common gifts of Gods Spirit especially those which Divines call Dona ministrantia Gifts of service and the Schools Gratiae gratis datae and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the grace and favour of God in a special manner or to the effect thereof which is inherent grace in the soul These graces are called Dona sanctificantia Gifts that doe truely sanctifie those that have them The Schooles falsly call them Gratiae gratum facientes But though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be often applied to such common spirituall gifts as 1 Cor. 12. alibi Yet sometimes we must thereby understand sanctifying grace and justifying grace Rom. 5. 16. Rom. 11. 28. And indeed if we will make any difference it seemeth to be this rather that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Effect and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Cause as Rom. 12. 6. Having gifts according to the grace that is given to us Hence it is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is generally translated gift in the New Testament So Favorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that what the Scripture other where calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jac. 1. 17. Act. 8. 21. Psal 1. 17. it may be the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely it doth properly signifie such a gift as maketh to the publick and spiritual advantage of the Church onely in this Text it may have the general signification and the special The general Paul's Deliverance was a temporal gift It was a mercy in these outward things a preservation from death either violent as the common exposition you heard is or from natural For Baldwin the Lutheran Expositor thinketh it may well enough be understood of some desperate sicknesse Paul was afflicted with Howsoever this outward mercy of preservation is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it may have also the special signification of a Paul's life and preservation was a gift in this sense for hereby his ministerial labours might be more successefull But this latter consideration will come in in the close of this verse Let us take notice of the general one Paul's life and preservation it is a gift From whence observe That not onely spiritual mercies which are above natural causes but even our ordinary temporal enjoyments are the gift of God It 's not Gods gift onely to sanctifie us to justifie us but to give us our health our food our preservation so that we live wholly upon the meer bounty of God we are all so many Almes-men the world is an Almes-house Man doth not or cannot obtaine the least mercy with his owne wisdom and power without the blessing of God This is a necessary truth For we look more upon these ordinary mercies as the fruit of our own labour than as Gods meer free gift The Apostle Jam. 1. 17. saith Every good gift is from God Every gift whether natural or supernatural what have we that we have not received is true both in nature and grace For although in the sense that Pelagians did it was very erroneous to confound Creation and Nature with grace yet in this respect we may say That Creation and Preservation is of the grace and favour of God because he communicated of his goodnesse to the creature onely from his meer favour But to speake after the Scripture-language onely those spiritual favours and Church-priviledges which conduce to eternal blessednesse are called The grace of God So that health life and other mercies though they be The gifts of God yet are not called The grace of God However
applied to them yet they were not the seed of the promise in the sense the Apostle intendeth as Isaac was that is so as to have the true and real benefits of the promise and in this respect we say no ungodly man hath any promise of any priviledge made to him abiding in that condition No promise of pardon no promise of Gods favour no promise of any earthly comfort not a morsel of bread or droppe of drinke he cannot plead any promise in his prayers And therefore when we may enjoy many outward mercies these come not by vertue of a promise to him but onely through the providence of God God out of a general love doth bestow such comforts upon him it is not from any promise made to him And indeed seeing the Text saith The promises of God are confirmed in Christ unlesse a man be in Christ there is no promise can be effectual to him Oh the sad condition of all ungodly men For if thou hast no promise what hope canst thou have Are not the Devils therefore eternally wretched because they have no promise Hope in this is compared to an Anchor Heb. 6. 19. Now what shipwrack must that ship needs endure which under waves and tempests hath no Anchor for a defence Fourthly Gods promise for the accomplishing of it doth suppose faith on our part for the promise on Gods part and faith on our part are correlates We cannot put forth faith for any mercy where we have not Gods promise neither is Gods promise accomplished to any but the believer Thus the Apostle Rom. 4. 