dat quod not habet is the old Rule They have no skill or ability to comfort others who have not the experience and feeling of this upon their own souls It is not enough for the Ministers of the Gospel to have devoured many Books of learning to be able to decide Polemical questions in Divinity to convince gainsayers to be Doctors Angelical subtle or profound to be Mallei Hereticorum The hammers of Hereticks unlesse also they have the experimental works of Gods Spirit upon their own souls They are not able to apply themselves to the hearts of others Paul had not been able to comfort others if the Lord had not practically acquainted him with heavenly consolations 2. There is the Subject to whom or the Persons whose wounds Paul like a good Samaritan is desirous to pour oyl into and that is Them which are in any trouble 3. There is the manner how which is by that very comfort Paul himself found And Lastly There is the fontal and original Cause of this Whereby we our selves are comforted of God The final Cause will afford two Observations First That the heavenly and spiritual works which God vouchsafeth to his people are not for themselves only but for the advantage and edification of others Who would not think that the inward comforts and soul-consolations should not be wholly inclosed within our own breasts that these should not be communicated to others Who would not say of these as Solomon in another case Prov. 5. Let these fountains be only thine own and not strangers with thee Yet God giveth us these soul-comforts that we may be able to revive and comfort many sad troubled hearts which lie languishing for want of them The second Observation is That those have the greatest ability and fitnesse to help the souls of others who have had the experience and work of God upon their own souls First Let us consider the former Doctrine viz. That those great and spiriritual works which God vouchsafeth to his children are not for their own god only but for the good of others If he said in a political sense Nemo sibi vivit sed patriae it is much more true of a Christian Non sibi vivit sed Ecclesiae He liveth not to himself but to the Church of God Hence is that frequent comparison in the Scripture of the Church of God and a body together making all Christians so many several Members that if one rejoyce all must rejoyce with it To be throughly possessed of this truth we are first to know That there are two kinds of Gifts of Gods Spirit unto those of the Church The Ancient Schoolmen which distinction is still retained with the Papists is that there are Gratiae gratis datae Favours freely given which are bestowed not so much for the good of them that have them as of the good of others Such were those extraordinary gifts of Gods Spirit in the primitive times to work Miracles to speak with tongues c. And such are also those common gifts of Prayer and Preaching which many may have and yet they be never the more holy But as water-pots that conveighs water to the Garden making it fruitfull while it self beareth no flowers at all so are they And truly this is sadly to be considered by all the Ministers of the Gospel whether the gifts God giveth them be not for the good of others more then their own As the Nurses of young Princes live upon excellent food not for their own sake but to give more excellent nourishment to their young ones The other sort of gifts they call Gratiae gratum facientes such gifts as he that hath them must needs be accepted of with God And these they make faith and love with the like graces Now this distinction is absurd for the Members are confounded The graces making acceptable are graces freely given It is solely and wholly of the grace of God to make thee differ from others in the special work of sanctification as it was in the primitive times to make one who had miraculous gifts to differ from another And then it is false for no grace we have doth of it self make us gratos accepted of to God but it is in and through Christ that their imperfections are pardoned and so received Therefore our Divines do distinguish better That there are Dona Ministrantia and Dona sanctificantia Gifts of service and Gifts of sanctification Gifts of service are such which God giveth for the use of the Church Gifts sanctifying are such as are for the good of those that have them Now though this be true yet in the second place you must not limit this so straightly as that sanctifying gifts may not be serviceable gifts also For it 's plain that in all the people of God their very graces as well as their gifts are to be exercised for the good of others Thy repentance thy faith thy joy may be put forth to quicken and edifie others Therefore we say in the Doctrine All the spiritual works of God upon the souls of his people are not only for themselves but for others All not only gifts but graces Not only their parts and their duties but their holinesse also Hence Prov. 15. 4. an wholesome tongue which is the gift only that a godly man hath is said to be a tree of life because it doth so much spiritual good to others Think then that God hath not given thee grace and comfort for thy self only but for others who may stand in need of thee As it was with Christ the Head so it should be with his Members proportionably Isa 50. 4. To have the tongue of the learned given them from God to be able to speak a word in season to him that is weary As therefore God hath given thee fullnesse temporally to feed the hungry and to cloathe the naked when such due objects of charity are presented to thee Thus also God giveth thee faith to help him that complaineth he cannot believe He giveth thee comfort to succour those that can find no joy This is to be considered that thou beest not a fountain sealed up but opened whereat many may occasionally refresh themselves Thirdly The godly mans improving his gifts and graces doth not at all hinder and diminish his own but thereby increaseth and multiplyeth them It is like the widows giving of oyl to the Prophet which was so farre from impoverishing that it did enrich her We may not then refuse those who shall desire help for their souls as the wise Virgins did the foolish saying It might be there would not be enough for themselves No the more thou art willing to season others with thy own salt to quicken and comfort others by thy own quicknings and comforts herein thou wilt find thy self more edified and the good will rebound upon thy own self For these improvings of thy gifts and graces serviceably to others souls will multiply thy
concerning me We may very well take in both together for the latter doth necessarily suppose the former they could not continue in their acknowledgement of his integrity unlesse Paul also did persist in his uprightnesse Now in that Paul saith He trusteth viz. in God that he shall be thus preserved you see the humble and holy frame of his heart he doth not put confidence in his own strength in his own gifts and graces but alone in God which might teach us That though never so godly yet we are to depend upon God alone for our perseverance in the way to Heaven But we have already spoken to this in the general That it 's the property of the godly to acknowledge the grace of God towards them in all things We shall therefore pitch upon another which floweth from both the interpretations joyned together viz. That hopefull beginnings in the wayes of Religion are not enough without a faithfull perseverance therein It is not enough for a man that runneth a race to set out at first with all speed and swiftnesse unlesse also he hold out to the end Neither doth it avail a Traveller to get up betimes and to beginne his journey with all haste if afterwards he loiter or come back again Now this falleth out too often very sadly in our course of Christianity many that were once first are now last Yea are now nothing at all but turned clear out of the narrow way into the broad way that leadeth to Hell and destruction Thus the Apostle upbraideth the Galatians Galat. 3. 3. For ginning in the Spirit and ending in â—he flesh are you so foolish saith he It is the greatest folly that can be For hereby all our former zeal all our by-past activity for God is forgotten all is in vain Have ye suffered so many things in vain as it followeth in the next verse And again it is extreame folly because we part with God for sinne with Heaven for Hell with honey for gall we lose our sweetnesse and fatnesse to become briars and brambles that are fit for nothing but to be burnt To enlarge this consider First That a man who doth first set upon the way of Religion who will become a Disciple of Christ must above all things look to his foundation well He must have a special care that he layeth a good beginning otherwise though he may make a glorious shew for a while his fall at last will be very great and terrible Therefore our Saviour knowing the hypocrisie and inconstancy of mans heart doth much presse this point and that to such hearers who did shew exceeding great zeal and forwardnesse in following after him witnesse the Parable of the several kinds of grounds that received the good seed Matth. 13. and Luke 8. The difference between the good and bad lay in this that one had a good and honest heart wherein the word of God had deep rooting The other had onely a superficial worke and therefore when hardship came could not endure So likewise the Parable of the foolish and wise builders Luke 6. 47. is expresly to this purpose that none should please themselves in hearing of the Word in publick duties and profession but look to their foundation to observe what all their duties and expressions are built upon For what is built only upon a Rock will endure when stormes and tempests shall arise It is necessary to instance in some of those particulars that will thus qualifie our beginnings For as in diseases yea and in sinnes the Rule is To looke to the beginnings So in another sense it is good counsel to observe what was the first beginning that ever brought you into the wayes of God How came you to leave off what was formerly done by you and to appear in a contrary way For in some sense we may say here not dimidium but principium est plus toto And First We are to look to our motives whether they were temporal external upon some outward advantages or whether holy and spiritual Christ had many followers because of the loaves There are many that know Christ after the flesh that come with the petition of Zebedee's children Grant that we may sit in thy Kingdome one on the right hand and another on the left thinking Christs Kingdome would be outward and glorious Now such as these will never continue It is but painting and near the fire it will melt It is but the morning-dew when the Sunne ariseth it will vanish away Oh then above all things look to thy motives Consider what it was that brought thee off from thy former wayes Was it from beholding a spiritual excellency in Christ and holy things Was it for godlinesse sake Then because Christ is the same and godlinesse is the same thou wilt also be the same but if to get the favour of men to get wealth to obtaine paces of credit and profit then thou art but a meteor compounded of terrestrial materials and so wilt be tossed up and down as any winde driveth thee A second thing necessary to look to in thy beginnings is to see That the workings of Gods Spirit make impressions deep enough that it have full rooting For Matth. 13. and in many other places we read of many common gifts of Gods Spirit bestowed upon men whereby they may make very hopefull beginnings they may be furnished with excellent gifts and abilities so as to be able to work miracles they may taste of the good word of God they may be enlightned they may believe they may receive the Word with joy and are not these great and rare things How few are there that attain to thus much They have not that common illumination nor those transitory affections whereby we may say they do for a season rejoyce in the light When therefore we begin to take the first step to Heaven we are to consider whether we have any more than the common breathings and inspirations of Gods Spirit whether we have more than gifts or abilities more than some bodily ravishments or extasies For all these do not necessarily inferre the new creature oâ— a divine nature within us Indeed we could not have these things without the assistance of Gods Spirit and therefore when carnal and natural men are partakers of these they admire them they take these for grace they never had such workings upon their souls before there is a vast difference in themselves as they find between what they were once and what they now feel and this maketh them very secure and confident but because a good foundation was not at first laid therefore many of such a frame of spirit going no further do greatly apostatize and are more taken with their opinions experiences and apprehensions than Christ dwelling in them they are affected with them and not renouncing all go out of every thing that Christ may be exalted and they debased Thirdly And I will instance in no more It behoveth those who are
in these Sunnes no wonder if they be in the Moons the lesser lights of the Church Yea Gal. 1. there we may read of an high contest and that was not indeed about a doctrinal matter of Religion but in practice which did relate to Religion for there Paul resisted Peter to the face and blamed him before them all Thus you see that though there were none but Pauls and Barnabasses none but Pauls and Peters and such eminent Apostles in the Church of God yet we could not look for such an absolute and perfect concord that there should not be the least difference in any thing The Church never was or will be like the upper region that is not molested with the least turbulent vapour Secondly There is a full conformity or agreement in the substantials and necessaries of Religion and also in all the accessories and circumstantials therein And this is the next perfect Unity to the former and this was in the Apostolical Church Those that were the true Officers of Christ had no difference either in Doctrine or Church-government or worship of God but they were all unanimous as farre as may be observed Indeed Act. 15. 1. we read of some Pharisees who were said to believe That they taught a necessity of circumcision and observation of Mosaical Rites to the converted Gentiles which made a very great rupture and schisme in the Churches while newly planted And although there was a Councel gathered together to stop this breach and Decrees made to regulate the Church herein yet it should seem that their Authority and Interest did not pluck up this division by the root For Paul in some of his Epistles makes this his great doctrinal scope to establish them in their Christian liberty but for the Apostles themselves and the faithfull Officers in the Church they seemed as to teach the same thing so to walk in the same order and wayes of Christ Lastly There is a consent and agreement in the essentials and fundamentals of holiness but difference and hot dissentions in those things that are praeter or circa fundamentals as also in matters of Discipline and Government Now although we maintain against Papists That by the good blessing of God all the Reformed Churches excluding Socinians c. do agree in the essentials to salvation yet it must be likewise granted That in respect of accessories there are sad divisions and wofull rents in the Church of God The name of Lutherans and Calvinists as also of several forms of Government do argue that there is a great breach amongst us And this we must expect to have alwayes in the Church as long as men are subject to ignorance mistakes and carnal affections And therefore we are not to be offended and scandalized at it much less hearken to Popish Emissaries who take this advantage amongst weak people to perswade them that the Church of Rome is therefore the only true Church These things premised let us consider what are cementing and uniting principles what do conduce to Unity amongst the Officers of God in his Church And First That which is alwayes willing to be last is Humility and a spirit of meekness and moderation You never heard of an humble man that he was a disturber of the Church or broacher of heresies Hereticks have alwayes been proud haughty and ambitious men as Marcion Nestorius and others especially the Pope of Rome who exalteth himself above all that is called God Were then men of more humble and lowly spirits having low apprehensions of their gifts and abilities this would wonderfully make to consent and agreement Secondly Earnest and servent prayer unto God for the holy Spirit For seeing it 's the Spirit of God that is promised to lead us into the truth And Officers of the Church have a more peculiar promise for it above ordinary believers as being in a more peculiar Office and receiving a proper Commission from Christ It is therefore necessary to implore this assistance of Gods Spirit For whereas the Papist doth scornfully and with derision ask How comes it about that seeing every Sect in the Protestants doth lay claim to the Spirit of God all owning it to be their guider in their several wayes How comes it about that yet these spirits are so contrary to one another Can the holy Spirit of God be opposite to it self To this calumny it is easily answered That all Officers and Teachers do not equally and in the same measure partake of Gods Spirit For besides that there is not now any such measure of it given to any Officers in the Church that makes them infallible There is an inequality and difference in the degrees of partaking of this holy Spirit of God so farre as it is communicable Some have it more in the gift of illumination some more in the gift of sanctification and withall some are more negligent and faulty than others And therefore the holy Ghost is not communicated to all alike For pride negligence want of servent and earnest prayer makes the Spirit of God to keep off from us Oh then that all who have inspection in the Church of Christ were more earnest for Gods Spirit that he would enlighten us and direct us howsoever that he would so sanctifie us that if we did erre yet we shall not be obstinate and pertinacious in it Thirdly An uniting principle is to take heed of self-will and self-conceit to make our wils and humours or apprehensions the Law and Rule of truth The Apostle amongst other qualifications in an Elder requireth Tit. 1. 7. That he be not self-willed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that pleaseth himself or is self-conceited of his own abilities For all herefies and divisions are bred in the womb of this self-conceit and commonly the more ignorant and the less knowing the more obstinate and self-conceited For the more knowledge any man hath the more he apprehends his own weakness and ignorance he also seeth the strength of such arguments which one of a shallow capacity can no more reach unto than a Pigmy can the Pyramides More principles might be offered unto you but I have spoken to this at large from John 17. where our Saviour prayeth over and over again for unity amongst believers as if it were the only pillar of all sound Doctrine and true holiness Only the usefulness of this agreement is seen in the good influence that it will have upon the body of believers a divided Ministry will also make a divided people If those bright luminaries of Heaven should oppose one another as the Moon doth sometimes the Sunne what sad Eclipses doth it produce We read 1 Cor. 3. that amongst these Corinthians there were heavy divisions though that seemed to be the peoples sin most who made such a difference one saying I am for Paul another I am for Apollo Let the Use be To us all to importune God who is the God of peace and who alone can fashion the hearts and
