spread their infection farther And though 't is true that Paul and Apollo here mentioned in the Text were in a manner priviledg'd persons acted by an extraordinary spirit no fear of this in them yet some that are admired as much or more then ever they were we can't tell how to secure them from it And this is the third respect why 't is carnall to glory in men because it breeds Schismes and Divisions in the Church which hinder the communion of Saints stop the progresse of the Gospel give great advantage to the enemies they being bolder to oppose and that being weaker to resist and then in a more speciall way 't is laid open to all errours and heresies Fourthly As it drawes evil out of good and surely this if any thing else argues a carnall Spirit Gods attributes shine very gloriously his wisdome and power more especially and eminently in extracting good out of evil the least touch of providence turnes all to gold even sinnes that seems to be all drosse a meere obliquity a transgression of the law yet even this by the over-ruling hand of an infinitely wise God becomes a clear illustration of his glory and the crucifying of the LORD of Life shall tend to the salvation of the Church And a Christian thus far participates of the divine Nature as that he can draw good out evil too sweetnesse out of the worst condition and gain strength by his corruptions What then must it needs shew but a divelish and envenomed spirit that assimilates to it self to tâ—rne every thing to poyson and this is the nature of corruption Every thing that a carnall man toucheth is defiled he soyles every Ordinance and discolours every blessing turnes the grace of God into wantonnesse he fights against God with his own weapons with his most precious favours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a most strange Chymistry he extracts drosse out of the purest refined gold â—â—legme out of quintessence dregs out of the purest spirits a savour of death from that which breaths out nothing but life and happinesse 'T is cleare in the Text. What a choise and magnificent gift was this a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to adorne the Church with all variety of excellencies These made up the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are the Needle-worke in the Spouses Garment the opus ocellatum Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I and his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abundantly displayed themselves in them These were the Donaria which Christ gave at his Triumph when he led captivity captive he have gave gifts unto men And see what use and improvement they make of them O how quickly do they become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Strifes and Divisions Bitternesse and Contention these are the best fruits they gather from so great a mercy They that glory in some excellencies viliâ—ie meaner nay they vilifie choise ones too For such as glory in Paul slight Apollo and such as admire Apollo disesteem Paul and both rend the Church in pieces Do you thus requite the LORD O ungratefull People and unwise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lucian though an Atheist could say so much No gift coming from above is so mean as to be despis'd none so great as to be gloried in Me thinks the diversity of gifts in severall men hath some resemblance with the diversity of colours in severall bodies Some bodies you see are cloathed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in bright and orient colours Nature took a Sun-beam for her Pensil and flowrish't them most gloriously they have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Philosopher speaks a greater collection and condensation of light and are varnish't over other sullen and discontented bodies in sad and dusky colours drawn with a coale 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now the brightest colours they have aliquid umbrae and the darkest they have aliquid lucis And some bodies they are content with one colour others have a pleasant variety and are set out with a rich Embroidery See the same in the excellencies of the minde These 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these interni colores as I may so call them which are divine light severally distributed unto soules where some have a fairer glosse set upon them a twinkling and glittering soul all bespangled with light others have more sad and darke-coloured spirits Now the brightest they have somewhat of a cloud darknesse and imperfection enough to take them off from boasting and the darkest they have somewhat of a beam some light and excellency enough to keep them from discouragement Some are apparently eminent in one gift others have variety of colours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 animam variegatam They that glory in some one excellency what do they but as if a man should refuse to look only upon some one colour most pleasant to him when as all