Baptisme in the Greek Church was altered For whereas before 't was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ever since this 't was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest they should seem to baptize into their own name It is not for me to question the wisdome of the Church in altering their forme But this I am sure that that which we still keep is very warrantable while the Minister saith I baptize thee 'T is clear not in his own name while he addes as they also did In the name of the Father and of the Sonne and of the holy Ghost But secondly I am of Paul and I am of Apollos They are words of such as glory'd in the several gifts and diversity of excellencies which they had in preaching the Gospel and publishing the welcome newes of salvation by Christ and thus 't is I am Pauls disciple and I am Apollos his One likes the powerful plainnesse of Paul another the ample plenty and variety of Apollos A third the solidity and perspecuity of Cephas And here we will see as well as we can by those obscure vestigia which we meet withall wherein their several excellencies lay And as for Paul we finde him himself yielding by way of concession 2 Cor. 11. 6. that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rude in speech Although indeed I know not where to meet with more strong and masculine eloquence then in this our Apostle that eloquence that had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Eunapius speaks Eloquence more fitted and suited to the persons to whom he spake and the places where he was Yet this was that so much objected to him by those false Apostles that prided themselves so much in a flaunting gaudy eloquence of their own and esteemed Pauls preaching meer simplicity and their followers even the wiser sort of the Corinthians thought it no better then foolishnesse as he himself tells us But some of the more Christian sort amongst them they ran into the other extreme and were so far in love with that as they lik't none else He preach't in a plain and a familiar way sharply convincing the judgement We have these characters of Apollo in the 18th of the Acts That he was 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an eloquent man 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 well skilled in the Scriptures so the Idiom carries it we render't powerfull in the Scriptures 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was earnest in his preaching fervent in spitit 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he taught us accurately exactly we have it diligently 5. He did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As the Heathens painted their Apollo their god of eloquence he had his harp and his arrowes his sweet and piercing expressions there was the voice of the charmer charming most sweetly and there were arrowes in the hand of the mighty happy he for he had his quiver full of them I suppose he wrought chiefly upon the affections in a more Rhetorical manner Cephas he laid down the principles of Religion in a more Catechetical way he opened the Scriptures and discovered a treasure of heavenly wisdome in every iota of holy writ Such places as he in his Epistle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he layed them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that I may borrow the expression in the Hebrews and so he was more for the enlightening and information of the minde Peter he unsheathed the sword of the Spirit Apollos he flourish't and brandish't the glittering sword Paul he strikes with it and pierceth to the dividing asunder of the joynts and marrow and to the discerning of the very thoughts and intentions of the heart And though these here say no more then I am of Paul and I am of Apollos Abrupt language will serve their turne it is enough they can expresse their mindes Yet no doubt but some of the Corinthians could spin out their thoughts into a fairer thred and thus one might speak for Paul What did you ne're hear Paul preach Did you ne're see him weeld those weapons of his warfare which are not carnal but mighty through God to the pulling down of the strong holds of Satan and to the beating down every high and towering imagination which advanceth it self against the knowledge of Christ and captivating it into the obedience of Jesus Christ Oh how he speaks as if he were within a man as if he supplyed the place of conscience He has a window into the breast he opens the window and darts in a beam of irresistible light Which though vain man may seek to imprison in unrighteousnesse and thus become the jaylour of Truth Yet as the light for a while shut up in a cloud easily breaks prison and shewes his glorious face to all beholders So the Truth discovers it self will set it self at liberty and he when he sees his prisoner loose like that other jaylour in the Acts falls down and amazed cryes out Sirs What shall I do to be saved 'T is hard to imprison so strong a light Cephas indeed preacheth very well and soundly And Apollos perhaps with more elegancy of expression and greater discovery of affection but give me the convincing strength of Paul who though he be rude in speech yet he comes in the very evidence and demonstration of the Spirit as for me I am of Paul Another he 's for Apollos 'T is true Paul preaches very powerfully and so doth Cephas very profitably but yet me thinks none so movingly as Apollo Oh did you see with what a sweet facility he slides into his hearers O how with a happy fluence he insinuates himselfe into them Oh did you see how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 met together how sweetnesse and violence kiss'd each other Did you minde with what a holy variety he refresh't his hearers and how he led affection by the hand which way he pleased One while he dippes each word in a teare another while he steeps every phrase in honey now he breaths out flames that he may thaw a frozen generation by and by he speaks in a silken Dialect and cloathes his speech with the soft raiments of a more pleasant eloquence If he flames in terrours you 'ld think the Pulpit a mount Sina nothing but thundering and lightening and the voice of the Trumpet so that the people exceedingly quake and tremble If he breath out peace and open the bowels of mercy if he display the riches of reconciliation in Christ why now it becomes a mount of Olives nothing but peace and sweetnesse and a gentle aire Christ is seen in the mount now his doctrine drops as the raine and his speech distilleth as the dew as the soft raine upon the tender herbs and as the showers upon the grasse Heavenly Apollo How is my soul taken with thy powerfull eloquence O that I might for ever live under so happy a Ministery Let whose will be for Paul I am for Apollo A third he 's for Cephas For my part I like Paul well enough neither
embrac't by some when coming from one and neglected when publisht by another It is the same truth but not in the same dresse It is a signe they never receiv'd the love of the truth plain truth won't please them it must be set out in such attire as may best satisfie their eye though sometimes not becoming the purity of so chast a Virgin This Lumen siccum as he speaks doth parch and offend many mens soft natures And though no doubt but Paul and Apollo deny their own excellencies and become wholly subservient to the Gospel yet even in them they finde somewhat to preferre one before the other And unlesse the word of God were as the Jewes tell us of the Manna though very fabulously yet we have the same in the Apocrypha in the 16th of Wisdome that whatsoever Character or Idea of taste a man shap't to himself in his fancy when he was eating the Manna as most pleasant and delightful to him it serv'd to the appetite of the eater and was temper'd to every ones liking unlesse the word of God had so many severall relishes agreeable to every ones liking Even this though Angels food shall be loathed and nauseated and surely this argues a carnal Spirit Must the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bow to you and the Gospel of the Kingdome become so basely serviceable as to do homage to your lusts Must that word which should search the Conscience tickle the fancy and feed a worme of curiosity that never dies What are these but as Plutarch calls inquisitive delatours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or in the Apostles phrase men of itching cares that catch more after an elegancy then after a promise and are better pleas'd with a criticisme then with a practical truth You know whose speech 't was Pruritus disputandi est Ecclesiae scabies Wee 'l mould it a little to our purpuse pruritus aurium est animae scabies 'T is carnal as it takes from the word of God from the strength of it from the majesty of it 3. Whâ—ch is the maine Argument urged by our Apostle as it breeds ruptures in the Church schismes and divisions which First Hinder the communion of Saints For all communion flowes from union and division takes that away Some go about to make unity the very forme of being to be sure it tends much to the well-being of the Church Oh how happy and pleasant a thing it is to see the Churches children spreading themselves like Olive-branches round about her table in a peaceable and flourishing manner But when they shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he speaks think that the brightnesse of their Brethrens condition doth but obscure and shadow theirs and thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he most elegantly if there be the least ansa or occasion of strife Passion presently hooks it in and is too apprehensive When one shall say I am of Calvin and another I am of Luther when as they might both meet in the Name of Christian nay when by most ridiculous dissension for we have heard of such a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when one shall say I am of Martin and another I am of Luther whereas they did but divide Martin Luther