other helps no more than he will make you understand Greek and Hebrew Know then it is a very sad and almost incurable condition when the holy Scriptures do become a snare to us when we suck poison out of these sweet herbs Although indeed we cannot from the Scripture get any hurt but our own corruptions procure it to us because we bring the Scripture to our ends and affections not them to the Scripture Thirdly To the having of a well-ordered conscience There is greatly required pure aims and intentions For although a good intention cannot sanctifile an unlawfull action yet corrupt intentions will blast and defile the best actions Insomuch that if we had the gifts and parts of the ablest men yea of Angels themselves yet sinfull aims would be like Locusts and Caterpillars to devour this hopefull fruit But oh the unsearchable hypocrisie and deceitfulness of mans heart even in this very respect How ready is every Pharisee every Heretick and Papist to appropriate this to themselves How often do we find them professing to the whole world that it is not any outward advantage any temporal emolument that they look at or regard but the glory of God and that therefore they have much rejoycing because of this But if the counterfeit will bring such peace what will the real and sincere intentions of a man do And certainly though a man be cloathed with never so much glory in the Church of God so that we are ready to say not only a greater than Austin or Chrysostome but even than Paul or Peter For some have cried up the heads of their parties as having greater gifts than the Apostles themselves Yet without sincere intentions they are but as a tinkling cymbal This therefore is the life soul and the all in a good conscience But that will come in more seasonably afterwards Fourthly To a right ordered conscience whose witness may be received and comfort taken thereby That there is required the inward sanctification and effectual renovation thereof So that till this be every mans conscience is like a man himself a meer liar There is no believing of it no trusting of it When it is said Jer. 17. That the heart of a man is deceitfully wicked or crafty and supplanting a man This comprehends conscience as well as any part else For you have heard that original sinne is in this as well as in other powers of the soul So that in these two respects the natural conscience doth alwayes fail For either it doth not witness that which is right or not to a right end Insomuch that though a natural man is not to gainsay or contradict his conscience yet nothing lieth upon him more than to have his conscience rightly informed or regulated by Gods word What is the reason you see every civil man every formal man so applauding himself in his good condition It is because his conscience is not a spiritual conscience a Scripture-conscience for that would make him abhor himself and flie out of the Sodome he was in For in most things the conscience doth not witness the truth at all but it doth flâ—tter and deceive thee How seldom doth it tell thee thou art the drunkard the hypocrite the neglecter of private duties c Or if it doth then it is to a false end either to drive to despair and to flie from Christ whose blood only can cleanse the conscience or else to quiet it again by some superstitious usages and non-instituted remedies And this is the reason why so few are brought out of the troubles of their conscience into an Evangelical and Gospel way Know then here is the root of all thy misery thy conscience being unsanctified lulleth thee asleep whereby thou rejoycest in thy condition when thou hast cause to fear and tremble SERM. LXXXVI Further Discoveries of what is required to a well-regulated Conscience with Distinctions concerning it 2 COR. 1. 12. For our rejoycing is this the testimony of our conscience THere remain more particulars to be insisted upon which are requisite to make a well-regulated conscience whose testimony you heard is the cause of such unspeakable comfort And First There is in a peculiar manner necessary the witnessing and sealing power of the holy Ghost to and with our consciences The illumination and sanctification of Gods Spirit is not enough to make our consciences speak fully and clearly so as to have rejoycing thereby unlesse the Spirit of God doth also bear witnesse with it Hence we have them both put together Rom. 8. 16. The Spirit it self beareth witnesse with our spirit that we are the children of God And therefore you heard that Bernard understood this testimony of conscience in the Text of a Testimonium percipientis not Perhibentis but they are both included For our conscience cannot give any evidenâ—e and sure testimony of the grace inus unlesse inabled thereunto by the Spirit of God and this is called The work of Gods Spirit sealing and witnessing with our spirits The Text is very famous and greatly agitated in the controversie about the assurance of our sanctification and salvation Grotius and some others neglect the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and would have it no more than simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the word is not any where so used the instances of Grotius are against him Rom. 2. 15. For Conscience there is said to bear witnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in respect of God and so doth relate to his testimony We therefore conclude That the Spirit of God is here said to bear witnesse with our spirit only the difficulty is How this is done And 1. It is not done by any external voice and sound made in the air as Christ had when it was said This is my beloved Sonne Neither may we apprehend any immediate testimony by an extraordinary revelation as some have pleaded for but in a mediate way partly by exciting and inabling of our spirits to call God Father against that slavishness and servility which is apt to bear us down and partly by working in us those heavenly and holy qualifications by which we do certainly gather that we are the children of God Indeed the Papists make the testimony of Gods Spirit to be no more as applied to particular subjects though in it self they say it is infallible then a moral certainty by probable conjectures and signs But this is derogatory to the Spirit of God and taketh away all that Evangelical joy and holy boldness which we are allowed to have at the throue of grace This witnessing then of Gods Spirit is two wayes 1. Effectivè When it doth enable the conscience of man to cast off all legal terrors and tormenting fears and so in serenity of spirit to believe God is our Father And for this end it is called The Spirit of Adoption For alas take the conscience of the most holy man without this Spirit of Adoption How legal and timorated
this and then from those conjoyned we may be able to finde out the nature of this obsignation for although our principall endeavour is to be made partaker of it yet it is very necessary in its kinde to know what it is Though it cannot be denied but many of Gods people may have it and yet not give the definition of it Even as they may beleeve and be regenerated and not happily be able to give an exact description of these things As many a man hath health may sleep well and yet is not able to tell you what health or sleep is The first Text which will afford much light to this we are upon is that famous place set like a beacon upon the mount and much agitated between Papists and Protestants in the doctrine of assurance Rom. 8. 18. where the spirit it self is said to bear witnesse with our spirit that we are the children of God I shall not insist upon the controversies on this place either grammaticall or reall but take the positive truth plainly delivered Here the godly who all have the spirit of God first sanctifying and leading them on in all their waies whereby they are said to be spiritually minded are in the next place declared to have the spirit of God in another manner working upon them and that is to witnesse with our spirit So that the spirits Testimony is not single and immediate as when there was a voice heard saying This is my beloved Sonne No such Enthusiastical impressions and impulses are to be dreamed of but mediately and conjunctly with our spirits By it our consciences are so enlightned that we are thereby enabled to be perswaded that we are the Children of God for that you see is the object of the Testimony that is the matter witnessed that we are the children of God You see then here is no encouragement for the Popish doctrine of doubting nay when they go the highest allowing a moral certitude such which excludeth all fear to the contrary yet it doth not rise up high enough to this glorious priviledge spoken of For as with the spirit in Sanctification of us moral vertues came far short of the graces and fruit of the spirit So doth an humane perswasion from the sincerity of our conscience within us of this witnessing and sealing of Gods Spirit A second Text reducible to this is Gal. 4. 6. Because ye are sons God hath sent forth the spirit of his Sonne into your hearts crying Abba Father This is nothing but the sealing in my Text only the words are 〈◊〉 of divine worth Because ye are sinnes Therefore none but the Sonnes of God have this priviledge Children of the devil cannot pretend to this Thou who art not born of God stand alooâ— off this doth not belong to thee As thou knowest not what it meaneth yea with Esau for thy moâ—sels dost prophanely despise this priviledge so neither doth God give such childrens bread to dogs or Pearls to swine Again God hath sent the spirit of his Sonne you see our Son-ship is built upon Christs Sonship our Son-ship of Adoption is established upon that Son-ship which is by nature in him He doth not speak here of that eternal mission of the Holy Ghost proceeding from the Father and the Sonne but a temporal one bestowed on beleevers and he saith the spirit of his Son because by Christs death this spirit in its peculiar operation is as it were purchased for the godly For had not Christ made an atonement the Spirit of God could not have been given us either for sanctification or consolation Further This is sent into our hearts not into our memories or mindes only for the temporary beleever hath some superficial and vanishing perswasion of Gods favour towards him but it is sent into our hearts implying the full deep and through possession that it hath of the godly Lastly Here is the notable and glorious effect it maketh us to cry that is fervently confidently and boldly God Father Abba Father Some reade it indicatively in this sense God is my Father Some by way of wish and prayer it cometh all to one These are two words signifying the same thing teaching us that both Jew and Gentile is indulged this priviledge or else it 's germinated for assurance sake Oh then how unquiet and restlesse should the people of God be till they finde this work of the spirit of Adoption upon them Thou daily enquirest after the spirit in its sanctification of thee how it maketh thee more heavenly how it mortifieth thy lusts and dost mourn because thou dost not partake of it in a greater measure Why doth not thy soul also long after the fruit of this spirit of Adoption in thee Dost thou observe how it subdueth thy slavish fears how it inclineth thee to a filiall and Evangelicall affection towards God as a Father I tell thee thy life is never a Gospel-life till this be obtained As therefore these blinde men cryed Jesus have mercy on us though the Disciples reproved them and bid them hold their peace so also let it be with thee whatsoever temptations guilt and fears thy heart suggesteth to the contrary do thou notwithstanding boldly cry God my Father The third Text to illustrate this 1 Cor. 2 12. Now we have received not the spirit of the world but the spirit which is of God that we might know the things that are freely given us of God Here we see two principles opposed as contrary to one another the spirit of the world and the spirit of God and he who hath the spirit of God hath it for this end partly that he might know the things which God hath freely given him implying that without this spirit we could not discern of these things Even as if a man had not a rationall soul bestowed upon him he could not discern the things of reason but would be as a beast So did not God bestow his spirit upon us we were no wayes able to discern of those Gospel-mercies which are bestowed upon us He saith which are freely given us us in particular that we might not think he speaketh of the priviledges of the Gospel in the generall remission of sins and sanctification in the generall but as applyed to this and that subject So that if a man have no more than the spirit of the world if he have not as yet this spirit of God dwelling in him he is not a fit auditor for this truth If Aristotle thought not young persons fit auditors for his morall Philosophy how much more are we to judge every man though of never such abilities and parts yet if destitute of the spirit of God altogether incapable of this truth Therefore the spiritual hearers are only such who can give their testimony to these things There must be a spiritual life a spiritual foundation before there can be this spiritual superstruction A fourth Text is 1 Joh. 3. 24. and indeed that Apostle doth often
true Saints in gifts and graces despise and contemn such as are below them to judge them no Saints or not godly at all That there is such a disposition even in grown Saints appeareth Rom. 14. where the Apostle giveth several Rules to strong Christians especially That they judge not or despise him that is weak and one reason amongst others is Because God hath received him If therefore he be one whom God hath received for whom Christ died though subject to many weaknesses and infirmities take heed of contemning him Such a supercilious censorious spirit is farre from the Spirit of Christ who when he saw one not farre from the Kingdom of Heaven though not yet in it yet it 's said He loved him and encouraged him Hence in the second place This real Saintship is alwayes growing and ought to be more and more proficient continually It is an high delusion to dream of such a perfection that they are above Ordinances that they are of so full a stature in grace that one cubit cannot be added to them This is to let the Devil get thee up to the pinacle of the Temple and then to throw thee headlong into hell yet such sad delusions have been on some that coming to the Sacrament they have said They have had as perfect love as Christ himself But this is against the continual current of the Scripture which presseth to grow in grace to bring forth more fruit And 1 Cor. 7. to perfect holinesse in the fear of God Paul himself though a Gyant to us Dwarfs yet Phil. 3. Accounted not himself to have apprehended but forgat what was behind and pressed forward to the mark Cloppenburge a learned man thinketh That even Christ himself did feed and nourish his soul by meditating on Gods Word and that in the use of the Sacraments his faith was more confirmed for to go through that work of redemption for us This may seem hard to affirm of Christ who had the Spirit without measure But it is very true of every Saint on Earth though never so exalted and enabled by grace that he needeth the Ordinances that he is to perfect and fill up that vacuity and emptiness which is in him so that he may say with Ignatius when going to be sacrificed for the truth Nune incipio esse Christianus I do even now begin to be a Christian to be a Saint I am but a babe yet I am but a beginner yet Thirdly This Church-Saintship therefore doth consist with many imperfections and weaknesses so that we need a constant and daily remission of sinne through the bloud of Christ This is greatly to be observed because some have dreamed of such a perfection in this life that if not alway yet for some time we may be without any sinne at all and therefore they tell us of Saints in the Church which need no pardon or forgiveness as if to be a Saint in the Church and a Saint in Heaven were all one but our Saviour in directing all to pray for the forgivenesse of sin I say all that are to pray are to pray so doth plainly confute this And the Apostle John saith That if we say we have no sinne in us we deceive our selves and indeed we sinne in saying so And this is the more to be observed because the dear children of God think this title of Saint too glorious and great to apply to themselves who are compassed about with such infirmities How can I be called a Saint and yet so dull so sluggish so froward earthly and often disordered in heart But you are to know that though Saints yet we are not to be justified by our Saintship we need the imputed righteousness of Christ to cover the imperfections of our Saintship yea some have not lost their Saintship and yet have fallen into foul sins for a season David Peter and others did not cease to be Saints in those sad falls though their holiness was drawn inward and as the juice of the Tree in the Winter was hid in the root under ground but these Suns were not alwayes in an eclipse at last they did recover to their greater advantage in holiness and to be a pillar of salt to all other Saints Nor to be high-minded but fear Fourthly To be a Saint is a denomination from our conformity to the will of God as a rule of our lives So that if you ask What is it to be a Saint It is to be one born again by the Spirit of God making the word of God to be the rule of all his actions So that Gods Word must try whether thou art a Saint or no not thy own thoughts or the applause of others can make thee a Saint but thy life regulated by Gods Word The Papists cry up their Saint Francis whom they equallize to Christ in many things but his Saintship must be tried not by his voluntary poverty or strict observance of humane traditions but by a consonancy to Gods Word Thus who ever is cried up for a Saint still we must examine How doth the Word and his life agree Is he as it were a walking Bible Doth he will what that wils and nill what that nilleth And this further also may inform us That we are not to make a man a Saint because of a particular opinion in some way of Church-Government as if none could be Saints but of such an opinion For the word Saint denoteth One made holy by the Image of God restored in him though he may differ from another Saint in a Church-way For although it be our duty to study out the mind and will of Christ concerning Church-order and with his Institutions only we may expect his gracious presence yet such is the corruption and weakness upon the understandings of the best that though Gods Spirit will lead them into all necessary truth yet they may fail in some accessories and so one Saint may differ from another yea and write against another though such things do prove as Calvin said of Melancihons difference from him Pessimi exempli of very evil example and confirm the adversaries of godliness in their dangerous prejudices against it These things thus laid down let us consider Why all the fore-mentioned steps of a Church-Saint are nothing without the latter To be a Saint by the outward Covenant by dedication to God by outward profession and vocation Yea to be a Saint having some works of Gods Spirit on us unless we be born of God and so have holy Natures holy affections and an holy conversation it 's to be like the foolish Virgiâ—s who have lamps and those lighted but want oyl Let us therefore consider What may provoke us to be Saints indeed And 1. What matter of shame and reproach is it to have the name of a Saint only and nothing else Thy life not the life of a Saint thy words thy actions not the expressions of a Saint Is not this ridiculous even as
Father being able to say with the Church I am my Beloveds and my Beloved is mine And Cant. 8. 10. I was in his eyes as one that found favour or peace being conducted from one room of consolation unto another As therefore thou desirest to answer the Law of God in holiness and a godly walking so conform thy self to the Gospel by a peaceable and joyfull disposition The Apostle saith Rom. 10. 15. How welcome are the feet of those who preâ—ch the Gospel of peace And certainly there cannot be any truth in the world more precious and welcome to this indebted prisoner of sinne who groaneth under the burden of it then this year of Jubilee this year of peace and of a general releasment Matth. 10. 6. Our Saviour instructs his Disciples as they did go from house to house preaching the Kingdom of Heaven if they did meet with a Sonne of peace Peace should rest upon that house Oh that in our Gospel-Sermons we did meet with these sonnes of peace those hearers of peace that so it might rest upon them How can you be under the hot beams of this Sunne of righteousness displayed in the Gospel and yet be so chill and frozen with fear and unbelief How can ye be in the shop of this precious ointment and you not be full of the sweet savour of it Though the Antinomian abuse this precious Doctrine crying down the preaching of the Law and make all that do it to be legal Preachers Shall we therefore cry down a Gospel-disposition Neither of these is to be preached to the prejudice of the other SERM. XXVI A further Discovery of the Nature of true Gospel-Peace with the Effects of it and some Directions how to attain it 2 COR. 1. 2. And Peace from God our Father and from the Lord Jesus Christ WE are treating upon this admirable and unspeakable priviledge of Peace from God It is a Peace from God and it is a Peace with God You have heard several particulars going to the constitution of it there yet remain more In the next place therefore This peace here prayed for is a peace in heavenly considerations because our persons are justified our sinnes are forgiven therefore we have peace As Rom. 5. 1. there is an external worldly peace which the natural men of the world only desire let them live in peace and security let them have the good things of this world with the peaceable enjoying of them this is the utmost of their desire they think this is enough We see this notably Ezek. 13. 10 16. where the people desire such Prophets only that will prophesie of peace to them Peace is so loved that therefore wicked men do so extreamly hate the faithfull Messengers of God because they proclaim no peace to them they enform them of Gods wrath and vengeance against such now this cutteth them to the very heart They delight only in such peacemongers that though they go on in all wickedness and prophaneness yet you must tell them all is well sow pillows under their elbows that they may lie down in security Men that desire to sleep love not to hear any noise but the Peace in the Text is not bred from such base and low materials When the wicked man is deprived of his pleasure his profits then all his peace is gone but the godly doth many times partake in the most powerfull manner of this peace when they are in the most afflicted and wretched estate because this peace is within and upon spiritual grounds And therefore when the godly many times have most of outward troubles they do richly abound with this spiritual inward peace Hence it is that a gracious spiritual heart doth only prize it and pray for it The natural man not perceiving these things which must be spiritually discerned Secondly Whereas a godly mans trouble may arise several wayes this peace hath a proper antidote and cure in all these respects from what causes a godly mans disquietnesse and fears may arise from the contrary will his peace As for example a godly man is very frequently disturbed because of the sense of Gods anger for sinne because he is not reconciled such and such iniquities have provoked God to hide his face and this filleth him with all bitterness he will not be called Naomi but Marah but when this peace of God possesseth the soul then all these dark thoughts do presently flie away as when the Sunne ariseth the night is dispelled So that when thou thinkest of God and art troubled Thy meditation of him is not as Davids sweet but bitter this wholly ariseth from want of this peace for that will confirm and settle the soul in all references to God that will represent him to be a gracious reconciled Father Again A mans trouble may arise in his soul from the temptations and oppositions of Satan who when he cannot hinder Gods people in the exercise of their graces will in respect of their comforts So that as the Spirit of God is the Comforter one great work of his being to assure to enable to call God Father So the Devil he is the prince of darkness and he counter-works Gods Spirit As that is an holy Spirit sanctifying his people so he is an unclean spirit provoking to all sinne Again as Gods Spirit doth comfort and convince us of Christs righteousnesse being the Spirit of Adoption within us to deliver us from spiritual bondage and thraldome So the Devil he worketh oppositely to all this he filleth the heart with sad and unbelieving suggestions he endeavours to divide between God and us to make us afraid of him as being that severe Judge who will not in any wise be reconciled Thus he would perswade us that it is with us as it is with him and that there is no more hope for comfort and salvation for us than for him But this peace of God doth abundantly fortifie against this temptation also where this peace is the Devil doth not find the house swept and garnished but fortified and secured against him so that he cannot have any entrance This is the blessed effect of this spiritual peace that it overcometh the Devil he commonly entreth into the good tender heart by unbelief by fears by propounding doubtfull and anxious scruples and then draweth us into a wilderness farre off from God But this peace from God doth easily quench all his fiery-darts doth presently stop his assaults and maketh him not care for coming to us to graple with us while we have this spiritual armoury on In the third place Our disquietnesse doth many times arise from the reliques of original corruption within us The godly they find many sad discoveries and workings of the root of corruption within them They find that their hearts are not in such an uniform and heavenly way as they desire they often come short of what they endeavour after And seeing themselves thus foiled often by their lusts they begin to be full of
is an improper foundation for thy faith As thy faith is hereby a blind faith so thy comfort is but a blind comfort How greatly do the Popish Casuists perplex their people with such cases of conscience and about such superstitious things that they have only tradition for and that it may be not many yeares neither without any stamp or superscription of the Scripture Have not they comfort in their Penances in their Indulgences Will not their Friers and Monks not those slow beasts and idle bellies who from deluded principles of conscience do severely and austeerly mortifie themselves say They have the testimony of their consciences and make a bulwark from thence But where is the rule they go by Is it not tradition On the contrary side in another extream there is the Enthusiast who rejecteth the Scripture as a dead letter and doth adhere only to revelations to pretended workings of Gods Spirit to the manifest light within them Doe not these even boast in their joyes and ravishments Doe they not when unable to answer arguments flie to a light within them But what ground is there for this Is not the Apostles command That we should not believe every spirit but try them 1 John 4. 1. And how must that be but by the Scripture You see then that it is not conscience simply and alone but a Scripture-conscience that is the ground of comfort To leave that and to trust in our conscience is to make our consciences a Bible to attribute infallibility to our selves Now this Scrigture is not only a Rule for our conscience in matters of faith but also of manners of righteousnesse towards man Conscience must witness to thee not only that thou art in the true Religion but also doest walk in holy conversation It must testifie of thy righteousness towards man as well as of Religion towards God This was Paul's continual exercise Act. 24. 26. To have a conscience void of offence towards God and towards man There are many voluminous Tractates of Cases of Conscience De jure justitiâ Of Righteousnesse towards man And although the Scripture doth not particularly decide Law-cases yet it layeth down such general rules that by them particulars may easily be decided if our hearts were not corrupt As for example that famous rule What you would have men do to you do ye to them Mat. 7. 12. Our Saviour after he had given religious precepts about prayer c. he addeth this to shew that Religion and righteousness must alwayes go together And Adrian the Emperour was so affected with this Rule saying He had it from the Jews or Christians that he commanded it to be written on the doors and gates of his Palace and before he would punish any offender would inform him of this Rule And our Saviour saith This is the Law and the Prophets A great expression Look then to thy conscience that it take the Scripture for a Rule in its adequate nature For faith and conversation this is no rule for conscience to go by Others do say every one is to look to himself but the word of God that must bear evidence to thee by thy conscience Secondly To the right guidance of our conscience in witnessing to us there is not only required the Word as a Rule But the Spirit of God to enlighten thy mind to receive the true meaning thereof Such are the powerfull delusions of Satan that when he can no longer dethrone the Scripture from its authority but men will appeal to that then he looketh about to advance his Kingdom by the Scriptures ill handled and wrested to corrupt opinions and by this means men are brought into a worse condition and more incurable then those who walk by no Scripture at all For if a man be delivered up to this perswasion that his opinions and wayes are allowed by Scripture warranted by Scripture what way shall we take to reduce him The Apostle Peter telleth us of some unstable and unlearned men 2 Pet. 3. 16. which did wrest the Scriptures to their own perdition And nothing is more ordinary which made Luther say That the Bible was the Hereticks book not in the sense the Papists do accusing it thereby of insufficiency and imperfection But for the dignity of it having such authority that every Heretick would gladly runne to this Sanctuary The Scripture then though a perfect Rule yet is not enough to guide our conscience unless the Spirit of God as is promised lead us into truth As the Sunne though never so full of light yet cannot guide a blind man We grant indeed that the Scripture is but a dead letter and of it self without Gods Spirit doth not enlighten the mind and convert the heart Only we say The Spirit doth this in and by the Scripture and that all mens consciences impulses light revelations and joyes must be examined and stand or fall according to this Rule Let this be granted and then we plead as fervently as any can for the work of Gods Spirit This must enlighten the conscience to be able to understand and believe the things revealed there Hence the Disciples could not attempt their office of publishing the Gospel without this assistance from the holy Ghost John 16. 13. he is said To guid them into all truth To guide them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this signifieth that they did not know the way or if they were in they would quickly divert into by-paths if this Spirit did not guide them When David said The Word was a lamp and light to his feet If we understand it effectually so that it did not only propound the light objectively but that also he was subjectively thereby illuminated this doth necessarily presuppose the work of Gods Spirit No wonder then if so many may be exceedingly acquainted with Scripture be ready with some Texts upon every occasion yet for all that be deluded with errours because they want Gods Spirit to enlighten them and instruct them thereby Let us look upon the Jews the sad dest object in the world at this day they have been so skilfull in the Old Testament that some could remember how many words and syllables were therein and that is read to them daily yet who more maliciously opposite unto the Lord Christ promised in the Old Testament than they are But the Scripture giveth a full reason thereof The veil is upon their eyes And long before there was such a prediction of this spiritual judgement upon them That seeing they should not see hearing not hear lest they understand and be converted Therefore to have a pure and true conscience we must be sure to pray and exercise our selves herein that the Spirit of God would direct us into the true sense and meaning of the Word which is to be expected in the holy use of those means which are necessary to find out the sense thereof For you must not expect that Gods Spirit will immediately reveal the sense of the Scripture without