minds of men alike that he would bless the Church with this Unity Oh how greatly would godliness flourish errours be discouraged if it could be said of all believers which is spoken of the primitive Christians often That they met together with one accord and with one heart Oh how blessed is it to see the whole Church of God rather than one family or City to dwell together in Unity The next thing observable is in that Timothy who is here called a Brother is at other times very often called a Sonne And besides the Reasons insisted on the last day there is another mentioned Phil. 2. 22. that Paul was as a Father to him instructing of him about his Ministerial Office and therefore had two Episties wrote to him for the managing of Ecclesiastical affairs in a godly manner This great help and tuition as it were Timothy had from Paul being made a Church-officer while he was young Observe That it is of great consequence to such who in their young years are set apart for the Ministry to have the guidance of those who are more solid and experienced Thus Christ himself though he could have immediately furnished his Apostles with admirable and sufficient abilities for the great work of Apostleship yet kept them two years as the Harmonists gather under his peculiar charge and information In the Old Testament likewise though the gift of prophesie was by immediate inspiration yet we read that even then there was the Colledge of the Prophets and the sons of the Prophets 2 King 2. 7. So we read 2 Chron. 34. 22. of the Colledge of the Prophets Hence it is also in the New Testament that the Apostle directing of Timothy how to keep up the sound Doctrine of Christ after his departure giveth this notable instruction 2 Tim. 2. 2. That what Doctrine he had heard from Paul he should commit to faithfull men that should teach others That is a very full and pregnant Text. For the usefulness of Universities that there should be Nurseries wherein young ones should be trained up to deliver the sound Doctrine to their Posterity after them Though in those primitive times there was such a plentifull effusion of the Spirit of God in the gifts thereof yet he there commands that faithfull men should be chosen who should commit to posterity one age after another the true Doctrine of Christ and therefore in the primitive times before there were Universities the Bishops house was a Nursery to train up young Disciples And in Origen's time he began to be a Catechist and to set open a School in reference to the Christian Religion If there be in such publick Nurseries and Universities gross abuses men degenerating into laziness and not fulfilling the general intention of the Founders the abusers are to be purged away but not the order or manner of education it self If it be said The the Spirit of God is that which alone inableth a man to such Offices and Imployments We grant that the Spirit of God is the alone Sanctifier of all gifts and abilities but yet now the Spirit of God doth not work in an immediate and miraculous manner else why is there not working of Miracles Why do they not speak in all Tongues Why do they not understand Hebrew and Greek which are the original Languages the Scripture was written in If therefore we must not look for the Spirit of God in such an immediate way it must be in a mediate and acquired way And this ordinary way doth not exclude Gods Spirit but supposeth it For if in those days when miraculous gifts were ordinary yet see what charge Paul layeth upon Timothy to give himself to reading and studying of the Scriptures especially that is observed by Calvin 1 Tim. 4. 13. Till I come give thy self to reading he would not have him so much as neglect that little time No wonder if in these later days such duties are more vehemently to be pressed Use of Exhortation to you that are people to be of more publick spirits in your prayers not only regarding your present age but that the truths of God may be handed from age to age that the Universities may be pure fountains and hopefull Nurseries from whence may come such who shall be able to propagate the pure Doctrins of Christ Peter was carefull that after his decease the pure Doctrins of Christ might be preserved And so for your children and childrens sake that they may not live in times of ignorance and darkness importune God earnestly that he would keep up such faithfull men and good wayes that may propagate the Gospel to the worlds end SERM. XII Of the Name and Nature of a Church 2 COR. 1. 1. To the Church of God which is at Corinth c. FRom the Persons inscribing we come to the Persons inscribed or to those to whom this salutatory Preface and so the whole Epistle is directed and that is set down 1. More particularly and then more generally More particularly and they are described by the relative condition and estate they are in viz. a Church To the Church which is further described topically from the place where it is At Corinth Let us consider this particular first And for the opening the word Church we might spend much time therein but I shall briefly explicate it The word is used and that only in Act. 19. for a Civil Assembly Yea it 's said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Assembly was confused The Athenians called their publick meetings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word is used in Thucidides as the learned observe The Hebrew hath two words Cohel which is for the most part translated Ecclesia by the Septuagint and Gnedeth which is translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Church doth rather answer Cohel than Gnedeth because under the New Testament it is not fixed As for such who would understand that place Mat. 18. Tell the Church of a Senate or Civil Power it 's so improbable that it 's not worth time to confute it The word therefore is most frequently used in the New Testament for an holy Society gathered together in an holy manner for holy ends And thus it is used either for the Catholick invisible Church which is the whole body of Christ that shall be saved as when he is said Ephes 5. To give himself for his Church and the Church is made the wife of Christ And Col. 1. 24. it 's called the body of Christ This Church is meant in the Creed when we believe there is an holy Catholick Church and so a Communion of Saints though some would have it a communion in holy things To this Church belonged all the godly that lived in the Old Testament For that is a dangerous errour of the Socinians that make the Church in the Old Testament specifically distinct from that in the New as if they were not saved by the same Christ and the same faith as we are under the Gospel Now it
where such corrupt principles did prevail and were the only motives to be a Preacher of the Gospel there must be great humiliation for them and no doubt many godly Ministers of the Gospel have greatly bewailed their sinfull entrance into the Ministry that they had only corrupt and carnal motives stirring them up thereunto and when this is done no doubt God will accept of their labours and they be made the more zealous for God Use of Exhortation both to Ministers and People to study and meditate more upon the will of God in these things Am I a Minister by the will of God Are these my flock by the good pleasure of God Was it of God that I was separated and set apart for this work This will be a great Goad both to duty and comfort And For the People it is for you to look up to God more in this matter Can you say Such an one is a Pastor to you by the will of God not by his permissive will or providential will only for this may be in wrath and anger to you but his approving and appointing will If so take heed how ye resist the will of God SERM. IX Paul's mentioning of Timothy shews That the Godly though exalted above others in Office and Gifts yet are humble towards them 2 COR. 1. 1. And Timothy our brother c. THis is the second part of the Inscription wherein we have the person conjoyned in this Salutation and he is described by his name Timothy and by his relation our brother The Apostle doth in several Inscriptions in his Epistles likewise name this Timothy not that he helped Paul in composing of them but partly for Timothies encouragement to shew the good esteem he had of him As Nazianzen if my memory fail not in his Funeral Oration upon Basil declaring the excellency that was in him said If Basil had lived in Paul ' s time he would have prefixed his name in his salutatory Prefaces as he did Timothy and Sylvanus c. And partly because Timothy as to the Corinthians had a peculiar relation For 1 Cor. 4. 17. Paul had sent him to them to put them in remembrance of their duty and it seemeth being now returned again unto Paul he informed him of the Churches estate there So that Timothy might well be mentioned as having some peculiar relation to their Church-affairs In some other Epistles he joyneth other persons is Sosthenes c. Yea Gal. 1. he conjoyneth all the brethren that were with him So that we may attribute this to that great humility which was in Paul that though so eminent and transcendent in Office and grace above all others yet is pleased to make others sit as it were upon the Throne with him and not to arrogate all things presumptuously to himself Indeed the Popish Commentators they instance in the Pope that he calleth other Bishops Brethren but all know that what title soever he may use yet he claimeth an universal Jurisdiction over them But in Paul it was otherwise From whence observe That the truly godly though eminent in Office and Graces yet are exceeding humble and condescending to those that are farre inferiour to them Paul though an Apostle esteemeth of Timothy as a brother though in other respects he was his sonne begotten by his Ministry The truly godly and the wicked they are discovered by their spirits The spirit of pride and ambition is in all corrupt teachers And therefore when Austin the Monk was sent over by the Pope for the conversion of England as they call it the Monks that were then in the Land opposed him concluding he had not the Spirit of Christ in him because he was so full of pride and lordliness but all the true Officers of Christ they are endowed with that Spirit which Christ himself had Now the holy Ghost descended in the form of a Dove upon him And he bids all learn of him for he was lowly and meek Hence he tels his Disciples That he will not any more call them servants but friends Yea after his resurrection he saith Go tell my brethren The Apostle aggravateth this great condescension of Christ Heb. 2. 11. That though he was the only Sonne of God yet he humbled himself to become man and so was not ashamed to call believers brethren Therefore there cannot be a clearer instance of this humility and condescension then was in Christ himself Now all the godly they are followers of Christ in this as well as in other respects inso much that it is a certain qualification in all the godly that though God hath never so much above others yet they become condescending to the lowest Christian Even as Christ himself disdained not the least that came to him Hence you have that command Mind not high things but condescend to men of low estate Rom. 12. 16. Even the poorest and meanest that are godly are to be cherished and nourished by those that are more eminent The head must not despise the foot because both are in the same body Hence also at the tenth verse in that Chapter you have a paradoxal exhortation In honour to preferre one another How can that be Even because there is no godly man though never so excellent but a weaker and meaner Christian may exceed him in some things Thou hast more gifts more abilities but it may be another hath more sincerity than thee Besides every godly man though in the highest form is acquainted with those infirmities and corruptions that are in his own heart which he thinketh such though far inferiour to him are not guilty of and hence ariseth that duty of preferring one another amongst the godly But let us consider Wherein this humility in godly superiours doth discover it self to inferiours And First It is evident in that they dare not take that honor to themselves which others looking upon them as far above them are apt to give them when it 's not convenient or proper for them This certainly is a great discovery of an humble spirit when they do even tremble at those praises and reverence yea reject and refuse it when it is immoderate How often are inferiour Christians so dazelled with the lustre of those admirable gifts and graces which are in some superiours that with John to the Angel they are ready to make a god of such and set them up too much so as to worship them But the more godly any such superiours are the more they refuse it We see this notably in Peter Act. 10. 25 26. when Cornelius fell down at Peters feet and worshipped him Peter took him up saying Stand up I my self also am a man and at another time when the Barbarians would have sacrificed to Paul and Barnabas accounting them as gods with what fear and trembling rending their cloaths at such blasphemy did they come and forbid them Act. 14. 15. Thus you see let the godly be never so admirable in gifts and graces yet
