moved David against them to say go number Israel and Iudah How shall we reconcile these two places God gave him over to be tempted by Sathan By God as a Judge by Sathan as an Executioner Temptations to sin come immediately from the Devil but they are governed by God for holy and righteous ends So again 1 King 22.22 The evil Spirit had leave and Commission to be a lying Spirit in Ahabs Prophets Go forth and do so and thou shalt prevail with him There is a permissive intention not an effective when they grieve his Spirit God withdraweth and leaveth them to the evil Spirit who works by their fleshly and worldly lusts and then they are easily seduced who prefer Worldly things before Heavenly 3. There is an active providence which raiseth such instruments and propoundeth such objects as meeting with a naughty heart do sore blind it 1. For instruments Iob 22.16 The deceived and the deceiver are hiâ— Take it in Worldly or take it in Religious matters mans deceiving others or being deceived by others it is of God for it is said both are his not only his Creatures but subject to the government and disposal of providence how and whom they shall deceive and how far they shall deceive So Ezech. 14.9 If the Prophet be deceived that hath spoken a thing I the Lord have deceived him This is a great transaction in the World a sad judgment not to be cavilled but trembled at For mans ingratitude God raiseth up false Prophets to seduce them that delight in lies rather than in the truths of God 2. For objects wicked instruments varnish and dress up this cause with all the art they can to make it a powerful deceit and then it is befriended and countenanced by the powers of the World and so easily prevaileth with them who are moved either with worldly hopes or fears and have debauched their Conscience by worldly respects God saith Jer. 6.21 I will lay stumbling blocks before this people If we will find the sin God will find the occasion If Iudas hath a mind to buy his Master he shall not want Chapmen to bargain with him the Priests were consulting to destroy Christ at the same time that the Devil put it into his heart Matth. 26.3 being Alarmed by the Miracle of raising Lazarus Birds and Fishes are easily deceived with such baits as they greedily catch at so God by his just vengeance ordereth such occurences and occasions as take with a naughty and carnal heart 2. The degree or kind of the punishment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we render it strong delusion or the efficacy of error that is such delusion as shall have a most efficacious force to deceive them The prevalency and strength of the delusion is seen in two things 1. The absurdity of the errors 2. The obstinacy wherewith they cleave to them 1. The absurdity of the errors I will instance in three things False Image worship and Bread worship Invocation of Saints and supererogation of works 1. Adoration of Images Idolaters are usually represented as sottish as Psal. 115.8 They that make them are like unto them so is every one that trusteth in them He had described the senselesness of the Idols before They have mouths but they speak not Eyes have they but they see not they have ears but they hear not Noses have they but they smell not c. Now as Idols are senseless so the Idolaters are bruitish That is the makers Worshippers and Servers of them as void of true Wisdom as the Images are of sense and motion Isa. 44.18 They have not known nor understood for he hath shut their eyes that they câ—nnot see and their hearts that they cannot understand There is a fatal obduration upon them all along there their senselesness is set forth from ver 9. to ver 20. they that worship the work of their own hands are themselves but stocks and stones being blinâ—ed by the just Judgment of God If it be said this is meant of the Idols of the Gentiles not of the Images of God and Christ and Virgin Mary and Saints But God will not be worshipped by an Idol and there is no difference between the Images of the Papists and the Heathens but only in the name 2. The other thing that I will instance in is the Invocation of Saints a sottish error and respect payed to them that are so far out of the reach of our Commerce and a thing not only without precept promise or president in Scripture but also against Scripture which always directeth to God by one Mediator the Lord Jesus Christ. The Scripture saith Go to God if you lack any thing and they say Go to the Saints if they say not as Authors of Grace or any Divine Blessing yet as Intercessors though that be not true yet that derogateth from Christ whose Office it is to intercede with the Father So that this is to put the Creature in the place of God But it is not only contrary to Scripture but the very motion and inclination of the Spirit when he stirreth us or moveth us to pray Rom. 8.15 Ye have received the spirit of adoption whereby we cry Abba Father Gal. 4.6 And because ye are Sons God hath sent forth the Spirit of his Son into your hearts crying Abba Father he inclineth us to come to God and yet this they will leave 3. A third Error that I shall instance in is that man may supererogate not only merit for himself but lay in an overplus to encrease the treasure of the Church when the Scripture telleth us that our best works are imperfect yea polluted and our Lord himself hath told us that when we have done all say ye we are unprofitable Servants Luke 17.10 But what will not men believe that can believe these things There are other absurdities as gross as these but this sufficeth for a tast 2. The obstinacy wherewith they cleave to them Nothing will reclaim them not Scripture nor reason nor evidence of truth but they still cry the opinion of the Church and the Faith of their Forefathers and will invent any paltry shift and distinction rather recede from any thing than once admit that the Church hath erred Like the obstinate Jews in Christs time that denied apparent matter of fact Joh. 8.33 We were never in bondage to any man though they were in Egypt and Babylon and were now under servitude and the power of the Romans Though we prove they have erred and do err still the Church cannot err or rather like the Elder Jews in the Prophet Ieremiahs time Ier. 44.16 17 18 19. As for the word that thou hast spoken unto us in the name of the Lord we will not hearken to thee but we will certainly do whatsoever goeth out of our own mouth To burn incense unto the Queen of Heaven and to pour out drink-offerings to her as we have done we and our Fathers and our Kings and our Princes for then
have need of before you ask him He observed every weary step of David in the Wilderness and all his Tears and Sorrows Psal. 56.8 Thou tellest my Wandrings put thou my Tears in thy Bottle are they not in thy Book He particularly took notice of all the Troubles and Sorrows of his Exile and wandring Condition as if his Tears had been preserved in a Bottle and his Troubles registred or recordeâ— in a Book The Doctrine of the Gentiles was Dii magna curant parva negligunt The great and weighty Matters the Lord took into his Care but left other things to their own event and chance but the Doctrine of the Scriptures is otherwise God taketh notice of every particular Person For our Prayers Psal. 34.6 This poor Man cried unto the Lord and the Lord heard him and saved him out of all his Troubles How obscure soever the Worshipper be in the account of the World if he depend on God the Lord will regard him 2. For his Power he is able to do all Things Mark 14.36 Abba Father all things are possible to thee 3. For his Goodness he relieveth all his Creatures heareth the moans of the Beasts much more the Prayers of the Saints Psal. 145.15 16. The Eyes of all things wait upon the Lord and thou givest them their Meat in due season c. Now this he makes a ground of fulfilling the desires of them that feâ—r him and being near to all that call upon him Vers. 18 19. He that feedeth a Kite will he not provide for a Child Surely we have more reason to trust in God than they if you think this belongeth to his common Bounty But in Spiritual things it is otherwise he is most pleased when we ask Spiritual Blessings 1 Kings 3.10 It pleased the Lord that Solomon asked this thing Well then since none other is capable and God is to him must we come 2. The Scriptures which are the proper Rule of Worship direct us to no other When Christ taught his Disciples to pray he directeth them to God Luke 11.2 When ye pray say Our Father which art in Heaven Invovation is Divine Worship and so done to God alone 3. When the Spirit moveth us to pray he inclineth us to come to God Rom. 8.15 Ye have received the Spirit of Adoption whereby we cry Abba Father Gal. 4.5 6. Because ye are Sons he hath sent forth the Spirit of his Son into your Hearts crying Abba Father He doth not move us to go to the Saints but to God The Vse Well then if any tâ—ouble