speak to this sealing of Gods Spirit upon the hearts of beleevers though in other terms This I have mentioned is pregnant for having said that he who keepeth Gods Commandements dwelleth in him and he in him Whereas it might be said how shall we know that he dwelleth in us May we not be deluded and deceived No saith he hereby we know that he abideth in us by the spirit which he hath given us and lest any man though living loosely and carnally should pretend to this spirit he saith They that have it keep his Commandements Thus doubtings and sinnefull diffidence is excluded on one hand and all carnal presumption on the other hand The last Text to bring in assistance to this truth shall be 1 John 5. 8 9 10. where the Apostle speaketh of three Witnesses on earth as he had before in heaven viz. water and the bloud and the spirit Now although there be many perplexed controversies about this passage yet I shall pitch upon that which is most probable without further disquieting of you It seemeth to be without doubt that the Apostle alludeth to the legall administrations wherein there was bloud for expiation and water for cleansing by which is represented justification and sanctification and these being wrought in us do evidently witnesse that Jesus is the Christ and Sonne of God We finding these glorious effects upon our souls cannot but acknowledge that Doctrine but because these are not enough of themselves seeing that sanctified and justified persons may be under great discouragements therefore he addeth the Spirit also It is true the same spirit is said to be a witnesse in heaven but that was because of the extraordinary and visible Testimony that it gave to Christ but here it speaketh of the witnesse it giveth on earth and that must be the sealing spoken off in other places for he saith verse 6. It is the spirit that beareth witnesse because the spirit is truth having there also mentioned water and bloud Verse 10. he seith He that beleeveth on the Sonne of God hath the witnesse in himself Thus you see that as God hath abundantly provided for the holinesse of his people by his spirit to quicken them up therein so also for the assurance and consolation of his children to establish them therein Oh how greatly are we indebted unto the Lord Jesus Christ who giveth us his Spirit not only to leade us into the truth and mortifie the deeds of the flesh but also to fill us with comfort and to assure us that we are the children of God So that it is the duty of the Ministers of the Gospel not only to improve the former truth but this also and to presse you upon the sealing work of Gods Spirit as well as the sanctifying Hath not the Spirit of God this Name given it to be called the Comforter John 14. and shall we divide the operations of Gods Spirit minding him as he is an holy spirit but not a comforting Spirit Having thus informed you what the Scripture declareth in this matter I shall give you a large and popular description of the nature of this sealing and the opening of the several parts touched therein will much conduce to the knowledge thereof The sealing of Gods Spirit may be described after this manner It is a supernaturall and gracious work of Gods Spirit upon the hearts of sanctified persons in a secret and unspeakable manner whereby they are confirmed and established in the Covenant of grace as belonging to them in particular by such means which God hath appointed thereunto that through the sence thereof they may daily walk more and more boldly joyfully and thankefully notwithstanding all discouragements to the contrary till they be made compleatly happy in heaven I have made this description the larger because I would take in every particular considerable about it as much as may be And First I give two Qualifications or Adjuncts to this work of Gods Spirit It is supernatural and gracious Supernatural and that if we respect either rectified nature or corrupted nature Rectified nature for Adam in the state of integrity though he was made perfectly holy yet he had not this Gospel-sealing no more then he was in Christ as a Mediatour for had he been thus sealed he would certainly have persevered and although Adam was partaker of the holy Ghost yet it was as he is the third person not as the spirit of Christ viz. purchased by his death for those that are his so that in this respect we may say this sealing is a priviledge above the nature of Adam while considered before his apostacy but then I call it supernaturall chiefly in respect of corrupted nature for as man naturally of himself hath no power to that which is gracious so neither to that which is comfortable and joyfull All the world all Ministers and Angels cannot powr one drop of this assurance and joy into thy soul unlesse the Spirit of God inable thee thereunto As it is supernaturall so it is gracious for this floweth from the former There is nothing in thee to deserve this establishing as Gods grace sanctifying found thee dead in thy sinnes so his sealing and comforting findeth thee in a guilty despairing way and therefore as God might leave every prophane man to wallow in his lusts and so let him perish thus also might he forsake every guilty conscience under the burthen of thy sinnes and suffer thee to be a Cain to be a Judas even to fall from an hell here into an hell hereafter So that not only by grace we are sanctified but by grace we are healed Blesse God for any establishment of soul against fears and doubts as well as for victory against any lusts It is meerly of Free-grace that we are thus sealed In the next place Secondly we have the generall nature of it with the efficient cause The work of Gods Spirit It is true in the Text it is said That God doth seal us and so whatsoever works there are ad extra from God to the creature they are all common to the three Persons yet there is a peculiar order and appropriation which the Scripture taketh notice of So that it is made the work of the Father to send his Sonne into the world It is made the work of the Sonne to offer up himself a Sacrifice for our sinnes And it is made the proper work of Gods Spirit to apply the benefits of Christs death to our souls therefore sanctification is attributed to the Spirit so also consolation and sealing thereunto Thus the Texts we mentioned formerly give all this work to the Spirit of God as in an appropriated manner doing this for us It is not then of our selves or of our own power that we can obtain this priviledge but it is wrought alone by Gods Spirit As we have no free-will to the grace of God so neither to the comforts God as he is called a God of all
He may justly expect Gods assisting of him with such qualifications of zeal and courage as are necessary to that work Thus the Apostle speaking of all the Ministers of the Gospel saith We have not received the spirit of fear but of power and love and a sound mind 2 Tim. 1. 7. It 's God that giveth us such a spirit where God calleth to an Office there he giveth suitable assistance For as it is with the general Call of Christians because God calleth them to holiness therefore he furnisheth every one with grace without which happiness cannot be enjoyed So it is in peculiar special Offices if in civil he gives Saul another spirit and much more in holy functions Hence he Isaiah's lips with a coal of fire from the altar Though Jeremiah pleaded he was a child yet God promised to enable him And when Moses did again and again excuse his inability to the Office God put upon him The wrath of God was kindled against him Exod. 4. 11. saying Who hath made mans mouth who maketh the dumb or deaf c Have not I the Lord If then God calleth he can give wisdom mouth and spirit such as none shall be able to withstand Oh then what a comfortable support is here When thou art dejected under the thoughts of thy insufficiency and weakness thinking thou shalt fail under the burden and prove a reproach to the Office Yet because God hath called thee thou mayest imbolden thy self thou mayest say Lord I cam not hither of my own will I am not in this place and Office by my own seeking but all is of thy will and ordering and therefore do thou own thy own servant Though I am weak thou art not who is the Father of Spirits but thou alone Therefore under all imperfections do thou runne unto God who hath set thee in that Office 2. As he may expect assistance so also Protection and Defence in all the dangers they are assaulted with For it cannot be but he that is called of God if he do the work of God zealously and impartially but he will raise up many enemies and find great opposition in his work Now as our Saviour told his Disciples of their danger That they should be haled before Rulers thrown into prisons and cast out of Synagogues yet he bids them Take no thought what they should say viz. not in a sinfull distrustfull manner because at that very time it should be given them what to speak Mark 13. 11. He doth not forbid a lawfull premeditating but that which is accompanied with slavish worldly fears and humane distrust as if the Spirit of God would not be ready to assist Doth not Paul reckon up the several dangers that he was every day in insomuch that his safety was every day miraculous Yet God delivered him out of all He prayed to be delivered from absurd and unreasonable men and God heard him Thus Jeremiah likewise he did undertake a very difficult Province he was to deal with Scorpions and tygers yet Jer. 1. 17 18 19. God bids him Not be dismayed at their faces for he had made him a defenced City an iron pillar and a brazen wall c. They might fight against him but never prevail This then is a blessed reviving when in the midst of all thy assaults all the troubles thou dost conflict with this man reproacheth thee that man revileth thee thou canst appeal to God O Lord Is not all this because I do the work commanded Is not all this because thou hast sent me and because I am an Embassadour in thy Name Certainly if David did so severely avenge himself upon the Ammonites for the injury done to his Embassadours No lesse wiâ—l God reward those who despise those he sends And therefore it 's one of the great wonders in the world That Christ hath maintained a Ministry in his Church for so many hundred years when all the malice and policy that could be devised hath been imployed to overthrow it Yea God hath in most ages still stirred up some with admirable zeal and courage to withstand the deluge of corruptions that were in those daies and though many have been violently put to death yet some have been wonderfully protected as John the Evangelist Athanasius and Luther 3. They may expect wonderfull success and fruitfulness in their labour For seeing God hath sent them and they come in his Name their labour shall not be in vain The Apostles though few were made salt enough to season the whole world At one Sermon Peter converted three thousand Rom. 15. 19. Paul tels us The Gospel did spread it self by his preaching yea some of Caesars own houshold became converts Thus doth the Lord wonderfully cooperate with his own instruments insomuch that Divines have a Rule Qualis vocatio talis successus yet this must be wisely understood for as in the Scripture many precious godly women went barren and had the reproach of not bearing children as Sarah and Hannah So many eminent servants of God though called by him and owned as it were by name yet have not had such success in converting of souls as others had Yea Christ himself did not convert so many as the Apostles Isa 49. 2. Christ speaks notably to this of this protection by God yet the little success he had So that it 's the Scriptures complaint of stretching out the hands in vain all the day long to a gain-saying people Therefore we are to distinguish of people for they are either such as never had the Word of God preached to them or such who though enjoying of it for many years yet have so universally apostatized that a Reformation is like a new plantation of the Gospel Now to such a people as these commonly the Word hath been successefull and multitudes have been caught in the Net of the Gospel Commonly at such seasons there hath been a preparedness made for the Gospel to run and to be glorified Thus you see the Romans Corinthians and many Heathenish places were converted from their Idols to serve the living God Thus also among the Jews when Christ came as a reformer to that apostate people he saith That the harvest was great but the labourers were few Luk. 10. 2. There were more to be converted but no instruments to do it and therefore he bids them Pray unto God to send labourers into his harvest As with ground new broken up there the labourer hath the greater hopes But in the second place There are a people that have long lived under the means of grace and have often resisted the Spirit of God in the Ministry Now for the most part there is very little conversion wrought on such Not but that Gods arm is as strong as ever and the Word is as powerfull an instrument and God doth approve of his Officers only the unworthiness and unprofitableness of the people have deserved that God should give them up to spiritual judgements and that no
where such corrupt principles did prevail and were the only motives to be a Preacher of the Gospel there must be great humiliation for them and no doubt many godly Ministers of the Gospel have greatly bewailed their sinfull entrance into the Ministry that they had only corrupt and carnal motives stirring them up thereunto and when this is done no doubt God will accept of their labours and they be made the more zealous for God Use of Exhortation both to Ministers and People to study and meditate more upon the will of God in these things Am I a Minister by the will of God Are these my flock by the good pleasure of God Was it of God that I was separated and set apart for this work This will be a great Goad both to duty and comfort And For the People it is for you to look up to God more in this matter Can you say Such an one is a Pastor to you by the will of God not by his permissive will or providential will only for this may be in wrath and anger to you but his approving and appointing will If so take heed how ye resist the will of God SERM. IX Paul's mentioning of Timothy shews That the Godly though exalted above others in Office and Gifts yet are humble towards them 2 COR. 1. 1. And Timothy our brother c. THis is the second part of the Inscription wherein we have the person conjoyned in this Salutation and he is described by his name Timothy and by his relation our brother The Apostle doth in several Inscriptions in his Epistles likewise name this Timothy not that he helped Paul in composing of them but partly for Timothies encouragement to shew the good esteem he had of him As Nazianzen if my memory fail not in his Funeral Oration upon Basil declaring the excellency that was in him said If Basil had lived in Paul ' s time he would have prefixed his name in his salutatory Prefaces as he did Timothy and Sylvanus c. And partly because Timothy as to the Corinthians had a peculiar relation For 1 Cor. 4. 17. Paul had sent him to them to put them in remembrance of their duty and it seemeth being now returned again unto Paul he informed him of the Churches estate there So that Timothy might well be mentioned as having some peculiar relation to their Church-affairs In some other Epistles he joyneth other persons is Sosthenes c. Yea Gal. 1. he conjoyneth all the brethren that were with him So that we may attribute this to that great humility which was in Paul that though so eminent and transcendent in Office and grace above all others yet is pleased to make others sit as it were upon the Throne with him and not to arrogate all things presumptuously to himself Indeed the Popish Commentators they instance in the Pope that he calleth other Bishops Brethren but all know that what title soever he may use yet he claimeth an universal Jurisdiction over them But in Paul it was otherwise From whence observe That the truly godly though eminent in Office and Graces yet are exceeding humble and condescending to those that are farre inferiour to them Paul though an Apostle esteemeth of Timothy as a brother though in other respects he was his sonne begotten by his Ministry The truly godly and the wicked they are discovered by their spirits The spirit of pride and ambition is in all corrupt teachers And therefore when Austin the Monk was sent over by the Pope for the conversion of England as they call it the Monks that were then in the Land opposed him concluding he had not the Spirit of Christ in him because he was so full of pride and lordliness but all the true Officers of Christ they are endowed with that Spirit which Christ himself had Now the holy Ghost descended in the form of a Dove upon him And he bids all learn of him for he was lowly and meek Hence he tels his Disciples That he will not any more call them servants but friends Yea after his resurrection he saith Go tell my brethren The Apostle aggravateth this great condescension of Christ Heb. 2. 11. That though he was the only Sonne of God yet he humbled himself to become man and so was not ashamed to call believers brethren Therefore there cannot be a clearer instance of this humility and condescension then was in Christ himself Now all the godly they are followers of Christ in this as well as in other respects inso much that it is a certain qualification in all the godly that though God hath never so much above others yet they become condescending to the lowest Christian Even as Christ himself disdained not the least that came to him Hence you have that command Mind not high things but condescend to men of low estate Rom. 12. 16. Even the poorest and meanest that are godly are to be cherished and nourished by those that are more eminent The head must not despise the foot because both are in the same body Hence also at the tenth verse in that Chapter you have a paradoxal exhortation In honour to preferre one another How can that be Even because there is no godly man though never so excellent but a weaker and meaner Christian may exceed him in some things Thou hast more gifts more abilities but it may be another hath more sincerity than thee Besides every godly man though in the highest form is acquainted with those infirmities and corruptions that are in his own heart which he thinketh such though far inferiour to him are not guilty of and hence ariseth that duty of preferring one another amongst the godly But let us consider Wherein this humility in godly superiours doth discover it self to inferiours And First It is evident in that they dare not take that honor to themselves which others looking upon them as far above them are apt to give them when it 's not convenient or proper for them This certainly is a great discovery of an humble spirit when they do even tremble at those praises and reverence yea reject and refuse it when it is immoderate How often are inferiour Christians so dazelled with the lustre of those admirable gifts and graces which are in some superiours that with John to the Angel they are ready to make a god of such and set them up too much so as to worship them But the more godly any such superiours are the more they refuse it We see this notably in Peter Act. 10. 25 26. when Cornelius fell down at Peters feet and worshipped him Peter took him up saying Stand up I my self also am a man and at another time when the Barbarians would have sacrificed to Paul and Barnabas accounting them as gods with what fear and trembling rending their cloaths at such blasphemy did they come and forbid them Act. 14. 15. Thus you see let the godly be never so admirable in gifts and graces yet
in the same manner This Doctrine hath its great usefulness as will appear But let us consider the various conditions and then the different manner of their conversion First Some are great and notorious sinners Others again are of a more civil and sober life Some have from their youth up been kept from all gross sinne as Joseph Daniel Obadiah and our Timothy in the Text. Others again have been very foul and scandalous as Paul Mary Magdalen and divers of the Corinthians Thus God cutteth down sometimes crooked trees and sometimes straight and makes his spiritual building of them God can turn a barren wilderness into a pleasant spring He can raise up children to Abraham out of stones God is free in the work of grace and so takes sometimes a great sinner and sometimes such as are unspotted in their wayes Secondly There is a great difference sometimes in their constitutions some are of a more fierce and cholerick temper others again of a more mild and meek temper Moses he is said to be the meekest man that was upon the earth But Elijah seemed to be a man of more fire and passion Among the Apostles John discovers himself to be a man of much love as he was also much beloved but Peter appeareth to be a man of more zeal and sometimes inordinate heat as when he struck off Malchiu his ear Thus all the godly are not of the same constitution and temperament some are more passionate cholerick others more mild and temperate yet God he chooseth of all sorts Thirdly There may be difference in their externals Some are rich others poor some are great in place and office others are mean and inferiours For although 1 Cor. 1. Paul saith Not many noble not many wise not many rich hath God chosen yet some he hath though not many Yea those that have been by their callings greatly ingaged to sinne and to act against Christ yet even of such God hath called some some of the Pharisees yea some of the Priests that were the most prosessed enemres to Christ are yet said to believe in him And thus in times of Reforneution from Popery although Luther said In the Monasteries and Frieries there was greater opposition to the Gospel than in the very Ale-houses and Brothel-houses yet Luther himself and some others were Monks Yea as he saith of himself Insanissimum Monachum mad in doting upon Popish opinions yet God converted them Thus you see a world of difference in the Externals of those that God cals We might also adde the Difference in respect of their Vicinity and Consanguinity God cals sometimes out of a wicked Family a wicked generation a wicked place where there is none else scarce that minds any thing that is godly In Caesar's houshold there were some that believed sometimes you have a Child converted when Parents and all the Kinred are desperate enemies to God Sometimes again you have Parents and Children and all godly as it was with Timothy in respect of his Mother and Grandmother In the next place Gods conversion of his people is in a different manner Some have been in an extraordinary manner as Paul and many in the Primitive times Others in the ordinary way of the Word some â—ave had more strange and remarkable passages to convert them than others 2. Some have more deep humiliation and greater terrours upon them than others As some children are born with more pain and difficulty than others Thus Paul he was greatly humbled in his spirit and brought low whereas Matthew the Publican seemed to be converted without such deep impression on his heart Mary Magdalen likewise had great humiliation and bitterness of spirit else she could not have wept so abundantly as to wash Christs feet But we read of Lydia when God opened her heart that she desired to entertain the Apostles and discovered not such commotions of soul 3. There is great difference sometimes in the continuance others are longer in the birth they have many conflicts sometimes they are even entring the Haven and then some violent storms drive them back again Thus Austin confesseth of himself That he had many troubles on his heart and had many resolves and prayers against his sinnes yet still he gave back again and would procrastinate he would weep and pray but sinne again till at last God brought him out of the wombe of sinne and he returned no more to his vomit Others again as many we read of in the Scripture were immediately wrought upon and with all gladness received Christ Lastly There is variety in the occasions and in the time In the occasions one affliction hath been an occasion to some such or such a correction upon them a wife may sometimes be an occasion to her husband or an husband to a wife Yea a maid-servant was to Naaman both an occasion of his soul and body's health likewise And thus for time likewise some are converted sooner and some later onely you must know that though there may be this difference yet in these things all agree 1. That the work of grace is wrought invincibly and irresistibly in all There are none that by their own power or free-will make themselves to differ from others all are passive in the work of Regeneration And 2. Though afflictions may be an occasion and a motive yet it 's the word of God that is the only ordinary means of our conversion Now the Reasons why God useth these various dispensations to all sorts may be First To shew the freeness of Grace For if one sort of persons onely be converted it might be thought some merit or desert were in them which was not in others Secondly Hereby likewise God sheweth That he doth not need any It 's not because he wants such that he converts them for if so then only great men and learned men would be converted Lastly It might be that none of any rank should despair and therefore the command is 2 Tim. 2. That we should pray for all because God would have all to be saved that is of all sorts whether Kings or Governours who were then most unlikely because the greatest enemies to Christs Kingdome Use 1. Doth not God keep then to one way in respect of the persons and manner of conversion Then this should teach every godly man Not to make his conversion a measure of others unless they have been humbled and wrought upon in such a measure and with such kind of temptations we are apt to judge harshly of them Now although every one that is regenerated is brought to see himself lost and undone and thereby to believe in a Saviour yet the measure of sorrow and degree of humiliation may be in one more than in another Use 2. Of Direction to the people of God that in these various dispensations of Gods grace They should mutually consider one another Doth God choose thee a meek mild man grudge not or censure those who are rough and of a more
in these Sunnes no wonder if they be in the Moons the lesser lights of the Church Yea Gal. 1. there we may read of an high contest and that was not indeed about a doctrinal matter of Religion but in practice which did relate to Religion for there Paul resisted Peter to the face and blamed him before them all Thus you see that though there were none but Pauls and Barnabasses none but Pauls and Peters and such eminent Apostles in the Church of God yet we could not look for such an absolute and perfect concord that there should not be the least difference in any thing The Church never was or will be like the upper region that is not molested with the least turbulent vapour Secondly There is a full conformity or agreement in the substantials and necessaries of Religion and also in all the accessories and circumstantials therein And this is the next perfect Unity to the former and this was in the Apostolical Church Those that were the true Officers of Christ had no difference either in Doctrine or Church-government or worship of God but they were all unanimous as farre as may be observed Indeed Act. 15. 1. we read of some Pharisees who were said to believe That they taught a necessity of circumcision and observation of Mosaical Rites to the converted Gentiles which made a very great rupture and schisme in the Churches while newly planted And although there was a Councel gathered together to stop this breach and Decrees made to regulate the Church herein yet it should seem that their Authority and Interest did not pluck up this division by the root For Paul in some of his Epistles makes this his great doctrinal scope to establish them in their Christian liberty but for the Apostles themselves and the faithfull Officers in the Church they seemed as to teach the same thing so to walk in the same order and wayes of Christ Lastly There is a consent and agreement in the essentials and fundamentals of holiness but difference and hot dissentions in those things that are praeter or circa fundamentals as also in matters of Discipline and Government Now although we maintain against Papists That by the good blessing of God all the Reformed Churches excluding Socinians c. do agree in the essentials to salvation yet it must be likewise granted That in respect of accessories there are sad divisions and wofull rents in the Church of God The name of Lutherans and Calvinists as also of several forms of Government do argue that there is a great breach amongst us And this we must expect to have alwayes in the Church as long as men are subject to ignorance mistakes and carnal affections And therefore we are not to be offended and scandalized at it much less hearken to Popish Emissaries who take this advantage amongst weak people to perswade them that the Church of Rome is therefore the only true Church These things premised let us consider what are cementing and uniting principles what do conduce to Unity amongst the Officers of God in his Church And First That which is alwayes willing to be last is Humility and a spirit of meekness and moderation You never heard of an humble man that he was a disturber of the Church or broacher of heresies Hereticks have alwayes been proud haughty and ambitious men as Marcion Nestorius and others especially the Pope of Rome who exalteth himself above all that is called God Were then men of more humble and lowly spirits having low apprehensions of their gifts and abilities this would wonderfully make to consent and agreement Secondly Earnest and servent prayer unto God for the holy Spirit For seeing it 's the Spirit of God that is promised to lead us into the truth And Officers of the Church have a more peculiar promise for it above ordinary believers as being in a more peculiar Office and receiving a proper Commission from Christ It is therefore necessary to implore this assistance of Gods Spirit For whereas the Papist doth scornfully and with derision ask How comes it about that seeing every Sect in the Protestants doth lay claim to the Spirit of God all owning it to be their guider in their several wayes How comes it about that yet these spirits are so contrary to one another Can the holy Spirit of God be opposite to it self To this calumny it is easily answered That all Officers and Teachers do not equally and in the same measure partake of Gods Spirit For besides that there is not now any such measure of it given to any Officers in the Church that makes them infallible There is an inequality and difference in the degrees of partaking of this holy Spirit of God so farre as it is communicable Some have it more in the gift of illumination some more in the gift of sanctification and withall some are more negligent and faulty than others And therefore the holy Ghost is not communicated to all alike For pride negligence want of servent and earnest prayer makes the Spirit of God to keep off from us Oh then that all who have inspection in the Church of Christ were more earnest for Gods Spirit that he would enlighten us and direct us howsoever that he would so sanctifie us that if we did erre yet we shall not be obstinate and pertinacious in it Thirdly An uniting principle is to take heed of self-will and self-conceit to make our wils and humours or apprehensions the Law and Rule of truth The Apostle amongst other qualifications in an Elder requireth Tit. 1. 7. That he be not self-willed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that pleaseth himself or is self-conceited of his own abilities For all herefies and divisions are bred in the womb of this self-conceit and commonly the more ignorant and the less knowing the more obstinate and self-conceited For the more knowledge any man hath the more he apprehends his own weakness and ignorance he also seeth the strength of such arguments which one of a shallow capacity can no more reach unto than a Pigmy can the Pyramides More principles might be offered unto you but I have spoken to this at large from John 17. where our Saviour prayeth over and over again for unity amongst believers as if it were the only pillar of all sound Doctrine and true holiness Only the usefulness of this agreement is seen in the good influence that it will have upon the body of believers a divided Ministry will also make a divided people If those bright luminaries of Heaven should oppose one another as the Moon doth sometimes the Sunne what sad Eclipses doth it produce We read 1 Cor. 3. that amongst these Corinthians there were heavy divisions though that seemed to be the peoples sin most who made such a difference one saying I am for Paul another I am for Apollo Let the Use be To us all to importune God who is the God of peace and who alone can fashion the hearts and
in Christ and submission unto his will For a Church being a visible Society there must be some external and visible sign whereby we may demonstrate our selves to be of the Church Hence Rom. 10. it 's said That with the mouth confession is made to salvation There may be many secret and hidden Atheists in the Church of God yet because they do externally profess the Christian Religion therefore it is that they are of the Church in respect of the external and visible state of it Thus Simon Magus and others while they did profess their faith in Christ they were under the name of a Church and believers and so of Saints 4. There is yet a further degree in this Church-Saintship and that is When besides this sacramental and external holiness there are some workings of Gods Spirit upon their souls So that the Christian Religion hath some kind of influence upon them They are not only titular Saints but they have some kind of inchoate and imperfect workings of Gods Spirit upon their souls which have a tendency to godliness or at least a resemblance and shew of it So that in the opinion of others and many times in their own perswasions likewise they are true Saints Now these may well enough be stiled Saints because the Scripture attributes to them such acts as have the name of holiness So Mat. 13. the temporary believer likened to the thorny ground is said to have faith and to receive the Word with joy Some are said in 2 Pet. 2. To escape the pollutions of the world Yea Heb. 6. some are said to be enlightned to have tasted the good Word of God to partake of the holy Ghost c. and yet for all that such were never true Saints For such that are so can no more finally apostatize than true starres can fall from the Heavens Comets and blazing Stars may have a great lustre for a while but being composed of terrestrial exhalations at last they fall into the womb of that Earth from whence they sprang Thus those who have only some imperfect common works of Gods Spirit abounding in gifts and many admirable abilities these may seem in Saintship to exceed many that are truly so but because there was never true and deep rooting when the storms and tempests shall arise this glorious building will not have so much as a stone left upon a stone Those uncomfortable Teachers injurious to the grace of God that do so peremptorily dogmatize the Apostasie of the Saints do yet never bring such Texts of Scripture or instances that do necessarily prove those to be true Saints that are spoken of Saul was never a true Saint Judas was never a true Saint and so no wonder of hopefull beginnings degenerated into such tragical and horrid beginnings Now whereas the former mentioned viz. those that are only baptized that give an external submission to Christs Laws especially if as too many do wallowing in all the wayes of the flesh and carnal excess if these I say may by all be proclaimed to be no real but nominal Saints all the world seeth they are Christians in name but beasts and devils in respect of real Saintship Yet the great difficulty and the constant wisdome of a Christian is exercised about the discerning this later holiness from that which is true To know when I am gone further than any hypocrite or reprobate can attain unto This as we are greatly to study and examine our selves in so we are to know that it is better to be deceived in any worldly matter than in this Lastly The ultimate and most compleat step of Church-Saintship in this life is When we go beyond all the former and are made partakers of the Spirit of God in the powerfull renovation of us so that from that holy and new creature within us our lives and actions are made really and solidly holy And this is indeed the true and proper Saintship to which only the promise of Justification and Glorification is made So that if thou didst enjoy the greatest Church-priviledges yea and the most admirable gifts therein yet if destitute of this Saintship thou art but a tinkling cymbal and the hottest place in hell will be filled with such seeming Saints SERM XX. External Holiness is not enough to bring us to Heaven without the inward renovation of the Heart 2 COR. 1. 1. With all the Saints that are in all Achaia VVE have heard what is the last and ultimate step in Church-Saintship without which all the former though they be in themselves great mercies yet because we take them in vain do become in some respect in the number of those whom God will not hold guiltless They are I say in themselves great mercies For when we are thus called by God unto the external means of holiness there is some hope and a possible way for salvation whereas without this there is necessary destruction It is here as in blind Bartimeus his case Mark 10. 49. for when Christ commanded him to be called to him presently some said to the blind man Be of good comfort he calleth thee that was a good encouragement Christ called him so whereas there are many thousands in the world that are left alone in their state of darkness but he vouchsafeth the means of grace to thee We may say Be of good comfort there is some hopes Christ calleth thee yet because many are called and of those many called few are chosen therefore this external holiness and Saintship is not enough unless there be the inward renovation of the whole man Unless thou art holy inwardly as well as outwardly this will make to thy greater condemnation That therefore which is the essential form and gives a constrtutive being to Church-Saintship is Regeneration or the work of grace upon a mans heart Indeed to an external state and visible condition of Church-holiness a profession of faith with submission unto Christs wayes is enough but that which maketh us indeed members of the body of Christ and invests us with right to all saving benefits that is only this inward real Saintship And to clear this more you must take notice First That even in real Saintship there is a great latitude and difference All are not Saints alike The Scripture speaks of babes of young men of old men It speaks of some that are spiritual and perfect others are imperfect and even carnal 1 Cor. 3. comparatively so that we must alwayes distinguish between the truth of grace and the degrees of it A Saint is a Saint though but a bruised reed and a smoaking flax This is good to be observed that we may not judge of Saintship by such degrees and high attainments but by truth and sincerity No there will be alwayes difference both in Illumination and Sanctification and that amongst the Saints themselves And this should teach a mutual bearing and forbearing of one another Let not him that is strong who doth farre surpass others though