lifted them up the more talents he hath bestowed on them the greater must their account be So that there is more cause of trembling and humiliation under all eminencies and gifts then any tumor or puffing up For they are more liable to a severe account and if they miscarry their condemnation will be greater Thus you see what cause such have to be humbled towards God and where that is there will be an humble condescension to others In the second place A godly man though exceeding eminent is humble towards others Because the meanest godly man is heir of the same glory and partaker of the same salvation with him So that if you consider them alike in Christ there is no difference God respecteth them alike In Christ saith the Apostle there is no bond or free but all are one in Christ Gal. 3. 21. And upon this account it is that Masters are exhorted To do that which was equal to servants that were believers because they had the same Lord. Only you must know that there is a true humility and a counterfeit one Grace doth not put upon the latter but the former For a counterfeit humility makes a man pusillanimous not keeping up the due authority of his place and office The Apostle though so humble that he judged himself less than the least of the Apostles yet saith He would magnifie his Office and he pleadeth for it against all opposers whatsoever Use To discover our spirits how we are when exalted to any Office or enlarged by any gifts Are not we who are apt to charge pride in others guilty of a great deal our selves We look upon those that are higher with a censorious eye not considering that there are many under us who measure out the same judgment to us Take then the Apostles advise Be cloathed with humility the Greek word is rarely 1 Pet. 3. 5. used This ought to be a garment all over us nothing but the spirit of humility should breath and live in us And indeed this is the way to be made higher still For God giveth grace to the humble and the humble he will teach his way SERM. X. There is a great deal of difference betwixt the Persons whom God calls and also in the manner of his calling them Education under godly Parents not to be rested upon but our Hearts are to be sought into whether they be really changed or no. 2 COR. 1. 1. And Timothy our brother c. VVE are upon the Person conjoyned in this Inscription and that is Timothy who is likewise inscribed in the Preface in several other Epistles Some have thought that because of this conjunction of him with Paul that therefore Timothy did assist Paul in making and composing of some Epistles But that is not probable He doth it as you heard to encourage Timothy and also hereby manifesting his modesty and humble condescension We have then the Person described by his name Timothy and by his relation Brother Not in a large sense as Paul sometimes cals all believers Brethren but in a special respect because of his Office he was in though at other times he cals him Son of which in its time Let us first consider his Name and so his Person and then his relation His name is Timothy as much as one that is for the honour of God and so indeed he proved in an admirable manner instrumental thereunto We may read of what parents he came Acts 16. 1 2. his Father was a Grecian and an Infidel but his Mother a Jewish woman and one that believed For Paul in 2 Tim. 1. 5. gives a great commendation of his Grandmother and Mother and so to himself as if their faith had been hereditary For although his Father was a Gentile yet because his Mother believed she took so much pains with him as that he knew the Scriptures from his youth up Insomuch that Nazianzen said It was a great benefit to have godly Parents especially to have a godly Mother because the mother if holy hath many opportunities to instill holy principles into the children while young And therefore Solomon speaks much of the instructions which his Mother gave him Concerning this Timothy therefore two things are observable 1. That he being educated in an hopefull godly way from his youth and for the good report that he had in the Church of God as appeareth Acts 16. 2. As also because of some Prophesies and extraordinary Revelations what an usefull instrument he would be in the Church of God Paul took a great affection to him and made him an Officer in the Church while he was a young man So that Timothy was in respect of his condition clean contrary to Paul Paul a persecuter a blasphemer an enemy and that for a long while but Timothy hopefull and a disciple from the youth up The second thing observable is That though Timothy was thus brought up with godly Parents and so knew the Scriptures from his youth And as Calvin thinketh because of that expression 2 Tim. 5. where he was perswaded of the unfeigned faith that was in Timothy as well as his Mother that it doth relate not to Timothy at that time who was no doubt an eminent believer but to his infancy or younger yeares yet that seemeth not coherent with that which Calvin saith in another place viz. 1 Tim. 1. 2. where because Paul cals Timothy his own Sonne in the faith he saith That Paul was his spiritual Father in begetting of him to Christ It is therefore disputed Whether Timothy was not converted from his youth or by Paul's ministry afterward as he did Onesimus while in bonds Some think because he cals him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his germane or sincere Sonne not spurious that he was the means of his conversion as 1 Cor. 4. he saith He had begotten the Corinthians by the Gospel Others say because he was so greatly instructed in the Christian faith and so hopefull Paul took him for a companion and much delighted in him and therefore Timothy a young man was serviceable to Paul aged in propagating the Gospel as a sonne to the father and this the Apostle insinuateth upon a large commendation of Timothy Phil. 2. 22. Others they think That though Timothy might be converted from his youth yet Paul did further instruct and convert him in the things of Christ and so it was equivalent to a conversion Now all these three respects may be allowed of and have their seasonable matter of Doctrine But let us first consider The great difference between Paul a convert and Timothy a convert one from his younger years a blasphemer an high sinner the other a disciple and unblameable in his life then observe That there is a great difference both in the persons and the manner of conversion of those whom God is pleased effectually to call and to make use of They are not of the same condition or qualifications that God calleth neither are they brought home
in Christ and submission unto his will For a Church being a visible Society there must be some external and visible sign whereby we may demonstrate our selves to be of the Church Hence Rom. 10. it 's said That with the mouth confession is made to salvation There may be many secret and hidden Atheists in the Church of God yet because they do externally profess the Christian Religion therefore it is that they are of the Church in respect of the external and visible state of it Thus Simon Magus and others while they did profess their faith in Christ they were under the name of a Church and believers and so of Saints 4. There is yet a further degree in this Church-Saintship and that is When besides this sacramental and external holiness there are some workings of Gods Spirit upon their souls So that the Christian Religion hath some kind of influence upon them They are not only titular Saints but they have some kind of inchoate and imperfect workings of Gods Spirit upon their souls which have a tendency to godliness or at least a resemblance and shew of it So that in the opinion of others and many times in their own perswasions likewise they are true Saints Now these may well enough be stiled Saints because the Scripture attributes to them such acts as have the name of holiness So Mat. 13. the temporary believer likened to the thorny ground is said to have faith and to receive the Word with joy Some are said in 2 Pet. 2. To escape the pollutions of the world Yea Heb. 6. some are said to be enlightned to have tasted the good Word of God to partake of the holy Ghost c. and yet for all that such were never true Saints For such that are so can no more finally apostatize than true starres can fall from the Heavens Comets and blazing Stars may have a great lustre for a while but being composed of terrestrial exhalations at last they fall into the womb of that Earth from whence they sprang Thus those who have only some imperfect common works of Gods Spirit abounding in gifts and many admirable abilities these may seem in Saintship to exceed many that are truly so but because there was never true and deep rooting when the storms and tempests shall arise this glorious building will not have so much as a stone left upon a stone Those uncomfortable Teachers injurious to the grace of God that do so peremptorily dogmatize the Apostasie of the Saints do yet never bring such Texts of Scripture or instances that do necessarily prove those to be true Saints that are spoken of Saul was never a true Saint Judas was never a true Saint and so no wonder of hopefull beginnings degenerated into such tragical and horrid beginnings Now whereas the former mentioned viz. those that are only baptized that give an external submission to Christs Laws especially if as too many do wallowing in all the wayes of the flesh and carnal excess if these I say may by all be proclaimed to be no real but nominal Saints all the world seeth they are Christians in name but beasts and devils in respect of real Saintship Yet the great difficulty and the constant wisdome of a Christian is exercised about the discerning this later holiness from that which is true To know when I am gone further than any hypocrite or reprobate can attain unto This as we are greatly to study and examine our selves in so we are to know that it is better to be deceived in any worldly matter than in this Lastly The ultimate and most compleat step of Church-Saintship in this life is When we go beyond all the former and are made partakers of the Spirit of God in the powerfull renovation of us so that from that holy and new creature within us our lives and actions are made really and solidly holy And this is indeed the true and proper Saintship to which only the promise of Justification and Glorification is made So that if thou didst enjoy the greatest Church-priviledges yea and the most admirable gifts therein yet if destitute of this Saintship thou art but a tinkling cymbal and the hottest place in hell will be filled with such seeming Saints SERM XX. External Holiness is not enough to bring us to Heaven without the inward renovation of the Heart 2 COR. 1. 1. With all the Saints that are in all Achaia VVE have heard what is the last and ultimate step in Church-Saintship without which all the former though they be in themselves great mercies yet because we take them in vain do become in some respect in the number of those whom God will not hold guiltless They are I say in themselves great mercies For when we are thus called by God unto the external means of holiness there is some hope and a possible way for salvation whereas without this there is necessary destruction It is here as in blind Bartimeus his case Mark 10. 49. for when Christ commanded him to be called to him presently some said to the blind man Be of good comfort he calleth thee that was a good encouragement Christ called him so whereas there are many thousands in the world that are left alone in their state of darkness but he vouchsafeth the means of grace to thee We may say Be of good comfort there is some hopes Christ calleth thee yet because many are called and of those many called few are chosen therefore this external holiness and Saintship is not enough unless there be the inward renovation of the whole man Unless thou art holy inwardly as well as outwardly this will make to thy greater condemnation That therefore which is the essential form and gives a constrtutive being to Church-Saintship is Regeneration or the work of grace upon a mans heart Indeed to an external state and visible condition of Church-holiness a profession of faith with submission unto Christs wayes is enough but that which maketh us indeed members of the body of Christ and invests us with right to all saving benefits that is only this inward real Saintship And to clear this more you must take notice First That even in real Saintship there is a great latitude and difference All are not Saints alike The Scripture speaks of babes of young men of old men It speaks of some that are spiritual and perfect others are imperfect and even carnal 1 Cor. 3. comparatively so that we must alwayes distinguish between the truth of grace and the degrees of it A Saint is a Saint though but a bruised reed and a smoaking flax This is good to be observed that we may not judge of Saintship by such degrees and high attainments but by truth and sincerity No there will be alwayes difference both in Illumination and Sanctification and that amongst the Saints themselves And this should teach a mutual bearing and forbearing of one another Let not him that is strong who doth farre surpass others though
we take Peace in the same sphere with Grace and as that did relate chiefly to spiritual things so also must this Peace in the Text. By it therefore is meant the fruit of Gods grace and favour viz. a quiet serene and calm joyfull frame of soul arising from the sense of Gods peace through Christ whereby we walk comfortably boldly and not daunted under sinne afflictions or death it self A most blessed and choice mercy it is putting a believer into an Heaven while he is on this earth his heart keeping as it were a perpetual Sabbath and rest within So that whensoever the godly find diffidence fears disquietness perplexities troubles and dejections of soul all this ariseth because this peace doth not prevail and keep all under in our hearts This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this Peace and tranquillity of spirit some philosophers especially the Stoicks did greatly aim at and accounted it the chiefest good but being ignorant of Christ and faith in him they took the shadow of it for the substance Observe That peace from God and Christ is earnestly to be prayed for as a special and choice mercy To have an heart so evangelically affected through the apprehension of Gods love as a Father in Christ that as the young child can sleep sweetly and safely in its mothers arms So can we as boldly and comfortably by faith throw our selves into the bosom of our heavenly Father Oh why are there such tormenting fears such tumultuous conflicts such warres and confusions in thy soul when such a priviledge as this may be obtained at Gods hand But to direct you to this Peace which is a spiritual Philosophers 〈◊〉 turning all into gold if we have this peace then they are afflictions of peace exercises of peace yea death is peace then This quiets and composeth all Let us first take notice of the nature of it briefly And First This peace lieth in the favour and grace of God so that his anger and wrath because of sinne is wholly removed For where Gods wrath is upon a man where his face is set against him that man hath no peace Isa 57. 21. There is no peace saith my God to the wicked Therefore though wicked men are for a while in carnal jollity and in much security crying Peace peace to themselves as 1 Thess 5. 3. even then destruction shall suddenly surprize them The very Heathen could say of a wicked man That though he might be securus yet he was never tutus Though he might cast away all care and fear bidding his soul as Dives to take its ease yet he is never safe for in the midst of this security he heareth that dreadfull voice Thou fool this night thy soul shall be taken away Let then the wicked men tremble and quake like Belshazzar for they may see not one but many hand-writings not in a wall but in the word of God fore-telling them without repentance of their certain damnation This peace therefore begins first in Heaven and so descends into a mans heart God removeth his anger because of our sins he is become a gracious and reconciled Father and hence we have peace Therefore Rom. 5. 1. it is called Peace with God insomuch that if we had peace with all the Potentates of the world if we had peace with the world which yet Christs Disciples shall never have yet this is nothing to peace with God For how many have ventured to obtain outward peace as Spira and others by breaking this peace and thereupon have plunged themselves into a very Hell What peace can any in the world give thee if God cause his anger to break out against thee Secondly This peace as it doth consistin reconciliation with God so also it hath the sense and perswasion of this it brings a man to some comfortable knowledge and evidence of this For although Gods anger be removed our sins be forgiven and on Gods part all controversies are removed against us yet if we do not know this if we are not assured our hearts are us much troubled and disquieted as if God indeed were our adversary Hence it is that the Spirit of God is sent into our hearts enabling us to call God Abba Father For if we could not do so it would be as the Sunne though it casts forth glorious beams of light yet a blind man because he cannot see it it is all one as if it were midnight so unless the Spirit of God doth make thee to discern those gifts of the Spirit in thee as by the light of the Sunne we come to see the â—…e so also though God be our Father though we be his dear children yet if we are not assured of this still this peace is not in our hearts it must be therefore in Gods favour and our assurance of this faith Thirdly This peace therefore is not procured or wrought by our own strength If we would give ten thousand worlds when our hearts are seorched and burn like hell through the sense of Gods displeasure we are not able to refresh our souls with one drop of it That as all the men of the world are not able to make the Sunne arise if God forbid it Neither can the parched wilderness water it self till God prepare clouds to empty themselves upon it Thus it is with it â—…umble contrite heart praying groaning crying out for this blessed peace in soul Alas it cannot come till God command it Therefore he is so often called the God of peace Rom. 16 20. Heb. 13. 20. And peace is made the fruit of Gods Spirit Gal. 5. 22. Hence it is that the Apostle in this Text prayeth for it unto God as knowing the Corinthians can never have it unless it be given them from above This therefore should oâ—â— us of our selves think not to have it by any works thou doest think not outward advantages can help then to it No it must be by a lowly humble dependance upon God Descendendo in Coelum ascenditur Fourthly As it is wrought by God so it is purchased by Christ our Mediatour For although he be also the efficient cause of peace called therefore Isai 9. The Prince of peace and The King of peace Heb. 7. 2. yet he is chiefly called our peace because by him our peace is purchased Ephes 2. 14. Colos 1. 20. Hence it was that upon Christs birth those Angels sang Glory be to God on High and peace on Earth good will towards men So that had it not been for Christ living and dying to remove the curse of the Law from us there had been no more hope of peace for us than the Devils and damned in Hell Though with Dives we had called but for a drop of water yet the gulph being not removed between God and us we could not have enjoyed it It 's then a peace through Christs bloud we have it at a very dear price Hence Isai 53. The chastisement of our peace is said to be upon him