befal us let us call on God unbosom our selves to him Psal. 50.15 Call upon me in the day of trouble I will deliver thee and thou shalt glorify me If we want any Grace let us go to the God of all Grace in the Name of Christ Heb. 4.16 Seeing therefore we have a great High Priest that is entred into Heaven Iesus the Son of God let us come boldly to the Throne of Grace tâ—at we may obtain Mercy and find Grace to help us in a time of need We can pray to none but to him in whom we trust Psalm 62.8 Trust in the Lord at all times pour out your Hearts before him Trust is the Foundation of Prayer they that look to God for all will frequently apply themselves to him Our Necessities and Wants are continual both as to the Temporal and Spiritual Things we need not only daily Bread but daily Pardon daily Strength against Temptations therefore let us often come to God III. Observation That Jesus Christ is invoked together with the Father as an Author of Grace and thereby his God-head is proved for he that is an Object both of Internal and External Worship is God Now such is Christ. Of Internal Worship Ioh. 14.1 Ye believe in God believe also in me Though Christ died as Man yet he is God equal with the Father and an Object of Faith and Trust. For External Worship or Prayer the Text is clear Our Lord Iesus Christ and God even our Father That is much for the comfort of the Faithful that we have God to trust in and Christ to trust in that we that have sinned with both hands earnestly have a double ground of our Comfort and Hope the infinite Mercy and Power of God and the infinite Merit of a Mediator There is a great latitude in the Object of Faith and so of Invocation The Lord Iesus Christ himself and God our Father There is no pain so great that God in Christ cannot remove no Danger so dreadful but he can prevent no Misery so deep but he can deliver from it no Enemy so strong but he can vanquisâ— them no Want that he cannot supply When we have a Want that he cannot supply or a Sickness that he cannot cure or a Danger that he cannot prevent or a Misery that he cannot remove or Enemies that are too hard for him then we may sit down and despair and die I speak of both as one for God and Christ are here joined as to the same effect comforting their Hearts and stablishing them in every good Word anâ— Work IV. We can obtain nothing from God unless we seek it in Christ. Therefore the Apostle beginneth his Prayer Now our Lord Iesus Christ and God c. God Alone iâ— abundantly enough for our happiness for there is in him more than abundantly enough to satisfy all the Capacities of the Creature but without a Mediator how shall we come to receive of his fulness If Maâ— had kept innocent God had been enough to us for in Innocency there was no Mediaâ—or but to Man fallen a Mediator is necessary 1. I shall state the necessity of iâ— Because of Distance and Difference we are unworthy to approach his Holy Presence and God hath a Quarrel and Controversy with us which till it be taken up we can expect no good thing from him 1. Distance We are stranged from God by the Fall and having lost his Image lost his Favour and Fellowship and all communion with him so that God now is looked upon by us as out of the reach of our Commerce which hindreth our love and confidence in him for we can hardly depend upon one so far above us that he will take notice of us or take care for us so as to relieve us in our Necessities or help us in our Miseries and give us the Blessings we ask of him or that we shall be welcome to him when we come with our Prayers and Supplications God taught the Israelites their distance and the Apostle telleth us that all that dispensation the Holy Ghost did signify That the way into the Holiest was not yet made â—anifest wâ—ile the first Tâ—bernacle was standing Heb. 9.8 They could not come near God without danger of Death he would not have them so familiar wâ—th him 2. Difference or Controversy A Mediator is used only between disagreeing Parties When Man was guilty God was angry Conscience of Sin
3. Carry it so as those to whom God hath given grounds of everlasting Consolation We are up when we have the World with us but dead in the Nest when our temporal Dependencies are broken The Covenant is the same still and there should be your Hope and your Joy 2 Cor. 1.20 All the Promises of God in him are Yea and in him Amen unto the Glory of God by us 2 Sam. 23.5 Although my House be not so with God yet he hath made with me an everlasting Covenant ordered in all things and sure for this is all my Salvation and all my desire although he maâ—e it not to grow Heaven is where it was the World cannot make void your Interest in it Therefore you should rejoice in the Lord always Phil. 4.4 Rejoice in the Lord always and again I say rejoice SERMON XVI 2 Thess. 2.16 And good hope through Grace WE now come to the third ground of Audience and Acceptance he hath given us good hope through Grace This sheweth how we entertain the everlasting Consolation offered in the Gospel with good Hope and this wrought in us by God Here is 1. The Gift good Hope 2. The moving Cause through Grace Doct. That it is a great advantage when we pray for Consolation and Confirmation in Holiness to consider that God hath already given us the Hope of Eternal Life Here I shall 1. Open the Gift 2. Shew what incouragement this is in Prayer In the opening the Gift let me inquire 1. What is this good Hope mentioned and what are the Properties of it 2. That this is the free Gift of God 1. What is this good Hope Hope is sometimes put for the Object or Thing hoped for As Prov. 13.12 Hope deferred maketh the Heart sad That is the delay of the good expected is very tedious and troublesome to us So in Christian Hope Col. 1.5 For the Hope which is laid up for you in Heaven Where Hope is put for the Object of it the blessed and glorious Estate which is reserved for us hereafter The great objects of Hope which yet do not exclude intervening Blessings are these 1. The coming of Christ to oâ—r Comfort Tit. 2.13 Looking for the blessed hope and the glorious appearing of the great God and our Saviour Iesus Christ. 1 Pet. 1.13 Gird up the loins of your Minds and be sober and hope to the end for the Grace that is to be â—rought unto you at the Revelation of Iesus Christ. Hope is there described by its singular Object the coming of Christ called there the Revelation of Christ. Christ is now under a Vail his Bodily Presence being removed and his Spiritual Glory seen but darkly as in a Glass but then he shall appear in Person and in his Glory When Christ withdrew out of sight our Comfort seemed â—o be gone with him but he will come agâ—in he is not gone in anger but about Business to set all things at rights against the day of solemn Espousals and then he cometh to possess what he hath purchased and to carry the Church into the everlasting place of her Abode This is the great Hope of Christans and a blessed and good Hope it is indeed 2. The Resurrection of the Dead Acts 2.36 My flesh shall rest in Hope Acts 24.15 I have hope towards God thaâ— there shall be a Resurrection both of the Iust and Vnjust Acts 26.6 7 8. Now I stand judged for the hope of the Promise made unto the Fathers unto which Promise our twelve Triâ—es instantly serving God day and night hope to come Why should it be thought an incredible thing with you that God should raise the Dead Death seemeth to make void all the Promises at once but there is an estate after Death the Dead shall rise and to Men bred up in the Bosom of the Church this should not seem incredible It is not incredible in it self considering the Justice and Power of God But why to you Since all Religion tendeth to it But it is a matter of undoubted certainty all Believers do look for long for and prepare for this Blessedness otherwise why should they trouble themselves about Religion which abridgeth us of present Delights and exposeth us to great Difficulties and Sufferings But there is another Life after this where all is happy and joyful and therefore we serve God instantly day and night 3. The Vision of God I Iohn 3.2 that at length we shall be admitted into his blessed Presence and see him as he is and be made like him both for Holiness and Happiness 4. Our heavenly Inheritance 1 Pet. 1.4 An inheritance incorruptible and undefiled that fadeth not away reserved in Heaven for us Called Eternal Life Tit. 1.2 In hope of eternal Life which God that cannot lie promised us The Glory of God Rom. 5.2 We rejoyce in hope of the Glory of God Well then all this is a good Hope if there be the things hoped for for the object of our Hope is the chiefest Good the eternal Vision and Fruition of God this is that we must aim at as our Happiness Psal. 17.15 As for me I shall behold thy Face in Righteousness I shall be satisfied when I awake with thy Likeness we must seek after it and make it our constant Work Heb. 11.6 God is a rewarder of them that diligently seek him this is that we must take hold of as having a right and title to it Heb. 6.18 Who have fled for refuge to lay hold on the Hope set before us We challenge it by the Law of Grace as we fulfil the Conditions Our Hold is more strong Right more evident as we get greater measures of the First-fruits we gain more security and confidence in the spiritual Conflict Ver. 19. Which Hope we have as an Anchor of the Soul sure and stedfast By good Works we enter upon the possession of it in part as we get the First-fruits of the Spirit Rom. 8.23 We our selves also which have the First-fruits of the Spirit even we our selves groan within our selves waiting for the Adoption to wit the redemption of our Body 2 Cor. 5.5 Now he that hath wrought us for the self-same thing is God who also hath given unto us the earnest of the Spirit In whole when we come to Heaven for then we enter into our Master's Joy Matth. 