are suitable to the eye though some more delightful All those tend to the beauty of Nature and all these to the beauty of Holinesse Every one that is serviceable to the Temple is not a Bezaleel and Aholiab cunning to work in gold and many that can build up the Temple yet know not how to carve it That which Philostratus has in the life of Apollonius may be moraliz'd into very good counsel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Etiam Analecta deorum sunt colligenda the least gift to be received with a most thankful acknowledgement a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Eunapius calls a mean Schollar a drop of Helicon even that 's precious It is a notable speech of one of our Prelates I think it honour enough to be vouchsaf'd to bring but one pin to the decking up of Christs Spouse whil'st others adorne her with her costly Robes and rich Medals And thus 't is carnal to glory in men as it drawes evil out of good We should now spend a word or two in reference to Paul and Apollo that they would disclaime all glory and ascribe it unto God I know they did so but I speak of such as have the like gifts and excellencies as Paul here in the Text he chides the Corinthians for siding with him and glorying in him whil'st one saith I am of Paul c. and this is the most likely way to take them off from their vanity when they shall see such a one as they glory in not lightly but sharply reproving them for it and then in a reall way men should so aime at the glory of God as that wholly denying their own aimes and excellencies all the world may see that they only seek the advancement of the Gospel And this should be done in a suitable way chiefly improving that excellency which God hath intrusted them withall and in a proportionable way for to whom much is given of them much is required As God doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dispense his gifts in proportion so he looks for an improvement of them according to a geometrical proportion Two men may give up their account the one that has done lesse
Thou hast made me to serve with thy sinnes And consider what a strong indignity this is offer'd to the great God of Heaven and Earth to make him a servant and then to serve sin which he so much hates and abhorres that he can't endure to look upon it as that which strikes at his very being Thou hast made me to serve with thy sins And thou hast wearied me with thine iniquities All outward performances though never so pompous they do but wearie Almighty God unlesse they flow from a sincere spirit They thought they had pleas'd him with sacrifices but he tells them they weary him with iniquities And see here how the mighty God of Jacob the Rock of ages Omnipotency it self is wearie he is press't with sinnes and wearied with iniquities Well what followes upon all this I even I am he that blot out thine iniquities for mine own sake and will not remember thy sins Surely Israel could not look for this in the next vers It must needs come in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One would have thought it should have been I even I am he that will revenge these thine iniquities Thou hast made me to serve with thy sinnes and I 'le make thee to serve with my plagues Thou hast wearied me with thine iniquities and I 'le wearie thee with my judgements Mine indignation shall flame out against thee and I 'le poure out the dregs of my wrath upon thee it is I even I am he that will set thy sinnes in order before thee One would have thought it should have run thus but God he comes in the still voice I even I am he that blot out thine iniquities Thou hast made me to serve with thy sins and I 'le make thee a servant to my self Thou hast wearied me with thine iniquities and I 'le load thee with my mercies Thou hast blotted out my Testimonies and I 'le blot out thine iniquities Thou hast not remembred my Covenant and I 'le not remember thy sins Thus doth Gods goodness contend with a sinful Nation thus doth he conquer rebellion and triumph over sinne Indeed his very drift is to make a glorious illustratiou of freegrace and therefore he first discovers his peoples sin and then displayes his own mercy He first shewes you Israels stiff neck and iron sinew and then opens his own tender bowels and dearest compassions He bids you take notice of the blacknesse of the Etheopian and then tells you how white he will make him He would have you consider well the deep dy the bloudy dy of the Scarlet and then see it become as white as snow Look upon the vastnesse of the Egyptianâ— Army and see them all drown'd in a Red-Sea Cast a sad eye upon a large volume of iniquity and behold them all blotted out in a moment The sinfulnesse of sin sets a glorious lustre upon freegrace when sin becomes exceeding sinfull then grace becomes exceeding glorious I even I am he that blot out thine iniquities There 's much Emphasis in redoubling the words and it stills many objections that might rise