which yet David in every Psalm almost though never so cast down doth in some degrees and sparks as it were discover but here is nothing but disconsolateness yet this Heman was a godly man a Penman of some Psalms yea he was accounted one of the most eminent wise men that lived in that age for 1 King 4. 30 31. Solomons wisdom is said to exceed all others yea four wise men are instanced whom Solomon did surpass and this Heman was one Whereas then we are apt to judge such as want the sense of Gods comfort and go in a disconsolate manner fools and melancholly such as will go out of their wits You see here a godly man and one of the wisest men in Solomons times yet afflicted with the terrors of the Lord and can obtain no comfort This then being laid down as a foundation let us consider what is to be said to the doubt To answer the Objection you must know in what sense this is a doctrinal truth That God comforteth his in all their troubles and to that purpose observe these particulars 1. That comfort especially when we are sensibly affected and enlarged therewith is not of the essence of grace nor is it absolutely necessary to salvation It is indeed for the benè esse and is like oil to the wheels it doth wonderfully quicken and expedite the soul in wayes of holiness but yet a man may be in the state of grace and may have an unquestionable claim to Heaven yet for all that be destitute of such sensible comfort for these consolations do commonly flow from assurance of Gods grace and the sense of his love shed abroad in their hearts Now it is not this assurance that doth justifie us but it supposeth us justified already we may rest on Christ we may believe on him and yet want this faith of evidence as some call it while we have the faith of adherence and dependance Seeing therefore that this comfort is not an inseparable quality from a godly man we must then understand the promises of God for comfort as we do of other things which are separable from true grace God promiseth health outward peace long life yea of all outward mercies godliness hath a promise but yet the godly do not alwayes partake of these there are many of them sick weak poor and distressed though under such promises And the reason is because these are not necessary to salvation They are not required as Christ and grace is for then no godly man should be without them yea they may be an impediment an hinderance and therefore it 's a mercy sometimes when God denieth them Thus it is in regard of our comforts it is for our good to be sometimes without them God in much mercy suffereth his people to be in darknesse and to have no light So that you may no more wonder to see them sometimes without joy then to see them sometimes without the outward mercies of the world Yet you must understand when I thus compare these soul-consolations to bodily ones that I make them not of the same nature with temporal outward mercies as if they were no more spiritual than wealth or health are No I do not compare them in their nature but in their property of separability they neither are of the essence of grace nor of absolute necessity to salvation and herein they are alike otherwise these consolations they are spiritual mercies seated in the soul and have intimate connexion with the graces of Gods Spirit Gerson calls them Gratiae gratis datae and indeed they are the gifts of Gods Spirit and are highly to be prized yet as degrees in grace are of Gods Spirit but not necessary to salvation the truth of grace is but not every degree of grace for then no godly man could be saved that is weak in faith and in other graces Thus it is with this comfort in some respect They are gifts of God they are wrought by his Spirit yet so as that they do not necessarily accompany our salvation and in this sense you must understand the Doctrine 2. There is a two-fold joy which I may call a direct and reflex one The one is when we are carried with delight to that which is holy and good The other is when we know and feel that we are thus carried out joy is a fruit of faith 1 Pet. 1. 8. In whom believing ye rejoyce with joy unspeakable Now as faith acteth two wayes so also doth joy Faith acteth directly by going directly to Christ and then faith acts reflexly by looking upon this that I do rest on Christ Thus there is a joy that doth directly go to God and Christ by way of delight and enlargement being thus apprehended by faith Of such a joy in holy things Solomon speaketh Prov. 21. 15. The Prophet Isaiah also Chap. 64. 5. And then there is a joy flowing from the apprehension of this that we do delight in holy things For a man may rejoyce to find he can rejoyce in what is good a man may be comforted in finding that Christ and heavenly objects are matter of delight to him Now as it is with those two acts of faith the former which is the direct one that is absolutely necessary by that we are justified by that Christ is made ours by that we are in him and he in us but the latter is not of the same necessity It is no where said If ye know that ye do believe and if ye be assured that ye do believe but if ye do believe then ye shall be saved It would be sad with many of Gods children if none were justified but he that knoweth he believeth Thus it is also for joy joy in its direct acts it 's a necessary grace It is our duty to rejoyce in God and heavenly things as well as love them And indeed there cannot be any grace of love but there is also the grace of joy Hence Gal. 5. joy is made the fruit of the Spirit with other graces And Rom. 14. The Kingdom of Heaven is said to consist in righteousness and in joy in the holy Ghost So that there is a joy which being a grace is part of the new creature and there cannot be godliness without it as is our love so is our joy But then there is joy as a priviledge which as you heard ariseth from the knowledge of our being in the state of grace and this is communicable at Gods pleasure Those that have the most of Gods grace may for a time have the least of it in sense as we see in Christ himself So that we are to distinguish between joy as a grace and joy as a priviledge It 's of the latter the Doctrine is to be understood 3. Yet further The joy that Gods people partake of may be considered either as seated in the soul or as in the sensitive part The one is rational and spiritual The other is sensitive and corporeal For the
then he only that hath the experimentals either of the bitternesse of sinne or the sweetnesse of the Gospel is only able with a tender heart and hand to cure a wounded soul And certainly if the Apostle make this an Argument Gal. 6. 1. to rejoynt as it were one that is overtaken in a fault because the most spiritual may be tempted how much rather when thou hast been tempted So that this experimental way in holy things worketh much commiseration and sympathizing with those who groan under the hand of God upon them When Judas was in that perplexed agony crying out I have sinned in betraying the innocent blood with what stony and seared hearts did the Pharisees reject him saying What is that to us look thou to that It 's a mercy for broken-hearted sinners to fall into the hands of a tender experienced Believer who hath felt what they feel and so is able to conceive of their sad estate And indeed even as for instruction of the ignorant there needeth much patience so there doth also pitty which will put thee upon unwearied diligence to comfort the dejected For it is not a work soon done they must bear with many infirmities they are full of subtile objections and when they are for a while comforted they loose all presently again insomuch that he must have tender bowels who is not wearied out with their weaknesses Thirdly Such experienced ones are only able to deal with tempted souls to instruct and comfort them because the afflicted find such only reall Such are in earnest He that hath experimentally felt the bitternesse of sinne maketh it manifest to others that it 's not meer Oratory or Eloquence that sets him against sinne but something within that he feeleth burning like fire within The very Heathen could say Si vis me flere dolendum est primo tibi A man that hath not inwardly felt the power of truth upon his heart he is so cold so formall so lazy that you cannot tell whether he believeth the things he preacheth to be true or no. And so also for comfort must it not much satisfie the dejected soul to meet with one under the same temptations under the same fears and yet now prayeth with joy heareth with joy Thou canst find all thy heart as it were in him and yet he is delivered he is comforted who thought it as impossible as I do Whereas if a man be a stranger to these workings of God the tempted soul flyeth off saying He knoweth not how to judge of these things I can give no credit to him Fourthly Such are only able because they alone are faithfull They dare not flatter them they dare not sooth them They will give them no comfort if there be no cause for it Now the truly broken soul loveth this faithfull dealing better then flattery There is a woe to those that made the heart of those merry whom God would have made sad And there are many in the ministerial Office that are unworthy and flattering in this case comforting every one that lyeth a dying though never so prophane Now he that is truly humbled careth not for such a mans comfort he knoweth he will not deal faithfully he will send me to hell with comfort And whereas it is one rule that experienced Divines give to tempted souls That under their fears and doubts they must believe the judgment of the Ministers of God about their condition rather then themselves this must be understood of sound faithfull and experienced Ministers otherwise it is a most dreadfull thing to fall into the hands of fawning flattering Ministers who will encourage them and send them to Heaven when they themselves know not either what true sorrow for sinne or true Evangelical comfort meaneth Use 1. Of Exhortation to the Ministers of Gods Word not to think learning study reading of Books enough to qualifie thee for a Ministerial employment but implore much the work of Gods Spirit herein A good heart a gracious heart will help as well as good Books Do not rest only upon studied and acquired gifts but pray also for infused and inspired Use 2. Of Instruction to the people of God How usefull it is to communicate their gracious experiences one to another much edification much consolation may come hereby Whose sadnesse hast thou comforted Whose deadnesse hast thou quickned It may be thou hast learned a precious receit how to cure such a sinne such a temptation and why doest thou not help others SERM. XLIII It is a special Duty incumbent upon every one both Minister and Christian to apply comforts to the Afflicted in a right manner 2 COR. 1. 4. That we may be able to comfort them which are in any trouble IN this final cause we considered the Subject who are fit for this comfort and they are said to be such who are in any trouble Those that abound in mercies need no comfort we are not to give honey to such full stomacks But the troubled the afflicted these are they whose condition we are to commiserate From whence observe That it is a special duty in a right manner to comfort those that are in trouble We are not only to seek the conversion of such who go astray but also to regard the consolation of those that lack it Hence Lam. 1. the Church complaineth That she had none to comfort her The Apostle speaketh of this duty often 1 Thess 4. 18. Comfort one another with these things 1 Thess 5. 11 14. Comfort the feeble minded You see by this pressing this duty so often that we are seriously and diligently to practise it lest as God will judge for neglect of corporal alms to fit objects of charity so also he will call to account for the not dispencing of these spiritual alms Thou hast not visited those who were spiritually imprisoned by the guilt of their sins neither fed those with the bread from Heaven who were hungry Hence it is that the Apostle speaking concerning the incestuous person who was now deeply humbled for his sinne 2 Cor. 2. 7. exhorts them to comfort him lest he be swallowed up with too much sorrow We have a notable instance for this in Jobs friends Job 2. 11. who when they heard of all the evil that was come upon him they made an appointment together to come and mourn with him and to comfort him Thus you see that it is a special duty we are carefully to discharge to refresh the souls of others who are cast down That as the custom was among the Jews and Solomon he giveth a precept about it Prov. 31. 6 7. Give wine unto those that are of an heavy heart that he may drink and remember his misery no more So we are in a spiritual consideration to give the wine of the Gospel to such as mourn for their sins To discover this truth Consider First The troubled as you heard formerly are of two sorts Those who are afflicted in soul as the
are to take as if no other part of the spiritual armoury would do any good unlesse we had faith Ephes 6. 16. Hence when Peter was to undergo Satans winnowings which were chiefly by persecutions Christ saith He prayed that his faith might not fail him Luk. 22. 32. not his fortitude patience or zeal but his faith because this is the root the tree can never fail as long as the root is good It was want of faith made many in times of persecution sacrifice to Idols and deliver the Bible to be burnt It was want of faith made Spira fall into so great an Apostasie Thus faith is the chief grace that inableth to suffer for Christ This makes weak strong and Lambs Lions Secondly Another qualification to suffer for Christ is Love a grace not indeed to be exalted above saith but yet as necessary in its sphere where it hath to do as that is and as faith so this love required in every sufferer doth discover it self two wayes There must be hearty love to God and Christ for whom we suffer and there must be love to man yea to our enemies and persecutors or else we shall lose the advantage of all our sufferings The Apostle speaketh fully to this 1 Cor. 13. 3. Though I give my body to be burned and have not charity it profiteth me nothing And what charity is this Even two-fold First A love of God and Christ If thou sufferest because of force and necessity thou canst not avoid it this is not to suffer rightly It must be true love to Christ and his glory that thou preferrest his glory above all thy comforts even life it self And indeed this is the greatest expression of thy love to Christ when thou canst die for him as Christ discovered his great love in dying for us A man that doth not love Christ cannot suffer for Christ The second act of charity is To love our enemies our persecutours While they are railing we are to pray while they are persecuting we are to blesse and truly by this we are known to be Christs Disciples more than by enlargements or any miracles When one met with a Christian and falling upon him in a great rage beating and buffeting of him saying What great thing did Christ ever do The Christian replyed Even this that though you beat and abuse me yet Christ hath taught me to pray for you If therefore malice and a revengefull spirit be predominant in thee while thou sufferest Oh consider this is not to suffer as Christ did Thirdly There is required in him that suffereth for Christ Spiritual fortitude and courage No such enemy to this duty of suffering as worldly fears and pusillanimity of spirit Indeed there is a godly fear whereby we have an holy jealousie of our strength and therefore rest alone upon Gods power and this is an excellent preservative against Apostasie in the hour of temptation Many that have been exceeding fearfull have yet been more faithfull and stout in the hour of danger then those who have been more confident as many instances in the History of the Martyrs will evidence When Peter was so presumptuous as to say Though all men should forsake thee yet I will not He proved more cowardly than any So that there is a good humble fear whereby we renounce our own strength and this we are to preserve But then there is a carnal worldly natural and excessive fear this is to be mortified Now against this Christian courage is the proper help but this is the gift of Gods Spirit Therefore none can suffer for Christ but such who have the Spirit of God inabling them It 's a gift to suffer not only by way of honour but also by way of power Hence when Stephen and others were inabled to be bold against their adversaries they are said to be filled with the holy Ghost And thus Timothy is exhorted to be strong in the grace of God 2 Tim. 2. 