25.21 when we die our Souls enter into that blessed place where the Spirits of just Men are made perfect not only preserved in manu Dei but admitted in conspectum Dei 1 Pet 1.9 Receiving the end of your Faith the salvation of your Souls But after the Resurrection and general Judgment John 14.3 I will come again and receive you to my self that where I am there ye may be also Then in Body and Soul we enter into our everlasting Mansions 2. Sometimes Hope is put for the reasons and causes of Hoping and so he that giveth me solid reasons of Hoping giveth me good Hope In this sense it is
Sometimes the way of internal Government by terrors of Conscience or punishing sin committed with sin permitted both these parts are seen in punishing both the godly and the wicked as for instance in the godly in the way of external Government 1 Cor. 11.32 But when we are judged we are chastned of the Lord that we should not be condemned with the World In the way of internal Government the lesser penal withdrawings of the Spirit which Gods people find themselves after some sins and neglects of grace are grievous But the Judgments upon the Souls of the ungodly are most dreadful when the sinner is either terrified or stupiâ—ied terrified by horrors of Conscience 1 Cor. 15.56 The sting of death is sin and the strength of sin is the Law or stupified by being given up to their own hearts Counsels Psal. 81.12 So I gave them up unto their own hearts lusts and they walked in their own Counsels So that the Sinner is left dull and senseless and past feeling Eph. 4.18 Having the understanding darkened being alienated from the life of God through the ignorance that is in them because of the blindness of their heart by the first by horrors of Conscience they are made to feel Gods displeasure at the courses they walk in but when that is long depised and men sin on still then the other and more terrible Judgment cometh For the giving up a Sinner to his own lusts and his losing all remorse is the last and sorest Judgment on this side Hell 3. As to Gods internal Judgments the Scripture chiefly insists upon two parts of this internal dispensation blindness of mind and hardness of heart they usually go together Blindness of mind is spoken of Iohn 12.39 40. Therefore they could not believe because that Esaias said again he hath blinded their eyes and hardned their hearts that they should not see with their eyes nor understand with their heart and be converted and I should heal them All passages are obstructed whereby the word might enter and work Conversion unto God It was God laid this punishment of blindness upon them Hardness of heart in that famous instance Exod. 4.21 I will harden Pharaohs heart God doth not make them that see blind nor them that are soft hard but leaveth them to their own prejudice obstinacy and unperswadeableness and that when highly provoked The former is under our consideration 4. To understand Gods concurrence as a Judge we must not say too much of it nor too little We must not say too much of it lest we leave a stain â—nd blemish upon the divine Glory God infuseth no sin no blindness nor hardness into the hearts of men all influences from Heaven are good he conveyeth no deceit into the minds of men immediately nor doth he command or perswade men to oppose the truth Nor doth he impeâ— or excite their inward propensions so to do All this belongeth not to God but either to man or Sathan Nor must we say too little as for instance God is not said to blind or harden by bare prescience or foresight that they will be blinded or hardned because God foreseeth other things and yet they are not ascribed unto God as that men will kill or steal or do wrong and yet God is not said to kill or steal as he is said to blind and harden and therefore there is a difference between Gods concurrence to this effect and other sins Nor only by way of manifestation as if this were all the sense that in the course of his Providence God doth in the issue declare how blind and hard they are That some other thing is meant by it is seen in the Prayers by which we deprecate this heavy Judgment As when the Saints pray Isa. 63.17 Lord harden not our hearts from thy fear or David Psal. 119.19 Lord hide not thy Commandments from me They mean not thus Lord shew not to the World how hard and blind I am but cure my blindness and hardness of heart keep back this Judgment from me Again we must not say that all that God doth is a bare naked and idle permission as if it happened besides his will and intention and God had no more to do in it than a man that standeth on the shore and seeth a Ship ready to be drowned he might have heâ—ped it but permitted it No besides all this there is not a bare permission only but a permissive intention and a judicial sentence which is seconded by an active Providence Many things concur to the blinding of the mind and hardning of the heart all which God willeth but justly The wicked take occasions of their own accord to blind and harden themselves Sathan tempteth of his own maâ—ice but all this could not be done with effect and success without the will of God There is a supreme power over-ruling and ordering all that is done in the World 5. Gods concurrence may be stated by these things 1. His withdrawing or taking away the light and direction of his Holy Spirit Deut. 29.4 The Lord hath not given you an heart to perceive nor eyes to see nor ears to hear unto this day Now when God lets them loose to their own hearts Counsels then they fall into damnable errors A Greyhound held in by a slip or Collar runneth violently after the Hare when it is in sight as soon as the slip and Collar is taken away the restraint is gone and his inbred disposition carryeth him So men that are greedy of Worldly things are powerfully drawn into errors countenanced by the World when God taketh off the restraint of his Grace and giveth them up to their own lusts Now herein God is not to be blamed for he is Debtor to none and the grace of his Spirit is forfeited by their not receiving the love of the truth He is so far from being bound to give grace that he seemeth to be bound in Justice to withdraw what is given already by mens wickedness and ingratitude Voluntary blindness bringeth penal blindness And because men will not see they shall not see And when they wink hard and shut their eyes against the light of the Gospel it is just with God in this manner to smite them with blindness And since they had no love to the truth they are given up to errors and deceits And because they despise the Holy Scriptures they doat on vain Fables And would not take up a course of sound Godliness and Holiness he suffereth them to weary themselves with sundry superstitions 2. Not only by desertion but by tradition delivering them up to the power of Sathan 2 Cor 4.4 The God of this world hath blinded their eyes Sathan as the Executioner of Gods Curse worketh upon the corrupt nature of man and deceiveth them It is said 1 Chron. 21.1 Sathan stood up against Israel and provoked David to number Israel But it is said 2 Sam. 24.1 And the Anger of the Lord was kindled against Israel and he