16. saith The promise is of faith that it might be not only by grace but also made sure to such who do believe So that it is with a godly man according to his faith Christ saith to thee Be thou justified according to thy faith receive pardon and comfort according to thy faith If thou complainest God hath made great and precious promises but I cannot taste of this honey I perish notwithstanding this fullnesse Then remember it is not because there is not enough in the promise but thy faith is weak thy vessel is narrow to receive As if the woman should have refused to borrow vessels when the Prophet multiplied her oyle For the oyl did not cease till her vessels ceased So neither will Gods promise cease working till thy faith cease to operate Indeed in Gods comminations and threatnings they are fulfilled whether man will or no Let him believe or not believe God will throw the ungodly into Hell but in the promises it is otherwise then they do good to us when by faith we imbrace them So that by this we see how dangerous and noxious it is not to put forth faith it both dishonours God and depriveth us of all good it dishonours God as if he were not true as if it were not impossible for him to lie as if he were no more than a man Therefore Abraham is said To give glory unto God by believing Rom. 4. 20. because he did not regard the dead womb or the improbability in second causes but rested upon the promise alone If it be so hainous a matter to accuse man of a lie who yet is by nature a lyar as the Scripture pronounceth of him how unsufferable is it to attribute it unto God And then it is a very destructive sinne for it evacuateth all promises as to us it maketh thy condition as hopelesse as if never any promises had been made This is to cut the Conduit-pipes of all comfort and consolation This is with the Philistims as it were to throw earth into all the Wells of water Therefore above all things look to thy faith for it maketh God no God Christ no Christ promises no promises as to thee Fifthly That our faith may be the more confirmed he is not onely pleased to make promises to his people but also to give signes for the confirmation thereof Therefore Sacraments are confirming signes of Gods promise they are visible promises so that our unbelief will still be the greater sinne if neither the promises nor the seales visibly annexed thereunto shall not establish us against all doubting and uncertainty It is true the Sacraments cannot make Gods word surer in it self but they do in respect of us God graciously condescending to our humane weaknesse By which mercifull provision of God that his people might live a life of faith in his promise ' we may gather as the necessity of faith so also the great pronenesse that is in us to unbeliefe that we rather live by sense than by saith Hence it is that when we have outward supports and comforts our hearts are kept up but when all these leave us are taken away then like Peter upon the water we are afraid and should even sinke did not the Lord support us Sixthly It is therefore a very great skill to make use of the promises of God by faith It is the Gospel-wisdome a mystery it is that even the Disciples of Christ are a long while ere they can learne it For though God doth promise to doe such and such wonderfull things yet he suffereth so many crosse providences to fall out that we would think God had wholly forgot his promise Hence the Church complaineth Doth his promises fail for ever Yea the Apostle Peter doth speak of some prophane scoffers that asked Where was the promise of his coming 2 Pet. 3. 4. because they saw all things continue as they did therefore they thought Gods promise was in vain It behoveth the people of God therefore to acquaint themselves with Gods Riddles to plough with the Scriptures Heifer for their unskilfullnesse herein is that which maketh them so full of dejections which doth so often perplex them not knowing what to think or say yea they are apt to question the truth and righteousnesse of God but take heed of this it is a very great sinne when God giveth thee a sufficient testimony of his grace and favour to thee by his promises and seals thereof still to question and doubt whether God will doe it or no. This is grievously to tempt God as the people of Israel did Exod. 17. 7. who though they had so many miraculous discoveries of Gods presence with them yet still they ask Is the Lord amongst us or not Oh take heed of saying Is the Lord mine Will he do good to me When he hath given proof enough both by his promises and seals of his favour Oh satisfie thy soul with this Lord I have thy promise before thou promisedst thou wast free whether thou wouldst do it or no but since thy mouth hath promised it how can thy hand but fulfill it Let thy temptations thy straits be never so great yet know the promise of God cannot be straitned Though thy friends die though thy goods are lost yet Gods promise cannot die neither can that perish And if thou sayest Oh but I am unworthy I am a poor wretch What
3. Flesh saith our afflictions will never end 4. Flesh would put us upon any means to get out of trouble 5. Flesh only attends to what is troublesome and grievous in afflictions Why a man should so much study to discern betwixt the flesh and spirit within him 1. Because otherwise he will be apt to passe a false sentence upon himself 2. Hereby he may prevent the Devils end in troubling us It is not the natural strength of any man that can carry him through all afflictions 1. No man can bear all afflictions aright in his own strength 2. All opinion's that hold the contrary are injurious to the glory of God 3. There is a great difference betwixt a natural and spiritual bearing of troubles 4. There is a difference likewise betwixt moral and spiritual bearing of afflictions No grace removeth the natural fear of death The difference betwixt a natural and an elicite desire Propositions clearing the truth 1. Man was not made mortal 2. T is sin that maketh death so terrible 3. Christ came into the world to remove this sting of death sinne 4. Yet howsoever nature cannot