up in a wavering soul And 1. I even I whom thou hast offended For what might the distrusting soul object and say Is it thou O God that wilt blot out mine iniquities It is thy sacred Majesty which I have provok'd and 't is thy glorious Name which I have profain'd 't is thy righteous Law which I have violated and 't is thy Covenant which I have broken and is it thou G God that wilt blot out mine iniquities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is I even I am he that blot them out for mine own sake Gods goodnesse runs over to a sinful creature and where sin hath abounded there grace doth superabound Consider 1. There is not so much evil in sin as good in God Sinne indeed is thus infinite as it is against an infinite being I but there is an absolute infinitenesse in God And this is no extenuation of sin to advance grace above it 2. There is not so much sin in man as there is goodnesse in God There is a vaster disproportion between sin and grace then between a sparke and an Ocean Now who would doubt whether a sparke could be quench't in an Ocean Thy thoughts of disobedience towards God have been within the compasse of time but his goodnesse hath been bubbling up towards thee from all eternity He hath had sweet plots of freegrace and gracious contrivances of love towards thee from everlasting The devils themselves though irreversibly seal'd up to destruction yet they are not so bad as God is good There can't be a Summum malum as there is a Summum bonum I even I am he that blot out thine iniquities even I whom thou hast thus offended 2. I even I whose royal Prerogative it is to pardon transgression and to blot out sin for otherwise the soul would still be left rolling and fluctuating I this were welcome news indeed to hear of iniquitie blotted out and they were Messengers of beautiful feet that could bring me such Gospel-tidings but O 't is not so easie a matter to have sin remitted and pardoning mercy is not so soon obtained Who is it that can wash off guilt from the soul and set at liberty a captivated Spirit Why 't is God himselfe that undertakes so great a work 't is I even I am he that blot out thine iniquities and it includes these two particulars 1. God he can blot out iniquities For first the offence is wholly against him and therefore he can freely passe it by Sinne is so farre an evil as it opposes his will the rule of Goodnesse and as it prevaricates from his Law the expression of his Will and that the Supreme Law-giver can pardon 2. Christ he hath made full satisfaction to his justice so that now 't is but dipping the pen in the blood of Christ and dashing out of iniquity Nay Christ himself hath blotted out even this hand-writing that was against us and nail'd it to his Crosse Christ on the Crosse had a spunge given him dipt in Vineger and a Christians sins do incumbere in sâ—ongiam that I may speak in Augustus his phrase And hence there are such wooings and beseechings of soules to come in and be subject to the Scepter of Christ for God hath more satisfaction to his justice by every Beleever then by the damned thar lye roaring in hell to all eternity for they are never able to discharge the debt but every Beleever by his surety hath paid the utmost farthing 2. Only God can blot out iniquities I even I am he and none else A poor creature may soon involve it self in sinne and misery there is none but hath power enough to damne himself Thy destruction is of thy self O Ephraim But 't is beyond the sphere of men or Angels activity to blot out the least sin or to disentangle the soul of the least corruption they can neither take off the guilt of sinne
foot-steps of this in Nature some obscure representations of this truth there The Sun it do's not monopolize its beams and engrosse its light but scatters them abroad gilds the whole world with them it shines more for others then it self it is a publick light Look on a fountaine it do's not binde in its streams seale up it self and enclose its waters but spends it self with a continual bubbling forth it streams forth in a fluent liberal and communicative manner it is a publick spring Nay natural bodies will part with their own properties leave their motions nay crosse their own inclinations for a general good The Aire a light and nimble body that mounts upwards and do's naturally ascend yet for an universal good rather then there shall be a breach and rupture in nature a vacuum it will descend for the stopping of that hiatus In the body of man the inferiour members will venter themselves for the good of the whole The hand will be cut off and lose its own being rather then the head shall be endanger'd you see some shadowes of this truth in Nature 3. And the weak and glimmering light of Nature shews thus much that a man is not borne for himself alone he is a sociable â—reature and sent into the world for the good of others The â—oice of an Heathen A mans countrey and his friend and others challenge great part