of God and hath counted the Blood of the Covenant wherewith he was sancâ—ified an unholy Thing and hath done despite unto the Spirit of Grace That is were in external Covenant with God and visibly dedicated But there is an other Sanctification which is the Fruit of the Spirit 〈◊〉 a real Change in them 1 Cor. 6.11 And such were some of you but ye are washed but ye are justified in the Name of the Lord Iesus and by the Spirit of our God Find this and you find a sufficient Evidence Namely if you become new Creatures and be enabled to forsake Sin and follow after that which is pleasing in the sight of God Sancâ—ification of the Spirit is not so much known by Dedication and Profession but by â—he real and fixed inclination of your Souls to God and Heaven and living accordingly you are turned to God and live to God 2. Your belief of the Truth that is of the Gospel Now this is meant not of a dead Faith or such a cold Assent as only begets an Opinion in us of the truth of Christian Religion but such a lively Faith as bringeth us under the power of it For it is opposed to them that do not receive the Truth in the love of it Ver. 10. To them that believed not the Truth because they had pleasure in Vnrighteousness Ver. 12. That lived under the power of fleshly and worldly Lusts. And it is spoken of them who had received the Truth so as to obey it and suffer for it as the Thessalonians are described all along And in short such a belief of the Truth as caused them to enter into Covenant with Christ and make conscience of their Fidelity to him And here in this Verse we learn That a bare belief of the Truth doth not save unless accompanied with the Sanctification of the Spirit And therefore both must be taken together when the Word cometh to us not in Word only but in Power and much assurance and joy in the Holy Ghost it is an infallible evidence of our Election of God 1 Thess. 1.5 Alas many have a general cold belief of the Gospel that never felt the effect of it upon their Hearts 4. Observe the necessary Connection that is between both these Means The Sanctification of the Spirit and the Belief of the Truth 1. There is a necessary Connection between them as between the Cause and the Effect For none are powerfully drawn to believe in Christ but such as are Sanctified by his Spirit It is not in the power of any Creature to incline us to God or bring us to come to him by Christ. But this Work is wholly reserved to the Spirit And so the Lord himself doth powerfully bring to pass his own Decrees as by Christ Redeeming so by the Spirit Sanctifying The Spirit is the Author both of Faith and Holiness Saving Grace is called a New Creature 2 Cor. 5.17 Therefore if any Man be in Christ he is a New Creature Ephes. 2.10 For we are his Workmanship created in Christ Iesus unto good Works which God hath before ordaineâ— that we should walk in them And to Create is the Work of a Divine Power Creatâ—re and Creator are Relatives And certainly the noblest Creature such as the New Creature is cannot be framed by any but God It is called a New Birth and the New Birth is only from the Spirit Iohn 3.5 6. Well then these are fitly coupled the Sanctification of the Spirit and Belief of the Truth That God's Work may make way for ours 2. There is the Connection of Concomitancy between the Gospel and the Spirit The Spirit only goeth along with the Gospel and no other Doctrine and so both external and internal Grace are of God John 17.17 Sanctifie them by thy Truth thy Word is Truth It was fit that a Super-natural Doctrine should be accompanied with a Supernatural Operation and Power How else should it be known to be of God The Truth and the Spirit are inseparable Companions Where there is little of God known there is little of his Spirit As in the Natural Truth revealed to the Heathens Somewhat God shewed unto them Rom. 1.19 In the darker Revelation to the Iews there is but a fainter degree of the Spirit but Grace and Truth come by Iesus Christ. There goeth along with the Doctrine of the Gospel a mighty Spirit of Holiness for thereby God would prove the Verity and Truth of this Religion and suitably to the rich Mercy prepared for us in Christ. 3. There is a subordination of Faith to this Work of the Spirit by the Truth For the greatest Things work not till they be considered and beliâ—ved 1 Thess. 2.12 Ye received it not as the Word of Men but as it is in Truth the Word of God which worketh effectually also in you that believe A sound Belief produceth strong Affections and strong Affections govern our Practice and Conversation So that fitly are these things united as the fruits of our Election and means of Salvation 2. Why this is the great matter of our thansgiving to God That I shall evidence in the following considerations 1. That Thanksgiving to God is a great and necessary duty expresly injoin'd by him and expected from us 1 Thess. 5.18 In every thing give thanks for this is the will of God concerning you in Christ Iesus When God hath interposed his Will all debates are silenced If there were nothing else in the case this is motive enough to a gracious Heart for the fundamental reason of all obedience is the Will of God Our thankfulness is no benefit to God yet he is pleased with it as it sheweth our Honesty and Ingenuity And to us Christians the very Life and Soul of our Religion is Thankfulness therefore God will have us continually exercised in it Heb. 13.15 Let us offer the Sacrifice of Praise continually that is the fruit of our Lips giving thanks unto his Name As our understanding was given us to think of God and know him So our speech was given us to speak of God and praise him We praise God for all his works we give him thanks for such as are beneficial to us In Praise we ascribe all Honour Excellency and Perfection unto him In giving thanks we express what he hath done for our selves or others Now this must be done continually for God is continually beneficial unto us by daily Mercies giving us new matter of Praise and Thanksgiving Besides there are some Mercies so great that they should never be forgotten 2. That we are to give thanks chiefly for Spiritual and Eternal Mercies Eph. 1.3 Blessed be the God and Father of our Lord Iesus Christ who hath blessed us with all spiritual blessings in heavenly places in Christ. For we cannot give thanks rightly without a just esteem of the Mercy we give thanks for But spiritual and eternal Mercies do much excel those that are temporal and transitory We are bound to bless the Lord for
is the Author It is not an Invention of Man but a Secret that came from the Bosom of God Again it is called Christ's Gospel The Gospel of our Lord Iesus Christ 2 Thess. 1.8 As the principal Subrevealer who made known unto us most fully the Mind of God And then on the Apostles who were Instruments chosen and intrusted by Christ to declare it to the World both by Word and Writing The Scripture is an Authentick Record wherein all things are delivered to us both concerning our Duties and Priviledges Therefore when he saith our Gospel he doth not mean it of principal Revelation but in regard of Dispensation and Trust. 1 Tim. 1.11 The glorious Gospel of the Blessed God is committed to my trust Therefore this word our Oospel is 1. A word of Fidelity that argued the Conscience to this Duty that owneth the Trust committed to him and that this was his chief Work and Charge 1 Cor. 9.17 A Dispensation of the Gospel is committed unto me 2. It is a word of Esteem Love and Affection what we love we call ours Rom 16.25 Now to him that is able to stablish you according to my Gospel Paul was glad he had such Interest in it as to be a Preacher of it And Believers should be glad they are partakers of the benefit Ephes. 1.13 In whom ye trusted after ye heard the Word of Truth the Gospel of your Salvation It is theirs and ours Oh blessed be God for this 3. It is a work importing Diligence our Gospel that which he preached with so much Labour and Hazard he followed this Work close Acts 20.24 I count not my Life dear that I may finish my Course with joy and the Ministry which I have received of the Lord Iesus to testifie the Gospel of the Grace of God He was willing to die and suffer any thing for the Gospels sake 4. The Consent and Harmony between him and the rest of the Apostles Sometimes he calleth it My Gospel to assert his own Apostolical Authority as Rom. 2.16 Sometimes Our Gospel 2 Cor. 4.3 to note their common Consent who were the authorized Messengers of our Lord Jesus Christ. It is our Gospel the same jointly attested by all Christ's chosen Messengers 3. The ends of this Calling They are either Subordinate or Ultimate 1. Subordinate in the word Whereunto he hath called you that is to Faith Holiness and Salvation we are called to all 1. God calleth us to the Faith of the Gospel he hath not only ordained us to believe but called us to believe without Calling there can be no Faith Rom 10.14 How shall they believe in him of whom they have not heard But upon Calling there must be Faith or else we make void the Dispensation of God which we are under 1. There must be a belief of the Gospel in general The voice of the Creatures calleth upon the Gentiles to believe an Infinit Eternal Power that made Man and all Things And the condemnation of the Gentle World is that they know not God and glorifie not God as God after this Revelation made to them but to believe in Christ is a mystery to Nature and dependeth upon God's special Revelation in the Gospel Therefore the Eternal and Internal Power of the Spirit accompanieth it to convince the World that it is Sin not to believe in Christ. The External Power in Miracles and the Internal in the Illumination of the Mind John 16.9 The Spirit shall convince the World of Sin because they believe not in me That is receive not the Faith of the Gospel or believed not that Christ was the true Messiah the great Prophet and Doctor of the Church 2. This Call doth aim at not only a belief of the truth of the Gospel in general but also a particular Affiance in Christ according to the terms of the New Covenant General assent to the truth of the Gospel is only considerable as it leadeth on other Things Now that I may not wander I will refer them to two Things 1. A Fiducial Assent 2. An Obediential Confidence This is the belief of the Truth we are called unto 1. The Assent must be Fiducial or accompanied with a trust in Christ. Ephes. 