1. and to endure hardnesse as a good souldier of Christ So Ephes 6. 10. Be strong in the Lord and in the power of his might It is true Aristotle speaketh of fortitude a moral vertue despising deaths and dangers but he was ignorant of God and so giveth us a Gloworm in stead of a Star Pray therefore for this holy courage in the way of God Fourthly To suffer for Christ there is required An holy Wisdome and prudence For it is not Christian fortitude unlesse regulated by Christian prudence Discretion is the salt to season all our Sacrifices for to Sacrifices there was salt required as well as fire When our Saviour gave that admirable counsel Be wise as Serpents and innocent as Doves Matth. 10. 16. he sheweth what an excellent temper even ad pondus a Christian should be of The Serpent must not eat up the Dove yet a Dove-like temper must be accompanied with wisdome Courage to suffer without wisdome is like Samson without eyes and many times did more dishonour God then all sufferings did honour him Austin disliked the zeal of some who demolished the Heathenish Idols of their own private accord having no Authority thereunto The indiscretion of one Andas a Bishop setting fire on a Persian Temple where they worshipped fire as a god brought a sad and sore persecution and when the Bishop was commanded to build it up again at his own charges for his resusal he was put to death Now saith an Ecclesiastical Primitive Writer I discommend him for his imprudence in demolishing the Temple but I admire his zeal that he would die rather than rebuild it He then suffereth for Christ that hath prudence and wisdome to order his zeal so that he suffer not for his own folly but meerly for Christ Only this is a very nice point to distinguish prudence from carnal policy but that is not my work now Fifthly We are alwayes to remember Patience as that which is a special qualifier of every one to suffer You have need of patience saith the Apostle Heb. 10. 36. Therefore Heb. 6. 12. Faith and Patience are put together as those two which made the godly inherit the promises Rom. 12. 12. Patient in tribulation This holy patience is that which doth quiet and compose all the waves and storms of the soul it commands all diffident and unbelieving thoughts all murmurings and repinings to be gone Therefore it 's said In patience possesse your souls And Jam. 13. Let patience have its perfect work If therefore thou art called any wayes to suffer for Christ take heed of fretting of repinings of unrulinesse of heart for impatience argueth a want both of faith in and love of Christ The Martyrs were admirable in the patience they discovered under the most provoking torments they suffered as if it had been in anothers body and not their own Sixthly To suffer there is required a mortified heavenly heart as to all earthly comforts and relations not to know father or mother or life it self
enlighten our minds to give us tenderness and lowliness of mind that we be not led aside with the errour of the wicked for errour and heresie will break out into enmity and make men think they do God good service while they destroy you Thirdly Then we regard Religion after a carnal manner When we make parties in it when we promote factions and divisions and such as do so are filled with much spite and malice against those that are contrary to them This is a sinne the members of the Church are prone to and nothing inclineth more to oppositions and contentions then such a frame upon mens spirits The Apostle speaketh very clearly to this 1 Cor. 3. 3. Whereas there is among you envying and strife one is for Paul another for Apollo are ye not carnal And vers 4. Again are ye not carnal So that this doth plainly discover men not to be led by divine and holy principles who are apt to foment differences who are ready to set up one Minister against another to admire the gifts and abilities of one to the contempt of others This was the great sinne of these Corinthians that as they discovered much pride and ambition in the names which they gave persons Capellus Histor A. M. 3168. sometimes delighting in words which signified power and principality as Hegemon c. Or such as denoted victory as Nicolaus c. Or such as declared glory as Polycletus c. Thus such a carnal ambition did still remain in them though made Christians setting up and admiring mens persons looking after gifts which brought applause more than grace and sanctification Now those that are thus carnally affected they do continually throw balls of fire into the Church and make it a Babylon in stead of a Jerusalem Jude speaketh vers 16. Of having mens persons in admiration because of advantage It is some carnal advantage or other that maketh them advance this and that man against others What the issue of such divisionsis appeareth Jam. 3. 14 15 16. viz. To bring in all confusion and every evil work As also he sheweth the nature and cause of this It is earthly sensual and devilish though men may judge it zeal and think they are active for Gods glory yet it 's sensual and cometh from the Devil and it is good to observe how largely the Apostle expatiateth about the sinfulnesse of the tongue That a world of evil is in it and from that exhortation Be not many Masters that is do not take upon you to be Teachers and so to reprove and censure others in a carnal and sinfull way It is this that maketh not only the tongue but the pen also to be full of gall and wormwood it maketh the pen to be an unruly evil that none can tame Take we heed then of minding Religion onely to make parties and different wayes therein for this will at last break into an open enmity against the truely godly Fourthly Then we look after Religion in a carnal way When we make use of the Doctrine thereof onely to shew our parts or learning when we earnestly contend about it as it is our opinion not as it is Gods truth For this reason the Apostle doth so frequently exhort Timothy To take heed of disputes and vain janglings 1 Tim. 1. 6. where the end of the preaching of the Gospel is said to be Charity out of a pure heart and a good conscience with faith unfeigned but from these some did swerve by turning aside unto vaine jangling Here you see that those who have not pure and unfeigned hearts in the things of God they fall into vain disputes and quarrels So 2 Tim. 6. 4. it is called Doting about questions and strifes of words whereof cometh envy railings and evil surmises And he addeth their character Supposing that gain is godlinesse Here you see that in all these disputes and controversies there is no pure heart no good conscience all is to advantage themselves by it yea if this be not discovered in any sordid or worldly manner yet if thy pride the loftiness of thy spirit be hereby advanced and thou doest not mind Religion to exercise thy self to godlinesse but to have men admire thy gifts and to wonder at thy abilities Thy heart is a corrupt heart and thou wilt manifest thy enmity against the wayes of Christ when opposed therein Thy wit thy parts thy applause thou mayest make thy great Diana and oppose all that would destroy this Goddesse Lastly That we may conclude all and leave nothing out Whosoever doth not own the Christian faith from divine principles and holy pure motives this man is but a titular and a false Christian and so cannot but when occasion serveth manifest his opposition to Christs wayes And therefore it is that as amongst the people of Israel there was an irreconcilable division between Israel and Judah and a great opposition between Davids house and Sauls though all pretending to the onely true God So it is in the Church of God though there may be an agreement in the same Doctrine in the same Profession of faith come to the same Ordinances together yet because one hath not a supernatural life of grace within hath no experimental feeling of the power of sanctification upon his soul hence it is that he hath a spirit of antipathy and contrariety to those who are indeed born of God and walk in wayes of mortification So that we may conclude Whosoever is not regenerated regardeth Religion no further than carnal and earthly respects let his pretences be never so high and plausible And therefore there is no unconverted man though he hath never so high an Office never so great repute in the Church of God but he serveth Christ for loaves some insincere and insufficient motive or other worketh upon him he hath his shrines that he liveth by And therefore as it was with that rich man who boasted He had kept all Gods Commandments from the youth when he was tryed in one instance where his heart was greatly affected viz. To part with all and follow Christ it is said He went away exceeding sorrowfull Thus when any such empty nominal Christians are put upon such duties and wayes which are contrary to their lusts they will go away not it may be exceedingly grieved but greatly enraged and disquieted This will be like the jealousie-water to discover the adulteresse To pull out their right eyes and to cut off their right hands will be like the pronouncing of Shibboleth to discover what they are And the ground of this whole truth is from the exceeding great purity and exactnesse that is in the word of God truly preached it cometh to new mould and change the whole man All old things must passe away This will not abide either a corrupt mind or a carnal heart and therefore one being contrary to the other as light to darknesse and fire to water No wonder if then the hypocrite be
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
the grace of God given unto me unto me who am lesse than the least of all Saints is this grace given that I should preach among the Gentiles the unsearchable riches of Christ Doe not these words proclaime how greatly his heart is affected with the grace of God in setting him apart to be an Officer in his Church and to proclaim the Gospel to the Gentiles Thus the grace of Conversion and the grace of Apostleship are a two-fold obligation upon Paul for ever to keep him humble and lowly in his own eyes Thirdly The grace of God exalted by Paul is seen In the inabling of him in his ministerial worke and going along with him in an effectual manner That whereas he had so many adversaries the false Apostles who gloried in humane wisdome and all external enticements of the flesh of man yet for all that that his seeming folly should conquer their towering wisdome that his contemptiblenesse should surmount their eminency This argued that it was not Paul but the grace of God with him that was thus effectuall Even as it was not little David in his own power but in the name of the Lord that did destroy that vaunting Goliah Now as there were many choice ingredients that did make up that precious ointment which was to be poured on the head of the Highpriest So there are also many choice and gracious qualifications with the Concomitants thereof required in those who are Pastours over people especially in the Apostles who were Pastours over Pastours as well as people As First It was the gracious worke of God To make Paul to be sincere and to walke in all plainnesse and integrity of heart whereas we see many in the broaching of their false wayes are filled with great deceit and subtilty The Apostle chargeth upon such who deliver false Doctrines Ephes 4. 14. By cunning craftinesse and sleight of men they lie in wait to deceive Those that are false Prophets in the Church of God they have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A strange slighty jugling and even bewitching of men but it is from the grace of God that those who are his true Ministers are sincere and upright They have an agreement betweene their heart and tongue It was the speech of one reading Lectures in the Popish Schooles Sic dico quando sum in Scholis sed penes nos sit aliter sentio I speake thus when I am in the Schooles but to tell you a secret I thinke otherwise It was also a boast of another Fredericus Staphylus That he had so many yeares beene a professour of Divinity in the Schooles and yet no hearer was able to tell what judgement he was of Gerhardi Cathol Confessio lib. 1. par 2. cap. 19. Now this craft and dissimulation in the old Dragon and his seed is no wonder but the Ministers of Christ as they believe with their heart so they make confession with their mouths and dare not but reveale the whole counsel of God It was horrible impudence in Melanthus the Grecian who having got a Kingdome by fraud and deceit did in honour thereof as if it were pleasing to their gods appoint Festivals calling them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as much as coustning and deceiving inculcating that of the Poet Dolus an virtus quis in hoste requirat Capel Histor An. Mund. 2872. Certainly the Church of Rome and many other Hereticks have gone by no better Rule counting gaine godlinesse counting lying and dissembling godlinesse when they conceived that it made for their end As if they were of that Kings mind Darius Hystaspes that to lie and speake truth were all one For he that spake truth did so to obtain his desires and so he that lied did no more and therefore both truth and a lie were all one Vide Laurent Vul. Jisuit cap. 1. pag. 30. But oh how abominable is this and contrary to the Spirit of Christ The grace of God in such who are his faithfull Ministers maketh them not to turn into such false and crooked wayes though the preaching of the truths of Christ bringeth much hatred and opposition though they know they are unwelcome and despised and that for their very message sake yet they consult not with fleshly wisdome but doe the work of God zealously and with much faithfulnesse And truly the Ministers of God are much to pray for this grace of God upon them that they may be above all humane feats all sinfull compliances and be afraid of nothing but that they should sinne and not preach the Gospel with that boldnesse as they ought to do That great commendation which the spies gave Christ upon a wicked designe is to be endeavoured after by every faithfull Minister of Christ Luke 20. 20. Master we know that thou sayest and teachest rightly neither acceptest thou the person of any but teachest the way of God truly So that you see this sincerity in the Ministers of God is the special effect of Gods grace towards them And therefore let us make an Use of Admonition to all such as desire to serve God in the way of the Ministry that above all things they would pray to God for this grace To have thy ministerial conversation with much wisdome and learning with great applause and glory in the world is nothing so advantagious as this integrity of spirit This is above parts above gifts above books and all learning It is said of Barnabas Act. 11. 24. He was a good man full of the holy Ghost and of faith and much people was added to the Lord This followed as a blessed effect upon the former If we Ministers had more mighty workings of Gods Spirit in us we should find more mighty workings of his Spirit with us SERM. XCVI Wherein the Grace of God appeared towards Paul in his Ministerial Labours 2 COR. 1. 12. But by the grace of God we have had our conversation in the world WE are enumerating the particulars of that grace which the Apostle doth especially acknowledge in his ministerial course We proceed therefore and First The faithfulnesse of Paul to his Apostolical trust fixing his heart upon that and using no other meanes then what are proportionable and commensurate to such a noble end was wholly of the grace of God towards him It is required of Stewards that they be found faithfull saith this Apostle 1 Cor. 4. 2. and with this grace God had honoured him Insomuch that we do not find in Paul any halting any carnal compliance which might contradict the holy end of his Apostolical Office Those are two noble expressions 2 Corinth 10. 8. Our authority the Lord hath given us for edification and not for destruction The other is 2 Cor. 13. 8. For we can doe nothing against the truth but for the truth In these Texts we have expressed the end of all ministerial power it is for edification And therefore if any