of him It is a miserable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make his own self the centre of all his actions 4. Consider that every mans private welfare is included in the publick The welfare of Meroz depended upon Israels safety what would have become of Meroz if the rest of their fellow-brethren had perisht So that it was a part of great folly in Meroz not to come out to the help of Israel When the disease seazes upon a vitall part as the head or the heart or the like so as to endanger the whole then every member is in danger though for the present they may be free from paine The well-being of every private man depends on the publick good A single drop is soon dry'd up and consum'd I but a drop in the Ocean when 't is united to a multitude of other drops 't is there more safe and a drop by it self is weak and can make no resistance I but a drop in the Ocean is terrible Men have a more safe and a more honourable being as joyn'd to the whole then taken single by themselves A single drop can do nothing but a multitude of drops joyn'd together will make a stream and carry all before them A single beame is obscure but in the Sun the centre of rayes meeting in the publick point they are glorious And these arguments may prevaile with you as men living in common society but then as Christians I. Consider that Gods children have been alwayes of this disposition of publick spirits seeking the glory of God and the good of Sion Exod. 32. 32. If not blot me I pray thee out of thy Book Moses out of a pang of vehement zeale would part with his own happinesse rather then Israel should perish If it would make more for the glory of God he would be content to be damn'd or at least to have the beams of Gods favourable presence withdrawn from him Rom. 9. 3. I could wish that my self were accursed from Christ or separated for my brethren my kinsmen according to the flesh for the Jews Israelites which is meant of the poena damni I could be content to have the face of Christ hid from me for my brethrens sake as Gods face was once hid from Christ upon the Crosse My God my God why hast thou forsaken me A most strong affection and zeale for the publick good Paul knew what the face of Christ was how glorious a sight it was to see God face to face And he knew what answer God had given to Moses too Him that sinnes him will I blot out of my Book And yet out of a most ardent desire of the salvation of the Jews he will part with the face of Christ so they may be saved here were publick spirits indeed What should I tell you of Vriah that famous Souldier his brave and heroical resolution how he would take no complacency in outward things and marke his reason 2 Sam 11. 11. The Arke and Israel and Judah abide in tents and my Lord Joab and the servants of my Lord are encamped in the open fields as if he should say What shall the Arke be in danger and shall Vriah be secure Or shall my Lord Joab be more forward then I am in Israels cause As thou livest and as thy soul liveth I will not do this thing He raps out an Oath like a Souldier which he might have well spar'd but yet he shews a most generous and publick spirit And this was no small aggravation of Davids sin 137. Psalme See how the Psalmist and the rest of Gods people behave themselves By the rivers of Babylon we sate down and wept when we remembred thee O Sion We hanged our Harpes upon the Willows in the midst thereof If I forget thee Jerusalem let my right hand forget her cunning David had a most delicate touch upon the Harpe a soft and silken touch He could still Saul's evil spirit with his Musick but if I forget thee Jerusalem let my right hand forget her cunning And when did Jeremy make his Lamentation that whole book of mourning but when the glory of Sion was laid in the dust when Ierusalem the Lady of Nations was made desolate Gods people have been alwayes of publick spirits and have sympathiz'd with the Church II. That you may follow so good example think whose cause it is The cause of Israel is the cause of God To the help of the Lord c. Can you have a better cause The good of the Church and the glory of God are knit together by an act of Gods gracious will So that he that seeks the good of the Church do's in the same act seek the glory of God And he that helps not Israel comes not out to the help of the Lord. Now you are bound to maintaine the cause of God and to help the Lord. 1. By many and severall engagements As creatures at his beck he has a sovereignty and dominion over you Not to obey the great God is to deny his supremacy You are bound in a way of thankfulnesse to stand for him and his cause by those sweet mercies those precious pledges of his love which he every moment heaps upon you by those many blessings that come swimming to you in the blood of a Saviour 2. By many Promises Vowes Protestations Your first and Originall vow in Baptisme obliges you to maintaine the cause of God and of his Church against all the enemies thereof And you have often repeated this Vow and seal'd it again in the Lords Supper for you know that 's a sealing up of