1.13 In whom ye also trusted after that ye heard the Word of Truth the Gospel of your Salvation The meaning is the Gentiles after they heard the Gospel and believed the Truth they did trust themselves in the Hands of Christ to be brought by his Saving and Healing Methods to eternal Happiness It is a mighty thing to have such a Belief as may produce Trust or a venturing our selves in the Hands of Christ against all hazards and whatever befalleth us are content to save our Souls on his Terms This breedeth holy Security or Courage 2 Tim. 1.12 For I know whom I have believed and I am persuaded that he is able to keep that which I have committed unto him against that Day 2. This Confidence must be Obediential not a devout Sloath or Carelessness To trust in his Mercies and neglect his Precepts crosseth the Tenor of his Covenant Psal. 119.60 I made haste and delayed not to keep thy Commandments It is true Religion when Faith Love and Hope concur Jude ver 20 21. But ye Beloved building up your selves on your most holy Faith joyning in the Holy Ghost keep your selves in the Love of God looking for the Mercy of our Lord Iesus Christ unto Eternal Life I know there is a trusting in his Pardon for our Failings and that Justification is a great Privilege as well as Salvation but Pardon is promised to the Sincere that with an honest Heart perform their Duty Psal. 32.2 Blessed is the Man to whom the Lord imputeth not Iniquity and in whose Spirit there is no guile And Rom. 8.1 There is no Condemnation to them who are in Christ Iesus who walk not after the Flesh but after the Spirit So that still our confidence in Christ must be obediential 2. We are called to Holiness this is every where asserted in the Scripture 1 Thess. 4.7 For God hath not called us to Vncleanness but to Holiness And it enforceth it on seveveral Grounds As 1. That there may be a likeness between the Person calling and the Persons called 1 Pet. 1.15 But as he that called you is Holy so be ye holy in all manner of Conversation It is true Religion to imitate what we worship For Knowledg and Esteem always work an Assimulation and therefore if we know the True God and love him we will study to be like him Certainly we have not a true knowledg of God if we do not know him to be a Pure and Holy God he hath shewed it in his Laws shewed it in his Providence and shewed it in his Gospel by which we are called The Gods of the Heathen taught Sin by their own Example Their impure Lives are recorded by their Poets Austin tâ—lleth us of a Young Man who was encited to Wantonness by seeing the
are the Temple of the Holy Ghost Well then this is the Glory put upon us 2. Why is it called the Glory of our Lord Jesus Christ 1. It is purchased by Christ we were Redeemed or bought by the prâ—ce of his Blood that we might attain to his Glory Ephes. 1.14 In whom we have Redemption through his Blood even the forgiveness of Sins according to the riches of his Grace 2. It is promised by Christ. John 10.28 I give unto them Eternal Life and they shall never perish All that obey this Call have Eternal Life already begun nay compleated 1 John 2.25 And this is the Promise that he hath promised us even Eternal Life 3. It is Prayed for by Christ which is a Copy of his Intercession John 17.14 Father I will that they also whom thâ—u hast given me be with me where I am that they may behold my Glory which thou hast given me 4. It is actually bestowed by Christ on his Followers and called People He receiveth our departing Souls as soon as they fleet out of the Body Acts. 7.59 Lord Iesus receive my Spirit They are with him Pâ—il 1.23 and 2 Cor. 5.8 when absent from the Body they are present with the Lord which is a mighty comfort to us At the last day he will solemnly introduce us into Heaven Joh. 14.3 I will come again and receive â—ou to my self that where I am there ye may be also The great Shepherd of the Sheep will lead the Flock into their everlasting fold 5. We have not only Glory by Christ but with Christ we shall have the same Glory Christ now hath but in our measure The same Glory in kind whereunto Christ's humanity is advanced referring to him only his priviledg in the degree So Rom. 8.17 And if Children then Heirs Heirs of God and joint-Heirs with Christ if so be that we suffer with him that we may be also glorified together Rev. 3.21 To him that overcometh will I grant to sit with me in my Trone even as I also overcame and am set down with my Father in his Throne We share with him in his own Blessedness so far as we are capable 2. That all those who are elected and chosen by God are thus called Election and Vocation have a great respect one to another and though we cannot say that none are called that are not elected for the Lord calleth others not only by the voice of Nature but the Gospel Matth. 22.14 Many are called but few are chosen Yet we may say that none are chosen but they are in time called so that Vocation is as it were actual Election they are often put one for another as Joh. 15.19 I have chosen you out of the World therefore the World hateth you That is called them or pursued his choice So 1 Cor. 1.26 Ye see your Calling Brethren that not many wise Men after the Flesh not many noble not many mighty are called for God hath chosen the foolish things of the World to confound the wise and God hath chosen the weak things of the World to confâ—und the things which are mighty vers 27. as if choosing calling were all one So Rom. 11.28 29 As concerning the Gospel they are Enemies for your sake but as touching the Election they are beloved for the Fathers sake for the gifts and calling of God are without Repentance So that Calling is an infallible consequent of Election And Rom. 8.30 Whom he did Predestinate them he also Called Reason sheweth it 1. Effectual Calling is that powerful operation of God wherein he beginneth to execute the purposes of his Grace Rom. 8.28 And we know that all things work together for good to them that love God to them who are the Called according to his purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first discovery of it to the Creature 〈◊〉 by drawing us to himself 2. This act proceedeth immediately from his Choice as anteceding all that we can do all worthiness of ours or supposed worthiness 2. Tim. 1.9 Who hath saved us and called us with an holy Câ—lling not according to our Works but according to his own Purpose and Grace which was given us in Christ Iesus before the World began Nothing induced God to do it on our part for what good thing could we do before wâ— were made good by calling 3. The effect doth infallibly follow John 6.37 All that the Father hath given me shall come to me and him that cometh to me I will in no wise cast out In due time they are Called and are obedient to the Call Rom. 8.28 Vses 1. If it be so then here is Advice to all 1. Let us apply our selves to the Means with reverence and seriousness because God's Power is shewn in them in converting Souls to himself Psal. 65.4 Blessed is the Man whom thou choosest and causest to draw nigh unto thee that he may dwell in thy Courts It is a good thing to be in Graces way The Means have a ministerial efficacy Acts. 14.1 They so spake that a great multitude of the Jews and Greeks believed With such clearness and force so far God is with the Minister A Dart flung by a skilful Hand will pierce deeper than by its own weight But yet if you can but tarry the Hand of the Lord may be with you also you do not know the seasons of the Lord's Grace all are not called at the first hour some lie long at the Pool but yet wait still Ere ever you are aware the Holy Ghost may fall upon you and open your Hearts that Heavenly Doctrine may have its effect upon you 2. Let us mind not only Privileges but Duties We have great Priviledges we are called to enjoy sweet fellowship with Christ here 1 Cor. 1.9 Faithful is he who hath called you to the Communion of Christ Iesus our Lord and to a glorious Estate hereafter But we are also called to the Sanctification of the Spirit and the belief of the Truth and we cannot obtain the one without â—he other Do not so mind Comfort as to slight Holiness and divide one part of your Calling from the other Comfort is consequent to Holiness and followeth it as heat doth Fire The Spirit is more necessarily a Sancâ—â—fier than a Comforter For our duty and obedience to God is a greater thing than our own Peace Holiness is the Image of God upon the Soul and the blessed perfection wherein we were created Gen. 1.27 So God â—reated Man in his own Image And when it was lost by Sin Christ came and payed our Ransom that he might renew us by his Spirit Tit. 3.5 According to his Merâ—y he saved us by the washing of Regeneration and renewing of the Holy Ghost Yea much of our everlasting Blessedness lieth in it For Heaven is to be looked upon not only as a state of compleat Felicity but exact Holiness 1 John 3.2 We know that when he dâ—th appear we shâ—ll be like him for we shall see him as