for they were both of his Religion what must this needs bring but a deformity and confusion upon the face of the Church a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enough to make up a Chaos Secondly These Schismes and Divisions they stop the progresse of the Gospel If Christians would but take the Moralists counsell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to spend and derive their malice some other way as civil warres are often quench't by setting upon some common enemy this was alwayes the Cretians custome and from thence 't was called Syncretismus If we could hear of some happy Synchristianismus when the hearts and tongues and pens of all them that professe the same faith in sincerity would agree amongst themselves and wholly oppose the main adversary If we had not such narrow and contracted souls if God would be pleased to give us a larger heart so as every one would become a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wholly let go his private aimes and study the publick good what might not united forces do How quickly would all difficulties vanish every mountain become a plain the seven hills amongst the rest And the goodly fabrick of the Church would go up with the shoutings and acclamations of Grace Grace and quickly be at the top of its spiritual glory O how should every one with the consideration of so happy a time have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Eunapius speaks most elegantly a sweet Chorus of well tun'd affections and a spirit tripudiating for joy as Abraham did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he foresaw Christs day though that were afar off and this neer at hand Thirdly Schismes and Divisions give great advantage to the enemies and set up the kingdome of Satan the Prince of the Aire The Church thus becomes militant against her self and the enemy becomes triumphant The devil danceth at discord and as St Chrysostome observes when he heard that so goodly and populous a City as this of Corinth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was like to entertain the Gospel he knew no better way to hinder the successe of it then by presently planting a spirit of discord amongst them as well knowing that a Kingdome divided against it self could not long stand And all his agents that are subordinate to him nihil spei nisi per discordias â—abent as Tacitus saith notably of some in his time and as he of others they do per abrupta inclarescere sed in nullum Reipublicae commodum We might learn more wisdome of them that are wiser in their generation then the children of light what a strict union and confederacy have they among themselves as that in Job is usually allegorized These seales of the Leviathan are shut together as with a close seal in respect of their secrecy and combinings and if they chance to be at variance and jarre amongst themselves they have a sure way of meeting and reconciliation by a joynt opposing of the Church But then as it gives this generall advantage so more specially as it is the Original of all errors and the inlet of all heresies When men by a strange 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall set up some one as an oracle and perpetual Dictatour in Divinity If such a one broach an errour O how greedily do they drink it as if 't were pure Nectar some saving truth when at the best it is but the poyson of aspes a deadly and desperate errour The devil thus serves them as Agrippina did Claudius he mingles poyson in their delicate meat and they fall to 't with an appetite As that great Schollar hath well observed they were alwayes learned men which have been haereticorum Coryphaei So withall they have been such as by some deceitful carriages have won the hearts and esteem of men and thus could
both are imply'd in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there then comes a messenger of Satan to buffet him he must be put in minde of himself by a thorne in the flesh and that lest he should be exalted above measure with abundance of Revelations A creature can't 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little thing will puffe up a bubble a small happinesse will swell up the sons of men Pride as it twines about the choicest graces so it devoures the sweetest comforts But yet there is nothing tends more to soule-abasement and self-examination then the beholding of Gods face then the seeing of his glory this will make the soul abhorre it self in dust and ashes The more God reveals himself unto the soul the more will the soul see that huge disproportion that is between it self and a Deity There 's none here below that ever saw more of Gods face then Moses and Paul had done and there were none that ever had lower apprehensions of themselves They knew well enough what the Sun-shine of his presence was what a glorious sight it was to behold his face and yet they had rather part with this then he should part with his glory They are like men amaz'd with the vastnesse and spaciousnesse of the Ocean and make nothing of a little inconsiderable drop of Being They that know not these treasures of love and sweetnesse those heaps of excellencies that are stor'd up in God these are the grand admirers of themselves But when the soul comes to have a prospect of heaven and fixes its eye upon an object of the first magnitude the creature disappears self vanishes and loses it self in the fulnesse of God And if God do assure thee of this his love thou canst not but wonder at the greatnesse of his goodnesse especially when thou shalt recollect thy self and think upon thine own unworthinesse Thou that didst not deserve a beam of his face what does he give thee a full Sun-shine Thou that could'st not look for the least taste of his love what does he give thee a whole cluster of Canaan Thou that didst not deserve the least crumb of the hidden Mannah does he fill thee an Omer full of it Nay yet higher Thou that didst deserve a brand from his Justice does he give thee a seal of his love he might have given thee gall and vineger to drink and does he flow in upon thee with milk and honey he might have given thee the first flashes of hell and does he give thee the first-fruits of heaven what could'st thou have look't for but an eternal frown and dost thou meet with so gracious a smile O then fall down and adore his goodnesse and let all that is within thee blesse his holy name Tell me now is there any ground for pride in such a soul Does not Assurance bespeak humility and speak a meet dependance 2. Times of Assurance they should be times of trampling upon the creature and scorning of things below Dost thou now take care for corne and wine and oile when God lifts up the light of his countenance upon thee is this same Angels food this same hidden Mannah is it too light meat for thee Now thou art within the land of Promise feeding upon the grapes and pomegranates of the land dost thou now long for the garlick and onions of Egypt Now thou art within thy fathers house and the fatted Calfe is slaine wilt thou now still feed upon husks Art thou cloth'd with the Sun and canst not thou trample the Moon under thy feet O let them scramble for the world that have nothing else to live on Pray give room to the green Bay-trees to spread themselves abroad but don't thou lose thy fatnesse and sweetnesse to rule over these Art thou sure of heaven and would'st thou fix thy Tabernacle upon earth Is it good for thee to be here or would'st have any more then the light of Gods countenance is it not enough that thou art sure of happinesse is not a fountain enough for thee why wilt thou drink in muddy streames and thou that art fill'd with the love of a Saviour canst thou tell how to spend a thought upon the world is not there more beauty in a Christ then in the Creature is not he the fairest of ten thousand Away then with adulterous glances for why should'st thou embrace the bosome of a stranger 3. Times of Assurance they should be times of watchfulnesse and more accurate walking with God To sin against revealed love is a deep and killing aggravation To sin against light is too too much but to sin against love is a great deal more this height'ned Solomons idolatry 1 Kings 11. 9. that he turn'd from the God of Israel which had appeared to him twice What wilt thou with Jeshurun wax fat and kick and kick against bowels too To provoke God in a wildernesse is not so much as to provoke him in a Paradise What could he have done more for thee then he has done and what couldst thou have done more against him then thou hast done and wilt thou still requite him thus wilt thou provoke him with Mannah in thy mouth Does he give thee the sweet clusters of the land and dost thou return him wilde grapes that which is the strongest engagement to obedience dost thou make it an encouragement to sin art thou so willing to dash thy joy to lose thy peace And O how will it please the powers of darknesse to see thee abuse a beam The devil has several designes against the welfare of a soul First if it were possible he would keep thee from having any grace at all But secondly if he can't do that he would keep thee from strength of grace from growth in grace he would break the bruised reed and he would quench the smoaking flax But then if he can't prevaile here neither then in the third place he would keep thee from sense of grace in a sad and cloudy condition he envies thee one beam one smile one glance of his eye But then if the riches of Gods goodnesse do so run over as that he will give thee a sense of his love then fourthly in the last place he would have thee abuse his grace and turn it into wantonnesse But when God has planted thee in so happy a Paradise don't thou listen to the whisperings of the Serpent Thou that art seal'd by the Holy Spirit don't attend to a lying spirit The devil that great plunderer of soules would faine rob thee of thy Jewels of thy joy and peace and happinesse but do thou hide them in a Christ in the wounds of a Saviour and take heed of blotting thine Evidences thou that art a Childe of light be not rul'd by a Prince of darknesse If God give thee a sense of his love walk more stedfastly walk more accurately with thy God 4. Times of Assurance they should be times of inviting and encouraging others in the wayes of grace Thus the Psalmist when his