pray against them to have them restrain'd and subdu'd Many a weak and aged and sickly one unfit for warre and yet powerful in prayer And these weapons of our warfare they are not carnal but mighty You can't encounter an enemy I but you may thus wrastle with the Almighty You can't batter down a strong hold but yet ye can besiege the throne of grace with concentred abilities You are not fit to be set in a Watch-tower to spy out the approach of an enemie but yet you may watch unto prayer And this is a great advantage that Christians have over their enemies The enemy knows not how to pray they know how to curse and swear and blaspheme the name of God but they know not how to pray Or if they do pray and tell their prayers with their beads that they may know the number of them yet their prayer is turn'd into fin The prayer of the wicked is an abomination Let them cry aloud to their Idols and see if they will hear them they can't look that God should hear them For If I regard iniquity in my heart the Lord will not hear my prayer O then let Christians know their own happinesse and make use of this spirituall weapon of prayer that opposes the enemy more then all other weapons whatsoever Let them brandish the glittering sword c. And this is the chief use you are to make of all the news you hear to know how to order your prayers accordingly No question more ordinary in mens mouth then what news And I finde no fault with the question it is good and fitting But news are not to be enquired after only for the satisfying of mens mindes and curiosity as the Athenians spent all their time in enquiring for some news But this is the main end of it to know how to send up your prayers for the good of the Church and your praises for such mercies as God bestowes upon it All news heard by a publick spirit will stir up prayer or thanksgiving This is the use you are to make of news if sad news of the Churches misery and desolation then send up more fervent prayer that God would repaire the breaches of it and settle it in a flourishing condition if welcome news then praise God for his free goodnesse and desire him to perfect the great work which he has begun This is one special means to promote the publick good the prayer of the righteous And God alwayes when he intends any great mercy he poures upon his people a spirit of prayer he stirres up their hearts in this way he opens their mouth wide before he fills it 2. Self-Reformation This has great influence upon the publick good And how can you expect a publick and glorious Reformation unlesse first you reforme in private Look upon the grievances of your own soul hearken unto those many petitions that are put up to you by the Ministers who beseech you to be reconcil'd unto God Every sin addes to wrath it provokes God pulls down his judgements and ripens a Nation for destruction and has a malignant and venemous influence upon the whole So then the turning from sin and reforming your wayes is the means to divert judgements to bring down mercies and bring down publick good If there were more private Reformations in mens spirits there is no doubt but God would blesse the publick Reformation Sinne puts more rubs in the way then any enemy or opposer whatsoever This is the great Mountain that hinders the going up of the Temple if this one were but took away all other would quickly become a plain They are very injurious to the publick good that go on in a course of sinning against so gracious a God that do's such great things for us One sinner destroyes much good as the wise man speaks 3. Vnited spirits and a sweet harmony of Affections graciously consorting together would help forward the cause of Israel Jarres and dissensions amongst Christians themselves sound very harshly For the divisions of Reuben there were great thoughts of heart What is there can give greater advantage to an enemy then to see Israelites fall out amongst themselves You may learn more wisdome of them that are wiser in their generation then the children of light what a strait union and confederacy have they among themselves Gebal and Ammon and Ama'ek the Philistines with them that dwell at Tyre These scales of Leviathan as that in Job is usually allegoriz'd are shut together as with a close seale And if they should be at variance and discord among themselves yet they have a sure way of reconciliation by a joynt opposition of the godly Ephraim against Manesseh and Manasseh against Ephraim both against Judah Herod and Pilate made friends in crucifying Christ If wicked men can agree in opposing of goodnesse why should not Christians in helping forward goodnesse All ye that come out to the help of the Lord to the help of the Lord against the Mighty come with united hearts and agreeing spirits Why should there be strife between you seeing you are Brethren And then