zealous was Paul in desiring this for the Jews We read of a notable expression Epist 3. of John ver 2. There he wisheth Gaius as much health to his body as he had in soul How excellent was his soul that was in better condition than his body SERM. XXIII Of the Name Nature and Preheminence of the Grace of God above all other things 2 COR. 1. 2. Grace be to you and Peace c. THe next thing considerable in these words are the particular mercies prayed for in this Salutation The first whereof and that which is the efficient cause of all other things is Grace The Common-place in Divinity De Gratia Dei of the grace of God is of a very vast extent and most of the Popish Arminian and Socinian errours arise from the mistake of the use of this word in the Scripture but it would be impertinent to grasp that whole controversie I shall not treat any more of it then what may relate to this Text. We may therefore briefly take notice of the use of it to our purpose That the first and most principal signification of it is the favour and mercy of God towards us for it answereth the Hebrew word Chen which comes of a root that signifieth to have mercy So that when the Scripture faith We are justified by grace we are called by grace we are saved by grace The Popish party doth grosly erre taking grace there for something in us wrought by the Spirit of God whereas it is indeed without us even the Attribute of mercy and grace in God So that the meaning is We obtain such glorious priviledges not because of any thing in our selves though never so holy but because of the meer grace and favour of God without us Grace then in the most frequent and principal signification of it denoteth the favour and goodness of God But then In the second place It is used sometimes for the Effects of this Grace For as mercy is sometimes taken for the attribute in God and sometimes for the effects of it So likewise is grace Hence it is that Gods grace is sometimes put for the Gospel and the preaching of the Word This being meerly from his grace that he vouchsafeth such a mercy to his people Act. 20. 24. Tit. 2. 11. Sometimes it is taken for the good success and special assistance that God giveth unto the preachers of it Act. 14. 26. 1 Cor. 15. 10. Yet not I but the grace of God viz. assisting and giving success to my ministerial labours Again It 's applied to those common gifts of Gods Spirit which were so wonderfully vouchsafed in those dayes To speak with tongues to work miracles these are called the grace of God though some would distinguish between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 3. 10. 1 Pet. 4. 10. Yea the very function and offices in the Church are called Gods Grace as Paul did his Apostleship Rom. 1. 5. because it's the meer grace of God that hath appointed such Offices in the Church Lastly That which the Roman Church makes the more ordinary sence that indeed is sometimes but seldom to be found in Scripture viz. to signifie those habits and principles of holiness which are with in us There are some indeed who say The Scripture never useth the word Grace in this sense but some places seem to be clear Col. 3. 16. Col. 4. 6. Heb. 13. 9. 2 Pet. 3. 18. And therefore we may truly call that work of God in us Grace so that we do not make it to justifie or save for that is the grace of God without us Observe That the grace of God is to be desired by every one in the chiefest and first place This we should earnestly pray for that whatsoever God would deny us yet that he would give us his grace and favour We are I say to desire it not only above all temporal and earthly comforts above riches honours and long life but even above the sanctification and holiness of our souls which God worketh We are to desire his grace more than grace in our own hearts for this is the effect of that and this alone being imperfect in us could not justifie or save us Let us discover this rich treasure of Gods grace though the Apostle Ephes 2. 5. calls it The exceeding riches of his grace so that we can never speak to the full of it though we had the tongue of men and Angels still there is more in the grace of God than we are able to fathom We must therefore speak and understand as children about it till in Heaven this imperfection be done away And First We must know that God hath several attributes tending to the same thing yet do not ionally differ There is his Goodness whereby he is willing to communicate of his fulness to the creature Thus he was good to Adam making him so glorious a creature There is his Mercy and that is whereby he pitieth his creature being cast into misery There is also his Patience and Long-suffering which is extended to sinners that do for a long time rebell against him when he could if he pleased destroy them every moment in hell And lastly here is this property of Grace whereby he is called a gracious God And this the Scripture doth speak of as the most glorious and comfortable attribute and that doth imply these things 1. That whatsoever good God doth bestow upon us it cometh solely and originally from his meer bounty and good pleasure So that there is nothing in us that may in the least manner either merit with God or move him to be thus gracious So that we can never hear of this word Grace but it should presently humble and debase us it should make us condemn our selves and give all to God For if it be of grace than there was no motive in us God out of his own bowels doth this for us Rom. 1. 5 6. The Apostle speaketh very fully to this If of grace than it is not of works otherwise grace is no more grace So that to acknowledge the grace of God as Pelagians were forced to do and so Papists and Arminians do yet at last to divide between grace and our selves to make us co-workers with it yea to make it effectual this is to take all away really that we had given verbally before So that if it be Gods grace we must not give so much as the least sigh and desire to our selves all cometh meerly from the good pleasure of his own will 2. Grace doth not only thus imply a pure and only original from God himself excluding us but it supposeth also a manifest unworthiness in us and a contrary desert to what God bestoweth upon us Therefore grace in the Scripture language supposeth sinfulness in us that we deserve to be abhorred and cast out of Gods presence Hence justification and pardon of sinne are attributed to the grace of God
fears and of all doubts they question their own sincerity and what Rock they are built upon hereupon they are pierced thorow with many wounding apprehensions and have no rest in their bones but when this peace from God doth begin to stirre in their hearts then all these fears vanish They see peace with God and remainders of corruption may stand together so long as they do not make provision for the flesh or give themselves up to sinne willingly but are captivated therein so long Gods favour and love is not removed from them This peace they now see is not bottomed upon a pure and perfect heart free from any evil at all for then no David nor Paul could have peace but from the grace of God through Christ mercifully forgiving those failings and imperfections which we are burdened with Lastly The godly mans peace is many times greatly interrupted from without because of the hatred and malice of the world But Christs peace is an excellent antidote against that also John 14. 27. John 16. 33. Christ there bequeaths his peace to them and from this ground Because in the world they shall have trouble Let the winds and clouds be never so impetuous yet they cannot molest the upper region that is above their reach So it is here Let men and Devils set themselves against the godly with all their rage and madness Let them revile them imprison them yea kill them yet they cannot take away their peace from them So that unless they could as Black would have done get God to curse his children All the curses and violent oppositions of the world are so farre from weakning that they rather increase and strengthen their peace Thus you see what large territories this peace of God hath that it doth extend it self into large dimensions And oh how blessed and happy is that man who hath this peace compassing him about in every respect This is not only Peace peace as Isa 26. 3. but three or four times Peace peace from every side from within and without Why then is not the true believer more folicitous to possess himself of this crown of mercies Thirdly This peace of God arising from Gods favour in Christ hath admirable and sovereign effects which may move us to the attainment thereof As 1. Where this peace of God is it will wonderfully compose and settle the soul This is the genuine and immediate consequent of Gods peace in the soul it putteth the whole soul into an excellent harmony There are not those waves and tumults those divisions and distractions of soul which many times do greatly perplex the godly Do we not see an universal want of this peace generally amongst believers Whence arise those troubles those concussions of soul Why doest thou need so often to chide and rebuke thy self saying Why art thou cast down O my soul and why art thou so disquieted within thee Do not all these things arise because thy heart is not at rest and quietness within thee The Heathens speak much of their Socrates because he was noted to be alwayes Eodem vultu of the same countenance if this were true it did not arise from this Christian peace but from some Stoical or other Philosophical principles which did speak much to this tranquillity of mind but yet pleased themselves with the shadow never enjoying the substance David doth notably express the effects of this peace Psal 48. I will both lay me down in peace and sleep because thou Lord alone makest me dwell in safety Likewise Psal 23. we have a large description of a serene and pacified mind without any dividing cares of soul As also Psal 112. 3. his Heart is fixed trusting in the Lord. Thus this peace of God keeps all quiet and subdueth all troublesome insurrections and motions of soul Hence Colos 3. 15. Phil. 4. 17. this peace of God is said to rule in our hearts and to keep our hearts as an Army Garison a Strong-hold so that none dare make any opposition or resistance Thus doth the peace of God it is of such sovereign dominion in our hearts that it keeps down unbelief and all unruly passions of soul Doe not then be a Magor-missabib to thy own self when God calleth thee to peace doe not thou set all at variance and discord within thy self 2. This peace of God worketh as a consequent from the former a gracious contentation of soul under all conditions and estates So that whatsoever befall him he is the Lapis quadratus he is built on a Rock nothing can overwhelm his peace grieved he may be sadded he may be because of some passages even from God against him yet his peace he is never to let go for that alone makes the soul contented Though his conditions alter and he is tossed up and down several wayes yet because of peace with God he can follow the Apostle Paul and though with disproportion say I know how to abound and how to want I can do all things through Christ that strengthens me Phil. 4. 12. Whereas if this peace of God be taken from the soul then is the heart of a man like one burning in an hot feaver tossing from one place to another hoping to find some ease but can obtain none 3. This peace of God filleth the heart with joy and boldnesse at the throne of grace For as when the Sunne ariseth the dark clouds they are scattered Thus when the peace of God doth shine into our souls then the heart is filled with joy in the holy Ghost 1 Pet. 1. 8. it is called unspeakable joy and full of glory Insomuch that such who live in this manner have Heaven and eternal life already begun in their souls It is not according to the Spirit of God that thou shouldst be heaping up sad thoughts against thy self Gods Spirit is a comforting Spirit as it doth all in us for holiness so also for consolation It is not Spiritus Calvinianus but Papisticus that may be truly called Melancholicus for the Calvinist Doctrine preacheth and presseth the assuring work of Gods Spirit to the soul the certainty of perseverance to such who have been partakers of the least true grace but Popish Doctrine and others commend doubtings deny certain perseverance of the true Saints and therefore upon this account as well as for other reasons they may be rejected because they tend to the utter overthrow of the consolation of Gods children Oh then know that a spiritual life is a life sutable to the Spirit of God is a comfortable glad walking as well as an holy and a sanctified one Lastly Where this peace from God is there is a greater incentive and quickning to all holinesse and godlinesse There the soul is carried out with more fervency and activity scruples and dejected thoughts they are like the taking off the Chariot-wheels there cannot be such improved godliness such zealous and laborious expressions of love and thankfulness to God as when this peace of
which yet David in every Psalm almost though never so cast down doth in some degrees and sparks as it were discover but here is nothing but disconsolateness yet this Heman was a godly man a Penman of some Psalms yea he was accounted one of the most eminent wise men that lived in that age for 1 King 4. 30 31. Solomons wisdom is said to exceed all others yea four wise men are instanced whom Solomon did surpass and this Heman was one Whereas then we are apt to judge such as want the sense of Gods comfort and go in a disconsolate manner fools and melancholly such as will go out of their wits You see here a godly man and one of the wisest men in Solomons times yet afflicted with the terrors of the Lord and can obtain no comfort This then being laid down as a foundation let us consider what is to be said to the doubt To answer the Objection you must know in what sense this is a doctrinal truth That God comforteth his in all their troubles and to that purpose observe these particulars 1. That comfort especially when we are sensibly affected and enlarged therewith is not of the essence of grace nor is it absolutely necessary to salvation It is indeed for the benè esse and is like oil to the wheels it doth wonderfully quicken and expedite the soul in wayes of holiness but yet a man may be in the state of grace and may have an unquestionable claim to Heaven yet for all that be destitute of such sensible comfort for these consolations do commonly flow from assurance of Gods grace and the sense of his love shed abroad in their hearts Now it is not this assurance that doth justifie us but it supposeth us justified already we may rest on Christ we may believe on him and yet want this faith of evidence as some call it while we have the faith of adherence and dependance Seeing therefore that this comfort is not an inseparable quality from a godly man we must then understand the promises of God for comfort as we do of other things which are separable from true grace God promiseth health outward peace long life yea of all outward mercies godliness hath a promise but yet the godly do not alwayes partake of these there are many of them sick weak poor and distressed though under such promises And the reason is because these are not necessary to salvation They are not required as Christ and grace is for then no godly man should be without them yea they may be an impediment an hinderance and therefore it 's a mercy sometimes when God denieth them Thus it is in regard of our comforts it is for our good to be sometimes without them God in much mercy suffereth his people to be in darknesse and to have no light So that you may no more wonder to see them sometimes without joy then to see them sometimes without the outward mercies of the world Yet you must understand when I thus compare these soul-consolations to bodily ones that I make them not of the same nature with temporal outward mercies as if they were no more spiritual than wealth or health are No I do not compare them in their nature but in their property of separability they neither are of the essence of grace nor of absolute necessity to salvation and herein they are alike otherwise these consolations they are spiritual mercies seated in the soul and have intimate connexion with the graces of Gods Spirit Gerson calls them Gratiae gratis datae and indeed they are the gifts of Gods Spirit and are highly to be prized yet as degrees in grace are of Gods Spirit but not necessary to salvation the truth of grace is but not every degree of grace for then no godly man could be saved that is weak in faith and in other graces Thus it is with this comfort in some respect They are gifts of God they are wrought by his Spirit yet so as that they do not necessarily accompany our salvation and in this sense you must understand the Doctrine 2. There is a two-fold joy which I may call a direct and reflex one The one is when we are carried with delight to that which is holy and good The other is when we know and feel that we are thus carried out joy is a fruit of faith 1 Pet. 1. 8. In whom believing ye rejoyce with joy unspeakable Now as faith acteth two wayes so also doth joy Faith acteth directly by going directly to Christ and then faith acts reflexly by looking upon this that I do rest on Christ Thus there is a joy that doth directly go to God and Christ by way of delight and enlargement being thus apprehended by faith Of such a joy in holy things Solomon speaketh Prov. 21. 15. The Prophet Isaiah also Chap. 64. 5. And then there is a joy flowing from the apprehension of this that we do delight in holy things For a man may rejoyce to find he can rejoyce in what is good a man may be comforted in finding that Christ and heavenly objects are matter of delight to him Now as it is with those two acts of faith the former which is the direct one that is absolutely necessary by that we are justified by that Christ is made ours by that we are in him and he in us but the latter is not of the same necessity It is no where said If ye know that ye do believe and if ye be assured that ye do believe but if ye do believe then ye shall be saved It would be sad with many of Gods children if none were justified but he that knoweth he believeth Thus it is also for joy joy in its direct acts it 's a necessary grace It is our duty to rejoyce in God and heavenly things as well as love them And indeed there cannot be any grace of love but there is also the grace of joy Hence Gal. 5. joy is made the fruit of the Spirit with other graces And Rom. 14. The Kingdom of Heaven is said to consist in righteousness and in joy in the holy Ghost So that there is a joy which being a grace is part of the new creature and there cannot be godliness without it as is our love so is our joy But then there is joy as a priviledge which as you heard ariseth from the knowledge of our being in the state of grace and this is communicable at Gods pleasure Those that have the most of Gods grace may for a time have the least of it in sense as we see in Christ himself So that we are to distinguish between joy as a grace and joy as a priviledge It 's of the latter the Doctrine is to be understood 3. Yet further The joy that Gods people partake of may be considered either as seated in the soul or as in the sensitive part The one is rational and spiritual The other is sensitive and corporeal For the
dat quod not habet is the old Rule They have no skill or ability to comfort others who have not the experience and feeling of this upon their own souls It is not enough for the Ministers of the Gospel to have devoured many Books of learning to be able to decide Polemical questions in Divinity to convince gainsayers to be Doctors Angelical subtle or profound to be Mallei Hereticorum The hammers of Hereticks unlesse also they have the experimental works of Gods Spirit upon their own souls They are not able to apply themselves to the hearts of others Paul had not been able to comfort others if the Lord had not practically acquainted him with heavenly consolations 2. There is the Subject to whom or the Persons whose wounds Paul like a good Samaritan is desirous to pour oyl into and that is Them which are in any trouble 3. There is the manner how which is by that very comfort Paul himself found And Lastly There is the fontal and original Cause of this Whereby we our selves are comforted of God The final Cause will afford two Observations First That the heavenly and spiritual works which God vouchsafeth to his people are not for themselves only but for the advantage and edification of others Who would not think that the inward comforts and soul-consolations should not be wholly inclosed within our own breasts that these should not be communicated to others Who would not say of these as Solomon in another case Prov. 5. Let these fountains be only thine own and not strangers with thee Yet God giveth us these soul-comforts that we may be able to revive and comfort many sad troubled hearts which lie languishing for want of them The second Observation is That those have the greatest ability and fitnesse to help the souls of others who have had the experience and work of God upon their own souls First Let us consider the former Doctrine viz. That those great and spiriritual works which God vouchsafeth to his children are not for their own god only but for the good of others If he said in a political sense Nemo sibi vivit sed patriae it is much more true of a Christian Non sibi vivit sed Ecclesiae He liveth not to himself but to the Church of God Hence is that frequent comparison in the Scripture of the Church of God and a body together making all Christians so many several Members that if one rejoyce all must rejoyce with it To be throughly possessed of this truth we are first to know That there are two kinds of Gifts of Gods Spirit unto those of the Church The Ancient Schoolmen which distinction is still retained with the Papists is that there are Gratiae gratis datae Favours freely given which are bestowed not so much for the good of them that have them as of the good of others Such were those extraordinary gifts of Gods Spirit in the primitive times to work Miracles to speak with tongues c. And such are also those common gifts of Prayer and Preaching which many may have and yet they be never the more holy But as water-pots that conveighs water to the Garden making it fruitfull while it self beareth no flowers at all so are they And truly this is sadly to be considered by all the Ministers of the Gospel whether the gifts God giveth them be not for the good of others more then their own As the Nurses of young Princes live upon excellent food not for their own sake but to give more excellent nourishment to their young ones The other sort of gifts they call Gratiae gratum facientes such gifts as he that hath them must needs be accepted of with God And these they make faith and love with the like graces Now this distinction is absurd for the Members are confounded The graces making acceptable are graces freely given It is solely and wholly of the grace of God to make thee differ from others in the special work of sanctification as it was in the primitive times to make one who had miraculous gifts to differ from another And then it is false for no grace we have doth of it self make us gratos accepted of to God but it is in and through Christ that their imperfections are pardoned and so received Therefore our Divines do distinguish better That there are Dona Ministrantia and Dona sanctificantia Gifts of service and Gifts of sanctification Gifts of service are such which God giveth for the use of the Church Gifts sanctifying are such as are for the good of those that have them Now though this be true yet in the second place you must not limit this so straightly as that sanctifying gifts may not be serviceable gifts also For it 's plain that in all the people of God their very graces as well as their gifts are to be exercised for the good of others Thy repentance thy faith thy joy may be put forth to quicken and edifie others Therefore we say in the Doctrine All the spiritual works of God upon the souls of his people are not only for themselves but for others All not only gifts but graces Not only their parts and their duties but their holinesse also Hence Prov. 15. 4. an wholesome tongue which is the gift only that a godly man hath is said to be a tree of life because it doth so much spiritual good to others Think then that God hath not given thee grace and comfort for thy self only but for others who may stand in need of thee As it was with Christ the Head so it should be with his Members proportionably Isa 50. 4. To have the tongue of the learned given them from God to be able to speak a word in season to him that is weary As therefore God hath given thee fullnesse temporally to feed the hungry and to cloathe the naked when such due objects of charity are presented to thee Thus also God giveth thee faith to help him that complaineth he cannot believe He giveth thee comfort to succour those that can find no joy This is to be considered that thou beest not a fountain sealed up but opened whereat many may occasionally refresh themselves Thirdly The godly mans improving his gifts and graces doth not at all hinder and diminish his own but thereby increaseth and multiplyeth them It is like the widows giving of oyl to the Prophet which was so farre from impoverishing that it did enrich her We may not then refuse those who shall desire help for their souls as the wise Virgins did the foolish saying It might be there would not be enough for themselves No the more thou art willing to season others with thy own salt to quicken and comfort others by thy own quicknings and comforts herein thou wilt find thy self more edified and the good will rebound upon thy own self For these improvings of thy gifts and graces serviceably to others souls will multiply thy
experimental knowledge which may be accompanied with some kind of sensible affections Mat. 13. the temporary believer received the word with joy You see then that some may have joy and that from the Word yet this not be the true saving knowledge or faith Heb. 6. some are there also said not only to be inlightened but to have tasted the good word of God Here you may observe that some may tast may have joy all which do inferre some affectionate inward experimental workings on the soul and yet not attain to have the true and honest heart And the reason is because these affectionate workings they are but transitory they quickly vanish away There is no setled constancy or permanency in them So that we are not to give credit to all the affections nor to all inlargements that we may find in our selves even about holy things but we are to be sure that there be deep rooting enough Hence Fourthly All experimental workings of the soul are to be judged and tryed by the Scripture Our hearts being full of guile and imposture the devil also transforming himself into an Angel of light hence it may come about that we may have the experience of much joy of many inlargements and yet all the while be in the devils waies Hence it is that all Sectaries almost will tell us of the great support and comfort they have had and that ever since they embraced those new waies yea some make themselves to be the only spiritual men that all other are in the flesh as Tertullian wrote a Book against the Orthodox stiling it Contra Psachicos as those that were meerly natural in the mean time he pretended to private revelations The experiences therefore which we find in our souls we must examine and try lest we make that to be of God which is indeed of the devil No doubt many deluded souls in dangerous and damnable waies comfort others of the same way with them by that comfort wherewith they are comforted not of God but of the devil Therefore let our experiences especially of comfort be judged by the Word in these Particulars First In the manner and way how thou comest by them Are they by the Scriptures truly understood I say truly understood For if thou abusest Scripture putting thy own sense upon it and thereby receiving comfort it is no longer then Verbum Dei but verbum tuum thou wrestest it and makest it thy own or the devils and not Gods If therefore thy experience of comfort be grounded on the Word if thy consolation flow from hence then this will abide That we through comfort of the Scriptures might have hope Rom. 15. 4. The Spirit of God doth first lead into all truth and then into all comfort Secondly In the original and the efficient cause is it from God from the Spirit of God Or from the devil who may harden thy heart and make thee have such joy as mad men have not feeling their own misery The comfort and the joy that is truly so is still attributed to God and the Holy Ghost as the fountains thereof Thirdly Doth thy experience of Consolation make thee more humble and empty Doth it drive thee out of all thy vain carnal confidences This argueth it cometh from God if with the Centurian when Christ cometh to thy soul thou sayest Lord I am unworthy this joy this consolation should enter into me And therefore the more comfort the more lowly and debased in thy own eyes And never more then when the most joy This is a good experience of comfort as coming from God So also if this comfort be conducing to holinesse if by this thou art more quickned to mortifie sinne to subdue the corruptions that remain if this be like oyl to the wheeles thou art more fervent more zealous in all holy duties then make much of this comfort for it cometh from Heaven If then we have the experience of Gods working upon our souls both in the way of grace and the way of comfort then and never till then are we fitted to deal with the souls of others And there are these Reasons First None can wisely be a Physician to heal a disease in another unlesse he have skill and understanding in the nature of it and the fit remedy for it Now while a man hath no experimental knowledge of Gods workings upon his own soul he hath no skill no heavenly heart about the diseases in others souls Bring a poor wounded soul that is burdned with sinne that would be directed into Evangelical comforts to a Pharisaical self-righteous Doctor and alas he will as Ely thought the poor weeping woman bitter in soul and praying to God to be drunk so will these think such an one mad and foolish Hence you heard Christ would be tempted as we are that he might succour those that are tempted that he might have the tongue of the learned to speak to such who are weary Those that have not been thus humbled thus exercised thus comforted they are no waies able to be any helpfull comforters but like the Priest and the Levite will passe by those who are thus wounded Secondly As such can have no skill or understanding so they cannot have any sutablenesse of pity and compassion to those that are so afflicted in spirit and needed comfort She said Non ignara mali miseris c. The experience she had of miseries made her pity those that were in the like God would have the Jews be kind to strangers because they had once been strangers themselves Thou that hast been in the deep waters of Gods wrath thou that knowest how insupportable it is to feel the frowns and wrath of God for sin with what melting bowels with what pittifull affections wilt thou be like the good Samaritan Hence it is that as the Lord Christ himself did conflict with the wrath of God being in unspeakable agonies so also many of the choicest servants of God especially Ministers have been under the harrow and hammer of these desertions that they may be more polished for Gods building Luther doth manifest in several places what the great works of God were that he felt on himself so that though of a stout and undaunted spirit yet the anger of God did beat him to powder and finding no help for his afflicted soul in any Popish Principles no more then the Dove could place of abode while the waters did overflow at last when it pleased God to comfort him by Evangelical comforts through a right understanding of Christ and righteousnesse what a tree of life did his tongue become to others How many did he comfort by those comforts God had comforted him Calvin also it 's noted of him that he was a man of deep and retired thoughts within yet did retain them much in his own brest and no doubt by this he was the more prepared to be an excellent Instrument in the Church of God We see