Thou hast made me to serve with thy sinnes And consider what a strong indignity this is offer'd to the great God of Heaven and Earth to make him a servant and then to serve sin which he so much hates and abhorres that he can't endure to look upon it as that which strikes at his very being Thou hast made me to serve with thy sins And thou hast wearied me with thine iniquities All outward performances though never so pompous they do but wearie Almighty God unlesse they flow from a sincere spirit They thought they had pleas'd him with sacrifices but he tells them they weary him with iniquities And see here how the mighty God of Jacob the Rock of ages Omnipotency it self is wearie he is press't with sinnes and wearied with iniquities Well what followes upon all this I even I am he that blot out thine iniquities for mine own sake and will not remember thy sins Surely Israel could not look for this in the next vers It must needs come in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One would have thought it should have been I even I am he that will revenge these thine iniquities Thou hast made me to serve with thy sinnes and I 'le make thee to serve with my plagues Thou hast wearied me with thine iniquities and I 'le wearie thee with my judgements Mine indignation shall flame out against thee and I 'le poure out the dregs of my wrath upon thee it is I even I am he that will set thy sinnes in order before thee One would have thought it should have run thus but God he comes in the still voice I even I am he that blot out thine iniquities Thou hast made me to serve with thy sins and I 'le make thee a servant to my self Thou hast wearied me with thine iniquities and I 'le load thee with my mercies Thou hast blotted out my Testimonies and I 'le blot out thine iniquities Thou hast not remembred my Covenant and I 'le not remember thy sins Thus doth Gods goodness contend with a sinful Nation thus doth he conquer rebellion and triumph over sinne Indeed his very drift is to make a glorious illustratiou of freegrace and therefore he first discovers his peoples sin and then displayes his own mercy He first shewes you Israels stiff neck and iron sinew and then opens his own tender bowels and dearest compassions He bids you take notice of the blacknesse of the Etheopian and then tells you how white he will make him He would have you consider well the deep dy the bloudy dy of the Scarlet and then see it become as white as snow Look upon the vastnesse of the Egyptianâ— Army and see them all drown'd in a Red-Sea Cast a sad eye upon a large volume of iniquity and behold them all blotted out in a moment The sinfulnesse of sin sets a glorious lustre upon freegrace when sin becomes exceeding sinfull then grace becomes exceeding glorious I even I am he that blot out thine iniquities There 's much Emphasis in redoubling the words and it stills many objections that might rise up in a wavering soul And 1. I even I whom thou hast offended For what might the distrusting soul object and say Is it thou O God that wilt blot out mine iniquities It is thy sacred Majesty which I have provok'd and 't is thy glorious Name which I have profain'd 't is thy righteous Law which I have violated and 't is thy Covenant which I have broken and is it thou G God that wilt blot out mine iniquities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is I even I am he that blot them out for mine own sake Gods goodnesse runs over to a sinful creature and where sin hath abounded there grace doth superabound Consider 1. There is not so much evil in sin as good in God Sinne indeed is thus infinite as it is against an infinite being I but there is an absolute infinitenesse in God And this is no extenuation of sin to advance grace above it 2. There is not so much sin in man as there is goodnesse in God There is a vaster disproportion between sin and grace then between a sparke and an Ocean Now who would doubt whether a sparke could be quench't in an Ocean Thy thoughts of disobedience towards God have been within the compasse of time but his goodnesse hath been bubbling up towards thee from all eternity He hath had sweet plots of freegrace and gracious contrivances of love towards thee from everlasting The devils themselves though irreversibly seal'd up to destruction yet they are not so bad as God is good There can't be a Summum malum as there is a Summum bonum I even I am he that blot out thine iniquities even I whom thou hast thus offended 2. I even I whose royal Prerogative it is to pardon transgression and to blot out sin for otherwise the soul would still be left rolling and fluctuating I this were welcome news indeed to hear of iniquitie blotted out and they were Messengers of beautiful feet that could bring me such Gospel-tidings but O 't is not so easie a matter to have sin remitted and pardoning mercy is not so soon obtained Who is it that can wash off guilt from the soul and set at liberty a captivated Spirit Why 't is God himselfe that undertakes so great a work 't is I even I am he that blot out thine iniquities and it includes these two particulars 1. God he can blot out iniquities For first the offence is wholly against him and therefore he can freely passe it by Sinne is so farre an evil as it opposes his will the rule of Goodnesse and as it prevaricates from his Law the expression of his Will and that the Supreme Law-giver can pardon 2. Christ he hath made full satisfaction to his justice so that now 't is but dipping the pen in the blood of Christ and dashing out of iniquity Nay Christ himself hath blotted out even this hand-writing that was against us and nail'd it to his Crosse Christ on the Crosse had a spunge given him dipt in Vineger and a Christians sins do incumbere in sâ—ongiam that I may speak in Augustus his phrase And hence there are such wooings and beseechings of soules to come in and be subject to the Scepter of Christ for God hath more satisfaction to his justice by every Beleever then by the damned thar lye roaring in hell to all eternity for they are never able to discharge the debt but every Beleever by his surety hath paid the utmost farthing 2. Only God can blot out iniquities I even I am he and none else A poor creature may soon involve it self in sinne and misery there is none but hath power enough to damne himself Thy destruction is of thy self O Ephraim But 't is beyond the sphere of men or Angels activity to blot out the least sin or to disentangle the soul of the least corruption they can neither take off the guilt of sinne
pray against them to have them restrain'd and subdu'd Many a weak and aged and sickly one unfit for warre and yet powerful in prayer And these weapons of our warfare they are not carnal but mighty You can't encounter an enemy I but you may thus wrastle with the Almighty You can't batter down a strong hold but yet ye can besiege the throne of grace with concentred abilities You are not fit to be set in a Watch-tower to spy out the approach of an enemie but yet you may watch unto prayer And this is a great advantage that Christians have over their enemies The enemy knows not how to pray they know how to curse and swear and blaspheme the name of God but they know not how to pray Or if they do pray and tell their prayers with their beads that they may know the number of them yet their prayer is turn'd into fin The prayer of the wicked is an abomination Let them cry aloud to their Idols and see if they will hear them they can't look that God should hear them For If I regard iniquity in my heart the Lord will not hear my prayer O then let Christians know their own happinesse and make use of this spirituall weapon of prayer that opposes the enemy more then all other weapons whatsoever Let them brandish the glittering sword c. And this is the chief use you are to make of all the news you hear to know how to order your prayers accordingly No question more ordinary in mens mouth then what news And I finde no fault with the question it is good and fitting But news are not to be enquired after only for the satisfying of mens mindes and curiosity as the Athenians spent all their time in enquiring for some news But this is the main end of it to know how to send up your prayers for the good of the Church and your praises for such mercies as God bestowes upon it All news heard by a publick spirit will stir up prayer or thanksgiving This is the use you are to make of news if sad news of the Churches misery and desolation then send up more fervent prayer that God would repaire the breaches of it and settle it in a flourishing condition if welcome news then praise God for his free goodnesse and desire him to perfect the great work which he has begun This is one special means to promote the publick good the prayer of the righteous And God alwayes when he intends any great mercy he poures upon his people a spirit of prayer he stirres up their hearts in this way he opens their mouth wide before he fills it 2. Self-Reformation This has great influence upon the publick good And how can you expect a publick and glorious Reformation unlesse first you reforme in private Look upon the grievances of your own soul hearken unto those many petitions that are put up to you by the Ministers who beseech you to be reconcil'd unto God Every sin addes to wrath it provokes God pulls down his judgements and ripens a Nation for destruction and has a malignant and venemous influence upon the whole So then the turning from sin and reforming your wayes is the means to divert judgements to bring down mercies and bring down publick good If there were more private