consider What will not united forces do when you shall joyn to the work of the Lord with one consent with one shoulder What is it that this union won't bring to passe It will strike terrour to the Churches enemies and strengthen the hearts of friends It will mightily promote the publick goood and tend to the glory of Ierusalem If men would but lay out themselves and their several gifts and abilities in one general aime for the advantage of their Master and good of their fellow-servants what glorious times should we then see This is one clause in the Protestation to stand for the union of the three Kingdomes 4. I might adde that with outward aide too you are bound to promote the publick good with liberal contribution to relieve the necessity of the Christians as the Church of Macedonia gave above her abilities And also such as by authority shall be sent forth against the Popish-Rebells they are to fight with courage and alacrity for 't is for the cause of God They come out to the help of the Lord to the help of the Lord against the Mighty And now for a word of Application It is for the just reproof of most men that minde not at all the publick good How do they think to avoide the curse of Meroz seeing they come not out to the help of the Lord c. There is a principle of corrupt self-love in men that makes them of narrow and contracted spirits All their aimes are for themselves and their own ends they do not minde the good of the Church If they hear but of a worldy losse some ship cast away and their estate be weaken'd this will pierce and affect their spirits 't will sad and darken their joy But they can hear of ruines of the Church the breaches of Sion that the Church has many rollings and commotions and
not be wrought upon not be much mov'd with it Men are more affected with their own private good then with the publick and more mov'd with private miseries then publick If they themselves be in the least danger or some of their neer friends then you shall have mourning and sighing and lamentation But if the Church lye a bleeding the Saints those precious ones be kill'd all the day long and accounted as sheep for the slaughter they can be merry enough for all this How many are there that have not shed a teare for Ireland That have not spent a sigh for them nor put up a prayer for them God he has a Bottle for your teares and he knows how many you have put into it I am sure it will hold a great many more then you have shed I speak not so much for outward weeping there 's many perhaps can't shed a tear upon any occasion But I call for a spirit of mourning a sympathizing spirit a spirit took up with the publick good as its best employment O how many are there that this bitter curse of Meroz will fall heavy upon And upon your dayes of humiliation be sure to humble your selves for this your want of a publick spirit your not praying for the peace of Ierusalem How do you know but that if you had sent up more prayers to heaven God might have free'd the distressed Christians by this time As they are guilty of the Christians blood in an high degree that shed it in a most inhumane manner so I know not how they can excuse themselves from some guilt of it that do not help them by prayers and endeavours as much as in them lyes 2. It is against all such as are in a kinde of indifferency and neutrality they neither are for one nor other What is this but the very same case with Meroz Meroz did not fight against Israel it did not fight for the Canaanites no but it did not come out to the help of Israel and therefore it has this bitter curse Vain men that think to content themselves with this that they do not hurt but every man that do's not good do's hurt he most do either one or other the soul is not idle it is either doing good or evil Suppose that a man did no hurt yet this is not enough unlesse he do s good too for there are sins of Omission as well as of Commission Not doing of publick good is a publick hurt 3. By way of Gradation à majori ad majus If there be such a bitter curse upon Meroz for their negligence and remissenesse in duty for not coming out against the Mighty what severe judgments and dregs of wrath shall be pour'd out upon all them that come out against the Lord that are against the publick good that wish ill to Sion that would fain see her in the dust that hate and persecute Christians that oppose the power of Religion and the life of the Gospel that are in the very gall of bitternesse All the curses that are written and not written shall flame against them and the vials of Gods fiercest wrath shall be emptyed upon them Meroz's curse is bitter but in respect of theirs sweet and easie Blesse God for men of publick spirits for Zerubbabels and Jehoshuah's such as are building God a Temple Pray God to encrease the number of publick spirits such as may come out to the help of the Lord. As there 's a great and bitter curse lay'd upon Meroz for being negligent in the cause of God so there are choice and eminent blessings for such as are forward and active in it God will abundantly recompence all the labour of love which any shall shew for his name Their labour shall not be in vaine in the Lord. THE White Stone OR A Learned and Choice TREATISE OF Assurance Very useful for all but especially weak BELIEVERS 2 PET. 1. 