incestuous person whom sorrow had almost swallowed up as a whirlpool These that call for a drop of water as it were to cool their scorching souls and cannot have it To such as these we are to apply our selves with all tendernesse to comfort them as the Apostle exhorted the Corinthians For seeing that a wounded spirit is more hardly born than any outward misery whatsoever no wonder that in this case if ever we come with all comforting medicines to heal them and revive them We read the Lord Christ when he was in those agonies conflicting with the sense of Gods wrath that even he himself had an Angel to comfort him Must Christ the Sonne of God have an Angel sent to comfort him How much more then a poor wretched sinner ready to fall into hell with the burden of his sins This is fully represented by Elihu Job 33. 28. where speaking of a man chastened by the Lord and consuming away so that he doth even abhor to eat his bread If there come an Interpreter a Messenger one amongst a thousand that can shew to such his uprightnesse that make it evident to him that he is no hypocrite but the truth of grace abideth in him then his flesh shall be fresh as a childs he shall pray to God and he will be favourable and he shall see his face with joy See what a wonderfull change such a messenger may make he doth even raise him from the dead he that was pininig away is returned to his youth and this is for spiritual troubles Again in the second place There are outward troubles and it 's our duty to comfort such also and endeavour to turn their water into wine and of such troubles happily the Apostle speaketh chiefly in this Text. For although God be ready to fill their hearts with joy yet he will have this done many times by the help of others because we being members in the same body are to be accordingly serviceable to one another Hence in the second place Every one in trouble doth greatly need the assistance and help of others to comfort them Take the most godly Minister or the most able Christian who have been most eminent and successefull to comfort others yet when they have been tempted and cast down themselves they have not bin able to make use of those directions they have given to others As Physicians though never so able to help others yet in their own diseases they need the advice of others Insomuch that there is no Christian in any trouble can say I need not the comfort of any the help of any I can support and comfort my self well enough Thus Paul Rom. 1. 12. though so eminent an Apostle caught up into the third Heaven yet he did long to see the Romans That he might be comforted with them though that might be in respect of their graces to see this flourish as in other places Ye are my Crown and my Joy if you stand fast in the Lord. But howsoever we see job though so eminent yet not able to pour oyl into his own wounds he is without comfort and cannot help himself Now there are these Reasons Why those who are afflicted though never so able and gracious yea excellently skilfull to comfort others yet they themselves need help from others in their temptations First Because their temptations do darken and obnubilate their own judgements and so they are not able to see that ground and those arguments of comfort which others may It is with them as those who would behold their face in a broken glass or in muddied streams like those that look through a green glass they judge every thing green while judgement is kept clear though faith be weak yet still there is some support but then is the soul wholly cast down when the eye is become darkness when in stead of a Father it apprehends God a Judge when instead of beholding the gracious works of Gods Spirit in themselves they think they see nothing but hypocrisie and rottenness in themselves Oh now how welcome is such an one of a thousand who shew to that man his uprightness Secondly The most eminent in their troubles need comfort from others Because the sense and feeling of their grief doth wholly possesse them so that they mind nothing else Whatsoever it be that is a burden upon them with this they rise and go to bed and groan under it now another Christian is very fit to put them in mind of such promises to remember them of such passages in Scripture which their immoderate sorrow had wholly driven out of their mind The soul of a man cannot be intent to many things at once therefore the sense and feeling of its particular exercise taketh up the whole heart as if there were no Scripture no promise no balm in Gilead for any then to be a Remembrancer a Monitor you forget such a place you remember not what the Scripture delivereth concerning your condition or you do not think of what you have formerly Say with David I will remember the works of the Lord of old Thus I say even the most eminent are so apt to be sensible of what is upon them that they remember not such things as may do them good Thirdly Even the most eminent who are in any trouble they cannot so bear it but they are subject to unbelief to discontent to frowardnesse to many sad exercises of soul And therefore no wonder if they need the help of others to allay that evil spirit in them as Martha said Lord if thou hadst been here my brother had not died So mayest thou say Oh if such a Christian such a Minister had been with me I had not been so impatient I had not been so dejected We cannot be in exercises especially in spiritual desertions and the sense of Gods wrath but withall there will arise much sinne there will be froth and mud that our hearts will send forth In this boiling of the soul there will arise some scumme It is true in Christ although he was under those disconsolate desertions destitute of comfort yet all the while there was no sinne in him no grace was weakned though his comfort was abated his soul was like a glass with pure water in it all the moving and tossing of it up and down could not cause any filth or mud in it but it is otherwise with us our souls have mud a sinfull sediment in the bottome and no sooner are we tossed and moved up and down but this cometh to the top our corruption sheweth it self presently and therefore we need the prayers the advice of others yea rebuke sometimes because like Rachel We refuse to be comforted Fourthly Every one needeth comfort from others in trouble Because the Devil is then most forward and busie He is ready to accuse God to thee and to accuse thee to God He moveth in job's wife that he should curse God and die He
it is that it is an art of arts and much heavenly wisdome is required to administer the proper comfort for such a grief This makes Casuistical Divinity which is applied wholly to rectifie and comfort a wounded conscience more difficult than Polemical is The afflicted soul hath its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 its deeps and Satan also in their temptations hath his deeps likewise Insomuch that it is choice prudence to give the proper cordial and to find out the true way of comforting such yet though there be special comforts in special cases yet all the godly that are in like temptations may and ought to take the like comforts That which hath done any godly man good under such an exercise may do thee also good if thou art not froward and unbelieving In the next place let us consider Why those arguments which some godly men have found powerfull to comfort them should also be very conducible to others And First Because all the Godly they are as I may so say Ejusdem speciei They have all the same substantial sundamentall worke of grace in their hearts That as you see all men have the same specifical humane Nature though there be many individual properties and differences Thus all the godly do partake of the same Divine Nature They are all borne of God they are all become new creatures Although indeed for the manner of conversion and the degrees of grace as also experiences of Gods favour and love in these things there may be much variation yet in the main as they all have the image of God and so are like him So they are also like one another It 's the common faith it 's the common love it 's the common Image of God which they all doe partake of So that godly men though they may differ in their gifts in degrees of graces in their judgements and opinions yet because the Image of God is stampt on them all there is a likenesse and similitude between one another What one feeleth the other feeleth How one is affected the other is affected they understand one another they do as it were see themselves in one another We have an expression Prov. 27. 19. As face answereth face in water so the heart of man to man There is a two-fold exposition of this place and that contrary Some say it is brought to shew the falshood and deceitfulnesse of mans heart That as in water there is not a true representation of the face so one mans heart is not truly known to another Others they goe on the contrary As say they the face of a man and the reflexion of it in the water are alike so is the heart of man to man that is of one friend to another Therefore a friend is Alter Ego They have all things common one soul as it were and one heart Now if this be true of moral friendship that their hearts are fo alike how much more of the people of God who are all made one in the Lord cis not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 3. 21. They are all but one Person their hearts must needs answer one another Let a godly man read David's Psalmes wherein he doth experimentally declare what the workings of his soul were will not a godly man say he speaketh his heart his doubts his complaints Seeing then there is the same fundamental work of grace in all no wonder if what is suitable to one is also to another Secondly Another ground of the Doctrine is From the samenesse and identity of that Spirit of God which enliveneth all and worketh in all For as it is with the body though it hath different parts yet all those are informed and animated by the same soul It is not one soul that informeth the arms another the feet but it 's one and the same soul that informeth all Thus it is also with all the people of God they may differ much in externals their condition their estate yea in internals also in illumination and sanctification yet it is the same Spirit of God that liveth and worketh in them all If therefore the same root give nourishment to all of them they all grow upon the same stock if the same spirit diffuse it self through all no wonder if what comforts one may also comfort another no wonder if the same promises revive one that doth another He said Homo sum nihil humani alienum c. He was a man and so nothing of a man was strange to him Thus thou art a believer a new creature and so nothing that is proper to such should be strange to thee If you say Seeing they are all animated by the same Spirit which is a Comforter then it would follow they are all comforted alike all have joy alike but experience confuteth that Two have the Spirit of God and one is comforted the other is dejected walking in darknesse so that you would say certainly the same Spirit is not in both The answer is Though the Spirit of God which is a Comforter be in all the godly yet it is a free agent he dispenceth this voluntarily as he pleaseth And again Though the Spirit of God in the godly encline to comfort yet it is in an ordered and appointed way If thou art unbelieving froward then thou resistest the Spirit of God within thee The Jewes have a Proverb Super maestum non cadit Spiritus Sanctus which in a good sense may be true As it is in matter of Doctrine so it is also in respect of Consolation All the godly have the same Spirit whose work it is to lead into truth yet what wonderfull differences in judgement may be amongst them that have the same Spirit yet they all hold the foundation because the Spirit of God doth communicate it self by degrees and in measure to one more to another lesse Thus it is also in respect of Consolation though they have the same Spirit of comfort yet the out-goings of this are in one more than the other And why should it seem a strange thing for all the godly under the Gospel to have the same Spirit seeing the holy ones under the Old Testament and those under the New are led by the same Spirit Whatsoever Marcionites of old and Socinians of late say to the contrary as appeareth notably 2 Cor. 4. 13. We having the same Spirit of faith as it is written I believe and therefore have spoken we also believe and therefore speak so we also believe and therefore rejoyce Thirdly Another ground of the Doctrine is Because the main arguments of comfort promised in the Word are not upon personal considerations neither are particular priviledges but from that common reason which belongs to every believer Paul is comforted not because Paul not because an Apostle So David findeth God putting gladnesse into his heart not because a King not because a Prophet but because godly If therefore comforts Fundamental I mean are given upon a
the reproach amongst men That which the carnal heart is so afraid of the Scripture makes matter of joy and of glorifying God for it Secondly It being therefore so glorious a thing it is good to inform you What it is to suffer for Christ For we may be the devils Martyrs suffer as offenders or as busybodies suffer for heresies and the works of the flesh yet perswade and flatter our selves that we suffer for Christ Now to clear this we must consider what is required ex parte objecti on the behalf of the matter we suffer for And 2. What is required ex parte subjecti what qualifications ought to be in him who doth suffer for Christ And for the Object matter the Scripture describeth it in these Particulars First That what a man suffereth for it must not be for any sinne that is justly punishable by the Law It must not be for our folly and busy medling in such things wherein we have no call The Apostle Peter 1 Pet. cap. 3. 15 16. speaketh notably to this for giving the people of God in that Chapter great encouragements to suffer he cometh in with a caution They must take heed for what they suffer which is laid down positively and then oppositly Positively as a Christian it must be for professing and doing such things as Christ requireth Let it not be strange fire but the fire from the Altar If thou wouldst have comfort it must be for doing that which as a Christian thou art bound to do And the opposite to this is to suffer as a murderer as a thief or which is more general as a busybody in other mens matters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is one who busily spyeth into and medleth with those things that he hath no call to it 's not his Office to deal in Now this must not be understood as the world will judge a man a busybody If a Minister a Magistrate or any in Office be zealous against sin and see to the punishing of it the prophane ones of the world call this an an hot busy medling So if private Christians cannot bear the impieties they see committed in the places where they live but do faithfully and boldly admonish and reprove such offenders and if this doth no good then they will proceed further to the Magistrate and Officers to complain of such that sinne may be punished God honoured and publique judgments prevented If I say private Christians be thus stirring as they ought to be unlesse they will have other mens sins lie at their doors and they become thereby very guilty then what an out-cry is made these are factious troublesome disquieting follows So that to judge who is a busy-body and when a man is guilty of it you must have recourse to the Scripture and to sound casuistical Divinity applying the general rules of Scripture to particulars and not to the common voice and noise of people in the world That good zealous Prophet for God Elisah who because he burned with fire for God had a wonderfull reward thereof to be carried up in a fiery Charriot to Heaven yet because he would not endure the ungodlinesse of Ahab and Jezebell what is said to him Then art the troubler of Israel They condemn him for a busy-body whereas indeed Ahab by his wickednesse as the Prophet said was the troubler of the Land In suffering then for Christ we see much prudence as well as zeal is required yet so as not to regard the censure of the world For who ever suffered for Christ and their persecutors did not represent them so odiously as that they might seem to deserve it This is the first thing Secondly For the object matter The Scripture expresseth it another time for the Name of Christ Mat. 19. 29. Whosoever shall for sake houses lands c. for my Names sake Job 15. 21. All these things will they do to you for my Names sake What is Christs name not only the Person of Christ himself but as the Name of God is that whereby God is known so is the Name of Christ Yea under this is comprehended those Doctrines and that Faith which Christ had delivered to us The truths of Christ are to be dearer to us then ourlives Hence it was that Christianity hath amazed the world with those millions and millions of Martyrs that have been for the faith of Christ It was a wicked opinion of the Priscillianists of old That a man migh lye dissemble and forswear the truths of Christ bow to Idols and communicate with heathens in any bodily worship so as they kept the true faith in their hearts But this is directly opposite to Scripture Rom. 10. 16. With the heart man believeth and with the month confession is made to salvation To salvation So that a man cannot be saved though he doth in his heart believe if he do not when it is casus confessionis a case of confession confesse also with his mouth the same faith And Rom. 11. 4. The true worshippers of God in Eliahs time are described not only by their inward grace but externally also that they did not bow their knee to Baal It is true there is a difference between profession and confession strictly taken As Cyprian Maluit nos Dous confiteri fidem non profiteri To professe is to do it ultroneously of our own accord when we are not called to it as some of the Martyrs would do crying out Christianus sum I am a Christian for which they were put to death And this could not be excused in them unlesse we say an extraordinary heroical frame of spirit was at that time infused into them by the Holy Ghost This voluntary profession when danger is is not required Yea in lesser truths we are not to professe them so as to disturbe the faith of others So the Apostle Rom. 14. 22. Hast thou faith have it to thy self But then in case of confession when the glory of God the good of the Church and our own salvation requireth it then we are to confesse the truths of Christ though we loose all It is the great glory attributed by Paul to Christ that 1 Tim. 6. 13. before Pontius Pilate he witnessed a good confession To suffer then for Christ it is to loose all for his Truth for his Faith when he requireth Therefore though Heretiques may glory in their sufferings and they be canonized as Saints amongst their Disciples yet they will be sound to have lost their blood in vain and that they were not the Lord Christs but the devils Martyrs The Donatists of old yea those Circumcelliones that would kill themselves and like mad men would make others kill them did triumph in the name of Martyrs The Messaliani also because they were punished for their Idols called themselves Martyriani the Martyrians as if they only were the Martyrs How greatly are the Popish Calenders filled with their saints when yet some of them dyed of desperate and
are to take as if no other part of the spiritual armoury would do any good unlesse we had faith Ephes 6. 16. Hence when Peter was to undergo Satans winnowings which were chiefly by persecutions Christ saith He prayed that his faith might not fail him Luk. 22. 32. not his fortitude patience or zeal but his faith because this is the root the tree can never fail as long as the root is good It was want of faith made many in times of persecution sacrifice to Idols and deliver the Bible to be burnt It was want of faith made Spira fall into so great an Apostasie Thus faith is the chief grace that inableth to suffer for Christ This makes weak strong and Lambs Lions Secondly Another qualification to suffer for Christ is Love a grace not indeed to be exalted above saith but yet as necessary in its sphere where it hath to do as that is and as faith so this love required in every sufferer doth discover it self two wayes There must be hearty love to God and Christ for whom we suffer and there must be love to man yea to our enemies and persecutors or else we shall lose the advantage of all our sufferings The Apostle speaketh fully to this 1 Cor. 13. 3. Though I give my body to be burned and have not charity it profiteth me nothing And what charity is this Even two-fold First A love of God and Christ If thou sufferest because of force and necessity thou canst not avoid it this is not to suffer rightly It must be true love to Christ and his glory that thou preferrest his glory above all thy comforts even life it self And indeed this is the greatest expression of thy love to Christ when thou canst die for him as Christ discovered his great love in dying for us A man that doth not love Christ cannot suffer for Christ The second act of charity is To love our enemies our persecutours While they are railing we are to pray while they are persecuting we are to blesse and truly by this we are known to be Christs Disciples more than by enlargements or any miracles When one met with a Christian and falling upon him in a great rage beating and buffeting of him saying What great thing did Christ ever do The Christian replyed Even this that though you beat and abuse me yet Christ hath taught me to pray for you If therefore malice and a revengefull spirit be predominant in thee while thou sufferest Oh consider this is not to suffer as Christ did Thirdly There is required in him that suffereth for Christ Spiritual fortitude and courage No such enemy to this duty of suffering as worldly fears and pusillanimity of spirit Indeed there is a godly fear whereby we have an holy jealousie of our strength and therefore rest alone upon Gods power and this is an excellent preservative against Apostasie in the hour of temptation Many that have been exceeding fearfull have yet been more faithfull and stout in the hour of danger then those who have been more confident as many instances in the History of the Martyrs will evidence When Peter was so presumptuous as to say Though all men should forsake thee yet I will not He proved more cowardly than any So that there is a good humble fear whereby we renounce our own strength and this we are to preserve But then there is a carnal worldly natural and excessive fear this is to be mortified Now against this Christian courage is the proper help but this is the gift of Gods Spirit Therefore none can suffer for Christ but such who have the Spirit of God inabling them It 's a gift to suffer not only by way of honour but also by way of power Hence when Stephen and others were inabled to be bold against their adversaries they are said to be filled with the holy Ghost And thus Timothy is exhorted to be strong in the grace of God 2 Tim. 2. 1. and to endure hardnesse as a good souldier of Christ So Ephes 6. 10. Be strong in the Lord and in the power of his might It is true Aristotle speaketh of fortitude a moral vertue despising deaths and dangers but he was ignorant of God and so giveth us a Gloworm in stead of a Star Pray therefore for this holy courage in the way of God Fourthly To suffer for Christ there is required An holy Wisdome and prudence For it is not Christian fortitude unlesse regulated by Christian prudence Discretion is the salt to season all our Sacrifices for to Sacrifices there was salt required as well as fire When our Saviour gave that admirable counsel Be wise as Serpents and innocent as Doves Matth. 10. 16. he sheweth what an excellent temper even ad pondus a Christian should be of The Serpent must not eat up the Dove yet a Dove-like temper must be accompanied with wisdome Courage to suffer without wisdome is like Samson without eyes and many times did more dishonour God then all sufferings did honour him Austin disliked the zeal of some who demolished the Heathenish Idols of their own private accord having no Authority thereunto The indiscretion of one Andas a Bishop setting fire on a Persian Temple where they worshipped fire as a god brought a sad and sore persecution and when the Bishop was commanded to build it up again at his own charges for his resusal he was put to death Now saith an Ecclesiastical Primitive Writer I discommend him for his imprudence in demolishing the Temple but I admire his zeal that he would die rather than rebuild it He then suffereth for Christ that hath prudence and wisdome to order his zeal so that he suffer not for his own folly but meerly for Christ Only this is a very nice point to distinguish prudence from carnal policy but that is not my work now Fifthly We are alwayes to remember Patience as that which is a special qualifier of every one to suffer You have need of patience saith the Apostle Heb. 10. 36. Therefore Heb. 6. 12. Faith and Patience are put together as those two which made the godly inherit the promises Rom. 12. 12. Patient in tribulation This holy patience is that which doth quiet and compose all the waves and storms of the soul it commands all diffident and unbelieving thoughts all murmurings and repinings to be gone Therefore it 's said In patience possesse your souls And Jam. 13. Let patience have its perfect work If therefore thou art called any wayes to suffer for Christ take heed of fretting of repinings of unrulinesse of heart for impatience argueth a want both of faith in and love of Christ The Martyrs were admirable in the patience they discovered under the most provoking torments they suffered as if it had been in anothers body and not their own Sixthly To suffer there is required a mortified heavenly heart as to all earthly comforts and relations not to know father or mother or life it self
comparatively to the cause and glory of Christ And this makes it so difficult to suffer This hath made the Apostates that have many times been in the Church This hath filled the hearts of many with woe and wounds implacably For their childrens sake for their lives sake they deny Christ and a good conscience and how can it be otherwise while Earth is dearer than Heaven when we esteem the favour of men more than the favour of God This hath proved bitter wormwood to many at last Lastly To suffer for Christ there is required pure and holy motives To lose all for Christs sake out of meer conscience that this is the only cause why we are in any trouble We may read both in sacred and prophane Histories how men have suffered even death it self only for vain-glory All Aristotles vertuous men they were ambitious and vain-glorious men The very Heathen could make it Laudum immensa cupido as well as Amorpatriae We would think it a madnesse to lose comforts and life for an airy bubble of windy glory yet many have been thus transported not only Philosophus but Haereticus est animal gloriae vanissimum If then it 's not Scripture-grounds but ambitious vain-glorious principles that make thee to suffer Christ doth not will not provide sugar for thy bitter pils Thus have we seen what is required to suffer for Christ Oh the difficulty of this duty No wonder so much seed hath withered away when the scorching Sunne of persecution did arise No wonder Christ hath many Swallow-friends that endure with him the Summer time onely No wonder few are lovers of Christ for Christs sake As Alexander had more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These are the Bees that follow for the honey-pot only Now to all these we must adde this Caution A Christian that suffereth for Christ though he have not those qualifications in a perfect degree but find corruption opposing every one of them He must not therefore cast away his confidence for we can no more suffer perfectly for Christ then do perfectly for him and if our gracious works cannot justifie us no more can our gracious sufferings Martyrdom is not meritorious Though we shed our bloud for Christ yet the blood of Christ must cleanse that duty also The Martyrs died only in resting upon Christ for salvation and no wonder the godly heart finds more imperfections in his sufferings more carnal fear and impatience then in other duties because this is the hardest service Christ doth ever put his upon What else is to be said in this point will come in in the next particulars SERM. XLVIII How many wayes and by what means Christ comforteth those who suffer for him 2 COR. 1. 5. So our consolation aboundeth by Christ THe second absolute Proposition in the Text is That our comfort aboundeth by Christ. The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred by some Exhortation but more generally and fitly Consolation Though this be spoken in the singular number and afflictions in the plural yet this is to be understood collectively as a treasure that hath all kind of comforts in it not one or two but all Therefore the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here repeated again aboundeth which is to be understood partly repletively it filleth the hearts of those that do suffer for Christ and partly diffusively it extends also to the comfort of others And then you have the cause of all this By Christ Christ who is the cause of their sufferings is also the cause of their comfort As from the same root proceedeth both the Rose and its pricks Thus from Christ the same Fountain cometh both bitter and sweet Were not this added who would suffer for Christ who would lose all for him but Christ hath so ordained it that these sufferings are advantagious to us and though we lose in the retail yet we gain in the bulk and whole Observe That as our sufferings are for Christ so by the same Christ are our comforts Though he strike with one hand yet he supporteth with the other If David said to the Priest who fled to him many of them being slain at No◠by the bloudy cruelty of Saul Stay with me I am the occasion of your deaths thou shalt fare as I fare How much more will Christ own such who suffer for him saying Depend upon me for I am the cause of all the reproaches and cruel usages you meet with in the world But to explain this Let us consider In what respects comforts may be said to abound by Christ And First Efficiently He being the same with God is therefore a God of all consolation Yea Christ as a Mediator he is sensible of our temptations knoweth our need and wants and therefore the more ready to comfort Christ that wanted comfort himself and therefore had an Angel sent to comfort him is thereby the more compassionate and willing to comfort us Thus you may read Christ and God put together in this very act 2 Thess 2. 16 17. Our Lord Jesus Christ himself and God even our Father who hath given us everlasting consolation comfort your hearts Paul here prayeth that both Jesus Christ and God the Father would comfort them Christ therefore not only absolutely as God but relatively as Mediator is qualified with all fitnesse and fulnesse to communicate consolation he is the fountain and head as of grace so of comfort Secondly We are comforted by Christ Meritoriously he hath merited at the hands of God our comfort for without Christs death and atonement we were no more subjects prepared for comfort then the damned Angels Had all mankind with Dives begged but for a drop of comfort such was the gulph between God and us that it could not be obtained So that by Christ a way is made for our consolation Christ did not only obtain the communication of the holy Ghost in the gifts and graces thereof So that as by Christ the Spirit of God is given to the Church as a guide to teach and lead into all truth as the sanctifying Spirit and use of all holinesse So he is also as the Comforter who giveth every drop of consolation that any believer doth enjoy Though therefore joy and comfort be in Scripture attributed to the holy Ghost as the appropriated and applying cause thereof yet this is wholly because of the merits of Christ And therefore we may pray for comfort upon the same grounds as we doe for holinesse They are both the fruits of Christs death Lastly We are comforted by Christ Objectively that is in him and from him we take our comfort As Christ is called Our righteousnesse because in and through his righteousnesse we are accepted of in him we are compleat So Christ is our comfort because in him we find matter of all joy though there be troubles and vexations from the creatures though the Sunne and Moon be turned into bloud all powers