might beget one Son why not more while I say thy Imperfect low Soul is arguing after this matter fly from these temptations of Reason as Joseph from his Mistress captivate thy understanding to Scripture-testimony hide thy head in this cloud as it were and put off thy discussion of it till thou come to that perfect Academy in heaven where we shall no longer know in part but compleatly and perfectly Hence those Hereticks who deny Christs his Godhead that they may the more securely indulge themelves in these Blasphemous Doctrines make Reason the Judg of all Controversies in Faith The Scripture must be submitted to reason not Reason to Scripture This Reason is made the standard to weigh all things by But Bernard said well quid tum contra rationem c. What is so much against Reason as to think to comprehend by reason the things above reason Such Pigmeis cannot measure the Pyramides Yet this is not spoken as if that it were against true and solid Reason that the Infinite God should have a Son it is one thing to be above Reason another thing to be contrary to it Now the cause of all that unhappy miscarriage in this matter is because we are apt to judg of God according to our thoughts of a man When we hear of the Father and his only begotten Son we are apt to think it must be so in the Divine nature as it is with the humane we apprehend all alike But thou must know as the nature of God is incomprehensible so is this begetting of his Son Thou that art not able to comprehend the nature of God how canst thou reach to the manner of the Begetting of his Son Let us therefore satisfie our souls with the belief that it is so not daring curiously to search into the manner how lest like moaths flying about this light we be at last consumed by it 6. That we may the more firmly believe this truth of Christs being the Son of God we are to remember that the Scripture maketh this Antichristianism So that he is an Antichrist that denyeth the Son to be God 1 John 2. 22 23. He is Antichrist that shall deny the father and the son Whosoever denyeth the Son the same hath not the father Here we see that these are inseparable the Son and the Father he that denieth the one must necessarily deny the other for they are essential Relatives depending upon one another The Jews the Turks they hold one God but because they deny Christ to be the Son of God they deny the Father It is not enough to acknowledg one true God but we must also acknowledg him to be the Father of Christ and Christ to be his Son without this there is no Eternal life to be had as 1 John 5. 20. We are in him that is true even in his Son Jesus Christ This is the true God this is Eternallife The Socinians also differ but gradually in their impiety from the Turks and therefore no wonder if some of them have fallen into Mahumetisme for they make Christ to be a meer man though a constituted Lord and God and therefore they deny the Father and the Son and although they pretend it is their conscience that out of reverence and regard to the honor of God the Father they dare not affirm the Son to be equal God with him yet it is plain that there is no jealousie between Father and Son in point of honor but the Father commands us to honour the Son and the Son also to honour the Father For how clear is that John 5. 23. That all men should honour the Son even as they honour the Father He that honoureth not the Son honoureth not the Father And therefore all those Blasphemous Doctrines which tend to the Dishonour of Christ as the Son of God do also tend to the dishonour of God the Father So that it is no wonder if he be made an Antichrist that doth so For their is a political Antichrist who opposeth Christ in his Offices and while pretending to Christ doth oppose Christ such is the Pope of Rome and a Doctrinal Antichrist and they are those who deny Christ either to be God or man When therefore you hear how much this pestilential Doctrine of Socinianism prevaileth that men dare boldly plead against the Godhead of Christ tremble at it humble thy self under the want of love to the truths of God take heed of pride self-conceit contempt of the faithfull Guides God hath set over thee for those sinnes do hurry men headlong into everlasting Perdition those spiritual Judgments of God upon mens parts and intellectual abilities are the most dreadfull of all 7. The spirit of giddinesse and contradiction is justly fallen upon those who have denied this essential Deity of Christ insomuch that one party will not acknowledg the other Christian For some of them hold that because Christ is not truly God therefore he is not to be praid unto neither doth Religious Adoration belong to him The other they affirm because he is an appointed Lord over the whole world and so though not a God by nature yet by Office and seing that the Father hath given him the Dominion of the world therefore Prayer and all Divine Worship is to be attributed unto him Volkelius the Socinian handling this Question de ver â Relig. lib. 4. c. 11. Whether it be lawfull to pray to Christ declareth his minde in two Assertions 1. That we may lawfully pray unto Christ alwayes And 2. That we are not alwayes bound to it yet addeth that we might deservedly be thought not worthy of the Christian Name if we should refuse to call upon him But all this is meer impiety for it is impossible to call upon God the Father and not also to call upon Christ and when one Person is prayed unto the other is not neglected but included And therefore how those Socinians by their Principles can maintain the Religious Adoration of Christ against Franciscus David let them look to it Let us proceed to make Use of this Is Christ the Son of God Then with the Scripture let us admire that Love and condescension of the Father who sent his only Son to become a most ignominious and accursed man for our sakes The Mystery of the Doctrine and the Mystery of his love are both incomprehensible the one is above our understanding the other above our affections What may not God exspect from us who hath done so much to us God made man God made weak miserable and crucified man to redeem us from our sinnes What strong Obligations doth this lay upon us to make us for ever to abhor all sin All the Arguments of moral Philosophers against sin are but like a wooden dagger to this Goliahs Sword Here is fire enough to melt the toughest iron Was God made man to remove sin and shall thou yield thy self up to it What remedy will prevail if this do not SERM. CXXI
God may forsake gradually that thereby he may not forsake totally and finally Such desertions that are for a season are sometimes mercies and very usefull being a substraction of grace in order to fill us with more grace And the end of such providential administrations is to convince us fully of this truth that we do not settle our selves but it is God that doth it for us Lastly This truth may be demonstrated from the nature of that grace which is habitual and permanent in us For though that there be in us as a principle qualifying of us to work holy things with delight joy and content yet it cannot put us upon working without a further actual efficacious work of grace upon our souls which you heard the Apostle calleth Working in us both to will and to do Phil. 2. 13. So that although there be never so much grace planted in us yet that lieth asleep as it were and worketh not till this efficacious grace actuate it and put it into motion neither ought this to be any wonder to us For we see in natural causes it is not enough to have a principle of life unless God also enable us to move For in him we live and move and have our being much more then must this be in supernatural things where the Actus primus and secundus is of God Not but that in the progresse of grace we act and move but Acti agimus moti movemus It is the grace of God that doth efficaciously incline the sanctified will to spiritual operation then the North-wind and the South doe as it were blow upon the spiccs that they may send forth their fragrant smell It is true at the first work of grace there we are meerly passive but God doth not then force our will he only changeth it as water which naturally descends when made air doth naturally ascend upwards Thus the will of a man which was depressed to earthly things by sinne when sanctified and made heavenly ascendeth up towards God and heavenly objects By these discoveries it is manifest that the best Saint in this world is setled by the grace of God alone Those corruptions within him are treacherous and would betray him into the hands of Satan did not Christ corroborate him And is this any wonder of man fallen seeing Adam fell for want of this confirming grace and the elect Angels do therefore not leave their habitation as the Apostate have because the grace of God doth confirm them So that the good use we are to make of this Doctrine is to be exceeding watchfull and tender about all sinne lest thereby we provoke God to leave us How terrible do such desertions many times prove To whom are woes to whom are wounds and gripes of conscience but many times to those who being left of God have thereby ingaged in sinfull wayes and so having lost an holy frame of heart have thereby deprived themselves likewise of an Evangelical comfortable one Take heed through thy lazinesse negligence pride or some other sinne God forsake thee and thou become worse than Nebuchadnezzar of a godly man made like a beast This will be bitternesse in the latter end As for the second Doctrine I shall not say much to that because it hath been in part already spoken unto it is That in Christ alone we are established That as in the building other stones are strengthened because of the corner stone or the foundation stone or as the branch in the Vine doth therefore live and flourish because in the Vine so it is with us because in Christ we are setled with Christ in Christ we are confirmed with Christ which made Austin say In Christo sumtis Christus extra Christum nihil In Christ we are even like Christ out of Christ we are nothing at all To consider this we are to know First That all the godly through the efficacy of Gods Spirit are united to Christ and so become his mystical and spiritual body By reason of this it is that Christ dwelleth in them and they in Christ Christ actively communicating of his goodnesse and virtue to them and they passively receiving influences of grace from his fulnesse This union is represented in Scripture by many similitudes of a building of a vine and branches of an husband and wife but none so expresly as that in the Sacrament of bread and wine denoting us those elements are naturally turned into our nourishment and made one with us so we are in a spiritual and mystical manner made one with Christ This being laid as a foundation then Secondly From this our establishment and settlement followeth whereby we are sure to persevere and nothing shall be able to dissolve this union whence once made a true member of Christ there cannot be any separation made so as ever such a person should at last be damned in hell for that would redound to the highest dishonour of Christ the Head as could be imagined The reason why Adam fell though without any inherent corruption in him was partly because he was not united to Christ in that manner as the weakest believer is now under the Covenant of Grace And although these things are derided by the Arminian yet this Doctrine of spiritual union with Christ may compell every one to believe the truth thereof so that if we now fall Christ must fall with us we are not to be considered as single persons standing upon our own bottome but as united to Christ Therefore Thirdly Being thus in Christ our stablishment ariseth two wayes from Christ 1. By meritorious impetration Christ as our Mediatour hath deserved this through his propitiatory death that we should alwayes be kept his and therefore when we have a thousand times over deserved that God should leave us yet because Christ hath deserved that God should alwayes love us therefore it is that we stand faster than Mount Zion which yet is said not to be moved The second way is by efficient application for he doth communicate of his power and strength to us whereby when we are ready of our selves to fall yet he doth prevent it So that our being in Christ is the foundation of all strength and all comfort and therefore this discovereth the wretched estate of such who can claim no interest in Christ these are tossed up and down from one lust to another they roll from one iniquity to another the Devil doth what he pleaseth with them he throweth them sometimes in the fire and sometimes in the water and all this is because not in Christ If at any time through the common graces of Gods Spirit they are got up to the pinacle of the Temple they are eminent for gifts and place in the Church of God all the godly have admired them for a while yet at last you find them blasted and cursed in this way you find them like swine wallowing in the mire that were judged to be the sheep of
this and then from those conjoyned we may be able to finde out the nature of this obsignation for although our principall endeavour is to be made partaker of it yet it is very necessary in its kinde to know what it is Though it cannot be denied but many of Gods people may have it and yet not give the definition of it Even as they may beleeve and be regenerated and not happily be able to give an exact description of these things As many a man hath health may sleep well and yet is not able to tell you what health or sleep is The first Text which will afford much light to this we are upon is that famous place set like a beacon upon the mount and much agitated between Papists and Protestants in the doctrine of assurance Rom. 8. 18. where the spirit it self is said to bear witnesse with our spirit that we are the children of God I shall not insist upon the controversies on this place either grammaticall or reall but take the positive truth plainly delivered Here the godly who all have the spirit of God first sanctifying and leading them on in all their waies whereby they are said to be spiritually minded are in the next place declared to have the spirit of God in another manner working upon them and that is to witnesse with our spirit So that the spirits Testimony is not single and immediate as when there was a voice heard saying This is my beloved Sonne No such Enthusiastical impressions and impulses are to be dreamed of but mediately and conjunctly with our spirits By it our consciences are so enlightned that we are thereby enabled to be perswaded that we are the Children of God for that you see is the object of the Testimony that is the matter witnessed that we are the children of God You see then here is no encouragement for the Popish doctrine of doubting nay when they go the highest allowing a moral certitude such which excludeth all fear to the contrary yet it doth not rise up high enough to this glorious priviledge spoken of For as with the spirit in Sanctification of us moral vertues came far short of the graces and fruit of the spirit So doth an humane perswasion from the sincerity of our conscience within us of this witnessing and sealing of Gods Spirit A second Text reducible to this is Gal. 4. 6. Because ye are sons God hath sent forth the spirit of his Sonne into your hearts crying Abba Father This is nothing but the sealing in my Text only the words are 〈◊〉 of divine worth Because ye are sinnes Therefore none but the Sonnes of God have this priviledge Children of the devil cannot pretend to this Thou who art not born of God stand alooâ— off this doth not belong to thee As thou knowest not what it meaneth yea with Esau for thy moâ—sels dost prophanely despise this priviledge so neither doth God give such childrens bread to dogs or Pearls to swine Again God hath sent the spirit of his Sonne you see our Son-ship is built upon Christs Sonship our Son-ship of Adoption is established upon that Son-ship which is by nature in him He doth not speak here of that eternal mission of the Holy Ghost proceeding from the Father and the Sonne but a temporal one bestowed on beleevers and he saith the spirit of his Son because by Christs death this spirit in its peculiar operation is as it were purchased for the godly For had not Christ made an atonement the Spirit of God could not have been given us either for sanctification or consolation Further This is sent into our hearts not into our memories or mindes only for the temporary beleever hath some superficial and vanishing perswasion of Gods favour towards him but it is sent into our hearts implying the full deep and through possession that it hath of the godly Lastly Here is the notable and glorious effect it maketh us to cry that is fervently confidently and boldly God Father Abba Father Some reade it indicatively in this sense God is my Father Some by way of wish and prayer it cometh all to one These are two words signifying the same thing teaching us that both Jew and Gentile is indulged this priviledge or else it 's germinated for assurance sake Oh then how unquiet and restlesse should the people of God be till they finde this work of the spirit of Adoption upon them Thou daily enquirest after the spirit in its sanctification of thee how it maketh thee more heavenly how it mortifieth thy lusts and dost mourn because thou dost not partake of it in a greater measure Why doth not thy soul also long after the fruit of this spirit of Adoption in thee Dost thou observe how it subdueth thy slavish fears how it inclineth thee to a filiall and Evangelicall affection towards God as a Father I tell thee thy life is never a Gospel-life till this be obtained As therefore these blinde men cryed Jesus have mercy on us though the Disciples reproved them and bid them hold their peace so also let it be with thee whatsoever temptations guilt and fears thy heart suggesteth to the contrary do thou notwithstanding boldly cry God my Father The third Text to illustrate this 1 Cor. 2 12. Now we have received not the spirit of the world but the spirit which is of God that we might know the things that are freely given us of God Here we see two principles opposed as contrary to one another the spirit of the world and the spirit of God and he who hath the spirit of God hath it for this end partly that he might know the things which God hath freely given him implying that without this spirit we could not discern of these things Even as if a man had not a rationall soul bestowed upon him he could not discern the things of reason but would be as a beast So did not God bestow his spirit upon us we were no wayes able to discern of those Gospel-mercies which are bestowed upon us He saith which are freely given us us in particular that we might not think he speaketh of the priviledges of the Gospel in the generall remission of sins and sanctification in the generall but as applyed to this and that subject So that if a man have no more than the spirit of the world if he have not as yet this spirit of God dwelling in him he is not a fit auditor for this truth If Aristotle thought not young persons fit auditors for his morall Philosophy how much more are we to judge every man though of never such abilities and parts yet if destitute of the spirit of God altogether incapable of this truth Therefore the spiritual hearers are only such who can give their testimony to these things There must be a spiritual life a spiritual foundation before there can be this spiritual superstruction A fourth Text is 1 Joh. 3. 24. and indeed that Apostle doth often