10. Wherefore the rather Brethren give diligence to make your Calling and Election sure ASsurance of salvation is a truth of great and precious consequence of sweet and comfortable influence into the whole life of a Christian A truth which has scarce had liberty to unmask and shew it self in former times and so has seldome or never been fully treated of A truth which could never be more welcome and seasonable then in times of danger and uncertainty when all other things are in a doubtful and wavering condition then to make our calling and election sure to set up a spiritual Militia and to put the soul in a posture of defence in such an heavenly preparation as it may be fit to meet with all conditions He shall not be afraid of evil tidings his heart is fixed trusting in God He is just like the Philosophers good man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 four-square that cast him where you will like a Dy he falls alwayes sure and square He 's built upon the same foundation that the whole Church of God is He 's built upon a Rock and though the Waves dash and the windes rise though the storme encrease and the floods beat in yet the house stands the foundation 's sure 't is built upon a Rock and the gates of hell shall not prevail against it I 'le make him a pillar in the Temple of my God as Christ promises to the Church of Philadelphia even like one of those Pillars in Solomons Temple The name of the one was Jachin and of the other Booz nothing but stability and strength as the words imply Christian Assurance fortifies the soul and prepares it against all conditions Now as for the drift of our Apostle in this chapter 't was to perswade the Christian Churches of â—onous Gaâ—atia Cappadocia Asia Bithynia to whom he wrote that they would be fruitful and abundant in the graces of God that they would grow in grace and adde grace to grace and so to increase in them all till they came to a full and perfecâ— stature in Christ For â—e that lacks these saith the Apostle is blinde and cannot see afarrâ— off he is poreblinde and cannot see so farre as heaven and heavenly things And theu he is forgetful too of the very first principles and rudiments of Grace he forgets that he was purg'd from his former sins in the Lavour of Regeneration in Baptisme when he first enter'd into Covenant with God Wherefore do â—e rather give diligence to make your calling c. You that have a spiritual eye and an enlight'ned soul and can disceâ—ne the things of God and you that are mindful of the Covenant made with him do you brethren give c. for this if any thing will make you fruitful in the works of Grace for by these you must maintain your Assurance these are the fruits and evidences of your solvation the fruits of the Spirit and the first fruits of eternal life Christians that make their Calling and Election sure will and must be fruitful in good works The Papists
their sins and Judah their transgressions And this is that which prepares the Martyres for their sufferings God tempers and allayes that Cup he drops some of his goodnesse into it and sweetens it to them He first sets his seal to their soules before they set their seal to his truth he diets them with the hidden Manna and gives them before-hand the White Stone as a sure pledge of victory What is it but this that makes them devoure torments and come to them with an appetite 't is this that softens the flames and turnes them into a bed of Roses 't is this that fills their souls with joy and their mouths with praises that makes them more chearful in their sufferings then their Saviour in his for they usually have the face of a reconciled God shining out upon them which was wholly with drawn from him when he cry'd out My God my God Why hast thou forsaken me 4. Praying times are sealing times The same Spirit that endites the Prayer seales it up When Hannah had put up her Prayer 1 Sam 1. 18. the text sayes expressely that her countenance was no more sad As 't is the great Priviledge of Assurance that Christians may then with confidence cry Abba Father so also 't is a great meanes to Assurance The hearing of Prayers is a mighty strengthening to faith and the strengthening of faith does strongly tend to Assurance Besides Christians may pray for Assurance they may be importunate for a glimpse of his face for one beam for one smile and his bowels won't let him deny them Hence you shall finde it that such as are most frequent in Prayer are most blest with Assurance Praying Christians have much entercourse and communion with their God And thus there may be a National kinde of Assurance I say a National plerophory when God shall poure out a Spirit of Prayer and Supplication upon his people and they with united and concentricated abilities shall besiege the Throne of Grace there is no doubt there can be no doubt but at length he will yield up such a mercy to his praying People 5. Times of outward exigencies are sealing times 2 Cor. 4. 