that the most genuine answer is That Paul doth here speak of his trouble according to the sense and apprehension of his flesh even as afterwards he saith It was above his strength that is his humane natural strength as will appear afterwards If therefore flesh and blood be consulted with then Paul saith It is an affliction above measure but then at vers 17. of the 2 Cor. 4. as also in other places he speaketh according to the workings of faith and the operations of Gods Spirit within him So that a godly man speaketh one thing according to the flesh and another thing according to the Spirit That is bitter and heavy to the flesh which may be sweet and welcome to the Spirit From whence observe That godly men judge otherwise of their afflictions by the principles of sense and flesh in them then they do by the principles of grace and reason in them Paul calleth it An affliction above measure in the lower sphere of nature but again he calleth it A light one in the higher sphere of grace Even as an Astronomer beholding the Sunne with his bodily eye judgeth it lesse than the Earth but then again beholding it with the instruments of Art doth conclude that it is many degrees bigger than the Earth Thus the godly man while he thinketh and speaketh according to the law of the flesh within him he cryeth out of his burdens he is discontented at them he look-at them as destructive but then again when the same man considereth them by the principles of faith and Scripture-grounds then he seeth that those stones may be turned into bread and from these thorns he may gather grapes Even as we see in Christ because he had two distinct Natures in a personal Union therefore we say Christ died Christ was in agonies and that because of his humane Nature yea it is called The blood of God And again on the other side Christ is said to be God to create the world to raise himself from the dead and that because of his Divine Nature As he was Sonne of God so he was full of power and might upon the earth As he was the Sonne of man so he was subject to weaknesse and infirmity Now here was no impossibility or repugnancy that it should be thus different with Christ under several respects Thus also it is with every member of Christ As he is born of God so he puts forth divine and gracious operations but as he doth still retain some reliques of his old birth So there are sinfull and infirm actions coming from him Therefore when a godly man doth any thing we must consider from what fountain it is either the sweet fountain or the bitter fountain that it sloweth from To discover this truth First We must know That in every regenerate man there are two selfes as it were the carnal self and the spiritual self From which issue all the works we do Galat. 5. 17. and also Rom. 7. For although Amyraldus Expos in cap. 7. ad Rom. yet professing both against Socinians and Arminians doth industriously labour to understand it of a man only legally wrought upon and that it would be a dishonour to Paul and injurious to the work of Sanctification to affirm That Paul speaketh those things in his own person while regenerated yet by that Text in the Galatians Chap. 5. 17. it is plain That those who are godly like Rebeccah have these two twins struggling in their womb and that as a man consisting of soul and body we may say he is mortal and immortal visible and invisible in different respects mortal and visible in respect of his body but immortal and invisible in respect of his soul Thus also it is with a godly man in a theological consideration he hath both corruption and grace he hath both flesh and spirit Now although this be so yet a godly man is not to be called an unregenerate person as well as a regenerate a sinner and a wicked person as well as holy Because denominations are alwayes from the more noble part and this corruption though remaining yet is to be subdued and conquered Even as Canaan might be called the possession and inheritance of the Israelites although many Jebusites did still continue therein and could not be cast out Let not then any godly man look for such perfection in this life as to have only one principle within him and that of grace Do not look that it should be altogether as the Spirit will have it in thee not finding the least opposition or renitency from the flesh No this estate is to be enjoyed onely in Heaven Secondly As these two selfes or principles are in a man that is regenerate so they doe actually oppose and contradict one another Hence cometh that Christian combate and conflict which the godly find within themselves Not like that of the Heathens Aristotles incontinent person or the Poets Medea a conflict between reason and their lusts only But this opposition is universal and diffusive in every part of the soul The carnal part in the mind opposeth the spiritual The carnal part of the will contradicteth the spiritual So that they have heart against heart affections against affections We are not therefore to conceive of these two principles as dormant and latitant in the soul but they are as fire and water in the same subject labouring to expell each other and according to the three-fold estate or degree that we may conceive in persons regenerate so is this fight and congress more or lesse vehement The first degree is of such who are newly converted These although in Regeneration they have the seed and root of all grace yet because of their former custom in evil wayes cannot so immediately conquer and subdue their lusts and therefore like children that begin to walk because of their feebleness they get many fals A second degree is of those who are in some measure proficients and have obtained much victory over sinne And although in such there be many combates yet grace hath the possession of the whole man notwithstanding the many assaults made against it And then Lastly There are such whom the Scripture calls perfect not absolutely but comparatively to others because they are as Gyants when others are but Dwarfs these are said To have their senses exercised to discern between good and evil Now such although they do overcome the world and the Devil by faith yet they are not free from this combate within It is true some think that though it be granted that Paul Rom. 7. speaketh in the person of a regenerate man yet it is of one in the lowest forme that is but newly come into the state of Christianity And Amyraldus doth therefore think Paul cannot mean those things of himself because he had attained to an higher degree of grace Insomuch that he inviteth others to follow him and to take him for an example Hence he is said to know nothing
it was with Paul this trouble though so exceedingly presting though for the present above his strength yet see how much strength he feeleth at the latter end This trouble did not overcome him but he overcame by the trouble by the grace of God For by this he was brought not to trust in himself but in God who did deliver him and thereupon he concludeth he doth and will deliver him So that God never suffereth any trouble though it be for the present never so heavy and burdensom totally and finally to overcome a man but at last he proveth even more than a conquerour These things thus explained Observe That it 's not the natural strength of any man no not of Paul that is able to carry a man through such afflictions that God may exercise him with Paul saith here It was above his strength not to complain not to accuse God as if he were too severe but thereby to debase himself and to give all glory to God Thus Isai 40. 28 29. when the Church began even to despair under her long calamities saying Her way was hid from God he took no notice of her condition With what incouragement doth God speak and that from this property in him The Creator of the earth fainteth not neither is weary God sinketh not under the government of the world nor the preservation of the Church For if the Sunne that hath runne its course so many years is not weary but can perform it as swiftly as ever Do we think God will be weary But this is not all the comfort As he hath this power so he communicateth it to his weak people To them that have no might he increaseth strength So that the more sensible we are of our own impotency the more ready is God to put forth his power To explain this Let us consider First That the sense of the Doctrine is That no man can bear any burden of affliction in a gracious manner without divine assistance from Christ Men may be naturally patient under great troubles yea they may have that fortitude as to be able to despise death it self but all this is not done in a godly way There is not the least temptation or affliction that cometh upon thee but if God should leave thee to thy self thou wouldst be broken under it nothing but sinne and corruption would manifest it self therein Peters case is abundantly known a temptation did befall him that was more than he could bear for the present though he had a good issue out of it Now this was a very little one in it self Peter had not yet resisted to blood It was but a Damsel and some others that told him he was of Christs company Here was no arraigning of him no impleading of him Here is no sentence of death pronounced against him and yet for all that he falls under it and in a most dreadfull manner denieth Christ What will any one say here Peter was pressed above measure No but from hence we may gather That there is not the least or most inconsiderable trouble that is but falling upon thee in thy own strength as Sampson with his hair cut off but it is able to overwhelme thee Therefore in all thy exercises consider thy infirmity Know that to bear the least burden as a Christian thou canst not do it unlesse it be given thee from above For if Iohn 15. We are not able to do any good separated from Christ if we cannot performe any holy action without the help of grace then much lesse are we able to bear any affliction graciously Conclude then on this That so great is thy sinfull infirmity and impotency that thou canst no more in a godly manner bear thy burden then the lame Cripple could rise up and take his bed and walke till Christ bid him and gave him power to do it Hence in the second place All those opinions which hold That a man is able to resist the tentations of sinne whether by prosperity or adversity so that they be not very extream and grievous without grace and strength from Christ are very injurious to the glory of God though never so much coloured with specious distinctions A man cannot do the least good or beare the least evil without Gods power in an holy manner And besides many Texts in Scripture the reason is plain Because the power of man and supernatural objects have no proportion or habitude between them Ordo Naturae and Ordo Gratiae differ as much as Heaven and Earth For this reason the people of God are so earnestly to pray to God that they be not lead into temptation For let what temptation soever arise if God leaveth thee to thy self it will be to thy ruine Therefore in the third place Experience doth confirm it That many men through the natural strength they have are able to beare up themselves under extream troubles Therefore we must acknowledge a vast difference between a Natural bearing and a Spiritual bearing of troubles And it is the duty for every one to examine whether Nature or Grace doth support Rom. 4. 18. it is there said of Abraham That against hope he believed in hope against natural hope he believed in divine and supernatural hope Thus the godly they do above strength with strength endure afflictions above natural strength with divine But because many men naturally have patient dispositions others stout and strong stomacks it is good to know whether Nature or Grace support thee When Solomon saith Prov. 18. 14. The spirit of a man will sustain his infirmities but a wounded spirit who can bear He doth by that give us a distinction of two sorts of troubles The former External such as fall upon our Body Estate or good Name And now under these many a man hath so much natural courage and boldnesse that he will not shrink under them But then The second sort is Internal because of the guilt of sinnes when the wrath of God falleth upon the conscience being now awakened and made tender this he calleth a wounded spirit and concerning this he saith None can bear it So that although for outward troubles many men do with their natural power and strength go through them yet a troubled conscience no humane power is able to bear if God withdraw his helping hand Cain cried out It was greater than he could bear Iudas was so overwhelmed with it that he destroyed his own self Oh then take heed of bringing a burden upon thy conscience that is heavier than any weight Poverty may be borne misery and streights may be borne but a wounded conscience who can beare In the fourth place There is not only a great difference between the natural spirit of a man to bear infirmities and a gracious but also that moral vertue called Fortitude by Philosophers which is so commended by them They make Fortitude as a vertue to lie in attempting difficult things or bearing great evils for vertues
the person of a regenerate man because he cals himself carnall and yet this Authour though of the same judgemen with them will by a naturall man understand a babe in Christ or a weak Christian The Apostle I say making this distinction between these two saith The naturall man receiveth not the things of God because they are spiritually discerned Now there must be alwayes some proportion between the faculty and the object The eye cannot see musick nor the eare heare colours nor doth a Beast understand reason but then the spirituall man having received the Spirit of God he judgeth all things and such have the mind of Christ There is then that Heavenly and holy wisedome which if we receive from above if we plow with this Heifer we are able more exactly and certainly to judge of Gods proceedings then otherwise we could do for as God giveth it to his people to understand the mysteries of the Gospell when they are hid from other mens eyes so to the godly it is impart given to understand the wayes and workes of the Lord that thereby they may prevent those delusions or deceits which otherwise they are lyable unto Whereupon it is that because in this particular as well as in other we know but in part we have heavenly wisedome but in part Therefore it is that we do so often miscarry As in all civill Governement there are arcana imperii secrets of state which only the wise favorite is admitted unto the single and credulous Subject he believeth the pretences and appearances of things Thus God also though in a wise and just manner hath his secrets in governing of his Church he proceedeth in such methods that to the judgement of flesh and blood do appeare very improbable and unlikely ever to produce any blessed end and hence it is that the carnall wise men of the world are so often taken in their own craft and wherein they deale not only proudly but wisely God is above them whereas if they had understood the method of Gods proceedings they would not have been found so foolishly to fight against God but the godly have Scripture wisedome and prudence and therefore are not wholely in the dark but while they follow them are kept from those bogs and pits which others are very ready to fall into we may instance in some of those Divine Maximes of state As 1. The understanding of this truth will prevent much false judgment viz. When we consider that God delights to carry on the great things of his Church in a contrary way to humane thoughts and expectations let us instance in that main foundation of all our comfort and duty Christ Crucified with the benefits and effects flowing from him Was not this the master piece of Gods wisedome and power and mercy yet how contrary and unsuitable to the judgement of flesh and blood for God to be made Man and Man not in a glorious externall way as the great Potentates of the world but in a most abject and ignominious way and then by such an accursed and reproachfull death to procure our pardon of sinne and acceptation with God it hath so much absurdity in it to flesh and bloud that to the Jewes it was a stumbling block and to the Gentiles foolishness Non pudet quia pudendum omnino credibile quia prorsus impossibile What the thoughts of men were about Christ while working out our redemption appeareth Isa 13. 2 3 4. There is no beauty that we should desire him he is despised and rejected of men we did esteem him smitten of God So that generally all the Nations of the Jewes were deceived about a Messiah yea the Disciples themselves were full of prejudices in this Point This then is Gods way to do the great things of his Church in a super-humane way So that even then when the things themselves are not super-naturall yet the manner of accomplishing them is wholely above nature What therefore God speaketh in one case to his people about the pardon of sinne Isa 55. 8 9. is true in all the rest of Gods administrations My thoughts are not as your thoughts For as the Heavens are higher then the Earth so are my wayes higher then yours By this it is plain that a Dwarfe is as able to reach to the Heavens as we are to comprehend Gods wayes so that whatsoever God doth for thee whether body or soul it is a mystery All will be wonderfull and marvelous in thy eyes As he said that was not worthy the name of eloquence which did not beget admiration in the Hearers So the Lord accounteth of nothing as beseeming his Majesty which may not put the soul in admiration possess thy soul with this principle and thou wilt not be often in thy complaints I looked for this and hoped for that but God hath taken away that I never dreamed off 2. Another Rule is That when God hath promised to do any thing for his people yet he doth for the most part seem to go contrary to it especially at first as when Abraham was promised a great Posterity David a Kingdome they met at first with nothing but what did make against these so that his providence did seem to gainsay his promise Now if this be not known how quickly will the godly be deceived The world was a great Chaos and confusion before it was made so glorious as now it is 3. This will prevent mistake also when we consider That God doth usually hide himselfe and deny help till every thing be desperate and then he cometh to help When the poore creple that lay so many years and could not be put into the Poole said I have no help then Christ healed him Christ did not provide Wine at the Marriage Feast till all was spent Moses cometh when the â—aske of brick is doubled in the Mount the Lord will be seen Would not this truth alone deliver thee from many conclusions as if God had forsaken thee and would be mercifull no more What if Christ do with thee as that Woman of Canaan to put thee off to call thee Dog Is it not to provoke thy faith and importunity more 4. The Heavenly Artist remembers this Rule also That God will sometimes alter his ordinary wayes do things because of his soveraignty and prerogative What Disputes and different thoughts had Job and his friends about Gods dealing with him in his particular wherein both Job and his friends were at a loss only Job spake more rightly then they Yet God discovereth his greatness and Najesty to Job thereby informing of him that he did not sufficiently consider his own weakenesse and Gods infinite greatness 5. And lastly God delights to put his people upon a life of faith and that in temporall and spirituall mercies The just shall live by his faith This faith doth exalt God and debase man now saith and sense they are opposite one flyeth up to Heaven the other crawleth on the ground and therefore
Nathan came to declare the good purpose of God towards him in raising up him and his posterity to glory see how humbly and in a self-emptied manner he addressed himself to God Who am I and what is my house that thou hast brought me hitherto As if he should say Oh Lord what am I and my family the meanest and most unworthy and wilt thou doe this to me Yea as if this were a small thing thou hast spoken of thy servants house for a great while to come and hast regarded me after the estate of a man of high degree What can David speake more Yea as it is 1 Sam. 7. he saith Is this the manner of men O Lord God implying that onely God vouchsafeth mercy to such as are unworthy As then he who would build high must lay a deep foundation So he that would exalt God on high must lay himselfe low And if it be thus for temporal mercies we are not worthy of a crumme of bread and though with Dives we should begg for a drop of water it might be denied us Then how much more in spiritual mercies if God bestow them upon us Shall not our affections be greatly kindled in blessing of God Take that fountain of all mercies the giving of the Lord Christ to believers to worke out their salvation by being made a curse for them How diligent is the Scripture to put an account as it were upon every passage therein That it should be as impossible for a believer to thinke of this love of the Father to us and not be ravished with it as for a man to carry hot coales in his bosome and they not burn him For the Scripture aggravateth it from the person who died for us even the onely begotten Sonne of God John 3. 16. For God so loved the world that he gave his onely begotten Sonne He so loved it if God would have denied any thing to mankinde it would have been this who would not think that he should rather suffer all men to be damned then to give up his Sonne to death And yet what astonishing love is here Dared a poor sinner of himself ever thought to have begged such a thing at Gods hand Rom. 8. 32. He spared not his owne Sonne Certainly thy heart may be amazed more than the Queene of Shebaes in seeing of Solomon's glory in meditating on this God to give his own Sonne his onely begotten Sonne his Sonne out of his bosome all which are aggravating circumstances If all the parts of the body if all the haires of thy head were turned into tongues could they speak enough of this goodnesse of God As God said to Abraham Now I know thou lovest me because thou hast not withholden thy onely sonne from me How much more may we conclude from Gods giving his Sonne to us As the Scripture aggravateth it thus from the quality of the person so also from the quality of those for whom Christ was thus given and that is for enemies and adversaries And here is an aggravating circumstance to enflame thy heart Rom. 5. 6. When we were without strength when we were enemies To die for righteous men to die for godly men would not have been such an aggravation but for sinners and enemies this is wonderfull Here then is another coale from the Altar to warme thy heart with when thou wouldest blesse God for Christ againe The Scripture to aggravate this mercy doth consider to what end he is given for us that is To die for us to die an ignominious death to be made accursed for us to bear the punishment of our sinnes upon himselfe This also doth deeply sinke into the heart This is like oyle to the Chariot wheeles of the soul This is like the Spirit in Ezekiel's wheele Thy heart cannot be quiet but it will exceedingly dilate it self in blessing of God for him That whereas he who would be our Saviour must purchase our salvation at so deare a rate yet he doth willingly make his soul an offering for our sinnes Lastly The Scripture aggravateth this comparatively That Christ did not take upon him the nature of Angels Heb. 2. 16. He did not so love them he died not for those Apostate Angels who yet were more glorious creatures than man and if redeemed would have brought God more glory but it was for sinfull wretched and weak man But this mercy of God in Christ can never be comprehended in the depth breadth and length thereof it being like Ezekiel's waters that will ascend higher and higher even till it covers our head We may instance in a second spiritual mercy viz. of Conversion or Effectual Calling us out of the damned world Oh the soul can never be affected with this How much doth it delight to speak of his owne vilenesse and unworthinesse once that so the riches of Gods grace in calling of us may be the more exalted We see it in Paul 1 Tim. 1. 13 15. how willing he is to speak what a blasphemous persecutour he had once been even the greatest and chiefest of sinners and therefore in him the grace of God was manifested even for the ages to come To this purpose also 1 Corinth 15. 8 9 10. he speaketh debasing himself That he was not meet to be called an Apostle because he persecuted the Church of God This discriminating and differing grace of God whereby God chooseth thee a poor contemptible worme and passeth by others many in the same Towne in the same family of the same profession yet converting grace layeth hold on thee and not on another As our Saviour said There were many widowes at that time besides she of Sarepta yet the Prophet was sent to her alone This comparative worke of grace passing by others and taking thee when if God would have regarded Externals or Internals there were richer there were more learned there were lesse vicious must for ever enlarge the soule yea so astonish her that she will cry out What shall I say to these things A third Aggravation of Gods mercy that the people of God take notice of is From the time and season that God doth it In the fullnesse of time God sent his Sonne And the Wiseman saith God doth every thing beautifull in its season To have mercy out of its due time is to give bread instead of stones It is like good Physick but not administred in its proper season Now the observing Christian who loveth to seek out the workes of God towards him and studieth all Gods dispensations towards him doth in this respect finde out infinite matter of praising of God that the Lord should put off to helpe so long that he should let Lazarus die and be buried all this is to make the soule affected with the seasonable timing of a mercy To have a mercy in its season maketh it a double mercy Onely you must remember that Gods seasons and fit opportunities are not alwayes well discerned by us We are ready to thinke
such a trouble that came in with so seasonable a deliverance and when thou knowest his name thus wilt thou not trust in him 3. It is a speciall way to keep the heart in a serene and quiet frame to exercise trust in God for the future Not only to bless God for the mercies we have and do enjoy but also as confidently and securely to trust in God for all future things that shall befall us as if we did for the present enjoy what we could desire We shall find that for want of this trusting in God for the future all our anxieties and disquietness doth arise We do continually create unto our selves constant molestations of spirit because we make suppositions about the future What if I should be brought into such a condition What if such a sad estate should befall me What if I be left unto such a temptation Thus constant conflicts about what is to come taketh off all joy and thankfullness for what we have for the present Therefore it is a speciall duty in the Children of God to be acting dependently upon God for the future as well as for the present Our Saviour Mat. 6. 25. doth by severall choise and precious Arguments indeavour to conquer that ill temper in his Disciples who were so sollicitous what would befall them to morrow how they should be cloathed hereafter how they should live hereafter Therefore the Child of God is to live with as much joy and contentation in respect of future things as if they were present And this is the reason why the promises in Scripture are sometimes expressed in the past tense and sometime in the present because we are also as much assured of every good thing promised as if we had it already in our hands 4. The good things we are to trust in the Lord for as future are both spirituall and temporall things Though Paul speakes here and David many times in his Psalmes of trusting in God for temporall mercies yet the most noble and excellent objects of our confidence is to be eternall glory or the injoying of God in that state of blessedness Hence it is that God is sometimes and everlasting glory is sometimes called our hope because in the expectation of these things the soul is daily supported and certainly if the Husbandman would not plow but in hope neither would a believer indure all those sufferings and afflictions for Christs sake but for this hope This trusting to have that unspeakable joy hereafter and to be for ever with God should be put forth more vigorously by us And we should find it excellently usefull to weane us from the world and to make us part with our dearest comforts for Christs sake yea as was hinted before we are to trust in God for these temporall things only as they are conducible thereby because God hath promised them no further and so farre they are absolutely promised insomuch that we may no more distrust God about temporall things so farre as necessary to our salvation then we may of spirituall and gracious things which may detect the Hypocrisie of our hearts whereby we please our selves as if we trusted on Christ for our justification and the salvation of our soules when in the mean while we distrust him about a morsell of bread or a drop of water Only it may be doubted how Paul and any godly man can trust in the Lord for the future about temporall mercies seeing that the godly may many times be without them and if Paul be delivered once by God it dothnot follow he must be delivered every time for then he could not have suffered Martyrdome as he did at last And why might not John the Baptist and James have trusted in the Lord to be delivered Which if they had done it had been a false trusting To this some say that we are as absolutely bound to trust in God for every temporall mercy as we are for any spirituall and that it is meerly for want of faith or trusting in God if we have not all the temporall deliverances we stand in need of If a man dye of the Plague they will say it is for want of faith in God but although no doubt the People of God are greatly to be blamed for their diffidence and for want of trusting in God they loose many outward mercies yet because temporall things are not so absolutely promised as spirituall therefore there cannot be such an absolute trusting for them Others they say that we are to trust in Gon conditionally To rest upon him for this and that mercy with this condition if God will But those that say we are absolutely to pray for temporall things these must also conclude that we are to trust in God for them absolutely likewise and therefore such do not like that expression by way of condition when we pray for these outward mercies They like not this expression in prayer Father if it be thy will recover such an one that is sick They think this is not a Prayer because from a conditionall supposition no certain thing is inferred Others therefore they conclude we are to pray absolutely for temporall things and by consequence we may also add to trust for them only there ought to be a submission in our spirits that if God give us not our requests we yield our selves up to his holy and wise will Thus with them though we may not pray with condition yet we ought with subordination and happily they that speak of this condition mean no more then subordination There is then a difference about trusting in God concerning spirituall and temporall things eternall glory absolutely and such a measure of grace as will beare us through all temptations that we shall not totally and finally be overcome by them temporall things with subordination yet so farre also absolutely ab out them that no good thing shall be withheld from us so that we may with Paul Rom. 8. in an holy triumph profess That neither life nor death neither things present or things to come shall separate us from the love of God in Christ SERM. LXXVIII Of Motives to trust in God and the Opposites to it Presumption and Despair 2 COR. 1. 10. In whom we trust he will yet deliver EXperiences of Gods mercies that are past you heard may justly excourage us to trust in God for the future Now although much hath been said concerning this necessary grace of trusting with the object in which and for which yet some particulars are to be added for further explication As First There are some peculiar and proper motives to trust in God which were the personal priviledges of some believers onely and there are general common ones which do belong to all the godly As for example when David in that place mentioned before argued that God who had delivered from the Bear and Lion would also from that uncircumcised Philistim We may very well conclude that David in that
assemble themselves together You see even in the Apostles dayes the Devil tempted some in this kind yet they are reproved though private Christians in those dayes had greater gifts and abilities then now ordinarily men have yea they are reproved though some think the cause was not voluntary but that it was fear of danger and persecution It was criminal to meet together and therefore fear of death and other miseries might make some forbear to assemble themselves yet for all this they are censured by the Apostle Let this then be laid to heart by thee look that no reason keep thee from this publick worship of God but what God himself will allow of For in some cases God hath condescended that his own worship shall rather be omitted then mens necessities not supplied Secondly As God is more honoured so hereby The love and charity of the people of God is greatly quickened to one another This publick and holy meeting together is a special means to enflame the affections of one believer to another Hence you have it so often noted That the Disciples met together with one accord and they had one heart And therefore diversities of opinions and alienation of affections do cause commonly a publick rent and division in Church-societies David doth with affection expresse the advantage of the publick Ordinances We went to the house of the Lord and we took sweet counsel together Psal 55. 14. This is the visible communion of the Saints wherein as members of the same body they are so firmly and nearly compacted together There is nothing that the Devil doth so much design as rents schismes and differences in the Church of God knowing that these if not healed will certainly destroy all at last Now a right and orderly meeting in these publick Assemblies are a special means to preserve love How shall those mouths speak against one another that joyned together to pray to God and to praise God You that called upon one Father as Brethren How shall ye disagree as if one had not the same God and the same Father with another Therefore our Saviour directs to say Our Father not my Father hereby commanding our publick meetings together and also our union and brotherly love Thirdly Therefore are these publick duties to be the more prized Because of Gods special presence and power there Mat. 18. You have a peculiar promise for two or three meeting together in Christs name even as by way of type God had promised his peculiar presence in the Temple And for this reason you have David with such ardent and passionate affections expressing his esteem of the Ordinances of God Psal 63. 1 2. My soul thirsteth and my flesh longeth as in a dry land where no water is to see thy power And at another time How amiable are thy tabernacles O Lord of hosts And As the Hart panteth after the brooks so doth his soul after God in the Ordinances Though David when he was banished and by force could not come to the publick Congregation no doubt did enjoy God in a most comfortable and full manner yet still he is not satisfied but breaths for his presence in those Ordinances And therefore for thee to think that thou mayest meet God as well at home is as if a cripple should have looked to be healed by going into some other water then that of the pool of Bethesda Lastly These publick Ordinances are therefore to be highly esteemed Because those who are quickened and enlivened may prevail for those who are indisposed and unfit for prayer So that the coldnesse and dulnesse of one man may be supplied by the zeal and fervency of another Insomuch that happily the prayer which if performed by thy own self would not be successefull being now joyned with others doth obtain its desired effect yea it may be in that publick service when thou through temptations canst or darest not pray for thy self others accompanying of thee do put up thy own thoughts and speak the desires of thy own heart So that thou art even astonished to see how God ordereth the gracious gifts of others to be helpfull unto thee As it was with Job his whole body though full of ulcers and pains yet because his mouth was free that could plead with God in behalf of the whole body Thus it may be when many are gathered together that Christian who could not speak for it self which could not pray for it self findeth the hearts and mouths of others opened in his behalf So that as when many coals are laid together some live ones may revive those that are ready to decay Thus the zeale of others may helpe thy coldnesse The life of others may quicken thee up against deadnesse and thou find that spiritual heat come upon thee from others which thou wouldst not have had alone Use of Exhortation To prize these publick Assemblies more than thou hast done Pray for such strong and earnest affections as thou findest David manifesting after them Oh let these publick meetings raise up thy heart as if thou were in Heaven The beholding of the faces of the affections and of the graces of others let it assimilate thee also into them As when Saul came among the Prophets the spirit of prophecy fell upon him likewise Oh let the Congregation of those who feare God worke upon thee also Be in these Assemblies as Peter on the Mount of transfiguration saying in an holy excesse of spirit It is good to be here What high expressions are those of David in reference to the solemne Ordinances Psal 65. 4. Blessed is the man thou choosest and causest to approach unto thee that he may dwell in thy Courts we shall be satisfied with the goodnesse of thy house even of thy holy Temple Here is sweetnesse and fullnesse that the people of God find in these publick approaches All the merry meetings all the fairs and markets are nothing to this spiritual society And Psalm 84. 10. A day in thy Courts is better than a thousand otherwhere Hence he had rather be a door-keeper in the house of God then dwell in the tents of wickednesse Oh heavenly and gracious frame A Sabbath day is better than all the dayes of the week he hath more rejoycing there then a thousand dayes can afford that are spent in worldly affaires But when these publick duties are thus advanced as you hear you must alwayes look that they be done holily spiritually fervently that they be not turned into a meer custome and external fashion as it too often falleth out in Church-assemblies their bodies are present but their souls are absent and therefore they have no more than the carkasse and out-side Such prayers and praises God will not accept The third and last particular is to be spoken to in a word and that is In whose behalf these publick prayers and praises are and that is said In our behalfe Some Copies have read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but