Reformations in mens spirits there is no doubt but God would blesse the publick Reformation Sinne puts more rubs in the way then any enemy or opposer whatsoever This is the great Mountain that hinders the going up of the Temple if this one were but took away all other would quickly become a plain They are very injurious to the publick good that go on in a course of sinning against so gracious a God that do's such great things for us One sinner destroyes much good as the wise man speaks 3. Vnited spirits and a sweet harmony of Affections graciously consorting together would help forward the cause of Israel Jarres and dissensions amongst Christians themselves sound very harshly For the divisions of Reuben there were great thoughts of heart What is there can give greater advantage to an enemy then to see Israelites fall out amongst themselves You may learn more wisdome of them that are wiser in their generation then the children of light what a strait union and confederacy have they among themselves Gebal and Ammon and Ama'ek the Philistines with them that dwell at Tyre These scales of Leviathan as that in Job is usually allegoriz'd are shut together as with a close seale And if they should be at variance and discord among themselves yet they have a sure way of reconciliation by a joynt opposition of the godly Ephraim against Manesseh and Manasseh against Ephraim both against Judah Herod and Pilate made friends in crucifying Christ If wicked men can agree in opposing of goodnesse why should not Christians in helping forward goodnesse All ye that come out to the help of the Lord to the help of the Lord against the Mighty come with united hearts and agreeing spirits Why should there be strife between you seeing you are Brethren And then consider What will not united forces do when you shall joyn to the work of the Lord with one consent with one shoulder What is it that this union won't bring to passe It will strike terrour to the Churches enemies and strengthen the hearts of friends It will mightily promote the publick goood and tend to the glory of Ierusalem If men would but lay out themselves and their several gifts and abilities in one general aime for the advantage of their Master and good of their fellow-servants what glorious times should we then see This is one clause in the Protestation to stand for the union of the three Kingdomes 4. I might adde that with outward aide too you are bound to promote the publick good with liberal contribution to relieve the necessity of the Christians as the Church of Macedonia gave above her abilities And also such as by authority shall be sent forth against the Popish-Rebells they are to fight with courage and alacrity for 't is for the cause of God They come out to the help of the Lord to the help of the Lord against the Mighty And now for a word of Application It is for the just reproof of most men that minde not at all the publick good How do they think to avoide the curse of Meroz seeing they come not out to the help of the Lord c. There is a principle of corrupt self-love in men that makes them of narrow and contracted spirits All their aimes are for themselves and their own ends they do not minde the good of the Church If they hear but of a worldy losse some ship cast away and their estate be weaken'd this will pierce and affect their spirits 't will sad and darken their joy But they can hear of ruines of the Church the breaches of Sion that the Church has many rollings and commotions and
not be wrought upon not be much mov'd with it Men are more affected with their own private good then with the publick and more mov'd with private miseries then publick If they themselves be in the least danger or some of their neer friends then you shall have mourning and sighing and lamentation But if the Church lye a bleeding the Saints those precious ones be kill'd all the day long and accounted as sheep for the slaughter they can be merry enough for all this How many are there that have not shed a teare for Ireland That have not spent a sigh for them nor put up a prayer for them God he has a Bottle for your teares and he knows how many you have put into it I am sure it will hold a great many more then you have shed I speak not so much for outward weeping there 's many perhaps can't shed a tear upon any occasion But I call for a spirit of mourning a sympathizing spirit a spirit took up with the publick good as its best employment O how many are there that this bitter curse of Meroz will fall heavy upon And upon your dayes of humiliation be sure to humble your selves for this your want of a publick spirit your not praying for the peace of Ierusalem How do you know but that if you had sent up more prayers to heaven God might have free'd the distressed Christians by this time As they are guilty of the Christians blood in an high degree that shed it in a most inhumane manner so I know not how they can excuse themselves from some guilt of it that do not help them by prayers and endeavours as much as in them lyes 2. It is against all such as are in a kinde of indifferency and neutrality they neither are for one nor other What is this but the very same case with Meroz Meroz did not fight against Israel it did not fight for the Canaanites no but it did not come out to the help of Israel and therefore it has this bitter curse Vain men that think to content themselves with this that they do not hurt but every man that do's not good do's hurt he most do either one or other the soul is not idle it is either doing good or evil Suppose that a man did no hurt yet this is not enough unlesse he do s good too for there are sins of Omission as well as of Commission Not doing of publick good is a publick hurt 3. By way of Gradation à majori ad majus If there be such a bitter curse upon Meroz for their negligence and remissenesse in duty for not coming out against the Mighty what severe judgments and dregs of wrath shall be pour'd out upon all them that come out against the Lord that are against the publick good that wish ill to Sion that would fain see her in the dust that hate and persecute Christians that oppose the power of Religion and the life of the Gospel that are in the very gall of bitternesse All the curses that are written and not written shall flame against them and the vials of Gods fiercest wrath shall be emptyed upon them Meroz's curse is bitter but in respect of theirs sweet and easie Blesse God for men of publick spirits for Zerubbabels and Jehoshuah's such as are building God a Temple Pray God to encrease the number of publick spirits such as may come out to the help of the Lord. As there 's a great and bitter curse lay'd upon Meroz for being negligent in the cause of God so there are choice and eminent blessings for such as are forward and active in it God will abundantly recompence all the labour of love which any shall shew for his name Their labour shall not be in vaine in the Lord. THE White Stone OR A Learned and Choice TREATISE OF Assurance Very useful for all but especially weak BELIEVERS 2 PET. 1. 10. Wherefore the rather Brethren give diligence to make your Calling and Election sure ASsurance of salvation is a truth of great and precious consequence of sweet and comfortable influence into the whole life of a Christian A truth which has scarce had liberty to unmask and shew it self in former times and so has seldome or never been fully treated of A truth which could never be more welcome and seasonable then in times of danger and uncertainty when all other things are in a doubtful and wavering condition then to make our calling and election sure to set up a spiritual Militia and to put the soul in a posture of defence in such an heavenly preparation as it may be fit to meet with all conditions He shall not be afraid of evil tidings his heart is fixed trusting in God He is just like the Philosophers good man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 four-square that cast him where you will like a Dy he falls alwayes sure and square He 's built upon the same foundation that the whole Church of God is He 's built upon a Rock and though the Waves dash and the windes rise though the storme encrease and the floods beat in yet the house stands the foundation 's sure 't is built upon a Rock and the gates of hell shall not prevail against it I 'le make him a pillar in the Temple of my God as Christ promises to the Church of Philadelphia even like one of those Pillars in Solomons Temple The name of the one was Jachin and of the other Booz nothing but stability and strength as the words imply Christian Assurance fortifies the soul and prepares it against all conditions Now as for the drift of our Apostle in this chapter 't was to perswade the Christian Churches of â—onous Gaâ—atia Cappadocia Asia Bithynia to whom he wrote that they would be fruitful and abundant in the graces of God that they would grow in grace and adde grace to grace and so to increase in them all till they came to a full and perfecâ— stature in Christ For â—e that lacks these saith the Apostle is blinde and cannot see afarrâ— off he is poreblinde and cannot see so farre as heaven and heavenly things And theu he is forgetful too of the very first principles and rudiments of Grace he forgets that he was purg'd from his former sins in the Lavour of Regeneration in Baptisme when he first enter'd into Covenant with God Wherefore do â—e rather give diligence to make your calling c. You that have a spiritual eye and an enlight'ned soul and can disceâ—ne the things of God and you that are mindful of the Covenant made with him do you brethren give c. for this if any thing will make you fruitful in the works of Grace for by these you must maintain your Assurance these are the fruits and evidences of your solvation the fruits of the Spirit and the first fruits of eternal life Christians that make their Calling and Election sure will and must be fruitful in good works The Papists
interpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this verse and Beza saies indeed that he found it in two ancient copies but though it be left out in the letter yet we enclude it in the sense good reason to leave it out in the text because all the Greek copies do two only excepted but yet we take it in in the interpretation and freely acknowledge that no Christian can be assur'd of his salvation who is not fruitful and abundant in good works as Fulke and Carthwright do very well satisfie the Rhemists Translation In the words you have 1 An usual compellation Brethrer 2. An Apostolical exhortation and that to a double duty one subordinate to another The 1. and principal in intention to make your calling and election sure The 2. which is a meanes to the former to give diligence And if you look upon the first again you shall finde in it 1. A propriety your calling and election 2. A method and order first your calling and then your election As for two of the particulars we 'l but point at them because they are not so properly intended in the words For The compellation is frequent and obvious in every Epistle and shews 1. An Apostolical Suaâ—a by which they were wont to winde and insinuate themselves into the affections of the people to engâ—atiate themselves with them for affection does strongly engage the judgement And all Rhetorick is little enough to win hearts and prevail upon some mens spirits 2. An Apostolical meeknesse Peter a Star of the first magnitude yet calls the lesser Sporades his brethren A glorious and eminent Christian a tall Cedar in Lebanon yet acknowledges the meanest and lowest Christians his brethren He learnt this of his Lord and Master who was not ashamed to call them brethren And shall the disciple be above his Lord 'T were well if the Pope who will needs be Saint Peters successor would follow him in this And who art thou O prophane Ismael that scoff'st at the children of the promise under this very name and notion of brethren And then as for the propriety 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your calling and election 1. None can be assur'd of another mans salvation unlesse it be of such whom the Scripture tells us were in the state of Grace whose sincerity is made famous to all the world to whom the Spirit has set its broad seal and given them a publike Testimony that they were within the Covenant for others we know in general that there are a select and peculiar company whom God has chosen out as his jewels but we cannot say certainly and infallibly of such a particular person of any Individuum that he is a chosen vessel Of some 't is evident and apparent that for the present they are not in the state of Grace we are sure that as yet they are not efficaciously call'd but we know not whether they be chosen for others we have great hopes and an high degree of probability that they are truly born again but yet we have no absolute certainty for Hypocrisie will go so farre as that the best Criticks may be deceived And a man can never tell certainly another mans sincerity unlesse he could supply the place of Conscience An Hypocrite may spin so fair a thred as that it may deceive his own eye he may admire the cobweb and not know himself to be the Spider how much more easie may he deceive a stander by And as for any extraordinary spirit of discerning I know no ground for it nor any promise of it in the Scriptures You 'l say this takes much from the communion of Saints and from the sweetnesse of Christian society if we cannot tell who are true members of the Mystical body fellow-brethren and fellow-heirs of the same promise 1. Though we cannot tell absolutely and infallibly yet we may know very probably we know there are such a peculiar people a chosen generation a Royal Priest-hood and we know that such and such are the likeliest in the world to be of this number so as we have no reason to distrust them 2. We must commend much of this to Gods providence who very seldome suffers Hypocrites to go undetected he that is the great searcher of hearts will be sure to meet with them he hates a rotten heart and will be sure to make it odious 3. 'T is fitting that this and many other priviledges should be reserv'd for heaven that so we may long after that the more There shall be a pure and unmixt communion the perfect beauty of holinesse Nothing shall enter there that makes a lie nothing of Hypocrisie but glorious Angels and glorifi'd Saints sunning themselves in the presence of God shall keep company together to all eternity 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christians are chiefly to look to their own calling and election They are indeed bound to promote the good of others and to look upon their lives with such Rules as Christianity allows but they must be sure to dwell at home and be acquainted with their own breasts to make their own calling and election sure for they cannot be sure of another mans condition so as they may be of their own And thus we have dispatch't those two particulars which lay more collateral in the words and were not directly intended in them We now come to the very minde and drift of the Text which branches it self into these four propositions that will fully explain the nature of Assurance though we keep within the bounds of the Text It streams into these four particulars 1. A Christian may be assur'd of his salvation 2. Assurance of salvation requires all diligence 3. Assurance of salvation deserves all diligence both imply'd in Give diligence 4. The way to make our Election sure is first to make our calling sure And now you may look upon the Text as on a pleasant Vine situated in a fruitful place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. in the horn of the Son of Oile or fatnesse as the Prophet speaks you may sit under the shadow of it and its fruit will be sweet unto you For you see how it has spread it self into spacious and goodly branches such as are all laden with fair and swelling clusters clusters of Canaan that are ripen'd with those heavenly Sun-beams that shine out upon them and richly fill'd with all spiritual sweetnesse And this fruit of the Vine will chear the heart of man to all eternity As for us we 'll be sure to prune off all such sproutings and luxuriancies of style as may any way steal from the sap and strength of so great a truth in hand as the Hebrews call those sproutings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. little Epicures alwayes feasting upon the sweetnesse of the tree and putting the root to continual expences we 'll prune off all these And if there be any clusters lie lurking under the leaves truth 's not so obvious to every eye we 'll if we
comes with confidence to the Throne of grace Jer. 17. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Supplantativum Cor prae omnibus so Arias Montanus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inscrutahile desperabile so Hierome and our Translation desperately wicked 't is properly insaâ—abile Some think Paul alludes to this place and does explain it in Rom. 2. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Seventy reade the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translate it accordingly 1. Now as for the mind of the place I finde Expositors of great name and worth understanding it of the unregenerate heart of the heart of man that is in the state of corrupt nature of whom 't is said that All the imaginations of the thoughts of mans heart are altogether evil continually 2. The drift of the text is to shew the deceitfulnesse of mens hearts in respect of others for 't is brought in by way of Objection The Jewes they are cunning and subtile and can delude the Prophets and so think to evade the Curse No but I the Lord search the hearts I have a faire window an open prospect into the most reserved Spirit 't is as clear as Crystal to my eye 3. Yet 't is true that the most sincere heart is very deceitful the heart of a David of a man after Gods own heart is ful of windings and turnings and many deviations such secret passages as himself knowes not of For who hath known the errour of his wayes No man yet had such a piercing insight into his own soule as to be acquainted with every motion of it None can so anatomize his own Spirit that it shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so as every veine and nerve and muscle shall be obvious and apparent to his eye But what does this hinder but that the general frame and bent of the Spirit the byas and inclination of the soule may be clearly known The soule knowes which way its faculties stream with most vehemency Conscience cannot be brib'd 't will give in true judgement especially an illight'ned Conscience There 's none but if he search and examine his own soule in a strict and impartial manner may know whether he be sincere and cordial or no. There 's none but may know the general frame and temper of his Spirit 1 Cor. 2. 