16. Though our outward man decay yet our inward man is renew'd daily that feeds upon hidden Mannah a precious restaurative for a fainting Christian Manna you know was rain'd down in the wildernesse and when the Israelites provision failed them then Manna was rain'd down When the water-pots are fill'd up to the brim then water presently turn'd into wine and so this hidden Mannah is provided for sad and cloudy conditions We except only the case of total desertion when the soul has not the least light shining in upon it which is the severest judgement that a true Christian is capable of but in other distresses especially outward and temporal distresses he does reveal himself more immediately to them And though the creature frown yet he will smile upon them Believers they are the friends of God and 't is no part of friendship to forsake them in the saddest times St. John when a banish't man in the Isle of Pathmos then God shewes him that glorious Revelation Paul and Silas when in prison then brim-full of joy which breaks out into Psalmes of Praise In the fiery trial as there is some scorching so there is some light too And God does prepare his People for the seal of the Spirit by thus melting and softening their heart for the softer the heart is the clearer will the Print of his love be When God had brought that great sicknesse upon Hezekiah and thus had dissolv'd and soft'ned his heart he presently prints his love upon it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thon hast lov'd my soule from the grave God does then most expresse his love when they have most need of it The white Stone sparkles most oriently in the darkest condition O how gloriously does God shine in upon the prisons of Martyrs what frequent visits does he give them it might even make men ambitious of their sufferings that they might have some such expressions of his love towards them 6. Times of Victory and Conquests over lusts and temptations are sealing times God after such victories will give his People a triumph This is exprest in that text of the Revelation Rev. 2. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To him that overcomes will I give to eate of the hidden Mannah c. Thus when Saint Paul was wrastling with and conquering that great temptation whatever it was that is mentioned in 2 Corinthians 12. God then gives to eat of the hidden Mannah and strengthens him with this My grace is sufficient for thee He gives him the white Stone with that Motto graven in it My grace c. Thus that noble Christian and famous Convert of Italy Galeacius Caracciolus when he had scorn'd the pomp and lustre of the world and had trampl'd upon all relations for the love of a Saviour when Satan that cunning Angler of souls had spent all his baits upon him and he had refus'd them all O then what a deal of precious sweetnesse slides into his soul what rushings in of glorious joy he had never such joy at Naples as he had at Geneva You may hear him pronouncing an Anathema to all such as shall prefer all the gold and silver in the world before one dayes sweet Communion with Jesus Christ As none have more dregs of wrath then relapsing and apostatizing Spirits Remember but Spira's case so none have sweeter and choicer mercy then the faithful Servants of the Lord Jesus that follow him in the houre of temptation Apostates are seal'd up to a day of vengeance but these are seal'd up to a day of Redemption Thus the Mourners in Ezekiel that would not yield to the abominations of the times must have a seal set upon them Thus that Virgin-company in the Revelation that would not prostitute their soules to Antichristian folly have the seal of God in their foreheads This is the happinesse of a Christian that he has a sweet satisfaction in self-denyal in denying sin in repulsing lust in conquering temptation in pulling out his right eye in cutting off his right hand in mortifying the body of death he has a sweet satisfaction in all these And thus you have seen those special sealing times when Christians have this high plerophory these riches of Assurance we come now to speak of them in a more Applicatory way 1. Times of Assurance they should be times of humility and dependance upon God When Moses had been so long in the Mount and had a lustre upon him by conversing with God himself presently at the foot of the Mount he meets with matter of humiliation The Israelites have made them a golden Calfe Thy People sayes God to Moses they have done this And the Apostle Paul when he had been rapt up into the third Heaven and had heard there some of Arcana Coeli things that neither could nor might be utter'd for