of glory and rejoycing to us So likewise Gal. 6. 4. the Apostle pressing every man to try his own works to examine his intentions therein giveth this as the consequent fruit thereof That then he shall have rejoycing in himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a kind of glorying and boasting in himself To clear this truth let us first shew what is required to this glorying and then in what respects it is lawfull and allowed us And for the former First It is necessary to this rejoycing and glorying in the first place That we have an high esteem of the excellency and worth of that grace we discover to be in us If so be we are to rejoyce in these outward mercies which yet are only for the body what matter of joy should it be to find those spiritual workings of Gods Spirit in us which are of eternal concernment What Solomon saith concerning the esteem of wisdom which is indeed nothing but grace we should all make good Prov. 2. 4. If thou seekest her as silver and searchest for her as for hid treasures That soul then which can rejoyce in the discovery of grace must esteem of it more than all the treasures of the world To say O Lord I had rather find my self sanctified I had rather see the powerfull workings of grace upon me then to be made the greatest or richest man in the world we have many exhortations to examine our selves and try our hearts to see if we can find this precious jewel in our souls Now none will be cordial to examine and search herein but those who look upon it as the greatest treasure Did the woman in the Gospel make such diligent search for a lost groat only and call her neighbours to rejoyce with her when she had found it How large and boundless then should our thoughts be about the excellency of grace And indeed to the godly soul this is the great question it labours to study and to resolve Whether it be in the state of grace or no knowing that this onely is the most blessed and happy estate in the world Secondly As we must highly esteem this work of grace so we must have a Certainty and perswasion that we have obtained it Had not Paul known that his heart had been sincere that he was not acted by carnal wisdome he could never have rejoyced For Philosophers make joy to be in that good thing we do possesse and also the knowledge thereof This Text then doth abundantly declare that the people of God may have a certain knowledge of the work of grace So that although the heart be indeed deceitfull and full of hypocrisie yet when sanctified it hath some measure of truth and sincerity in it and so far doth not deceive us He then that would rejoyce in the grace of God wrought in him must presse after assurance must endeavour after a certain perswasion of the truth of grace in him And although this perswasion be not justifying faith yea it is separable from it A man may be justified may be sanctified and not know it yet it is such a priviledge yea and duty also that we should diligently take heed of all those things that may weaken our assurance that may make us to doubt and question whether Jesus Christ be in us or no. Thirdly A sure perswasion of the goodnesse and integrity of our hearts is not enough but it must be upon right grounds and in a Scripture-demonstration For if it be a false perswasion it may produce indeed a rejoycing but a false rejoycing also It is more than probable that Paul while a persecutor being zealously affected to the tradition of his fathers and thinking himself bound as he professeth to do what he did against Christ and his members could then say His rejoycing was the testimony of his conscience being perswaded that in those wayes he glorified God And therefore some do extend that profession of his before the Council That he had lived in all good conscience before God untill that day And if this be so then we see plainly That every perswasion though never so confident is not enough to make us rejoyce but we must look to Scripture-grounds Doth not experience confirm this Take any heretical person any erroneous person though it be to the destruction of the very fundamentals of Religion yet he will proclaim a rejoycing in his heart from the good testimony of his conscience So that an erroneous conscience satisfied doth bring peace and rejoycing but it is an erroneous joy It is either from meer humane principles or from diabolical delusions But this will come in more properly when we come to the ground or reason it self of Paul's rejoycing Fourthly To this rejoycing there is required The Spirit of God enabling us thereunto So that the same spirit which doth seal to us the assurance of our estate doth also cause comfort in us The Spirit of God doth enlighten and sanctifie after this it doth seal and comfort And this latter work of Gods Spirit is necessary as well as the other For we see it lieth not in the power of Gods people to have comfort when they will Hence Gal. 5. Joy is the fruit of the Spirit and it 's called Joy in the holy Ghost not only objectively because it is a joy in spiritual objects but also efficiently because it is wrought by him Hence it is that the Spirit of God mouldeth the heart for comfort removeth fears and doubts restraineth and keepeth off Satan whereby no sinne no Devil is able to deject and cast down because God comforteth â—Thus you see what goeth to rejoycing in the graces of God and thereby an holy glorying in them Now let us see in what respect it is lawfull thus to rejoyce And First It is lawfull to rejoyce in them as they are the effects and fruits of Gods favour and love as they signifie the cause from whence they come Rahab could not but rejoyce to see the thread that was a signe of such a great mercy designed for her If then the godly man have that spiritual skill as to difference between trusting in his graces as any way causes of his salvation and thankfully receiving them assignes from which he may be perswaded of it then doth he hit the mark It is usually said from Luther That we are to take heed not onely of evil deeds but of good and holy works also because the heart is apt to be carried away with pride and self-confidence insensibly yet this much not so deterre the people of God that they may not take comfort from their graces For how can they see them and not rejoyce because they are the pledge of Gods favour it self and of an interest in Christ So that though their graces be weak and full of imperfections yet they manifest that to be ours which is fully perfect and hath no fault at all in it Imperfect graces do manifest Gods perfect grace to
is it How slavish and unbelieving Hence is it that the people of God need so many instructions and informations Hence is it that they are often in prayers and groans unutterable ere they can truly and cordially call God Father They fear him as a Judge and flie from him rather as an enemy Even as if there be never such glorious and delightfull objects to refresh the eyes with yet if a man be in the dark he cannot take any pleasure therein Thus many of Gods dear children who walk with a tender conscience who are diligent in all the wayes of holiness yet have not this testimony of conscience to comfort them it is hid from their eyes only because the Spirit of God doth not enable them thereunto Now the Apostle telleth us 1 Cor. 2. 17. It is the Spirit of God whereby we know the things that we have freely received of God 2. The Spirit of God doth witness unto us Objectively as I may so call it and that is by some effects and fruits of his grace upon our hearts by which we gather as by so many sure signes that we are in the state of grace and not hypocrites But because this will come in more fully in the ensuing particulars I shall only touch upon those effects by which the testimony of our conscience is rightly guided in witnessing to us And First By having a full and serious purpose to avoid all sinne as it shall become manifested to us As David professed That he did hate every evil way Psal 119. 104. He that doth allow and indulge himself in any known sinne cannot have the testimony of this good conscience It is true as is to be shewed there is no man living though never so holy but his conscience convinceth him of much sinne and many infirmities and this maketh him so highly esteem Christ and a Gospel-righteousness but yet it doth not witness to him that he liveth in the customary acting of grosse sinnes if it doth the Spirit of God never witnesseth with such a mans conscience that he is the child of God No if thou livest quietly without the smitings and condemnations of conscience it is because it is stupid and the Devil hath deluded and hardened thee for Gods Spirit witnesseth with our conscience and by this effect that we have a tender respect to avoid all known sinne Secondly Another effect is A zeal for the glory of God to honour him to magnifie Christ and to set up his Kingdome as much as we are able The more zeal and fervency men have had for Gods honour the more powerfull testimony of a good conscience they alwayes enjoyed As we see in this Paul in his whole ministerial course with what burning zeal did he flame forth continually and on the contrary so much remisness so much negligence and lukewarmness so much is the abating of consciences testimony Thirdly An holy confidence and boldnesse in our approachings to God And of this the Apostle speaketh Rom. 8. The Spirit of Adoption removing our fears our unbelief and dejection raising us up also with an holy confidence and humble boldness doth hereby testifie with our consciences that we are the children of God Hence the more distrustfull fears the more tormenting doubts that we groan under the weaker and more feeble is the witness of our conscience yea if those prevail and are predominant then our conscience is set against us and witnesseth against us and then the child of God is in sad desertions when his heart witnesseth against him that he is an hypocrite that he did serve the Lord without integrity For though this be false yet till Gods Spirit remove this darknesse and fill thee with an Evangelical confidence thou art not able to hold up thy head Fourthly Another effect by which Gods Spirit witnesseth with our conscience is An unfeigned love to the brethren a delight in all those that love God Where this is that thou lovest godly men for their godliness sake this demonstrateth thou art born of God and hast the same Image in thee as they have And if thy love also extend to thy enemies if thou findest that thou canst pray for them that curse thee do good to them that revile especially thou pitiest their souls and wouldst be helpfull to them in the way to Heaven though they are enraged adversaries to thee and that without cause By this frame of heart the conscience doth give a full and precious evidence Fifthly In daily and faithfull exercises of self-denial in the wayes of God doth the Spirit of God greatly assure the conscience In sufferings for Christ in enduring the losse of name liberty and liâ—e it self for Gods cause is the clearest testimony of our conscience Hence the Martyrs had so much serenity of spirit such unspeakable consolations because they found they loved Christ better than all things As they gave a testimony to the word of God called therefore Martyrs so God also gave them a testimony within whereby they did glory in tribulations and triumph over all aduersaries We see that if men suffer in false wayes if they be Martyrs for the Devil if they die for that which is highly offending God they many times glory in the comfort they have from the testimony of their conscience Now if a deluded conscience if deluded joyes can do so much what shall not the Spirit of God do sealing and confirming his love to us by our patient sufferings for him Thus when happily the world doth witness against thee wicked men they condemn thee and lay many heavy accusations against thee as the false Apostles did here concerning Paul yet this testimony with in will answer all and God doth come in with fuller evidences of his love in such passages of self denial Lastly The Spirit of God doth witness to our spirit in this blessed effect viz. When we do with delight and joy meditate think and speak about heavenly things when the Ordinances of God are matter of pleasure to us David doth often proâ—efs what delight he had in the Ordinances of God how the word of God was more precious than gold more sweet than the honey-comb Now when the heart is thus affected to holy things that they find more joy as David professeth Psal 4. in the things of God then worldly men do in their corn and wine when these increase By this excellent heavenly temper the Spirit of God witnesseth with our conscience that we are the children of God But I shall enlarge no more on this because the Doctrine of Assurance will follow upon the next words We shall now lay down some distinctions to clear this truth to you because it is plain That many times the people of God being cast down with black thoughts that cannot say with Paul The testimony of our conscience is our rejoycing And on the other side many heretical pharisaical and self-deluded persons will at least outwardly boast
you had what gifts and enlargements you had what not what remarkable external duties you have done for God but with what sincerity and singlenesse of heart all this hath been performed Therefore meditate on this lesson as it were every day be studying of it to know all the practical mysteries about it And as the Husbandman before he can sow his ground with corn must cut up the roots and bushes which are in the way so do thou That thou mayest the better set thy self upon this duty of pressing after sure knowledge in this great matter remove first All those impediments and hinderances that keep thee from exercising thy self therein and they are these First A self-fulnesse and presumptuous security that thou art already in a good estate This is the condemnation and eternal ruine of many a mans soul he will not so much as put it to the Question Whether he be in a state of grace and salvation or no he will not so much as entertain one doubt about it No this is the way to bring him in despair by this means he may have trouble and disquietness of conscience he cannot live so jollily and securely as he doth Therefore whatsoever Gods word or the Ministry speaketh though never so terribly about the deceitfulness of mans heart that we delude our selves taking that which is like grace for true grace they matter it not they will perswade themselves that their souls are in a good estate and none in the world shall make them question it Of all the men in the world such secure confident spirits have the most cause to doubt and fear Never to doubt or search into thy heart and to compare thy self with the Rule is a very ill signe To take all for granted thus concerning thy soul and never to commune with thy own heart is a great argument that thou art rotten in the foundation Doth not the Wiseman observe it as a general Rule Prov. 16. 2. The wayes of a man are clean in his own eyes but the Lord pondereth the heart Though thou sayest with the Church of Laodicea Thou art rich cloathed and wantest nothing yet God knoweth thou art poor cursed and miserable God knoweth otherwise by thee then thou doest We charge it upon the Church of Rome that she is incurable because of this principle she holdeth That she cannot erre For if she would yeeld that if she would grant happily for so many years they have been grosly deceived then there would be some principles to proceed upon to reform them So it is if we meet with a man that confesseth his heart is deceitfull his condition may be very miserable though he hath applauded himself thus many years if I may be found out not to have laid a good foundation about the work of grace I would gladly be convinced of it It is the great desire of my soul not to be deceived about the nature of grace in me There are fearfull and sad instances of hypocrites and temporary believers therefore I would gladly be informed Whether I came not too short as yet Whether there be not a more excellent way then I have attained unto This man is not farre from the Kingdom of Heaven this man is in a way to be secured But the self-righteous man that supposeth himself good it is the first principle with him that he will never suffer to be questioned this man is remediless as to humane appearance Such a presumptuous man in practicals is like an Heretick in doctrinals and so after the first and second admonition we may even reject knowing that he doth willingly damne himselfe Be sure then to take heed of this rock at which so many have split themselves A second cause that must be removed is A prophane carelesse spirit whereby men do not at all matter their souls nor in what relation they do stand in towards God If their bodies be well if their worldly affairs prosper then they say Soul take thy ease But as for their spiritual condition whether God be reconciled or an enemy whether yet they have been ever taken off that natural and cursed estate they were born in they never look after it Oh foolish and brutish man If the Spirit of God shall once convince thee of thy sinfull and dangerous estate of the curses of the Law which may fall upon thee every moment then thou maist have no rest day or night till thou obtainest some assurance herein The third cause is The over-greedinesse and importunate minding of our earthly businesses We rise with the world in our heart and go to bed with it in our heart so that we never set time apart seriously to think how it is with us Hence come those constant delayes and procrastinations promising our selves we will after such and such businesses are over set our selves to the examination of our wayes but still the work is not done our dayes passe away our hearts grow more hardned and indisposed every day till at last death unexpectedly seizeth upon us and then we would gladly have oil when it is too late then with Esai we cry out for a blessing with tears and bitterness but we come too late How comfortable on the other side is it for a godly man dying to say his soul hath been set in order long before he hath not his evidences now to seeke The knowing of his heart hath beene all his study in his life time Satan can object no new thing which he hath not already thought upon Lastly There is another cause in the other extream which is to be removed if we would arrive to this certainty and that is To shake off all despairing and discouraging thoughts as so many vipers fastened upon thee This valley must be exalted as well as the other mountains levelled Paper too much wetted as well as foul receiveth no characters So the heart sinfully dejected and disquieted is indisposed for assurance as well as the presumptuous one For this reason we need the Spirit of God to seal us and to confirm us yea we need Gods Spirit more in this work of confirmation then of illumination Darkness and ignorance is sooner removed out of the mind than unbelief and diffidence out of the heart Do ye not see it thus often with the children of God who are very tender in respect of illumination are very quick and Eagle-eyed in respect of conviction are wonderfully ingenuous to find out all the secret pollution and guile of their souls But then for assurance and confirmation in the grace and favour of God towards them they are exceedingly fearfull and very weak Therefore the believer must look upon slavish and disquieting fears as adversaries to his peace as well as presumptuous and secure thoughts These impediments being thus rolled out of the way the next thing he hath to do is to awe his foul with those Commands of God that require us to get a certain knowledge of
not only apprehensiva but quietativa not only apprehensive but quietative it brings the soul to its center to its non ultra whereas reason doth but satisfie till a man come with a stronger and one argument like the circles in the water begets another So that whereas it was Iulian's objection against the Christian Religion as low and contemptible because it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only believe yet this indeed is the glory of it this setleth and composeth when philosophical ratiocinations did carry them into endless contentions Therefore that is good counsel of Austins Noveris te esse fidelem non rationalem It is faith not syllogisms that brings an established mind in Religion It is true indeed Christianity hath her use of Reason and Arguments and there is an Habitus Theologiae whereby we do demonstrate the points of Divinity but this is when faith hath laid the foundation Fides facit argumentum non argumentum fidem as it doth in the liberal Arts Reason buildeth upon Faith not Faith upon Reason If therefore thou complainest of the diversity of Sects of the multitude of opinions that swarm every where there is no such way to escape splitting thy soul at such rocks as to pray for this godly simplicity of mind I say holy simplicity not a foolish popish blind obedience that is not faith The fool believeth every thing Faith hath alwayes an evidence and knowledge of the testimony though the thing believed may be above the comprehension But when truths out of the Scripture are with sufficient evidence held out to thee then simplicity is required to yeeld firm assent thereunto and not to dispute by humane arguments whether it can be so or no. Therefore the wisdome which is from above Jam. 3. 17. is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 easily to be perswaded As in respect of the objects to be believed and the instruments who propound it there is necessary Piscatoria simplicitas which is more than Aristotle's subtilty or his Minutiloquium as Tertullian calleth it So there is such an humble simplicity required on the subjects part who are to receive these divine truths I am the larger on this as being assured the best antidote against all heresies and the surest remedy to preserve from doctrinal Apostasie is this simplicity of mind But Secondly This simplicity is no lesse signally seen in the Will which is to cast away its contumacy stubbornness and propriety resigning it self wholly up to Gods command The Lord hath commanded it therefore I obey not disputing with flesh and blood whether this will be for my advantage honour or profit but the will of God boweth him into all ready compliance It is the Apostles advice Phil. 2. 14. Do all things without mumurings and disputings that ye may be sincere Here it is plain that sincerity is manifested when we willingly do our duty not murmuring and quarrelling at it Even as we read of Abraham though commanded by God to sacrifice his own sonne with his own hands when he might have had so many fair arguments against it yet he readily applieth himself to his duty and so when commanded to come out of his own countrey and to go he did not know whether yet he willingly obeyeth this is simplicity And so it was with Paul Galat. 1. who immediately obeyed the call of God Not consulting with flesh and blood whereas Saul because he did not obey in simplicity but waved the commands of God upon religious pretences his rebellion was accounted aâ— witchcraft not believing that Obedience was better than Sacrifice 1 Sam. 15. 22. Thirdly This simplicity is seen in an holy boldnesse to do our duty to be zealous for God to reprove sinne though there be never so many Lions in the way It is true the wisemen of the world call this simplicity indeed making it the same with folly Thus most of our Christian duties if fervently and zealously performed are nothing but folly and silliness to carnal policy But to appear for God and to own his wayes among a crooked and malicious people is an excellent mark of simplicity whereas hypocrisie measuring all things by its safety honour and profit becometh like the shadow to the body suâ—eth it self to every corrupt humour of others But this plainness of heart maketh us with David Psal 119. to speak of the Law even before Kings and alwayes to obey God rather than men So much shrinking from thy duty because of the fear or favours of men is so much want of simplicity Hence Varinus makes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 boldnesse and freedome Oh then pray exceedingly for this simplicity of spirit that will make thee constant bold and zealous for God! How often may thy conscience convince thee that sinfull fear or foolish shame or carnal affections have made thee not do thâ—se duties with singleness of heart as thou shouldst have done How many times hast thou betrayed the truth by sinfull silence How many times hast thou wounded thy spirit by holding thy tongue whereas this holy simplicity would have imboâ—dened thee It is true there is Christian prudence required also there must be the wisdome of a Serpent as well as the innocency of the Dove Discretion is the salt to season our Sacrifices and there must be this salt as well as the fire of zeal but we must look the Serpent doth not eat up this Dove that discretion doth not devour this simplicity Thus much of simplicity as it relateth immediately to God Now because the Apostle useth the word largely relating to his ministerial conversation as it did reach to men we shall take in briefly the consideration of that also And First Godly simplicity maketh a man inoffensive to men This simplicity maketh a man harmlesse and unblameable as to others Christs Disciples are compared to Sheep not to Bears for cruelty or Foxes for craft in doing mischief therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Apostle saith I would have you simple in malice Rom. 16. 19. The leven that was forbidden in the Sacrifices did signifie malice and sourness So that where this simplicity is a man is wonderfull harmless is not injurious doth no wrong The word used in that place of Rom. 16. 19. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which though it properly come from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet some make it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if to say without horns The people of God are meek and lowly as it 's said of Jacob He was a plain man but Esau rough and hairy which may relate to their manners as well as bodily constitutions not but that they can be as bold as Lions in the cause of God Simplicity is consistent with zeal and courage for God Moses was the meekest man upon earth yet in the case of Idolatry and the peoples uncleanness how forward was he to have severe punishment
the grace of God given unto me unto me who am lesse than the least of all Saints is this grace given that I should preach among the Gentiles the unsearchable riches of Christ Doe not these words proclaime how greatly his heart is affected with the grace of God in setting him apart to be an Officer in his Church and to proclaim the Gospel to the Gentiles Thus the grace of Conversion and the grace of Apostleship are a two-fold obligation upon Paul for ever to keep him humble and lowly in his own eyes Thirdly The grace of God exalted by Paul is seen In the inabling of him in his ministerial worke and going along with him in an effectual manner That whereas he had so many adversaries the false Apostles who gloried in humane wisdome and all external enticements of the flesh of man yet for all that that his seeming folly should conquer their towering wisdome that his contemptiblenesse should surmount their eminency This argued that it was not Paul but the grace of God with him that was thus effectuall Even as it was not little David in his own power but in the name of the Lord that did destroy that vaunting Goliah Now as there were many choice ingredients that did make up that precious ointment which was to be poured on the head of the Highpriest So there are also many choice and gracious qualifications with the Concomitants thereof required in those who are Pastours over people especially in the Apostles who were Pastours over Pastours as well as people As First It was the gracious worke of God To make Paul to be sincere and to walke in all plainnesse and integrity of heart whereas we see many in the broaching of their false wayes are filled with great deceit and subtilty The Apostle chargeth upon such who deliver false Doctrines Ephes 4. 14. By cunning craftinesse and sleight of men they lie in wait to deceive Those that are false Prophets in the Church of God they have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A strange slighty jugling and even bewitching of men but it is from the grace of God that those who are his true Ministers are sincere and upright They have an agreement betweene their heart and tongue It was the speech of one reading Lectures in the Popish Schooles Sic dico quando sum in Scholis sed penes nos sit aliter sentio I speake thus when I am in the Schooles but to tell you a secret I thinke otherwise It was also a boast of another Fredericus Staphylus That he had so many yeares beene a professour of Divinity in the Schooles and yet no hearer was able to tell what judgement he was of Gerhardi Cathol Confessio lib. 1. par 2. cap. 19. Now this craft and dissimulation in the old Dragon and his seed is no wonder but the Ministers of Christ as they believe with their heart so they make confession with their mouths and dare not but reveale the whole counsel of God It was horrible impudence in Melanthus the Grecian who having got a Kingdome by fraud and deceit did in honour thereof as if it were pleasing to their gods appoint Festivals calling them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as much as coustning and deceiving inculcating that of the Poet Dolus an virtus quis in hoste requirat Capel Histor An. Mund. 2872. Certainly the Church of Rome and many other Hereticks have gone by no better Rule counting gaine godlinesse counting lying and dissembling godlinesse when they conceived that it made for their end As if they were of that Kings mind Darius Hystaspes that to lie and speake truth were all one For he that spake truth did so to obtain his desires and so he that lied did no more and therefore both truth and a lie were all one Vide Laurent Vul. Jisuit cap. 1. pag. 30. But oh how abominable is this and contrary to the Spirit of Christ The grace of God in such who are his faithfull Ministers maketh them not to turn into such false and crooked wayes though the preaching of the truths of Christ bringeth much hatred and opposition though they know they are unwelcome and despised and that for their very message sake yet they consult not with fleshly wisdome but doe the work of God zealously and with much faithfulnesse And truly the Ministers of God are much to pray for this grace of God upon them that they may be above all humane feats all sinfull compliances and be afraid of nothing but that they should sinne and not preach the Gospel with that boldnesse as they ought to do That great commendation which the spies gave Christ upon a wicked designe is to be endeavoured after by every faithfull Minister of Christ Luke 20. 20. Master we know that thou sayest and teachest rightly neither acceptest thou the person of any but teachest the way of God truly So that you see this sincerity in the Ministers of God is the special effect of Gods grace towards them And therefore let us make an Use of Admonition to all such as desire to serve God in the way of the Ministry that above all things they would pray to God for this grace To have thy ministerial conversation with much wisdome and learning with great applause and glory in the world is nothing so advantagious as this integrity of spirit This is above parts above gifts above books and all learning It is said of Barnabas Act. 11. 24. He was a good man full of the holy Ghost and of faith and much people was added to the Lord This followed as a blessed effect upon the former If we Ministers had more mighty workings of Gods Spirit in us we should find more mighty workings of his Spirit with us SERM. XCVI Wherein the Grace of God appeared towards Paul in his Ministerial Labours 2 COR. 1. 12. But by the grace of God we have had our conversation in the world WE are enumerating the particulars of that grace which the Apostle doth especially acknowledge in his ministerial course We proceed therefore and First The faithfulnesse of Paul to his Apostolical trust fixing his heart upon that and using no other meanes then what are proportionable and commensurate to such a noble end was wholly of the grace of God towards him It is required of Stewards that they be found faithfull saith this Apostle 1 Cor. 4. 2. and with this grace God had honoured him Insomuch that we do not find in Paul any halting any carnal compliance which might contradict the holy end of his Apostolical Office Those are two noble expressions 2 Corinth 10. 8. Our authority the Lord hath given us for edification and not for destruction The other is 2 Cor. 13. 8. For we can doe nothing against the truth but for the truth In these Texts we have expressed the end of all ministerial power it is for edification And therefore if any