11. Who knowes the things of a man but the Spirit of a man that is in him The Testimony of Conscience is certain and infallible Many a wicked man by this is assur'd that for the present he is in a miserable and damnable condition he knowes certainly that as yet he is out of the Covenant and hence many times there are lightening flashes of terrour flie in his face the very sparks of hell compasse him about Does not thy Conscience often tell thee O prophane wretch that as yet thou art a childe of wrath and galloping to damnation with a full Cariere why then may not the heart of a Christian tell him as certainly that he is a childe of God by Adoption and an heire of Promise nay speak O Christian where e're thou art and speak aloud that we may heare thee does not thine own soule tell thee that thou art in a sure and happy condition so sure as nothing shall be able to separate thee from the love of God in Christ Jesus our Lord. Why are Christians so often enjoyn'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to try their own hearts to search their Spirits if that after all their diligence they can't tell what to think of them All uses of examination were vain and frivolous which yet are the very life and spirits of preaching And Ames tells us of a donum discretionis which Christians have by which they can discerne true grace from counterfeit There are certain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which they may distinguish them and judge of them in themselves though not in others certainly If all thus by the Testimony of Conscience may know their own frame of Spirit whether they be upright or no why then are not all true Christians assur'd of their salvation what have they not their consciences and hearts about them 1. Many are not sufficiently acquainted with their own Spirits they do not keep so strict a watch over themselves they are not verst in their own hearts they don't try and search their wayes they have riches and a treasure and do not know of it 2. It is in so great and weighty a matter Eternity does so amaze and swallow up the thoughts as that they are ready to tremble where they are certain and secure A man on the top of a tower knows that he is safe enough and yet when he looks down he is afraid of falling 3. Conscience sometimes gives a dark and cloudy testimony when 't is disquieted and charg'd with new guilt the soule can't so clearly reade its evidences And then it begins to question its condition It may be it has dealt hypocritically in some one particular and now it begins to question all its sincerity We do not say then that Conscience does alwayes give a clear and full Testimony but sometimes it does and that with absolute certainty 2. Now comes in the second witnesse and the great and supreme testimony of the Spirit himself witnessing with our Spirits that we are the Sons of God Rom. 8. 16. we render it the same Spirit but in the fountain it is the Spirit it self not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only the gifts and graces of the Spirit but the Spirit it self This Testimony seems to be coincident with the other for a man can't tell his own sincerity 't is the Spirit that must reveal a man to himself The soule can't see its own face unlesse the Spirit unmask it The Spirit is more present and conversant with the soul then the soul is with it self He does not only know our hearts but he is greater then our hearts and knowes all things We 'l easily grant that to the least motion in spirituals there is necessarily requir'd the concurrence of the Holy Ghost but withal we say that there 's a mighty difference between the working of the Spirit and the Testimony of the Spirit There 's a powerful and efficacious work of the Spirit when faith is wrought in the soul but yet there is not the Testimony of the Spirit for every believer has not presently the Seale set to him so that though the Testimony of our own spirit cannot be without the help and influence of the Spirit yet 't is clearly distinct from the Testimony of the Spirit for here the Spirit does enable the soul to see its graces by a present light by the soules light But when it comes with a Testimony then it brings a new light of its own and lends the soule some auxiliary Beames for the more clear and full revealing of it so that you see according to that plain text in the Romanes There
breaths here Manna's rain'd down here God shews his face here 's the sealing place the Spirit confirmes the word and prints it upon thy soul Thus waite upon him in his own way I and waite upon him in his own time too don't think time tedious He that beleeves makes not haste which St. Paul renders He that beleeves is not ashamed as if to make haste and be asham'd were all one God will wonderfully prepare the soule that he means to fill with his love Assurance is too precious a thing to be pour'd into every spirit He won't put new wine into old bottles God is all this while making thee more capable of his love and though for the present thou hast no Assurance yet thus trusting and waiting upon him thou art in a great tendency to it And put the worst that can be imagin'd that thou should'st dye under a cloud yet thy condition were safe and thou shalt come then to a full Assurance nay to a full possession of thine inheritance and thou shalt see the glorious Sunne-shine of the face of God a beam of which thou did'st so much long for here We come now to the fourth particular those special Sealing times when Christians have their Assurance and Plerophory 1. Many times at their first conversion God do's then seale up the work of grace in the soul When the Spirit of Bondage has past upon the soul and by a strong conviction has apply'd particularly guilt and wrath unto it the fatal sentence is pronounc't and the soul is fill'd with the scorching pre-apprehensions of hell and damnation and trembles at the very thought of eternity Now for the Gospel to bring thee wellcome newes of a pardon and for the Spirit of Adoption to apply grace and mercy unto the soul for the prison-doores to be broken open and a poor captive set at liberty to have all the chaines and fetters beaten off and to be brought into a marvellous light to have all the balme of Gilead pour'd into him Evangelical fruitions and cordials prepar'd for him and which is the very extraction and quintessence of all the love of a Saviour shed into his heart What strong impressions of joy think you must there be in such a soul What precious infusions of spiritual sweetnesse What secret springings and elevations of Spirit What triumphs what Jubilee's what love-raptures I am my Beloved's and my Beloved is mine I must appeal to your breasts that have found this great and heavenly work wrought upon your soul 't is you only that have tasted the joy of the holy Ghost that is glorious and unspeakable And do you tell us had not ye then the first relish of the hidden Manna was not it very sweet and delicious hadst not thou then the first glimpse of the White Stone and was not it very bright and orient hadst not thou then the Spouse kisse and was not it precious and more worth then a world didst not thou tâ—â—n first hear the soft language and whisperings of the Spirit and was not his voice lovely and pleasant I know your souls dance within you with the very recalling of so happy and golden a time and you pant and breath after more of this communion with a Saviour and truly he deserves an Anathema that do's not preferre the very possibility of having of it before all the world Hosea 11. 1. When Israel was a childe then I lov'd him I taught Ephraim also to go taking them by their armes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I taught him to foot it on the wayes of Religion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I drew them with the cords of a man all gentle and perswasive sollicitations with bands of love I was to them as they that take off the yoke on their jaws and I laid meat unto them The yoke of bondage the soul was under God freed the soul brought him to an easie pleasant yoke to an Evangelical yoke God has a speciall care of tender plants when Israel was a tender vine O then he fenc'd it and hedg'd it and shone out upon it c. Now Christ is thus pleas'd to reveal his love to unbosome himself unto the souls of young Converts for their greater incouragement in the wayes of grace At the first step to heaven he gives them a viaticum If after the soul had been steept in legall humiliation and possest with feares and terrours and amazements compass't with clouds and now at last it has been drawn by a mighty work to receive a Saviour If after all this it should have no Sun-shine 't would droop and languish and be ready to pine away 't would be very unfit and unserviceable the wheels of the soul would move heavily God therefore oiles the wheels poures the Oile of gladnesse into the soul And now it moves like the chariots of Aminadab with a nimble spontaneity Christ begins to flourish through the Lettices le ts in some of his love into the soul I and gives it a sense of this love too and this constrains it to obedience and sets the soul a longing for more of this love and for more sense of this love and so it will never leave longing till it have a full fruition of it in heaven This is Gods method this is the usuall progresse of grace in the soul And hence you may see why young Converts are usually so active in the wayes of Religion so forward and vehement O they have fresh apprehensions of the love of a Saviour with an eminent alteration he has wrought in them how they are rais'd from death to life O they can tell you long stories of his goodnesse what great things he hath done for their soul So that their affections are rais'd there 's a flush of joy the soul runs over and knows no banks no bounds Thus God does many times seal up the work of grace in the soul and gives a satisfying light at the first conversion but yet I cannot say that this is alwayes so for there are diversities of workings and grace sometimes wrought in the soul after a more still and undiscernable manner as we shall have occasion to speak more hereafter 2. Sacrament-times are sealing times I speak of the Sacrament of the Lords Supper for as for those secret breathings of the Spirit upon Infants in that other Sacrament of Baptisme they are altogether unsearchable and past finding out Now in the Lords Supper you have the New Covenant seal'd up unto the soul the soul has not only his graces increased but they are printed clearer that seale of the Spirits does print a Christians evidences with a clearer stamp You have plaine and visible representations of the love of a Saviour and you have the sense of this love pour'd out into you A Christian feeds not only upon Sacramental bread but upon hidden Manna too and has tastes of that love that is sweeter then wine Here 's a feast of fat things The soul is satisfied as with marrow