grace so a God of all consolation and Gal. 5. Joy is the fruit of Gods Spirit as well as Faith Love and Repentance are in other places attributed to God But you will say It may easily be granted that a man being dead in sinne he needeth the mighty work of Gods Spirit to raise him up and to give spiritual life but doth it follow that he needeth the same spirit to establish and assure him of Gods love Yes no doubt but that the same Spirit of God which bringeth thee out of the gulf of thy lusts must also out of the gulf of thy doubts and fears It 's as impossible for thee to have comfort of thy self as grace of thy self And therefore you see the Scripture speaking of this twofold operation of Gods Spirit as being necessary to antidote against our twofold corruption and the grounds of this necessity of Gods Spirit are these First The heart of a man is naturally opposite to any thing that is spirituall Whatsoever is of God though never so desirable in it self yet meeting with our corrupt natures it findeth opposition therefore we cannot of our selves any more receive the promises though infinitely needing of them then we can obey the commands We cannot endure honey any more then gall The way of Gospel-joy is contrary to a troubled heart as well as Gospel-obedience to a secure carnal heart Secondly We need the Spirit of God to this sealing because that which doth oppose this is indeed nothing but the fruit of sinne running down another channel He that once lived in divers pleasures did continually grieve the holy Spirit of God Let this man finde the guilt of sinne Let the Law wound and sting him then he grieveth the comforting spirit of God by fears and doubts No wonder then if it must be Gods Spirit only that sealeth because that alone can remove the guilt within thee that only can take off these objections these discouragements that are upon the soul As God raised an East-winde that suddenly delivered Pharaoh from those Locusts that molested him this was miraculous none could do it but God so it is the Spirit of God that alone can take off the heavy burthen of sinne upon thee It is Gods Spirit alone that can overrule thy conscience that can pacifie it that can comfort it It is the Spirit of Adoption that maketh us cry Abba Father but more of this may come in afterwards SERM. CXXXV A further Discovery of the Spirits sealing the People of God 2 COR. 1. 22. Who hath also sealed us THe third particular in the Description of the Spirits sealing cometh to be considered and that is the subject thereof which is two-fold 1. Of Inhesion And 2. Of Predication First Of Inhesion so it is said to be the work of Gods Spirit upon the hearts of the godly For after this manner the Scripture speaketh He hath sent his Spirit into our hearts Gal. 4. 6. And in this Text He hath given the earnest of the Spirit in our hearts By this expression is denoted that deep radicated and full possession which the Spirit of God hath upon the hearts of true believers So that hereby is excluded that vanishing and superficial perswasion which may be in a temporary believer of his interest in Christ As a temporary believer hath something like true faith like true joy and like true grace upon the soul so he hath also something like this sealing and like this assured perswasion upon his heart Therefore as the former is much disputed and it doth greatly exercise tender hearts viz. How they may know when they are carried on in the work of sanctification beyond those inchoate and imperfect workings which an hypocrite may have So this latter also doth cause great sollicitude and care of spirit in many gracious souls How shall they know their assurance is not a delusion is not a false perswasion arising out of an inordinate love to their own selves For the Devil doth not only transform himself into an Angel of light as light is taken for holinesse but also as it is taken for comfort Now amongst other characteristical differences this is one the perswasion of a godly man is more full plenary and powerfull Even as sanctifying grace entereth efficaciously into the heart so also doth this sealing grace whereas what hypocrites feel is in a confused general and flashy way neither is it drawn out upon permanent and enduring motives Although doctrinal characters given by the most able Ministers of the Gospel are not enough to make us find out this difference in our selves without a rectified constitution of the powers of the soul within unlesse we attain to that qualification spoken of by the Apostle Heb. 5. 14. who by reason of use or habit or perfection as the word may be rendred have their senses exercised to discerne between good and evil This Text is much to be pressed upon you For it is not every godly man at first that can separate the precious from the vile in his soul but there must be an habitual use of the senses this way Where mark also the Apostle attributeth to the soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a metaphorical manner That as the taste when well constituted is able to discern between bitter and sweet the eye between white and black the ear between what is melodious and what is harsh and displeasing Thus the soul of a godly man being used to heavenly and spiritual things can know what is of God and what is of Satan or of nature in him For you must know there may be four principles of operations in us 1. Nature and that when polished with education and moral principles may appear very glorious 2. Satan insinuating himself as a subtil Serpent as an Angel of light imitating the works of God though he cannot efficaciously work the heart to any thing all that he doth is by suggestion and moving the imaginative and sensitive part of a man 3. There is the Spirit of God and that worketh in us either in a common way by gifts and assistance or by a sanctifying way Now is there not required much spiritual skill and experience to discern which is which of all these So that it is no wonder if he require these senses to be exercised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word from those who did exercise themselves in the Heathenish games and that naked thereby to fit and prepare themselves to be more agile and expedite for that service In this dispute therefore enquire not onely for doctrinal symptomes and signes of this sealing of Gods Spirit but heartily pray for these exercised senses in spiritual things The other subject is the subject of predication of whom it is affirmed that they have this sealing of Gods Spirit and that is sanctified persons We speak of adult persons for it is plain that infants though they may be sanctified yet because not having actual faith they neither have this sealing And
God to have a dogmatical faith to be kept from heresie it 's no lesse to have this fiducial application with the sense thereof upon our souls Wonder not then if we make it the Spirits worke to have this assurance 4. We need the Spirit to confirm us because the flesh within us is full of objections and bringeth many plausible arguments against it Insomuch that what Bellarmine and other subtil Papists bring as Engines to demolish this foundation are very sutable to the corrupt heart For they think the heart is very deceitfull there is much hypocrisie I may think I do that for God which I do for vain-glory that I am humbled for sinne when worldly motives only afflict me Again flesh doth doth suggest there may be much unknown evil in thee thy heart may be worse than thou takest it to be Though the Sea seeme calme sometimes yet there are dangerous Rocks under the water and thus though outwardly there may appear much tendernesse yet there may be a rock in the bottome Furthermore the flesh may suggest Wilt thou be perswaded of Gods favour to thee in particular Is not this to enter into Gods secrets Is not this to climb up into Heaven in an arrogant manner Yea is not this the way to nourish security in thee and make thee presume of Gods favour though thy iniquities be never so many and grosse Lastly The flesh telleth thee of former sins thou didst once wallow in as also the present failings that thy own soul doth frequently condemn thee for Now are not these very plausible Do they not importune to diffidence And certainly these would overwhelme thee did not the Spirit of God overcome all and support thee against them Yea 5. We need the Spirit of God to seal us because the Devil is very busie and active in destroying this perswasion He knoweth that those who enjoy this priviledge walk with joy peace thankfulnesse with strength and activity in the wayes of God therefore to weaken them herein that their graces may wither he tempteth about their comforts that they may wither thus the Devil as he opposeth the Spirit of God in its holinesse called therefore the unclean spirit so he doth also in its comforting effects and therefore is called the tempter Yea 2 Cor. 2. we reade how active he was to have the incestuous person humbled for his sinnes even swallowed up with too much sorrow And do not many of Gods people feel this experimentally Doe they not see they should sink and fall into all horrour and despair did not the Spirit of God support Little doe the natural men of the world apprehend what the agonies and spiritual conflicts are which a tempted soul endureth in this case Lastly The Spirit of God must seal us because this assurance is not obtained in a natural way as if we had perfectly obeyed the will of God and therefore we merited pardon but it is by the gracious promises of God made to a believer though accompanied with infirmities Indeed if it were thus that we could purge out all sinne from our selves and be perfect in every good work then assurance would naturally follow as the Saints in Heaven because cleansed from all sinne cannot doubt of Gods favour but our establishment is more upon the promises of grace without us than any thing that is within us while we behold our own unworthinesse and are deeply humbled under it yet even then are we inabled to assure our selves of the grace of God towards us SERM. CXXXVI Of the Object Manner and End of the Spirits sealing 2 COR. 1. 22. Who hath also sealed us THe next particular considerable in this Description of the Spirits sealing is the Object about which it is conversant and that is said to be the Promises of Grace as belonging to a sanctified person in particular and herein doth the most expresse and efficacious effect of this sealing appear that it particularizeth the Promises of grace what is spoken generally that it doth bring home in a peculiar manner to our own breast What is it to hear of health if it be not thy health What of wealth if not thy wealth So what comfort is it to hear of a Christ if not thy Christ To know there are blessed and precious promises if they doe not belong to thee Doe not the Devils know in the general that Christ is a Saviour that there are excellent promises declared in the Word But they are miserable and wretched howsoever because not applicable unto them We may therefore divide Faith according to the object thereof First Into a general Faith whereby we are carried out to believe the whole word of God upon a divine motive whether it be the historical or comminatory part as well as the promissory Thus whatsoever is revealed in the Scripture though it be but an appendix to any History as that Sauls father had asses though we cannot call it an Article of the faith yet when sufficiently propounded to us then not to believe argueth a wicked and an obstinate spirit because we despise the authority of God and his testimony in that particular though but little Secondly There is a special Faith and that I call The worke of Gods grace for all faith is the gift of God whereby a man is enabled to believe the promissory part in the Scripture whereby he believeth this truth that Jesus Christ is a Saviour to those that believe in him And this the Papists yea and others too make all the faith that is required of us that this is it which doth justifie us but very absurdly Thirdly There is a particular Faith and that is When the Spirit of God doth enable us to receive Christ as our Christ to apply the promises as belonging to us in particular To say with Thomas My Lord my God And with Paul Galat. 2. Who loved me and gave himself for me Such a particular faith is not onely possible but a duty of which much excellent and profitable Discourse might be made but I forbear because I am to treat of it God assisting upon another account Therefore for the present you are to know that this worke of Gods Spirit in confirming and sealing of us is especially manifested in this particular and appropriating way of the promises of grace as our portion Therefore it is said to cause us to call God Father which implieth our peculiar interest and propriety in him Doe not then be discouraged from this Canaan because of the Anakims that are in the way Fear not to call God thy Father though thou findest many discouragements within thee The Devil would not have thee taste of this honey But I proceed and the next particular in the Description is the Manner how the Spirit of God cometh thus to witnesse unto us how we come to be sealed and that is said to be First By the meanes God hath appointed thereunto This is very observable
to be known ibid. All are not of equal necessity ibid. A latitude to be granted in the application of them 60 Of the twofold form of the Church internal and external ib. The marks of the visible not to be confounded with the properties of the invisible Church 61 Why Paul writeth to the Church and not to the Churches of Corinth 63 A Church is Gods people in a more peculiar manner 64 Seven things implied in the Churches being said to be of God 64 65 66 67 A Church sometimes gathered amongst the most prophane people 69 A Church may be a true one though defiled with many corruptions 70 Three propositions clearing it 73 Three reasons demonstrating it 76 What corruptions were in the Church of Corinth 71 72 The soundnesse and purity of a Church admits of degrees 73 The Church of God as 't is a Church doth farre surpasse all civil societies and temporal dignities 77 Three propositions clearing it 78 79 The grounds of it 79 80 'T is hard for Churches to keep within their proper bounds about Church administrations 80 'T is a Ministers duty by all lawfull means to promote the Church he is related to 81 All that are in the Church are Saints by profession 83 What is comprehended under Church-Saintship 84 85 All Saints ought to joyn themselves to Church communion 91 Yet some causes may excuse them 91 92 What are those sinfull grounds why many do not joyn themselves to Church communion 93 94 The best Churches changeable in their affections to their guides 464 Propositions clearing it 464 465 The causes of it 466 467 The Church esteems many things which the world despises 31 32 Church-officers Church-officers appointed by Christ as the head 28 Propositions clearing it 29 30 Two things Church-officers are to take heed of pride and idlenesse 30 31 How it concerns Church-officers to agree in matters of Religion 46 Three propositions clearing it 46 47 Three things conducing to that happy agreement 47 48 Comfort God a God of all Comfort to his 148 What is implied in that expression 149 What in the word Comfort 150 151 Propositions about the Comforts of God 152 It is so to be managed as to be made an antidote against despair and yet a curb to presumption ib. Comfort not to be judged of without Scripture-light 153 God actually Comforts his people 157 How God comforts his people 158 159 160 God a God of Comfort only to believers 161 Six propositions clearing the truth 162 163 164 165 God Comforts his people in all afflictions 166 167 No Philosophers ever had the true art or grounds of Comfort 169 God Comforts onely by the Scriptures 170 What are the grounds of Comfort in Scripture 171 172 173 How God is said to Comfort his people in all their afflictions notwithstanding they are oft disconsolate 174 175 176 177 Comfort not absolutely necessary to salvation 175 These only are fit to Comfort others who have the experimental work of Gods grace upon their own hearts 182 Four propositions clearing