presents God terrible and taketh away all confidence from us so that we are obnoxious to his Wrath and righteous Vengeance Who is able to stand before this Holy God 1 Sam. 6.20 And who can dwell with everlasting Burnings Isa. 33.14 We cannot approach God in any friendly manner 2. I shall shew what Provision God hath â—ade for us The Lord Jesus took this Office at God's appointment of reconciling God to us and appeasing his Wrath and us to God by bringing us back again our alienated and estranged Affections to God How so what hath he done 1. The Distance is in truth taken away by his very Person he is God-Man God and Man meet together in the Person of Christ God doth condescend and come down to Man and Man is incouraged to ascend to God God in Christ is nearer to Man than he was before that we may have more familiar thoughts of him The pure Deity is at so vast a distance from us that we are amazed and confounded when we think of it and cannot conceive an hope that he should concern himself in our â—ffairs But the Son of God is come in our Nature John 1.14 The Word was made Flesh and dwelt among us 1 Tim. 3.16 Grace is the Mystery of Godliness God manifested in the Flesh So that he is more acceptable to us and nearer at hand and more readily inclined to help us for he will not be strange to his own Flesh. 2. The Difference and Controversy is taken up by the Work of his Redemption for God hath set him forth to be a Propitiation or a means of appeasing his Wrath Rom. 3. 25. and to be the Foundation of that New Covenant wherein Pardon and Life is offered to us It is not enough to our Recovery that God be reconciled but Man must be renewed otherwise we remain for ever undeâ— the displeasure of God Now he hath purchased the Grace of the Spirit to be dispensed by the Covenant to bring us home to God Titus 3.5 6. Nor by Works of Righteousness which we have done but according to his Mercy he saved us by the washing of Regeneration and renewing of the Holy Ghost which he shed on us abundantly through Iesus Christ our Saviour And Rom. 8.2 For the Law of the Spirit of Life in Christ Iesus hath made me free from the Law of Sin and Death Vse Let us be sensible of this unspeakable Mercy that God hath provided a Mediator for us that we may come to God by him Heb. 7.25 Wherefore he is able to save unto the â—ttermost all that come unto God through him seeing he ever liveth to make Intercession for us That the legal Exclusion is removed and a way opened to the Father John 14.6 I am the Wâ—y the Truth and the Life no Man cometh to the Father but by me Otherwise we could not immediately converse with God nor trust in him 1. We see God in our Nature as near at hand and ready to help he came down amongst us and became one of us was bone of our bone and flesh of our flesh And though he hath removed his dwelling into Heaven again it is for our sakes he hath carried our Nature thither to take possession of that blessed Place in our Name if we have a mind to follow him Iohn 14.2 I go to prepare a Place for you 2. Here we see the means of appeasing God's Wrath 2 Cor. 5.19 God â—as in Christ reconciling the World unto himself There is a full Ransom paid all that enter into God's Peace shall have the benefit of it 3. By him we are encouraged to come to pray for every Blessing we stand in need of Ephes. 2.18 Through him we both have an access by one Spirit unto the Father Liberty to approach unto God is a priviledg which we cannot enough value the Wall of Partition between God and us is broken down by Christ he hath compleatly satisfied God's Justice Heb. 10.19 He is now at the right Hand of God interceding for us 1 Tim. 2.5 There is one God and one Mediator between God and Man the Man Christ Iesus and remaineth with God as the great Agent of the Saints Heb. 8.1 2. We have such an High Priest who is set on the right Hand of the Throne of the Majesty in the Heavens a Minister of the Sanctuary c. Perfuming their Prayers with the smoke of his Incense Rev. 8.3 4. And another Angel came and. stood at the Altar having a Golden Censer and there was given unto him much Incense that he should offer it with the prayers of all Saints upon the Golden Altar which was before the Throne And the smoke of the Incense which came with the prayers of the Saints ascended up before God out of the Angel's hand V. Mark the distinct Titles given to God and the Mediator Christ is called our Lord and God our Father Let us see what these Titles import of Lord and Father 1. Christ is represented to us as the Lord so he was set forth by the Apostles at the first preaching of the Gospel Acts 10.36 We preach Peace by Christ Iesus he is Lord of all 2 Cor. 4.5 We preach Christ Iesus the Lord. Col. 2.6 If ye have received Christ Iesus the Lord so walk in him Christ is Lord two ways 1. By that right which belongeth to him as Creator and is common and equal to him with the Father and the Spirit Surely the Creator of the World is the Soveraign of it this Right continueth still and shall continue while Man receiveth his being from God by Creation and the continuance of his being by daily preservation and providence 2. There is novum jus Dominii Imperii a new Right of Empire and Government which belongeth to him as Redeemer and this accrueth to him 1. Partly by the Donation of God Acts 2.36 Let all the House of Israel know that this Iesus whom ye have crucified is made Lord and Christ. This Office of Lord is derivative and cannot be supream but subordinate it is derived from God All Power is given to me both in Heaven and Earth Matth. 28.18 and it is reffered to him Phil. 2.11 That every Tongue should confess that Christ is Lord to the glory of God the Father The supreâ—m right of governing is still in God and sâ—bjection to him is not vacated but established and reserved 2. It is acquired by his own purchase Rom. 14 9. For this end Christ both died and rose again and revived that he might be Lord both of Dead and Living 1 Cor. 6.19 20. Ye are not you own for ye are bought with a price therefore glorify God in your Body and in your Spirit which are God's He had a full right in us before but this Lordship and Dominion which the Redeemer is possessed of is comfortable and beneficial to us and the end of it is to effect Man's Cure and Recovery We could not by our sin make void God's Right and
that we shall be welcome if we do so and because we cannot find any thing in our selves that he will admit us we are troubled But all this while we are but seeking the Sun with a Candle What greater evidence of God's willingness to receive you than the Death of Christ than the Institutions of the Gospel This is above all Evidences that he sent his Son to die for us This is like the Iews who when they had seen many Wonders wrought by Christ would still have a new Sign the greatest Sign is given already Christ dying for a sinful World Men and Angels cannot find out a Sign Pledg and Confirmation of the Love of God above that Yet if that be not enough we have another Sign the Promises and Invitations of the Gospel which show his willingness to welcome Sinners Salvation is offered but not to named but described Persons Therefore if we are willing to come under these hopes upon God's Terms this may satisfy our scrupulous Minds there is no Bar put to us but what we put to our selves by our refusing the Grace as God offereth it Certainly God's Love and Mercy to lost Mankind is our first motive and his willingness to impart good things to them upon his own Terms and surely he is well pleased with our acceptance of them 2. There is Special Love where this Grace is applied to us Ephes. 