their sins and Judah their transgressions And this is that which prepares the Martyres for their sufferings God tempers and allayes that Cup he drops some of his goodnesse into it and sweetens it to them He first sets his seal to their soules before they set their seal to his truth he diets them with the hidden Manna and gives them before-hand the White Stone as a sure pledge of victory What is it but this that makes them devoure torments and come to them with an appetite 't is this that softens the flames and turnes them into a bed of Roses 't is this that fills their souls with joy and their mouths with praises that makes them more chearful in their sufferings then their Saviour in his for they usually have the face of a reconciled God shining out upon them which was wholly with drawn from him when he cry'd out My God my God Why hast thou forsaken me 4. Praying times are sealing times The same Spirit that endites the Prayer seales it up When Hannah had put up her Prayer 1 Sam 1. 18. the text sayes expressely that her countenance was no more sad As 't is the great Priviledge of Assurance that Christians may then with confidence cry Abba Father so also 't is a great meanes to Assurance The hearing of Prayers is a mighty strengthening to faith and the strengthening of faith does strongly tend to Assurance Besides Christians may pray for Assurance they may be importunate for a glimpse of his face for one beam for one smile and his bowels won't let him deny them Hence you shall finde it that such as are most frequent in Prayer are most blest with Assurance Praying Christians have much entercourse and communion with their God And thus there may be a National kinde of Assurance I say a National plerophory when God shall poure out a Spirit of Prayer and Supplication upon his people and they with united and concentricated abilities shall besiege the Throne of Grace there is no doubt there can be no doubt but at length he will yield up such a mercy to his praying People 5. Times of outward exigencies are sealing times 2 Cor. 4. 16. Though our outward man decay yet our inward man is renew'd daily that feeds upon hidden Mannah a precious restaurative for a fainting Christian Manna you know was rain'd down in the wildernesse and when the Israelites provision failed them then Manna was rain'd down When the water-pots are fill'd up to the brim then water presently turn'd into wine and so this hidden Mannah is provided for sad and cloudy conditions We except only the case of total desertion when the soul has not the least light shining in upon it which is the severest judgement that a true Christian is capable of but in other distresses especially outward and temporal distresses he does reveal himself more immediately to them And though the creature frown yet he will smile upon them Believers they are the friends of God and 't is no part of friendship to forsake them in the saddest times St. John when a banish't man in the Isle of Pathmos then God shewes him that glorious Revelation Paul and Silas when in prison then brim-full of joy which breaks out into Psalmes of Praise In the fiery trial as there is some scorching so there is some light too And God does prepare his People for the seal of the Spirit by thus melting and softening their heart for the softer the heart is the clearer will the Print of his love be When God had brought that great sicknesse upon Hezekiah and thus had dissolv'd and soft'ned his heart he presently prints his love upon it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thon hast lov'd my soule from the grave God does then most expresse his love when they have most need of it The white Stone sparkles most oriently in the darkest condition O how gloriously does God shine in upon the prisons of Martyrs what frequent visits does he give them it might even make men ambitious of their sufferings that they might have some such expressions of his love towards them 6. Times of Victory and Conquests over lusts and temptations are sealing times God after such victories will give his People a triumph This is exprest in that text of the Revelation Rev. 2. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To him that overcomes will I give to eate of the hidden Mannah c. Thus when Saint Paul was wrastling with and conquering that great temptation whatever it was that is mentioned in 2 Corinthians 12. God then gives to eat of the hidden Mannah and strengthens him with this My grace is sufficient for thee He gives him the white Stone with that Motto graven in it My grace c. Thus that noble Christian and famous Convert of Italy Galeacius Caracciolus when he had scorn'd the pomp and lustre of the world and had trampl'd upon all relations for the love of a Saviour when Satan that cunning Angler of souls had spent all his baits upon him and he had refus'd them all O then what a deal of precious sweetnesse slides into his soul what rushings in of glorious joy he had never such joy at Naples as he had at Geneva You may hear him pronouncing an Anathema to all such as shall prefer all the gold and silver in the world before one dayes sweet Communion with Jesus Christ As none have more dregs of wrath then relapsing and apostatizing Spirits Remember but Spira's case so none have sweeter and choicer mercy then the faithful Servants of the Lord Jesus that follow him in the houre of temptation Apostates are seal'd up to a day of vengeance but these are seal'd up to a day of Redemption Thus the Mourners in Ezekiel that would not yield to the abominations of the times must have a seal set upon them Thus that Virgin-company in the Revelation that would not prostitute their soules to Antichristian folly have the seal of God in their foreheads This is the happinesse of a Christian that he has a sweet satisfaction in self-denyal in denying sin in repulsing lust in conquering temptation in pulling out his right eye in cutting off his right hand in mortifying the body of death he has a sweet satisfaction in all these And thus you have seen those special sealing times when Christians have this high plerophory these riches of Assurance we come now to speak of them in a more Applicatory way 1. Times of Assurance they should be times of humility and dependance upon God When Moses had been so long in the Mount and had a lustre upon him by conversing with God himself presently at the foot of the Mount he meets with matter of humiliation The Israelites have made them a golden Calfe Thy People sayes God to Moses they have done this And the Apostle Paul when he had been rapt up into the third Heaven and had heard there some of Arcana Coeli things that neither could nor might be utter'd for
a false print they are of what false glosses there be what variae lectiones what corruptions and degenerations from the Original whether there be any spiritual Idioms what are the genuine works of the Spirit what are spurious and supposititious 2. Give diligence because thou hast a diligent enemy that would so faine quench thy joy and keep it from flaming into Assurance He envied the graine of Mustard-seed when 't was first sown how then does it vex him to see it now spread into such goodly branches that the soul can build its nest there He envied thee the first blushes of the day the buddings of the Rosie morning that those fair and Virgin eye-lids should open and glance their light upon thee how then is he scorch't with thy fuller Sun-shine How do his eyes water at thy noon-day brightnesse He that would have broke thee when thou wert a bruised Reed how would he triumph in thy fall now thou art a stately Cedar If he could he would have dispirited and took off the vigour of that immortal seed by which thou wert born again He would fain have spit his venome into that sincere milk which fed thy infant-soul how then does he envie thee those flagons of wine with which thou art now quickened and enflam'd He would fain have hindered the foundation of the second Temple and now he would fain demolish the structure and down with it even to the ground That son of the morning fell himself not only from a compleat Assurance but from a possession of glory and that into the most extreme darknesse that was imaginable into a total impossibility of ever being happy and now he would very faine as much as he can envolve others in the same condition But certainly it does adde much of hell to him in that he perceives that the sons of God are now fixt in an immutable condition whereas he was left in so voluble a state so that now all that he can possibly do is this to damp their joy for the present to raise clouds and stormes and tempests And in this that Prince of the aire does his endeavour to the utmost And yet Christians may frustrate him here too and by a strong and clasping hand of faith may lay such fast hold of a God in Christ as that they may even make the Devill give over and to all his former may adde this new despair of ever eclipsing their glory and may send him away as weary as he would be if he should go about to interrupt the joy of a glorifi'd Saint or of one of those Angels that still dwel in glory So that the more frequent his Alarms are the more should Christians stand upon their watch the more should they fortifie themselves and look to their spiritual Panoply they should flie to the name of the Lord which is a strong Tower 3. Give diligence because 't is in a matter of so great consequence and to be deceived here will prove the most stinging aggravation of misery that can be The house that was built upon the sand great was the fall of it There is a counterfeit Plerophory a blazing kinde of Assurance a bragging kinde of confidence you know the name of it 't is called Presumption that great devourer of souls that uses to slay its ten thousands 'T is so farre from being an Anchor as that 't is but a swelling and impostumated wave which tosses up the soul a while that it may sink the deeper And can there be a greater Emphasis of misery then this Thou took'st it for granted