it 182 183 184 Four reasons confirming it 184 185 186 It is a special duty to Comfort the afflicted 187 Propositions clearing it 187 188 189 190 Two things required to the Comforting others in a right manner 190 191 The same grounds of Comforts which revive one may revive another also 191 What are the general grounds of Comfort in afflictions 192 193 Reasons of it 193 194 195 Our Comforts are and abound by Christ 209 210 How Christ makes our Comforts to abound in our sufferings for his sake 210 211 212 God commonly proportions our comforts to our sufferings 214 And sometimes makes them to exceed 215 The reasons of it 216 217 Why God often denies Comfort in trouble 217 218 Our Comfort is promoted by others suffering for Christ 223 224 225 226 227 'T is universal holiness that is the ground of Comfort 443 Communion Two sorts of Communion 251 Communion with the sufferers for Christ a good way to interest us in their glory ibid. Confidence self-confidence Self confidence a great sin 302 Propositions clearing the nature of Self confidence 302 303 304 A godly man sometimes guilty of it 309 310 Of the sinfulnesse of it 313 314 315 Confirme vide Establish Conscience Of the Conscience 384 The witness of a good Conscience a great ground of comfort 385 What is required to a good Conscience 385 386 387 388 389 How the Spirit witnesses with our Consciences 389 What are those effects of the Spirit by which our Consciences are rightly guided in witnessing to us 390 391 Distinctions concerning Conscience and its testimonies 392 393 Consolation vide Comfort Conversation Of a twofold Conversation 443 What is required to a good Conversation 445 446 Conversion A great deal of difference in the persons the Converted 42 And in the manner of their Conversion 43 The reasons of both 44 Corinth Of the City Corinth 68 D Day CHrist hath a solemn Day wherein great changes will be made 479 Wherein these great changes will be 479 480 481 482 c. Dead Of Gods raising the Dead 326 What it implies 328 329 Death The natural fear of Death not removed by grace 284 Propositions clearing it 285 286 Of what use the natural fear of Death is 286 There is a natural fear of Death in all though in some more in some lesse 288 When the fear of Death is sinfull 289 290 291 Deliverance Deliverance both temporal and spiritual from God 341 342 Despair Whence Despair arises 352 Dispensation All Gods Dispensations further the salvation of his people 242 c. Two sorts of Dispensations which conduce to that end 244 Vide Administrations E Earnest GRace the Earnest of glory 651 How grace and an Earnest differ 652 653 What is implied in the Earnest of Gods Spirit 654 655 656 They who have the Earnest of the Spirit cannot fall away 657 658 Education Education not to be rested upon 44 45 Ends. What are these inferiour Ends interposing betwixt God and us which we are apt to look upon 416 417 Enjoyments Temporal Enjoyments as well as spiritual mercies are the gift of God 369 Propositions clearing it 370 371 372 Reasons for it 373 Establish Wherein the Establishing worke of Gods grace lieth 607 608 609 610 611 612 Arguments proving all Establishing to be from God 613 The most eminent need Establishment as well as the weâ—kest 614 Demonstrations of it 615 616 617 'T is in Christ alone that we are Established 617 618 Reasons why we cannot Establish our selves 636 637 Experience Experience in former should encourage to trust in God for future mercies 345 Propositions clearing it 346 347 F Faith OF the different judgements which Faith and flesh put upon afflictions 274 c. The division of Faith as to the object 638 Whether in Faith and by Faith be oaths 665 Ministers have no power over a Christians Faith 684 A Christians Faith relates onely to God 694 Propositions clearing it 696 697 Father
Four Propositions clearing it 220 221 The general good of such Sufferings is Gods glory and the Gospels enlargement 222 Others Sufferings for Christ may much conduce to our comfort and salvation 223 Three things premised concerning such Sufferings 223 224 How our Sufferings for Christ work our comfort 225 226 227 How they promote our salvation 228 229 230 Sufferings not barely in themselves but as improved by patience conduce to our salvation 232 Communion with those that Suffer for Christ a sure way to interest us in their glory and comfort 251 Two propositions clearing it 251 252 The reasons of it 253 254 Vid. Afflictions Swearing 'T is lawfull to Swear under the Gospel upon urgent occasions after a right manner 658 668 669 Whether it be lawfull to Swear by any creature 663 How we may mention a creature in an oath and not Swear by it 664 How and when we may lawfully Swear Motives against ordinary Swearing 672 673 674 675 The excuses and cavils for Swearing answered 675 676 T Thankfulnesse to God vide Blessing and Praising God Timothy OF the name Timothy 41 Two things observed concerning him 41 42 Trouble Trouble whence it ariseth 113 God is both able and willing to help his people in hopelesse Troubles 325 326 327 Truth God is a God of Truth and a true God 536 Propositions clearing the nature and kinds of Truth 537 538 539 540 The truth of God is alwayes the same 575 576 577 578 Trust Two sorts of Trust humane and divine 301 What are the sinfull objects we are apt to Trust in 304 305 306 307 308 God always the proper object of our Trust 315 Propositions concerning our Trusting in God 315 316 317 318 What is the matter for which we Trust in him 318 What is required to our Trusting in the Lord 320 321 322 Of the excellency of this grace of Trusting in the Lord 322 323 324 There are motives to Trust in God both from personal and general priviledges 349 Of the opposites to Trusting in God 350 The grace of Trusting in God cannot be perfect in this life 352 Trusting in God and the use of means not to be separated 355 W Wisdome WHy the Wisdome of this world is called fleshly Wisdom 423 Ministers ought not to use fleshly Wisdom 423 424 425 Principles of fleshly Wisdom 426 427 428 429 430 431 FINIS The Division of the Chapter and of the Verse Why our Saviour called Jesus Christ Why this Apostle called Paul who sometimes was called Saul Pauls persecution of the Church of Christ His conversion to it God of great sinners often maketh most eminent Saints 〈◊〉 Pauls sins great How the chiefest of sinners The work of Gods grace wonderfull Pauls serviceableness admirable Reasons why God of great sinners often maketh such eminent Saints 1. On Gods part 1. Hereby the power of God is manifested 2. Hereby the Wisdom of God is clearly evidenced 1. In converting Paul when in the height of his impieties 2. Because such fire-brands plucked out of the fire are the fittest to enkindle a fire in the hearts of others 3. Hereby he shews the freeness of his grace 2. On mans part 1. That hereby they may be more humble in themselves Lastly that all Formalists and Justiciaries might be provoked to an holy jealousie Pauls learning When men of great parts and learning are chosen by God and sanctified they become eminently usefull in their place Christs chusing of illiterate men to be Apostles makes not for the chusing of such now to be publick preachers Obs 2. Learning an excellent qualification in man the choisest of Gods gifts in a common way Obs 3. Learning through the corruption of man often made an engine to promote the Kingdom of the Devil This is not from the nature of learning it self but from the abuse of 〈◊〉 The assistance of Gods Spirit necessary to an holy and sanctified understanding and interpretation of Scripture Use 1. Use 2. Use 3. Why Paul prefixed his name to his Epistle Pauls name being prefixed to this Epistle argues it to be of Divine Authority The prefixing of the name of the Author not a sufficient argument of it self to prove the Divine Authority of any book The Pen-men of the Bible only the instruments used by God in an extraordinary way not the authors of it The Scripture being inspired by God we should rest satisfied in the style and method of it The authority of the Scripture not to be questioned or disputed of Yet to arm our selves against the Devil and all Hereticks 't is good to consider 1. That we have as good ground to believe the Scriptures were written by their acknowledged Pen-men as that any humane works were made by their Authors 2. Hence it follows that we must believe the matter therein to be of God 3. Hitherto we are to add the heavenly Doctrine and matter of the Scriptures as also the consent of all and martyrdom of many Christians and miracles testifying the truth of them 4. To these we are earnestly to beg the assistance of the Spirit of God Why Paul cals himself an Apostle What an Apostle was Two kinds of Apostles primary and secondary Christ in his first planting of his Church appointed extraordinary Officers which he called Apostles Our Saviour in the building of his Church did not follow the Government of the Jewish The properties of an Apostles 1. He should have an immediate call from Christ 2. The Apostles were to be the first builders of the Church 3. They should be eye-witnesses of what Christ did and suffered 4. They were universal officers 5. They were endowed of an infallible spirit 6. They were endowed with miraculous gifts 7. They were the chiefest and highest officers in the Church 8. They were equal in power and authority 9. They were temporary officers 10. Though they were extraordinary Officers yet they contained what was inferiour under them Lastly though they were thus admirably qualified yet they did not convert all below them It is of great consequence both to Ministers and people to be informed of the Divine Call of their Church-officers Both ancient and modern Writers have much disputed about the Call of Church-officers It is not enough only to have a true Call but that Call must be likewise faithfully improved What advantages follow upon a true Call 1. To the Officers themselvs 1. They may expect Gods assistance 2. Gods protection 3. Success and fruitfulness in their labours The word commonly more succesful to those who never had it before The Word less successfull to a people that have lived long under the preaching 〈◊〉 A two-fold Use of the Ministry besides conversion to increase grace and prevent errour Lastly They may expect a greater reward from God 2. What advantage the people may have by being assured of their Ministers call Use Of the proper Name of our Saviour Jesus The Lord Christ is a Jesus a Saviour to his people 1. Christ is not a Saviour in
weakest believer as well as the strongest Christ to be prayed to for grace and peace Jesus Christ is a Lord. Of a threefold blessing spoken of in Scripture It is a Christians duty to be much in praising God What goeth to the making up a thankfull spirit Motives to be more affected with spiritnal mercies than temporal Motives to bless God for all his mercies God is the Father of our Lord Jesus Christ Propositions explaining how Christ is the Son of God How Christs being the Son of God is the foundation of a Christians comfort God is a mercifull Father to all his children What is implied in Gods being called the Father of mercies Of the multitude of Gods mercies Of the variety of Gods mercies Of the Properties of Gods mercies Who are the fit objects of Gods mercies God is a God of all comfort to all his children What is comprehended in that expression God is the God of comfort What is implied in the word consolation How he is a God of all consolations Propositions obviating practical and doctrical objections about the mercy or comforts of God Of the Calvinists Doctrine concerning Gods absolute Decrees and how they stand with the mercy of God God not only can but doth comfort his children How God comforteth his people God is a God of comfort only to believers God will comfort his children in all their affliction whatsoever Propositions explaining the Observation Several sorts of soul or spiritual troubles in all which God comforts his children How God comforteth his people in outward tribulations No Philosopher ever had the true grounds of comfort Gods children deficient in a two-fold respect concerning Gods comforts What are these good things that God hath prepared for those that love him to comfort them What grounds of comfort the Scriptures afford unto us Psal 102. 13. How God comforreth his children in all their tribulations though they often may be disconsolate Comfort not absolutely necessary to salvation There is a two-fold joy direct and reflex Joy is either spiritual or sensitive and corporeal Gods spiritual works upon his people are not only for their own but for others spiritual advantage Of the distinction of the Schoolmen of spiritual Gifts 1. Gratiae gratis datae 2. Grattiâ— gratum facientes The Gifts of Gods Spirit are better distinguished into Dona Ministrantia and Sanctificantia Gifts are encreased by being improved What are those â—…ice things wherein more particularly we are to be serviceable to others 1. Humiliation 2. The Knowledge of God and true saith 3. Temptations 4. Consolations Those only can make fit applications to others who have the work of Gods Spirit upon their own souls A two-fold knowledge of spiritual things 1. Speculative and Theoretical 2. Practical and experimental This speculative and practical knowledge of spiritual things differ in the whole kind All knowledge that is accompanied with some kind of affections is not an experimental knowledge All experimental workings upon the soul are to be tryed by the Scriptures How our experiences are to be judged by the Word 1. Are they from Scripture rightly understood 2. Are they from the Spirit of God 3. Do they make thee more holy and humble Reasons confirming the Doctrine 1. They that have not this experimental knowledge they have no skill to cure others 2. They can have any sutablenesse of of pity and compassion 3. Because such only are found reall and in earnest 4. Because such alone are faithfull It is a special duty in a right manner to comfort the afflicted Propositions clearing the truth 1. There are two sorts of troubles 1. Spiritual and inward 2. Outward 2. The afflicted need the help of others to comfort them though themselves be never so skilfull in the comsorting others Reasons 1. Because remptations darken the judgement 2. Because the sense of their grief doth wholly possesse them 3. Because the most eminent when in troubles are subject to much unbelief and frowardness 4. Because the Devil is then most busie Lastly God hath appointed Ministers and Christians as a means to comfort others 3. The dispensation of comfort to the afflicted is either Charitativè or Potestativè 4. What is required to the comforting others in a right manner 1. Knowledge of the temptation and disposition of the person 2. The discovery of sin and then the application of comfort The same grounds of comfort that revive the heart of one godly man may do so to another too 1. There are both general and particular grounds of comfort What are the general grounds of comfort 1. All afflictions come from a Father 2. The end is good 3. The advantages that come from Christ Of the special and particular grounds of comfort The grounds of the point 1. Because all godly men are of the same nature 2. Because all have the same spirit 3. Because promises are made alike to all The sufferings of Christ abound in us What is meant by the sufferings of Christ What is meant by the sufferings of Christ abounding What be these sufferings abounding in us The true and faithfull owing of Christ is sometimes accompanied with great sufferings Propositions declaring the truth of the Doctrine 1. A Saints sufferings may be as extensive as his comforts 2. At some time their sufferings abound more then others 3. To suffer for Christ is very grievous to flesh and blood 'T is a glorious and blessed thing to own Christ in the midst of sufferings What it is to suffer for Christ 1. Ex parte Objecti 1. It must not be for any sin 2. It must be for the name of Christ 3. For righteousnesse sake 4. For a good conscience What are the qualifications of those who suffer truly for Christ 1. Faith 3. Spiritual â—ortitude and heavenly courage 4. Holy wisdom and prudence 5. Patience 6. An heart mortified to all earthly comforts 7. Pure and holy motives As our sufferings are for Christ so are our comforts by him How our comforts abound by Christ 1. Efficiently 2. Meritoriously 3. Objectively How many wayes Christ makes his comforts to abound to those that suffer for him 1. By perswading them of the goodness of the cause why they suffer 2. By sorewarning of their sufferings 3. By informing us of his Sovereignty and conquest over the world 4. By vertue of his prayer put up in that very behalf 5. By instructing them of the spiritual advantages which come from such sufferings God doth proportion our comforts to our sufferings Christ alwaies accommodates himself to the capacities of his people The mercies of God do often overflow Reasons 1. Because God in all his administrations doth still regard his own glory not our desert 2. Because of Gods faithfulnesse to his Promises 3. Otherwise God in his expressions of mercy would be exceeded by man 4. Because otherwise Gods glorious and in his afflicting could not be obtained Object Answ Why God often denies comfort in trouble 1. To teach us that comforts are his gifts 2.