2.4 5. But God who is rich in mercy for his great Love wherewith he loved us hath quickned us when we were dead in Trespasses and Sins He did not begin to love us when we were converted that is of a more ancient and eternal Rise but when he did begin to apply his Love to us and this is no ordinary but great Love when God was angry with us and pronounced Wrath on us in the Sentence of the Law and appeared as an Enemy in the course of his Providence and the apprehensions of our guilty Fears then to be Reconciled and surely this is a great advantage to draw nigh to God as a Reconciled Father This is the Object of our everlasting Love and Joy Rom. 5.11 And not only so but we also joy in God through our Lord Iesus Christ by whom we have now received the Atonement And this is a prop of confidence in Prayer Could we once believe that he dearly loves us and is reconciled to us and taketh us for his Children that he delighteth in our Prosperity Oh how chearfully could we come into his Presence John 16.27 The Father himself loveth you because you have loved me and believe that I came out from God They have not only his Intercession but the Father 's especial Love which is the ground and hope of Audience Now this particular Interest dependeth on something wrought in our Souls by the holy Spirit our Lord mentioneth two things their Faith in Christ and Love to God 1. Faith in Christ or a thankful acceptance of him as our Lord and Saviour therefore called receiving Christ and entitleth us to the Privileges of Christ's Children John 2.12 To as many as received him to them gave he liberty to become the Children of God even to as many as believe in his Name 2. Love to God John 14.21 He that hath my Commandments and keepeth them he it is that loveth me and be that loveth me shall be loved of my Father and I will love him and manifest my self to him And Vers. 23. If any Man love me he will keep my Words and my Father will love him and we will come unto him and make our abode with him We cannot perceive our Interest in the special Love of God but by our Sincerity Faith in Christ and Love to God When we see God's Love taken in our Hearts we may know that he loveth us especially the latter for by the latter the former is manifested also Gal. 5.6 Faith worketh by Love Now the evidences of sincere Love to God are seeking after God and delighting in him if you cannot find the latter the former will evidence it to you Prov. 8.17 I love them that love me and those that seek me early shall find me The desiderium unionis the desiring seeking Love if it be serious and earnest it is sincere though you find not such delightful apprehensions of his Grace to you Clear that once and when you come to Prayer you may know God loveth you and the dearest Friend we have in the World hath not the thousandth part so much as he yea the highest Angel doth not love God so much as he loveth the lowest Saint God loveth like himself becoming the Greatness and Infiniteness of his own Beeing and with this persuasion pray to him Secondly The second ground of Audience is from the fruit of his Love as demonstrated in the New Covenant wherein we have the matter of everlasting Consolation Surely this Clause respects not the effect and sense in our own Hearts but respects the Matter and Object of our Comfort for he prayeth for the Application of it afterwards Comfort your Hearts c. And besides nothing is more fleeting and oftner interrupted than our Comfort in this Life It would contradict plain sense to call that Comfort which Christians feel and actually enjoy everlasting Comfort Therefore I understand it of the Matter and observe this Doctrine That God hath given all true Believers solid ground of perpetual and endless Comfort I will prove it by three Arguments 1. The Comforts propounded are of an everlasting Tendency and Benefit Pardon and Life to free us from everlasting Death and to bring us into the possession of everlasting Happiness when our Souls and Bodies shall be for ever glorified in Heaven Now the Consolation grounded on the promise of Eternal Life whatever it be in our feeling is in its causes and foundation Eternal The Scripture often insists upon this 1 John 2. 25. And this is the Promise that he hath promised us even Eternal Life Heb. 5.9 And being made Perfect he became the Author of eternal Salvation unto all them that obey him We have by Christ deliverance from Sin and and all the Consequents of it not only for a time but for ever Eternal Peace and Felicity is our Portion So it is said Psal. 119.111 Thy Testimonies have I taken for an Heritage for ever for they are the rejoycing of my Heart It is not an Heritage to lean upon for a while as all our Worldly Comforts are but for ever So Psal. 73.26 God is my Portion for ever That is when all other things fail have spent their allowance can afford us no more relief then we begin to enjoy our true and proper Portion It were endless to heap up places Man for his Sin was cast out of Paradise but surely in the other World there is no change of Estate for Men are past their Trial and must be what they are for ever If you could imagin as some have had the large charity to conceit it
that the condition of the Wicked should be changed yet there is no Reason at all why the state of the Godly should be changed who have past the Pikes and are triumphing with God that they should ever lose that Estate again 2. They depend on everlasting Foundations such as are these 1. The everlasting Love of God Psal. 103.17 The Mercy of the Lord is from everlasting to everlasting on them that fear him Not only from the beginning of the World to the end of the World but from Eternity to Eternity It was an ordinary Form of praising God in the Old Testament for his Mercy endureth for ever 2. The everlasting Merit of Christ which never loseth its force and effect Heb. 9.12 He hath obtained eternal Redemption for us Not that Christ is always propitiating No the Work was performed in a short time but the Virtue of it is of everlasting continuance 3. There is an eternal and unchangeable Covenant Heb. 13.20 Through the Blood of the everlasting Covenant Though the Covenant made with Israel was abolished yet this is everlasting and continueth for ever and shall never be altered because it was able to reach the end for which it was appointed which is the eternal Salvation of Man That was a Temporary Covenant this Eternal Now because this is the main Circumstance and the next ground of our eternal Consolation the Covenant of Life and Peace that God hath made with us in Christ I shall prove the eternal truth and immutable constancy of this Covenant That a Promise be immutable certain and firm three things are required 1. That it be seriously and heartily made with a purpose to perform it 2. That he that hath promised continue in his purpose without change of Mind 3. That it be in the power of him that promiseth to perform what he hath promised Now of all these things there can be no doubt 1. God meaneth as he speaketh when he promiseth to give eternal Life to those that believe and obey the Gospel There is no question but he is so minded when he sent the Lord Jesus Christ from Heaven to assure us of it by his Doctrine to die the Death to purchase it for us and afterward to rise again and enter into that Happiness that he spake of and assoon as he was ascended up on High gave gifts to Men to give notice of this blessed Estate to be had upon the Terms of his New Covenant his Spirit attesting the truth of it by divers Signs and Wonders partly to alarm the drowzy World to regard it and assure the incredulous World that it is no Fable and because they live not for ever did inspire those holy Men before they went out of the Body to write a Book of thiâ— Salvation for the use of the World in all Ages To think that God is not serious in all this yea to make him a Lyar indeed yea to establish a Falshood with the greatest solemnity and demonstration that can be offered to Mankind yea to make a Lye necessary not only to the Governing but Sanctifying of the World Surely then there is a truth in that great Promise which he hath promised us even Eternal Life 2. That God doth continue in his Purpose without change of Mind there is no doubt of it if we consider his Eternal and Unchangeable Nature Mal. 3.6 I am the Lord I change not James 1.17 With him is no variableness neither shadow of turning And what should alter his Purpose Doth he meet with any thing that he foresaw not or knew not before No This is a weakness incident to Man God doth never repent and call back his Grant which he hath by this condescending Act of Grace ensured to the Heirs of Promise 1 Sam. 15.29 The strength of Israel will not Lye nor Repent for he is not as Man that he should Repent Psal. 110.4 I have Sworn and will not Repent thou art a Priest for ever after the order of Melchisedek Christ is by Oath instated in full power of entertaining and blessing his Faithful Servants which shall never be retracted and reversed To take off all doubt he hath given double Assurance his Word and his Oath Heb. 6.17 18. God being willing more abundantly to shew unto the Heirs of Promise the Immutability of his Counsel confirmed it with an Oath That by two Immutable things wherein it is impossible for God to lie we might have strong Consolation who have fled for refuge to lay hold on the hope that it is set before us That we might know that the New Covenant is Unchangeable and Irrevokable and so our Comfort be the more strong certain and stable God was pleased to give sincere Believers this double Assurance by his Word and Oath having regard to our Infirmity and those many Doubts wherewith we are haunted about the World to come God hath ever bin tender of his Word above all that is famed or believed of him this is most conspicuous Psal. 138.2 Thou hast magnified thy Word above all thy Name And Matth. 