but tremble at the thoughts of it Of what use the natural fear of death is 1. Hence men do more patiently endure afflictions 2. It keeps men out of many sins 3. It makes a man more thankfull for the mercies of life 4. The natural fear of death is very hardly kept from being sinfull There is a natural fear of death in all but in some more in some lesse When the fear of death is sinfull 1 When it becomes a snare 2. When it is immoderate and disquieting 3. When it excludeth much profitable and seasonable fear 4. When it proceeds from a sinfull cause as from 1. An inordinate love of life 2. The want of love to God 3. A sinfull life 4. Want of faith in Christ The godly are sometimes deceived about Gods dispensations towards them 1. A godly man may sometimes be deceived in his advise to others which he may think is of God when it is not 2. They are deceived when they thinâ— Gods dispensations are to abet some errours which they may be fallen into 3. When they judge of God after outward appearance 4. When they give too much credit to their zeal and affections 5. They may be deceived in the frame of their own hearts Gods people are deceived when they judge according to sense not saith Reasons 1. Because the godly are too hasty in their judgings 2. Because of their feare and anger wherewith they are too passionately transported 3. From the want of spirituall wisdome Rules for the preventing of false judgements concerning Gods dealings with us Two sorts of trust humane and divine Selfe-confidence a great sinne Propositions clearing the nature of self-confidence 1. All Creatures necessitated to trust in something 2. Our trust is corrupted by originall sin 3. Hence our trust is placed upon many false objects 1. Some trust in their wickednesse 2. Humane power and strength 3. Wealth What are those inward things which a man is apt to trust in 1. In his own heart 2. Self-righteousnesse 3. Church-priviledges How even a godly man may be guilty of self-confidence by trusting 1. In his spiritual gifts 2. In his graces Whether Paul speaketh these words in his own person Of the sinfulness of self-confidence which appears 1. From Gods chastising his children so much to prevent it 2. It is a secret sinne 3. 'T is a sinne soon committed 4. 'T is a making the creature a God 5. 'T is a foolish and unprofitable sin God alone is the proper object of our trust Propositions concerning our trusting in God 1. It is wrought by the Spirit of God 2. None but the regenerate can act this grace 3. It is an act of faith 4. It is not God as absolutely but relatively considered that is the object of our trust 1. As he is an infinite true and everlasting God 2. As immutable in his promises 3. As he is omnipotent 2. The matter for which we trust in God is the good thing we want either spiritual or temporal What is required to our trusting in the Lord. 1. A powerfull apprehension of our own and the creatures inability to help us 2. A practicall consideration of Gods greatness and goodness 3. A particular appropriation of God as our God 4. An experimentall knowledge of Gods promises and providences 5. An use of meanes 6. A sound judgement Of the excellency of this grace of trusting in God 1. It is many times put for the whole worship of God 2. The Lord delighteth to put us upon the daily practice of it 3. It indeareth God to us and engageth him for us 4. T is difficult to flesh and blood 5. One of Gods ends in afflicting us is to work this grace 6. It giveth all glory to God 7. It calmes and quiets the spirit God both can and will help his people in their extremitics 1. God raiseth up the naturally dead 2. God raiseth the metaphorically dead and such who are in any trouble either externall or internall Of Gods raising from internall extremities What is implyed in the expression God raiseth from the dead 1. That Gods own Children may be brought into helpless and hopeless conditions 2. That God hath power over all estates whatsoever 3. That our extremities are Gods opportunities The children of God do not only take notice of Gods mercies but their aggravations likewise 1. From their own low condition 2. From their own sinfulness 3. From the times and seasons of Gods mercies 4. Fromothers miseries We should account of privative and preventing mercies as of positive 1. Some mercies suppose evil inflicted others do not 2. Two sorts of evils spiritual and temporal which the mercy of God prevents 3. The godly are oâ—â— forgetfull about these preventing mercies 4. It is therefore their duty to go further in praise and thankfulness for these mercies then usually they do 1 Whatsoever evil is not inflicted that we have deserved is to be acknowledged a preventing mercy 2. Whatsoever evil fals upon others and not upon us 't is a preventing mercy 3. Whatsoever evil God justly may and yet doth not inflict 't is a preventing mercy 4. What evils God brings upon others in a providential way and not upon thee it is of his preventing mercy 5. Whatsoever mans own weakness would cast him into and yet God keeps it off is a preventing mercy Gods continuing his mercies is as necessary to us as his first bestowing them What deliverances God workes for us 1. Temporall 2. Spirituall 1. From wrath to come 2. From the power of sin and Satan 3. From temptations to sin and apostacy Why 't is necessary God should continue his mercies as well as give them to us 1. Because we cannot continue them our selves 2. Because of our unworthiness 3. Because our dangers and temptations continue The experience of former mercies should encourage us to trust in God