such a broken-hearted sinner that feeleth himself dropping into Hell falling into those eternal flames and therefore cryeth out O Lord Christ save me else I perish We may read Mat. 11. 28. who they are that have the Scepter of Grace held out towards them and are invited to come into his presence even such as labour and are heavy laden that have no rest in their soules as yet because of sin neither their bids nor their houses neither their gardens nor their wealth can give them any rest Hence in the third place They are such as are saved already from the evil and wicked wayes of the world There is a twofold salvation the one from Hell and damnation and many look only upon this as salvation But then there is a salvation from the evil customes and wicked wayes of the world and he that hath not this salvation will never have the latter Therefore Act. 2. 37. when Peters hearers were pricked in their heart that is a preparatory way to conversion they asked Men and brethren what shall we do They would gladly be saved from the guilt of these sinnes Then observe what counsel the Apostle giveth yea he did it with much exhorting and testifying v. 40. save your selves or be ye saved from this untoward generation that is Be not in the number of those that do resist Christ that will not believe his Doctrine and miracles but escape from them they are in a dangerous estate Therefore if thou wouldest be saved hereafter see Art thou saved already art thou delivered from the number of those wicked and ungodly men who will not obey Christ How greatly would a man roaring in Hell be affected with such mercy as to be delivered from those torments But it is no less to be saved from those ungodly wayes thou didst once live in to be saved from the wicked companions and the inticements of lusts that once thou wast intangled in Fourthly They who are to be saved are Christs people and none else Such as take him for a Lord as well as a saviour Every wicked wretch loveth to hear that Christ is a saviour but then if thou enquirest to whom this will marr all thy hopes He will save his people from their sinnes Mat. 1. 21. his people that is such as do accept of him and receive him as their Lord and Master who do cordially submit to his Lawes and Ordinances So that these two words Christs people do shut out a very great part of of the world from this Salvation they have neither part or lot herein Is the praphane man one of Christs people no he is one of his enemies one of his adversaries he saith We will not have Christ raign over us Fiftly They that are saved are very few comparatively to those that are damned Christ though he be a sufficient saviour to save the whole world yet he is an actual efficacious saviour but to few only therefore they are called a little flock Hence when one put that Question to our Saviour Whether there would but few be saved Luke 13. 23. Though our Saviour did not directly answer him as proceeding from curiosity yet he did implicitely resolve it when he bid that man strive to enter in at the straight gate for many will seek to enter in and shall not be able There will be a time when a saviour will be in request though for the present we seek after other saviours But alas Will thy riches save thee will thy wealth save thee at that day If Christ then be a Saviour and salvation is the great end of thy soul to prepare for that ought to be thy greatest care and delight Better never have been born then not to be saved hereafter Oh remember now is the acceptable time of thy salvation now Christ proffereth to be a Saviour In his first coming his profession is that he came not to judg but to save the world John 12. 47. But at his last coming he will then appear not to save but to juge the world Oh then that men should be so besotted and bewitched as to neglect this salvation offered Oh what terror will it be to hear millions of persons adjudged for their sinnes to eternal destruction then in horror to cry out Oh Christ save us Lord save us but it will be too late The Second Doctrine I shall but only name which is That the Lord Jesus is Christ that is the Messias the anointed one he is a Christ that he may be a Jesus Now Christ is no more then Anointed and because in the Old Testament Kings and Priests and sometimes Prophets were anointed to that Office and thereby were made sacred and inviolable Touch not my anointed and do my Prophets no harm hence in allusion Christ is said to be anointed not indeed with material oyl but with the holy Ghost which is called the oyl of gladness Psal 45. 7. And from hence we have our names Christians as much as anointed ones A glorions title implying our participation of Gods Spirit and his Graces Hence the Apostle 1 John 2. 20. But ye have an unction from the Holy One. and at the 21th verse in this Chapter God is said to have anointed us I shall therefore put off this excellent point of our anointing by Christ till we arrive at that Text. SERM. CXXII Of Assistants required in the Ministry false Charges laid against it and the happy Agreement of it 2 COR. 1. 19. Who was preached among you by us even by me and Sylvanus and Timotheus THe next Particular considerable is The Ministerial and instrumental Cause of the preaching of Christ and there we have three named The First and principall is Paul himself The other two Colleagues and Associates are Sylvanus and Timotheus Calvin propounds the Question Why Apollo was not named as well as these and he giveth this Answer That probably these only were charged with the same Calumnies that Paul was because they were his Attendants and Companions in his spiritual peregrinations and therefore he would defend their names as well as his own Concerning Timotheus which is Timothy we have spoken already from the first verse Only concerning this Sylvanus there is some doubt but the most learned do make him to be the same with Sylas mentioned often in the Acts of the Apostles as a companion of Paul hence some would expound that Periphrastical expression 2 Cor. 8. 18. The brother whose praise is in the Gospel of Sylas as not being applicable to Luke Sylas and Sylvanus are generally thought to be the same name though some would make them two names of one person yea some would make them two distinct persons which hath no probability The word cometh from an Hebrew root which is to send and so is the same with Apostolus an Apostle one that is sent We may read often of this man as being eminent in the Gospel-Ministry Paul inscribeth both his Epistles to the Thessalonians
therefore should a Christian doubting whether the promises do belong to him do in that darknesse and perplexity which is upon him And first we grant That a Christian so exercised is not to ascend up to those high points of predestination or the universal redemption by Christs death We do not require of thee to ascend up into heaven as it were to search into the Book of life whether thy Name be written there and then to say the promise belongs to thee This absurd and preposterous course some would fasten upon those who hold the doctrine of Gods absolute election as if from that it did necessarily follow that no Christian humbled for sin might apply the promises till they first know whether they be elected or no. And again those that pleade for Universall redemption by Christ they think that unlesse that be received we cannot rationally perswade any humbled sinner to apply a particular promise to himself that Christ loved him and gave himself for him but no afflicted sinner is to run to any of these doctrines but is out of the sence of his unworthinesse to go as boldly to Christ in the promise as if none of those doctrines had ever been disputed by learned men For in the second place We are to make Gods commands and invitations the ground of our drawing nigh to the promise If then the Scripture be full of such gracious invitations to all that are hungry and thirsty to all that are humbled and debased under their unworthinesse to come and finde rest for their souls yea if the Scripture commands such as are poor in spirit with all holy boldnesse to draw nigh to the throne of grace then here is their warrant from this they are to encourage themselves so that the truly humbled sinner is only to hearken what the word of God commands Art thou one who findest thy self undone Dost thou fâ—el thy self to be a lost man then know it is Gods will and command to come unto him for pardon Thou art bound in conscience if thou wilt not dishonour God nor damn thy own soul to eat of this tree of life Never then perplex thy self about these thoughts whether the promises of God belong to thee or no for it 's plain They belong to such who are sick under the sence of sinne who are burthened under the weight of it and if the promises belong not to such as thou art they belong to none in the world and withall set this home upon thy soul that the longer thou keepest off from the promise the worse it is with thee the work of faith will be the more difficult the longer thou sufferest this wound to fester the more difficultly will it be cured The longer thou wandrest in this wildernesse the more hard it will be at last to enter into Canaan the longer the water is muddied the harder will it be to see the face For when all is done and thou hast disputed thy self out of breath thou must come to this at last even to lay hold upon the promise by particular application Shall Esther resolve to go into the Kings presence though no Scepter of Invitation were held out saying If I perish I perish how inexcusable then wilt thou be if thou drawest back when the Scepter is held out No wonder if Adam did run from God endeavouring to hide himself from his presence upon his transgression for as yet he had received no promise from God But how wilt thou pleade for thy self when the promise is indefinitely propounded to every one that findeth the need thereof This is certain it is inevitable ruine to run from the promise where wilt thou help thy self if thou flyest from it There is no other way but this Ark to escape drowning Therefore remember it is not disputing but resting of thy soul on Christ that will at last quiet thy spirit In the next place in that all the promises of God are thus Amen in Christ it followeth That they will never be altered and changed that they are more immovable than the Laws of Medes and Persians so that although David and others of Gods Children have sometimes sadly complained Hath the Lord forgot for ever yet this was from their imbecillity attending more to the dead womb of second causes than to Gods truth For God can no more break his promise than he can ceafe to be God and truly herein the heart of a godly man should greatly rejoyce The promises depend not upon thy strength upon thy perseverance upon thy good use of the opportunities enjoyed by thee but upon Christ alone How often hast thou as much as lieth in thee made the promises of none effect to thee but the promises keep thee and not thou the promises God cannot break his promise Oh pray to God for an heart that is yea and Amen as well as the promises say O Lord I would gladly have faith as firm as the promises I desire my soul may be Yea and Amen as well as they are Oh how full is the Scripture of sweet and comfortable promises But we are dejected and desolate not at all attending to them so that it is with us as Pythagoras fancied about the heavens viz. that they made most admirable musick in their motion but our ears through continuall use are stupified and hear them not To be sure the Scripture vouchsafeth excellent musick and ravishing joy to a gracious heart but that many times attendeth not to it But you may say If this be so that God breaketh not his promise how shall we understand that place Num. 14. 34 where God threatning the people of Israel for their murmuring against them and that their carcases should fall in the wildernesse then saith God ye shall know my breach of promise or as in the margin my altering of my purpose Here it should seem God may break his promise to this it may be answered if we follow this Translation that God speaketh of that particular promise about their entring into the land of Canaan which was conditionall if they did not rebell against him and so they not fullfilling the condition God is there said to break his promise But others render the Hebrew word otherwise as some translate it ultionem meam my revenge The Hebrew word Tenuathi cometh of Noah to break and as it is applyed to words and promises so also to other things and therefore the most genuine translation is abruptionem meam you shall know my breaking that is as some that disobedience whereby you have broken your selves from me or else which is most probable that breaking which I have made upon you because of your sins you shall know I have divided my self from you for your iniquites and this I conceive most genuine The Use is of Instruction would we ever have the promises of God fullfilled to us then the way is to get an interest in Christ the promises are fullfilled in him and therefore without Christ
exhorteth all that hope in God Psal 31. 24. To be of good courage and God shall strengthen their hearts Of all temptations none are so grievous to be born as those which arise from Gods withdrawing of himself and hiding of his face from us then we apprehend no promises do belong unto us then we question very principles and so are like a ship tossed in the Sea without Pilot or Anchor Therefore spiritual fortitude to withstand these strong assaults is above all required How many have sunk irrecoverably into this pit of destruction So that unlesse Gods power settle us unlesse that compose our hearts we can as well remove mountains as this sad and sainting spirit of ours Lay then fast hold on Christ thou canst not sink in these waters if his arm doth uphold thee Thus Timothy is exhorted To be strong in the grace that is in Jesus Christ 2 Tim. 2. 1. there is his duty to be strong but how must he come to have this strength It is by Jesus Christ you would think the exhortation were superfluous for why must I be strong if it be the grace of Christ that must enable me But the exhortation is usefull howsoever for hereby we are taught our duty as also to go out of our selves renouncing our own strength and laying the faster hold upon Christ himself To this purpose we have the like exhortation Ephes 6. 10. Finally my brethren be strong in the Lord and in the power of his might when he had before laid down several precepts then knowing how impotent and unable we are he saith Be strong in the Lord. Here you see what we are commanded but it is the power of his might that is his mighty power that must confirm us and where this is present then we wonder how we are carried through such temptations led through such wildernesses as we have been we stand and admire to see what red Seas we have gone thorow and how the waters have yeelded unto us Thus Paul I can doe all things through Christ that strengthens me Phil. 4. 13. Fourthly Divine hope doth exceedingly conduce to stablish the soul upon the promises as you heard from those admonitions of David to his soul Hope thou still in God Faith is carried out to the truth of God and hope to the mercy and power of God and therefore he that hopeth in God is got into the Ark while others float in the waters Heb. 6. 19. it is compared to the Anchor of the soul both sure and stedfast and which entereth within the vail By this we see that hope doth notably settle the soul Faith indeed and hope are two sisters and twins and look so like one another that we can hardly make the difference yet faith establisheth the soul upon the promises by apprehending them as present so that the soul is in as holy a manner secure as if it were already in Heaven But hope doth settle the soul on Gods promises as the things promised are future and to come For seeing between Gods promises and the accomplishment of them there happen so many crosse providences in appearance yea so many difficulties and seeming impossibilities are in the way we need some divine grace to overcome all these and that is hope compared excellently to an Anchor for as that doth fasten the ship which otherwise would be tossed up and down and in danger of splitting upon every Rock so the soul of the most godly man is tossed up and down with such sad temptations that did not this hope bear up the heart all would fail within us But this spiritual anchor exceedeth all material ones for this is sure and stedfast Sure so that no outward violence of storms can break it and stedfast in respect from within there is nothing without or within that can disanuâ—l this But then whereas other anchors are fastened into the earth this is in Heaven in God and invisible things A godly mans hope cannot be seen by the bodily eye Take heed then of weakning this grace of hope it 's an excellent corroborater of the soul staying it up with that glory which will be revealed hereafter Lastly Another habitual principle whereby God doth exceedingly establish the heart on the promises is Spiritual joy and heavenly consolations This is one great reason say Divines why Angels and Saints in Heaven are so confirmed in that estate that nothing can tempt them off from God they never will be weary of the presence of God even because they are filled with so much infinite delight and joy that they cannot desire any better thing than God Now the godly they have the beginnings of these consolations here upon earth for by the spirit of adoption they are so filled with joy and delight that all the world is no more than an husk unto them they look upon the world as a wildernesse and Heaven as the Canaan So that spiritual consolations when wrought in the soul are like a mighty pillar to bear up the heart Hence the Apostle prayeth 2 Thes 2. 17. That God would comfort their hearts and stablish them First Comfort and then establish How hardly is the heart dejected and full of despondent thoughts established But comfort and joy is oil to the wheels Thus Nehemiah spake Neh. 8. 10. Be not ye sorry for the joy of the Lord is your strength So much sinfull grief as thou lettest in it is like the letting in of waters at some leak in the ship it may sink the ship at last Blesse God therefore for any gladnesse of heart for any consolations of soul through the Spirit of God these support the soul these make it rejoyce in the midst of all afflictions It is true sometimes the people of God for wise and holy ends are deprived of them but when they are vouchsafed they come like pleasant gales of winde to carry the ship to its Haven In the next place As God doth positively establish by these habitual principles so also by the actual motions of his Spirit upon us There is not only habitual grace but efficacious grace whereby the Lord worketh in us both to will and to do How many times do the principles of grace like Christ in the ship lie asleep in us insomuch that till they be awakened we are in danger of shipwrack Therefore when the Apostle exhorteth us To work out our salvation with fear and trembling Phil. 2. 13. he giveth a wonderfull reason for it 's God that worketh in you to will and to do and that of his good pleasure So that the confirming power of God lieth chiefly in this in actuating those habitual principles within us whereby we depend upon God continually as the beams of the Sun do upon the Sun This Doctrine Pelagians and Papists cannot relish but certainly if God come not with efficacious actual help as well as habitual the instances of the fals of Gods people in all ages will palpably declare they are undone
art one of Gods sealed people Fourthly Sealing is for the differencing and discriminating of persons Thus the Shepherd setteth a proper mark to know his own sheep by The Souldier he hath his proper badge and colours to discern what Generall he belongeth unto And in this sense though not principally the Sacraments are seals hereby we are acknowledged to be the Lords people and so differenced from all that are enemies and strangers to him but this is more remarkably seen in this spirituall sealing for thereby we are not only distinguished from the heathenish world but from every hypocrite in the Church of God Though many may go sar in profession in parts in gifts so as to be admirable in the eyesof others yet none have this sealing but the truly godly man Every gifted man is not this sealed beleever None hath this but the true childe of God The spirit of God doth not seal but where it hath sanctified Therefore Fifthly This sealing doth suppose the work of grace truly wrought in a man Sealing doth not make him godly properly but supposeth him so Thus Eph. 1. 13. after ye beleeved ye were sealed there was first the work of sanctification and then of obsignation It is true Zanchy upon that place maketh sealing to be the impression of grace upon the heart even as in sealing the print of the seal is stamped upon the wax and so farre we may yeeld that the encrease of grace and confirmation therein is a sealing of the spirit but yet to speak exactly this sealing is after the work of grace in the soul Even as it is in the Sacraments The externall signe or seal doth not make the promise but supposeth it so in this inward sealing grace is not thereby wrought in us unlesse it be in the further degrees thereof but doth confirm that which is in us and thus seals are to confirm contracts not make them as is to be shewed yet though it be not the divine impression of grace yet this seal is alwaies supposed God doth not set to his seal to a blank and hereby this sealing is distinguished from all carnal presumption and the delusions of Satan for the devil hath as it were his sealing he confirmeth and establisheth men in hereticall doctrines and they are ready to take this for the obsignation of Gods own spirit when heretiques give their bodies to be burnt professing they have much peace and joy of conscience Here the Kings Seal is conterfeited as it were They make a diabolicall delusion to be the holy sealing of Gods Spirit Thus as in sanctification there is the true work of Gods grace and a counterfeit that which doth resemble and is like it so in the witnessing and sealing of Gods Spirit there also may be a resemblance of it which yet is not that glorious priviledge indeed only as a man that is awake doth certainly know he is so and not in a dream though men in a dream imagine themselves to be awake when they are deceived Thus where the sealing of Gods Spirit is there the authority and light of it doth powerfully discover it self to be of God even as the Sun by its own light doth discover it self to be the Sun though they that think they have it may be deceived yet those that have it are sure they do enjoy it Hence Sixthly This sealing doth imply secrecy and privacy That which is closely reserved as Deut. 32. 34. Is not this laid up in store with me and sealed up among my treasures saith God Thus also Iob saith cap. 14. 17. his transgression was sealed up in a bag God did take speciall notice of it in time to punish it Now in this sense also we may apply this sealing of Gods Spirit It is very secret hidden and unknown and that in a twofold respect 1. The nature of it is a mystery and hardly unfolded Insomuch that as the lamb in the Revelation was found only worthy to open the seals Thus onely men enlightned by the Spirit of God and experimentally taught of him can savourily explain this Come to the Learned and most eminent men devoid of spirituall discerning and whose senses are not exercised evangelically who have not the Spirit of Adoption effectually working in them and they can no more speak with understanding to this point then Nicodemus did to the doctrine of regeneration He will say with those in the Prophet Isay cap. 29. 11. I cannnot reade this book for it is sealed But then 2. The secrecy of it is discovered because none know what it is but he that hath it As none knoweth what Parents affections are but parents none knoweth what love is but he that loveth So none know what this sealing of Gods Spirit is but he that doth partake of it Therefore this sealing is compared to other things Rev. 2. 17. to the hidden manna There was the manna that did fall from heaven of which all did eat promiscuously and then there was the manna hidden in the ark The godly man is said to eat of this It is likewise called the white stone which is a note of absolution and justification when accused and that with a new name upon it which none knoweth save he that receiveth it By this expression it is clear that the nature and efficacy of of this Sealing is understood only by those who enjoy it and therefore no unregenerate man is able to conceive rightly about it no more than a blinde man can about the Sunne yea the godly man himself though he feel it yet he cannot expresse it to another Even as we cannot expresse the life we live unto another we feel it but cannot describe it Lastly Which is the chiefest of all and most principally intended in this expression Sealing was to confirm and secure all contracts and bargains made amongst men Thus Ieremiah cap. 32. 10. when he purchased some land he had the evidence sealed In which respect some understand that place 2 Tim. 2. 19. The foundation of the Lord standeth sure having this seal by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they understand not the foundation of an house because that doth not use to be sealed but a contract or bargain to which a seal is annexed but that is not so probable only in the generall seals are chiefly to secure and confirm and for this end it is that we have the Spirit of God sealing for the sense of our unworthinesse and guilt doth make us very propense to diffidence to distrust to continuall fears about Gods love to us and therefore as we need the Spirit of God to sanctifie us so also to witnesse and seal unto us which is more largely to be treated of SERM. CXXXIV Of Gods Spirit Sealing his People 2 COR. 1. 22. Who hath also sealed us WHat is comprehended in the expression of sealing hath been already declared I shall therefore in the next place consider of and compare some equivalent Texts of Scripture with
grace so a God of all consolation and Gal. 5. Joy is the fruit of Gods Spirit as well as Faith Love and Repentance are in other places attributed to God But you will say It may easily be granted that a man being dead in sinne he needeth the mighty work of Gods Spirit to raise him up and to give spiritual life but doth it follow that he needeth the same spirit to establish and assure him of Gods love Yes no doubt but that the same Spirit of God which bringeth thee out of the gulf of thy lusts must also out of the gulf of thy doubts and fears It 's as impossible for thee to have comfort of thy self as grace of thy self And therefore you see the Scripture speaking of this twofold operation of Gods Spirit as being necessary to antidote against our twofold corruption and the grounds of this necessity of Gods Spirit are these First The heart of a man is naturally opposite to any thing that is spirituall Whatsoever is of God though never so desirable in it self yet meeting with our corrupt natures it findeth opposition therefore we cannot of our selves any more receive the promises though infinitely needing of them then we can obey the commands We cannot endure honey any more then gall The way of Gospel-joy is contrary to a troubled heart as well as Gospel-obedience to a secure carnal heart Secondly We need the Spirit of God to this sealing because that which doth oppose this is indeed nothing but the fruit of sinne running down another channel He that once lived in divers pleasures did continually grieve the holy Spirit of God Let this man finde the guilt of sinne Let the Law wound and sting him then he grieveth the comforting spirit of God by fears and doubts No wonder then if it must be Gods Spirit only that sealeth because that alone can remove the guilt within thee that only can take off these objections these discouragements that are upon the soul As God raised an East-winde that suddenly delivered Pharaoh from those Locusts that molested him this was miraculous none could do it but God so it is the Spirit of God that alone can take off the heavy burthen of sinne upon thee It is Gods Spirit alone that can overrule thy conscience that can pacifie it that can comfort it It is the Spirit of Adoption that maketh us cry Abba Father but more of this may come in afterwards SERM. CXXXV A further Discovery of the Spirits sealing the People of God 2 COR. 1. 22. Who hath also sealed us THe third particular in the Description of the Spirits sealing cometh to be considered and that is the subject thereof which is two-fold 1. Of Inhesion And 2. Of Predication First Of Inhesion so it is said to be the work of Gods Spirit upon the hearts of the godly For after this manner the Scripture speaketh He hath sent his Spirit into our hearts Gal. 4. 6. And in this Text He hath given the earnest of the Spirit in our hearts By this expression is denoted that deep radicated and full possession which the Spirit of God hath upon the hearts of true believers So that hereby is excluded that vanishing and superficial perswasion which may be in a temporary believer of his interest in Christ As a temporary believer hath something like true faith like true joy and like true grace upon the soul so he hath also something like this sealing and like this assured perswasion upon his heart Therefore as the former is much disputed and it doth greatly exercise tender hearts viz. How they may know when they are carried on in the work of sanctification beyond those inchoate and imperfect workings which an hypocrite may have So this latter also doth cause great sollicitude and care of spirit in many gracious souls How shall they know their assurance is not a delusion is not a false perswasion arising out of an inordinate love to their own selves For the Devil doth not only transform himself into an Angel of light as light is taken for holinesse but also as it is taken for comfort Now amongst other characteristical differences this is one the perswasion of a godly man is more full plenary and powerfull Even as sanctifying grace entereth efficaciously into the heart so also doth this sealing grace whereas what hypocrites feel is in a confused general and flashy way neither is it drawn out upon permanent and enduring motives Although doctrinal characters given by the most able Ministers of the Gospel are not enough to make us find out this difference in our selves without a rectified constitution of the powers of the soul within unlesse we attain to that qualification spoken of by the Apostle Heb. 5. 14. who by reason of use or habit or perfection as the word may be rendred have their senses exercised to discerne between good and evil This Text is much to be pressed upon you For it is not every godly man at first that can separate the precious from the vile in his soul but there must be an habitual use of the senses this way Where mark also the Apostle attributeth to the soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a metaphorical manner That as the taste when well constituted is able to discern between bitter and sweet the eye between white and black the ear between what is melodious and what is harsh and displeasing Thus the soul of a godly man being used to heavenly and spiritual things can know what is of God and what is of Satan or of nature in him For you must know there may be four principles of operations in us 1. Nature and that when polished with education and moral principles may appear very glorious 2. Satan insinuating himself as a subtil Serpent as an Angel of light imitating the works of God though he cannot efficaciously work the heart to any thing all that he doth is by suggestion and moving the imaginative and sensitive part of a man 3. There is the Spirit of God and that worketh in us either in a common way by gifts and assistance or by a sanctifying way Now is there not required much spiritual skill and experience to discern which is which of all these So that it is no wonder if he require these senses to be exercised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word from those who did exercise themselves in the Heathenish games and that naked thereby to fit and prepare themselves to be more agile and expedite for that service In this dispute therefore enquire not onely for doctrinal symptomes and signes of this sealing of Gods Spirit but heartily pray for these exercised senses in spiritual things The other subject is the subject of predication of whom it is affirmed that they have this sealing of Gods Spirit and that is sanctified persons We speak of adult persons for it is plain that infants though they may be sanctified yet because not having actual faith they neither have this sealing And
if you ask Have all the sanctified persons of God this sealing Have none the sanctification of the Spirit but they must also have the witnessing of the Spirit I answer this Question because of great practical importance shall God assisting be handled by it self after the description hath been explained That which I shall here take notice of is That sanctification is necessarily presupposed to this sealing A great Prince will not set his seal to dung to make an impression there neither will God to an heart unsanctified For as in matter of Doctrine God will not vouchsafe miracles to confirm that which is a lie neither in practicals will the Spirit of God witnesse to that heart which is not made holy For indeed it should witnesse a lie in such a case informing such they are the sonnes of God when indeed they are the children of the Devil This order of Gods Spirits first sanctifying and then sealing is clear Ephes 1. 13. In whom after ye believed ye were sealed Those eminent Divines who defined faith to be assurance making it the same with the sealing of Gods spirit are gravelled at this Text and therefore make this Objection If faith be assurance be the sealing how doth the Text say After we believed we were sealed To this therefore Piscator answereth not yeelding that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be rendred Having beleeved as of a thing past but beleeving as in the present but there is too much forcing in this interpretation Others they consider of faith as it hath two parts Illumination of minde and fiducial assurance Now say they the Apostle meaneth by faith the former work of faith and so the meaning is After you were enlightned to know the truth you were confirmed and assured but that opinion making faith justifying to be an assurance that Christ is mine is justly refused It is plain then that when the Spirit of God hath in order of nature for in time they may be both together sanctified a man throughout whereby he is made a new creature then the Spirit of God maketh this glorious stamp upon him then he giveth him this seal as an honourable priviledge whereby he may know himself to be the Lords Even as in antiquity none might have seals but persons of honour and dignity So that the natural and unregenerate person is to stand aloof off thou hast nothing to do in this priviledge thou art not the man whom the great King of Heaven and earth doth purpose thus to honour We proceed in the Description and there we meet with the formal Nature of it wherein it doth essentially consist with the object thereof The Nature of it is In confirming and establishing the heart of a man For this is the chief and usual end of seals to ratifie a thing and to make it no longer uncertain and doubtfull And to this property doth the Scripture chiefly attend For whereas the soul though sanctified is apt to be in daily fears and doubts about Gods favour and grace towards it it fluctuateth up and down having no subsistency the Spirit of God cometh and consolidateth the soul inabling it to rest satisfied in this that God is his God that his sinnes are pardoned that he is become a reconciled Father in Christ And if you say Why do we not need the Spirit of God to do this Cannot we by our graces by our repentance and holy life sufficiently establish our own souls in peace No by no means we need the Spirit of God to comfort as you heard as well as to sanctifie and that for these Reasons First It is very hard for a man whose guilty conscience doth presse him and condemn him daily telling him that he hath deserved at Gods hands to be eternally tormented in hell not to thinke because God may doe thus that therefore he will do so In such terrours and affrights we look more to what we have deserved we look more to what God may do then what he will we are naturally suspicious and think the worst of God even as we doe to man If we have offended a man greatly and it lieth in his power to undo us we are never quiet we cannot but think when ever the opportunity is he will be avenged and therefore we dare not trust him Yea though we have given no just cause if others have taken up an unkind spirit towards us we expect nothing else from them but our ruine when it is in their power Therefore for all Saul's tears and good works to David yet he would never trust him Now although there be no cause for us to have such suspicious thoughts about God for he hath graciously promised that he will receive us insomuch as not to believe him herein is to give more credit to a man whose words many times satisfie us than to God who is truth it self yet the heart being guilty and full of fears doth work in this doubtfull manner about God How hard is it to bring the afflicted sinner to good perswasions about God and that though by promises and other wayes God hath so abundantly provided against such distrust Here then is the reason why we need the sealing of Gods Spirit we cannot perswade our selves but God will doe what he may do and what we have deserved And A second Reason followeth upon the former We can hardly be perswaded that the great and good things which we stand in need of God will ever bestow upon us who are so unworthy of them Can a beggars daughter be perswaded that a great King will marry her But here is a farre greater disproportion What will the great God of Heaven so holy so full of majesty look graciously upon me and not only forgive me my sinnes but advance me to eternal glory These things are very improbable Shall Joseph be freed not only from the prison but promoted to the greatest honour in the Land next to the King Who would have believed it And thus it is here the soul having low and humble thoughts of it self cannot be perswaded that the great God of Heaven will look upon such despicable wretches as they are 3. The way of evangelical confidence with the comfortable effects thereof are wholly supernatural And therefore no wonder if we need the Spirit of God to help us therein Not only holinesse and grace is supernatural but assurance and joy are likewise supernatural As we cannot pray without the Spirit helping our infirmities so neither are we able to call God Father If faith in Christ by which we are justified be supernatural then also is the comfort and peace flowing from the knowledge thereof As the Doctrine of the Gospel is by divine revelation flesh and blood hath not revealed this unto us that Christ is the Sonne of God so neither can flesh and blood enable us to the perswasion of this Mediator as loving me and giving himself for me Certainly if it be the gift of