24.35 Heaven and Earth shall pass away but my words shall not pass away And an Oath is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Apostle tells us it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is interposed usually indeed in a doubtful Matter But though here it needed not God would shew his extraordinary care for our Salvation We see his good Will in the Promise his solicitude in the Oath In short God wouâ—d never be so fast bound but that he doth and will still continue his purpose 3. That he is able to perform it Faith looks to that also for this was the ground and prop of Abraham's Faith Rom. 4.21 Being fully persuaded that what God had promised he was able to perform So must all Abraham's Children that would give glory to God in believing The Way of Salvation is so rare and mysterious and so many difficulties object themselves to our view that we are soon puddered unless we reflect upon the Power of God God is able to find out a way whereby Sinners may be reconciled our corrupt Hearts sanctified and our Sins subdued by his Spirit whereby his Interest in us may be preserved against the Assaults and Temptations of the Devil World and Flesh he is able to receive our Souls to himself after they flit out of the Body And finally He is able to raise our vile Bodies after they are eaten out by Worms and turned into Dust Phil. 3.21 Who shall change our vile Bodies that they may be like unto his own glorious Body according to the working whereby he is able even to subdue all things unto himself Matters of Faith being wholly or mainly future or to come and difficult to be performed And in the mean time we being exerciseâ— with so many Trials an express belief of God's Power is necessary to convert such an obstinate Creature as Man is to sanctify such a sinful Creature to preserve us in the midst of
short Men please themselves in things received 2. In every good Work or in holiness of Life Here needeth the greatest establishment that we may hold on our course to Heaven and the usual Apostacy and Backsliding that Men are guilty of is from the practice of Religion It is ill when the Mind is tainted but worse when the Heart is alineated from God and commonly it is the perverse inclination to the Will that tainteth the Mind Therefore the great Establishment is to be settled in a course of Godliness 1 Thess. 3.13 That he may establâ—sh your Hearts unblameable in Holiness before God even our Father until the coming of our Lord Iesus Christ with all his Sainâ—s Now this Establishment is very difficult First Because of the contrariety of the Principles that are within us Gal. 5.17 For the Flesh lusteth against the Spirit and the Spirit against the Flesh and these are contrary one to the other so that ye cannot do the things that ye would The Garison is not free from Danger that hath an Enemy lodged within The love of the World and the Flesh was in the Heart before the love of God and Holiness and these are not wholly rooted out yea these are natural to us whereas Grace is a Plant planted in us contrary to nature And the Ground that bringeth forth Weeds and Thistles of its own accord but the Flowers and good Herbs with mush Tâ—llage and Cultivation if it be neglected the Weeds will soon overgrow the Flowers Secondly Because it is more hard to continue in Conversion than to coâ—vert our selves at first In our first Conversion we are more passive it is God that converteth us and draweth us to himself and quickens and plants us into Christ but in Perseverance and fulfilling our Covenanting Duty we are more active it is our Work though we perform it by God's Grace An Infant in the Mother's Womb is nourished by the nourishment of the Mothâ—r but afterwards he must suck and seek his own Nourishment and the elder he groweth the more care of his Life is devolved upon himself Now that which is more our work is more difficult It is true that God that hath begun a good Work doth perfect it but not without our care Phil. 1.6 When we are fitted and prepared unto good Works God expecteth from us that we should walk in them God establisheth us in the Text but it is in every good Work Beside in Conversion we make Covenant with God but by Perseverance we keep Covenant with him Now it is easier to consent to Conditions than it is to fulfil them the Ceremonies at first consent of Marriage are not so difficult as to perform the duties of the Marriage Covenant It is more easie to build a Castle in time of Peace than to keep it in a time of War Peter more easily consented to come to Christ upon the Water but when he begun to try it his Feet were ready to sink Mat. 14.29 30. When Winds and Waves are against us alas how soon do we fail Therefore a good Spring doth not always foreshew a fruitful Harvest nor plenty of Blossoms store of Fruit. We are carried on with great Life and Earnestness for a while in the profession of Religion we consent to follow Christ but when we meet with Difficulâ—ies not foreseen or allowed for we faint and are discourage Thirdly With respect to the Subject in which it is seated which is the Soul with its faculties The strength of the Body is known by Experience rather than by Description but the strength of the Soul must be determined by its right constitution towards Good and Evil. The Faculties of the Soul are either the Understanding wherein lieth the Directive Councel or the Will wherein lieth the Imperial Power or the Affections wherein lieth the Executive Power of the Soul 1. The Mind or Understanding is established when we have a clear certain and full Apprehenâ—â—on of the truth of the Gospel it is called Knowledg the sure and sound and certain apprehension of them is called Faith or Intellectual Assent or the full assurance of Vnderstanding Col. 2.2 when there is a due knowledg of what God hath revealed with a certain persuasion of the truth of it wrought in us by the Holy Spirit Now the more clearly and orderly and certainly we know these things the more powerfully do they affect the Heart and the more we are established He that hath little Knowledg and little Certainty is called weak in the Faith Rom. 14.1 Him that is weak in the Faith receive but not to doubtful Disputations And those that have a clearer Understanding are called strong As Rom. 15.1 We that are sâ—rong ought to bear the Infirmities of the Weak meaning strong in Knowledg So also for certainty of Persuasion it is said Rom. 4.20 Abraham was strong in Faith giving glory to God When in all his Trials he bore up himself upon the Confidence of God's Word and Promise Well then the Mind is confirmed and established when we have a good stock of Knowledg and do firmly believe what we know of God and Christ and eternal Salvation But alas how few Truths do many Christians know especially in their order and as to their worth and weight and certainty and so that if we know these things we know them not as we ought to know them 1 Cor. 8.2 If any Man think that he knoweth any thing he knoweth nothing yet as he ought to know them If we know them Speculatively we know them not Practically If we are able to discourse of these things we do not live by them If we know them generally we do not know them particularly to direct us in all Cases wherein they concern us but are blinded with Temptations If we know them comprehensively so as to look about the compass of them yet not certainly John 17.8 and have knâ—wn surely that I came out from thee so as to venture our Interests upon them If we know them darkly and with an half light we do not know them clearly and with a full light There is many times conviction in the Ore which is not refined into a clear and distinct knowledg such as may awe the Heart if we know these things habitually we know them not actually when we should remember them in their season and Oblivion is a sort of Ignorance Hence come the many doubts we are assaulted with and all the unevenness and uncertainty of our Lives so that the Mind needeth to be established in Grace 2. The Will which is the Imperial power of the Soul Now the Wills establishment is known by its firm and through resolution for God and against Sin For God as Acts 11.23 Barnabas when he had seen the Grace of God was very glad and exhorted them all that with full purpose of Heart they would cleave to the Lord. First choosing then cleaving and this with full purpose when the Will is so fixed in the Knowledg