that thou wert in the ready way to heaven and now thou art dropping into hell irrecoverably Thou expected'st no lesse then a crown of glory but canst finde nothing but chaines of darknesse and a gnawing worme How golden was thy dream of happinesse did'st thou not fancy the light and beams of heaven ripening the fruits of Canaan for thee did'st not thou think thy self upon the top of Mount Pisgah refresht with soft and delicate breathings taking a full prospect of the beatifull land of Promise Nay did'st not thou think that some of the milk and honey of the land flow'd into thy mouth That thou wert plucking off green Apples from the trees Nay that thou had'st the very tastes and relishes of the Olives and Figs and Pome-granates and Grapes in thy mouth But behold thou wak'st and art in a Wildernesse amongst Briers and thornes amongst fiery Serpents in a dry and thirsty land where no sweetnesse is Thou took'st that for the whispering of the Spirit which was but the hissing of the Serpent Thou thought'st thy self in the very Suburbs of the new Jerusalem in the Temple in the sanctum sanctorum when as thou wert all this while but in an Egypt in a Babylon in a Prison in a Dungeon Thou did'st exalt thy self like the Eagle and build thy nest in the Stars But with what indignation wert thou swept from thence How thou art fallen O Lucifer son of the morning 3. Consider what kinde of diligence is required And 1. Be diligent in self-reflexion A clean heart chews the cud and ruminates upon its own actions Give thy heart frequent visits and see whether it keeps that print which the sealing Spirit stampt upon it read over thine Evidences if there be the least blot wash it out Try thy graces by a Scripture-Sun-beam Hast thou within a continual feast Why then do'st not thou envite thy thoughts thither that they may be satisfi'd as with marrow and fatnesse Why do'st not thou compel them to come in Let them drink sweetnesse out of their own fountain let them blesse the womb that bare them and the breasts that gave them suck Let them be afraid of entring into their hearts that have no quietnesse within unlesse like the Leviathan they can sport themselves in a raging sea that foams out mire and dirt But thou canst steep and bathe thy thoughts in a calme and composed spirit Why do'st not thou listen to thine own musick Why do'st not thou glance upon thine own beauty Assurance consists in a â—eflex act and by such workings 't is maintain'd iisdem alitur quibus gignitur 2. Be diligent in Prayer Beleeve it assurance does not come with those weak wishes and velleities that are so frequent in the mouths of many O that we were sure of heaven of happinesse O that our souls were well provided for O that we knew what should become of them to eternity Truly these are but gaping and yawning desires as if hidden Manna would drop into their mouths This great blessing requires a wrestling prayer The White Stone is given to none but a Conquerour The Spirit won't set his seal to a faint and languishing velleity An Echo won't answer a whisperer a weak voice is not worth a rebound The truth is there is a great deal of Vicinity and friendship nay I think I might say Consanguinity between Assurance and Prayer Prayer should be Plerophoria quaedam
touchstone of notions Whatsoever Proposition the minde does fully close with that is unquestionably true because the minde can't rest satisfi'd but with certainty And that which it gives but an hovering and imperfect assent to is but probably true Now though sometimes a falsity may come under the faire disguise of an apparent certainty yet this is also sure that the minde cannot so fully and sweetly acquiesce in an apparent certainty as in a real certainty As neither can the Will so fully close with an apparent good as with a real good for in realities there is a sure Entity at the bottom which is a just foundation for appearance whereas the other is a meer colour a surface a shadow And the more perfect any intellectual being is the more of certainty it has Our knowledge therefore here is but cloudy and enigmatical shadowy and in a glasse The nearer to God any being is the more it has of certainty And therefore the Angels and Spirits that see God face to face are satisfied with his image Truth then plucks off her veile pulls off her mask that the soule may salute her And this is the great Prerogative of that infinite and supream Being God himself that he has an independent and eternal certainty and beholds all beings and motions of beings past present and to come without the least shadow of variation And those things which pose created beings are more plain and obvious to his eye then first principles are to ours The very intimate formes of beings are naked and anatomiz'd before him He looks down upon the sons of men and sees them rolling and fluctuating tost and tumbl'd up and down in uncertainties sometimes even questioning him in his wayes and his dealings while as he rests in a full and absolute Omniscience And this is his great goodnesse that he allowes us Certainty in those things that concern our welfare and happinesse 3. In spirituals and eternals Assurance is very satisfactory Religion should be above syllogismes disputings Spiritual notions should have the seale of God in their foreheads they are not to be struck like sparks out of a flint but are to spring like light from the Sun they are to flow like streames from the Ocean And Principles of Religion must be built upon a rock upon the most sure and unquestionable grounds that can be Men that build for eternity had need to lay the foundation sure and they must build gold and precious stones upon the foundation that which has a solidity and a firme Certainty in it And if this were observ'd 1. You would not have such jarres and divisions in the Church You would not be so much troubled with the noise of Axes and Hammers Imposing things questionable as certain is agreeable to that spirit which allowes no other Assurance but this that their Church is the true Church 2. The mixing and blending of Religion with uncertainties is that which does emasculate and dispirit and endanger it 't is a dashing the wine with water 't is an adulterating the gold with drosse so as it won't endure the fiery triall 3. The taking up Religion upon uncertain grounds does put men upon an odious luke-warmnesse and neutrality for men can't be zealous for a thing they doubt of It puts them upon variablenesse and unconstancy upon the very brim of Apostasie and it may be plunges them into it Nay it strongly tends to Atheisme some do so long question which is the true Religion as that at length they resolve to have none at all 4. The leaving the successe of Religion uncertain do's damp and coole the spirits of men The learned Moralists amongst the Heathen could never content themselves with a faire probability only of summum bonum but did spin it out to an imaginary certainty The Stoicks would have a domestick Plerophory they must be unavoidably happy A meere certainty won't suffice them it must be condens'd into a necessity A wise man with them must irreversibly seale up himself to happinesse And so though he were in Phalaris his Bull he must glory and triumph and sing Halelujahs But the fairer Moralists were willing to depend more upon the bounty of heaven which yet they lookt upon as a sure and unquestionable thing nay they pleas'd themselves not only in a Plerophory but in a present possession For you know vertue with them was Praecox â—eatitudo as grace with us is glory not fully ripe And serenity of natural conscience was their hidden Manna their White Stone Thus were they fain to still their souls in some shadows and appearances of certainty This sweetned Socrates his Cicute and made him a cheerful Martyr for Philosophy And all wicked men that go on merrily and securely in their wayes do frame some imaginary certainty to themselves which it may be they found upon sure principles but falsly apply'd as this That God is merciful or the like All this I bring to shew that the soul do's catch at certainty and Assurance and will rest satisfi'd with nothing else For for men to apprehend themselves uncertain of happinesse what is it else but to be for the present miserable Nay would not some do you think choose rather to be certain of a tolerable misery then to be in continual suspence of happinesse And truly such men as have no Assurance of obtaining this great end of their being they are of all creatures most miserable The Foxes have holes and the birds of the aire have nests and shall not the sons of men have where to lay their heads Every being loves certainty How do Naturals combine together and unite their forces that they may secure themselves by an happy association Nature will have a Plerophory won't admit of a vacuum the least schisme and rupture would prove fatal and put it upon uncertainties Sir Francis Bacon spies this in those fallings down of water that threed and spin themselves into such slender â—tillicids that thus they may preserve their continuity and when they can reach no longer so then they fall in as plump and round a figure as they can And if every Being loves Assurance then surely such a noble Being as the soul of man cannot be satiated with a changeable good it can't fix it self upon a moveable centre Immortality is neer a kin to Immutability Besides if it were only this that the â—oul did doubt of happinesse it were a lighter burden but there is necessarily conjoyn'd with this a fear of extreamest misery Now for a soul to be perpetually hovering betwixt heaven and hell nay to have farre more ground to fear the one then to hope for the other and so to tremble at the very thoughts of eternity is not this a piece of the gnawing worme and must the soul live in this perpetual slavery Is there no redemption from it Did not Christ come to take away this sting among the rest Did not he come to draw thee to himself to quiet thee in his