for hereby this gracious worke of God is differenced from all Enthusiastical delusions or from those prophetical extasies which the Prophets of God sometimes did partake off from that rapture Paul was in when he said Whether he was in the body or out of the body he did not know No we are not to expect such immediate operations of the Spirit upon us where the Spirit shall be both the efficient cause and the object also Neither may we hearken after some voice of Gods Spirit or immediate testimony within saying to us as sometimes a voice spake to Christ This is my beloved Sonne We may not expect that Christ should say to thee after some visible manner as he did to Mary Magdalen Be of good comfort thy sinnes are forgiven thee We are not to hearken to such Doctrines that may presse for such a witnessing but we must give care to what the Spirit of God speaketh in the Scripture and so expect to have this confirmation and sealing by those meanes which he hath appointed Even as it is in the Doctrine of the Scripture it is the Spirit of God that doth fully assure the hearts of believers that it is Gods word But how doth it thus perswade the soul Not by any immediate testimony but by these implanted arguments therein as the holinesse of the matter the majesty of the style c. by which this undoubted perswasion is wrought in us Thus it is in this worke of sealing the Spirit of God though it be the efficient cause of it yet it is in such an order and way as he hath appointed For we must not thinke that it is suitable to the workings of Gods Spirit that we should have a blinde perswasion in us whereby we are assured onely we know not why and we are not able to give any reason that we are assured but because we are assured The Spirit of God attemperateth its operations to our rational nature But what are those meanes and wayes whereby the holy Spirit doth thus assure us They are either External or Internal External are two-fold First By the Sacraments in the right use of them the Spirit of God doth assure us Hence you heard the Sacraments are called seales neither may we thinke that Christ hath appointed these Ordinances in a barren formal and empty manner No God will accompany his owne Ordinance to the right receiver and therefore as truly as he received the bread and wine so truly is he also made partaker of Christs body and blood Whereas then the promises are indefinitely propounded the Sacraments they are particular applied and by these the Spirit of God doth assure us of our interest in the promises Secondly Another External way is By those notes and markes which are given of such to whom the promises doe belong The Scripture doth not onely declare the promises but characterizeth the persons to whom they doe infallibly belong Insomuch that he who findeth he doth truely beleeve and repent He that findeth he is made a new creature such an one may as undoubtedly conclude being enabled thereunto by the Spirit of God that the promises doe in particular belong to him as if he were named as if it were said Thou Thomas and Thou John thou art received into the favour of God So that this particular doth evacuate all those boasts and confidences which many may have of Gods love towards them seeing the marks and signs are not applicable unto them which the promises do require But these I call External There are Internal Qualifications by which the Spirit of God doth thus perswade and assure us not that they are a cause or that we are to put confidence in them but by them as signes and effects of Gods gracious love we come to be assured of the love it selfe As by the Rain-bow we come to be assured that God will not drowne the world again I shall not enlarge upon these having had opportunity from some passages in this Chapter to speak thereunto The first particular signe or marke by which the Spirit of God doth interest or seale unto that I shall instance in is The sanctified and savoury improvement of afflictions Such as are chastened from the Lord and taught by him these may unquestionably conclude Gods special love towards them Hebr. 12. Revel 3. The Scripture doth in those places abundantly evidence that whosoever is a sonne of God is afflicted by him Insomuch that he who hath no chastisements is to thinke that he is a bastard and not a sonne Now this is not to be understood of afflictions themselves meerly as so but as sanctified as working to our spirituall good And when they have this blessed fruit it is as comfortable an argument to be assured of Gods grace towards us as any may be thought on The Apostle maketh this a sure effect of Predestination Romans 8. 26. He did also predestinate us to be conformed to the image of his Sonne which is partly in suffering as he did that so we might be glorified as he was Look then with a more comfortable face upon afflictions than thou hast done Doe not flie from them with fear as Moses from his Rod when turned into a Serpent For when these doe worke to thy spiritual good when they are like fire to make the gold lesse drossie when they are like winnowing to purge the wheat from its chaffe then know this is an assured testimony of Gods favour Thou needest not say Who will goe up into Heaven What messenger will come immediately from God to perswade my soule of Gods favour towards me For the testimony is on earth it is neare thee doe not cast thy eyes from it Secondly A second signe or meanes by which we come to this sealing is The observation and experience of Gods gracious presence in us and with us whereby we are preserved from some and kept either from or in such temptations that might have undone us When we finde that grace accompanying of us which David prayed for Psalm 19. to keep us back from sinning As the childe of God hath the Angels of Heaven to take care of him they have it in charge to hold him as it were in their armes as a Nurse doth her little childe so is he also inwardly fortified by inherent grace to keepe him in his wayes to Heaven he hath habitual grace and actual grace and he hath preventing grace and co-operating he hath exciting and persevering grace Now that man who observeth how richly and mercifully the grace of God putteth it selfe forth in these several effects how often when he is ready to goe astray the grace of God seeketh him out how often grace prevented and excited him else he had beene swallowed up in such deepe gulphs of sinne he I say that findeth such prevenitng concomitant and subsequent grace of God he that findeth this Rock Christ to follow him with gracious effects as some say the waters out of
in his heart in somuch that an Angel was sent to comfort him This might make us wonder that God should not spare his own Sonne but it was necessary for our redemption for as he could not have wrought our reconciliation for us unlesse he had a passible body that could suffer death so neither unlesse he had a suffering soul by fears and grief though all without sinne It was Jobs case likewise to be without sealing for he could have no comfort in his heart while he complained the Arrows of the Almighty did stick fast in him while he was terrified with dreams and visions in the night Thus the Lord still doth exercise his soveraignty therein he withdraweth the light of his favour from many choice sanctified ones They wander in a wildernesse their lives are a burthen to them they cannot meet God in any ordinance as if they were become like so many rejected Sauls when yet the favour of the Lord is exceeding great to them only they perceive it not But then secondly On our part many times yea too often when the cause is that we have not this sealing We may thank our selves for bloaching the Paper so that no comfortable thing can be written upon it I shall instance in one or two waies how we come to keep off this sealing And the first is by falling into some grievous and grosse sinnes if such do drive away the naturall peace of a meer natural conscience as is plain in heathens how much more the supernaturall peace of a tender enlightned conscience Davids penitentiall Psalm 51. doth fully speak to this he there complaineth of his broken bones he prayeth to have joy restored to him all which argueth that by sinne he had lost all comfortable enjoyment of God That he was in a chaos and dark confusion and truly if there were no hell no damnation to threaten the people of God with to keep them from grosse sinnes This of Gods iron turnace to be cast into is enough to make our hearts tremble Oh the wofull condition that godly manis in who in stead of the spirit of Adoption he once enjoyed is now delivered up to Satan to be under his fears his black temptations No outward comfort in the world can then give him a drop of case Oh then come not near any grosse sinnes fly from the appearance of it for this sealing cannot consist with that Secondly Any carelesse and remisse walking though we do not fall into grosse sins is enough to put this Sunne into an Eclipse Any angry and bitter words to another will do it Any loose and wanton discourse may bring thee into this deep dungeon For so you may see Eph. 4. 30. Grieve not the spirit by which yeare sealed But how is that done for so you may see the verse before by corrupt communications by unsavoury gracelesse words and then see the subsequent Verse Let all bitternesse all wrath and anger be put away Dost thou then complain thou hast not this sealing how can it be otherwise How many frothy foolish speeches hast thou How many angry bitter words come from thee If you hereby grieve Gods spirit no wonder that he leave thee to thy grief Thirdly By any inward security and secret self-confidence we may deprive our selves of this sealing For seeing this is a Gospel-privi edge a ray from the Sunne of righteousnesse it is only conveighed in an Evangelicall method Now all Gospel-dispensations are to the broken in heart to the poor in spirit to the humbled sinner renouncing all righteousnesse and worth of our own so that as it is in the work of sanctification no sooner hath a man any secret confidence in his own power but sanctifying grace in some measure leaveth him As we see in Peter when he said Though all men should for sake Christ yet he would not Thus it is also in the way of consolation no sooner doth a man begin to be lifted up within because he hath these comfortable refreshments but presently they are substrated from us Thus David did but say his mountain was established that he should not be moved and immediately God hid his face and he was troubled Psa 30. 6 7. Therefore that man who would enjoy this desirable priviledge must walk with a tender humble and yet an Evangelicall fiducial frame of heart Fourthly When we speak of Gods sealing you must rightly understand the meaning of it It is not as if thereby such a certainty were wrought in the soul that it doth exclude all fears and doubts No that is a proper priviledge to heaven as the flesh lusteth against the spirit in matter of sanctification so it doth also in consolation As therefore when the spirit of God sanctifieth on the spirits part grace is pure and perfect but on the subjects part which doth receive it so it hath much drosse and imperfection cleaving to it Thus it is also in this sealing though the testimony and witnesse on the spirits part be infaliible and undoubted yet as we receive it so there is much unbeleef and doubting adhering to us This sealing therefore and many fears and doubts may consist together because it is not absolutely predominant and prevalent only here is a conflict we are to strive against these doubts we are to pray against these fears till the Lord cause light to arise out of this darkness Therefore the godly may have this sealing and yet not attend to it nor perceive it because the corruptions of our heart are most perceived by us and we are so exercised by them that we do not consider what the spirit of God doth witnesse at that time This then maketh the godly think they have not this sealing at all because they have it not with that dominion as they desire to exclude all conflicts and troubles within and so as in respect of sanctification there is some grace under much corruption so there is also this certainty under many fears And if you say that it is a contradiction that a man should be assured and doubt also I answer No no more than that a man should be sanctified and yet have some corruption in him for they do not respect the same thing Certainty ariseth from the Promises of God set home by his spirit upon us ahd fears arise from the sence and feeling of our own weaknesses So that what the holy Apostle speaketh concerning the work of grace in him with the oppositian thereunto the good he would do he doth not and he findes evil present with him Thus it is here the sealing the assurance the comfort he would have he cannot obtain but the doubts and slavish fears which he hateth they carry him away captive Lastly Suppose a godly man hath not this sealing yet let him not limit God to the times and seasons he would but leave all to the merciful dispensation of a wise and righteous God Thou hast not assurance yet no more thou hast
not perfect grace yet thou hast not perfect holinesse yet but thou waitest upon the Lord till it be accomplished and so do here Oh but I am afraid I shall never have it I shall dye without it that is more than thou knowest how suddenly and graciously doth God use to rebuke these windes and waves when we little think of it yet know thy interest to heaven is not shaken Thou wilt indeed want much comfort but not thy title to heaven Thou art as sure to go to heaven as if thou wert assured of it And withall remember that the faith of dependance and recumbency upon Christ only is more noble than assurance in that thou givest God most glory In this thy own interest is satisfied And lastly know that heaven is coming to thee and thou going to it when not only sin but all fears shall be removed away Thou shalt then dispute thy condition no more thou shalt not then question thy graces or Gods grace to thee but shall put on the Crown of glory never to be molested and disquieted any more SERM. CXXXVIII Of Grace as it is the Earnest of Eternall Glory 2 COR. 1. 22. And given the earnest of the Spirit in our hearts THis is the third and last similitude by which that gracious confirmation of beleevers in Gods promises is declared and if we consider them relatively to the discourse precedent we shall easily see what great reason there is that the promises should not be only yea and Amen in themselves but in bs also Seeing we have this special work of Gods spirit anointing sealing and giving us an earnest of the things that are promised Now as you heard though the same prividedge be meant under this threefold similitude yet every one hath its proper notion and therefore the earnest here spoken of may differ from sealing thus That the sealing of Gods Spirit doth assure of us that which is already wrought in us as seals confirm contracts that are already made though hereby also is implyed a certain continuance and perseverance in that state which is sealed but the earnest spoken of in the text doth principally relate to the future So that whereas the childe of God might object what if I be sealed and assured for the present of my good condition yet who knoweth what may fall out thereafter I may apostatize I may provoke God to leave me and so this seal be as it were defaced But though the word sealing doth also imply continuance for it is till the day of redemption yet the word earnest doth more properly speak to that Objection Thou hast the earnest given thee of that inheritance which shall be hereafter So that in the words we may take notice of the mercy it self the efficient cause of it and the subject receiving it The mercy it self is said to be an earnest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is used in two other places in the New Testament as is to be shewed It is properly an Hebrew word though from the Hebrews communicated to the Phenicians which being great Merchants brought it into Greece so that the Grecians adopted it for their ordinary wood yea some Latinists as Plautus and Terentius do use it as Grotius on the place affirmeth Varro speaketh of it lib. 4. de ling. latinà where he saith the same mony for divers respects may be called dos merces arrabo and corollarium and addeth the word arrabo is brought from the Grecians but Scaliger in his Notes upon the place correcteth him for that saying Ne graecum verbum quidem sed merum Syriacum The Hebrew root from whence it groweth is gnarub to mingle and so by a metaphor it signifieth to buy and sell to make contracts and to assure them by earnests because in this action the buyer and the seller are as it were mingled together Some have translated it pignus which the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pledge pignus It is so called either à pugno say some because the pledge is delivered by the hand or else as Martinius Lexi pignus from pago or pango because in such covenants and contracts there is an agreement established But Hierom of old and others of late do no waies approve of rendring it a pledge but an earnest for there is this difference in the civil law between arra and pignus an earnest and a pledge an earnest is part of the price that is to be paid down and so goeth to make it up but a pledge is given for security by the debtor to the creditor and taken away again when the debt is paid Now this metaphor doth no waies hold in this case for God is not a debtor to us when he giveth us his grace he doth not borrow of us neither when the promise is fullfilled is this grace taken away for in heaven grace is not abolished but perfected Indeed Aquinas upon the place maketh this Observation That as a pledge must be saith he equivalently worth to the debt so it is here grace wrought in us especially the Spirit of God bestowed upon us is equivalent to glory But that is false that in our graces wrought by Gods Spirit there is an intrinsecall condignity and equality to everlasting glory It 's therefore more proper and suitable to call it an earnest which was commonly used two waies either in civill commerce or matrimoniall contracts called therefore in the latter subarrhatio The end and use of it was to secure the full payment of the debt or fullfilling of any promise made and in this sense it is true in the Text God knowing our pronenesse to doubt about his promises as also how uncertain and fearfull we are doth give us his grace here as a sure earnest of our eternal happinesse So that by this earnest we are not to understand extraordinary and miraculatous gifts of Gods Spirit for many had them who yet never could enter into glory but the special works of grace sanctifying These are fitly called an earnest though there be also some dissimilitudes as is to be shewed insomuch that he who findeth he hath grace here may certainly conclude he shall have glory hereafter for though there be some who hold that some may have true faith and yet totally fall off and that only the elected beleever shall persevere yet that is built upon a sandy foundation In the second place you have the efficient cause of this and that is the spirit of God Some indeed make this by way of apposition The earnest which is the spirit as if the spirit it self both in this and the other Text were the earnest which may be received provided that by the spirit we mean not only the person of the spirit but the gracious operations thereof for the people of God partake of both Eph. 1. 13. They are said to be sealed with that holy spirit of promise called so not because it is the spirit promised for that is too frigid though it be
true but because it is the spirit that doth apply the promises to the soul and make us assured of them as he is called the holy spirit because he is the authour of holinesse But then Eph. 4. 30. there we are said to be sealed by the spirit denoting the spirit of God to be the efficient cause of it So that it is a blasphemous wresting of the Scripture by a Socinian when by the holy Ghost thus sealing unto us is saith he Smal. disp de promisso spiritus sancti meant no more than a sure hope of eternal life He denieth the holy Ghost to be God and a Person it is only saith he a sure hope within us but this is to confound this effect with the cause faith and love and hope are the effects of Gods Spirit they are not the spirit it self So that from hence viz. because the spirit of God doth seal us we may gather a sure argument that he is truly God for the spirit is said to confirm us and God is said to confirm us whereby it is implyed that to confirm our hearts is a divine operation as well as to sanctifie it It is true how the spirit of God is God and how it proceedeth from the Father and Sonne cannot be comprehended by reason It is enough that by faith we are to beleeve so for no wonder the doctrine of the Trinity is inexplicable seeing the nature of God is ineffable To this purpose Austin having discoursed about the Trinity concludeth that he perceived only he had spoken something of God Si autem dixi non est hoc quod dicere volui hoc unde scio nisi quia Deus ineffabilis est Quod autem a me dictum est si ineffabile esset non esset dictum ac per hoc ne ineffabilis quidem dicendus est Deus quia hoc cum dicitur aliquid dicitur fit nescio quae pugna verborum quoniam si illud est ineffabile quod dici non potest non est ineffabile quod velut ineffabile dici potest De Doctrinâ Christianâ lib. 1. But that by the way Lastly Here is the subject wherein and that is said to be in our hearts So that as God doth write his Law in our hearts Thus he doth also infuse his comfort and assurance which doth demonstrate the soveraign power of God over our hearts he can make them holy when he pleaseth he can comfort them when he pleaseth No Potentate in the world can do thus That heart of thine which is not in thy own power which no man can tame the grace of God can tame it that heart which thou desirest may be filled with holinesse and consolation God alone can do it The Observation is That grace wrought in the heart is a sure earnest of glory hereafter He that is holy here must needs be happy hereafter If thou canst finde grace in thy soul thou hast found the Pearl thou maist rejoyce not doubting but heaven will be thine hereafter The people of God are not only to look upon grace as grace but as it is an earnest of a greater happinesse yet how often do the children of God consider it without thiis respect what courage joy and holy boldnesse would it work in thee to think thou hast within thee that which assureth of eternal glory as if thou wert already in heaven This is a reviving truth that grace is an earnest of glory thou mindest grace as it subdueth thy corruptions as it maketh thy heart to be carried out more holily and delightsomely to God but then thou dost not attend to it as an earnest There is a great deal of difference between a shilling as a single peece of money and as an earnest it may be of twenty pound more to come Thus it is very much rejoycing to finde grace at all in thy soul as it is grace but it doth much more rejoyce as it is an earnest of more fulnesse Adam had grace the angels had grace but grace was not given them as part of an inheritance for they fell from it Let us consider two Texts of Scriptures where we have this earnest spoken of The first is by our Apostle in this Epistle cap. 5. 5. Now he that hath wrought us for the self same thing is God who also hath given unto us the earnest of his spirit What is that self same thing he speaketh of it is a groaning and an earnest desire after immortality we would gladly be out of this burden here and in heaven yea as we groan and desire so we are assured and know that when we shall dye we shall go to heaven But now because these are things far above the power of nature we naturally are afraid of death we are unwilling to be taken from our relations we have not such assurance of heaven Therefore saith the Apostle He that doth work us frame and polish us for this great thing it is God We could never do it without his supernatural assistance But then how doth God work this admirable frame of heart it is by the earnest of his spirit we have the beginnings of heaven already So that as the Israelites by the bunches of raisons had some foretast of Canaan so have beleevers some taste of heaven by what they feel already and as Moses from Mount Pisgah could behold Canaan though he did not enter into it thus thou hast a sight of heaven and an entrance into it by the grace begun in thee The other Text is Eph. 1. 14. where the Apostle having said That we were sealed by the spirit of promise he addeth which is the earnest of our inheritance until the redemption of the purchased possession We are not yet brought into heaven into Canaan We are yet in the wildernesse we meet with many dangers and temptations threatning us that we shall never come there but only this earnest doth assure us and satisfie us So that as among the Israelites an inheritance was not to be alienated from the Tribe in the year of Jubilee it would return again to the true owner Thus this inheritance of heaven will never be taken from thee Thou maist be in some dangers and fears of losing of it by thy unwise carriage but shalt not be deprived of it Before we enlarge on this subject it is good to take notice of the dissimilitude as well as the similitude for though grace wrought in us be compared to an earnest in this respect as it doth assure us of future glory yet in other respects it greatly differeth from earnest among men As in the first place An earnest in bargains is to assure the buyer that giveth it as well as the seller they mutually hereby are confirmed so that the buyer cannot honestly fly off any more than the seller But now when the spirit of God worketh this earnest in us it is only for our good it is that we may be assured and
their earthly ends It is true when the faithfull Ministers of Christ do effectually move for the purity of Ordinances and the promoting of godlinesse among their people there are those who will maliciously traduce them for carnal and selfe-seeking ends as if they proceeded wholly upon subtilty and policy but the searcher of hearts witnesseth to their sincerity and so they comfortably proceed in Christs worke maugre all opposition It 's holy prudence then not carnal policy which must manage ministerial power Secondly When we require holy prudence and meeknesse we do not hereby exclude zeal as if a man should not with much fervency and ardour of spirit set himself for the truth of God as also against the kingdome of sinne and Satan No it cannot be heavenly prudence unlesse it be accompanied with this zeale As zeale must be with knowledge and discretion so must knowledge be with zeale They must be as Castor and Pollux alwayes appearing together which was represented in the Sacrifice which was to have salt as well as fire Thus Rom. 12. We are to be fervent in spirit serving the Lord. And it is the Lord Christ who said The zeale of thy house hath eaten me up Joh. 12. 17. Here is a notable example for all godly Ministers The zeale for Gods glory is even to consume them as it were as the fat of the Sacrifice was burnt in the fire to the Lord to which some think our Saviour doth allude in that expression We are to come in the spirit of Elijah even to be carried in a fiery Chariot And truly without this zeale for God a man is but a lump of earth It is true we must distinguish holy zeale from our owne passions and cholerick distempers but that which is the pure fire of Gods Spirit kindled in our hearts as it doth greatly conduce to Gods glory so it doth exceedingly tend to our own comfort Let therefore those be magnified for wise and moderate men let them be admired as so many Angels that live in a lukewarm and neutral way they will reprove no sinne they will provoke no man to frowne upon them but alas the issue will discover their folly Oh the throbs and pangs of conscience some have had when going out of the world for this very particular because they did not with more zeale and forwardnesse appear for God And on the other side that Minister who hath with faithfull zeale according to the words direction behaved himself in his ministerial labours though great ones have frowned at him though malicious people have vexed him yet he dieth full of comfort For they that are filled with the Spirit of God by zeal in their life time are many times filled with heavenly consolations in their death Lastly This holy prudence is not to be confounded with that sinfull man-pleasing which is in many indulging men in their lusts and hardening them thereby in their impieties Though the Apostle said 1 Corinth 10. 33. That he pleased all men in all things not seeking his owne profit yet that is not to be understood in sinfull things for in that respect he saith Galat. 1. 10. If he pleased men he should not be the servant of Christ but in lawfull things he did condescend to those that were weak and would not alwayes use his own liberty which he might being strong in judgement but this doth nothing advantage such who have a flattering complying way with men in their wickednesse like those false prophets of old that daubed with untempered mortar and cryed Peace peace to him whom God hath promised no peace This is highly offending God Yet how many are admired because they have the love of wicked and ungodly men that they can keepe in with them Whereas this is not because they have large parts but a large conscience and that which some make to be a very wise man is indeed to be a man without any conscience But I must not enlarge in this In the second place therefore we are to shew Wherein this holy prudence doth consist And First In discovering our love to their persons to be the ground of all our proceedings If we reprove them it is love if we admonish them it is love if we do not admit them to the dreadfull mysteries of Christ it is love Dilige loquere quod vis saith Austin Love and then say what ye will This made the Apostle use a sacred oath at this time to shew it was his love to them and no sinfull end that made him forbear his coming so great a matter is it to be perswaded that what the Ministers of the Gospel doe though it distaste and displease us yet it is out of their conscience to God and love to us Secondly Holy prudence lieth in this when we observe the fit seasons and opportunities for exercising our power which God hath given us otherwise if unseasonably administred it may doe more hurt than good It is special prudence to time it well in this sense it is good to be a time-server as some read that passage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 12. applying it to this sense Abigail would not speak to her husband in his drunken senslesse fit Isai 50. 4. The tongue of the learned is to speake a word in season though that be chiefly to be applied to a word of comfort yet a word of reproof in season doth more good than ten thousand unseasonably spoken Such a word so spoken is said to be like Apples of gold in pictures of silver Prov. 25. 11. wherein is implyed both preciousnesse and excellency as also delight and refreshment A fit word is called in the Hebrew A word upon the wheeles as some thinke because of the smoothnesse and readinesse of it to enter into the hearts of others Some render it A word with its two faces as looking on both sides which is the property of prudence and the next verse following sheweth how happy it is when a wise reproof and an obedient ear meet together such an obedient ear is more comely and glorious than any ear-jewel As then the Bee doth not every day but in fit seasons gather its honey so doth a prudent Minister of the Gospel Thus Solomon Eccles 12. 9 10. Because the preacher was wise he sought out acceptable words Some trees that blossome last are yet said to have their fruit first which sheweth that it is not the first or sudden speaking but the most opportune that doth the greatest good especially in reproof this is most necessary because it is said Genus quoddam Martyrii est c. It is a kinde of Martyrdome to take a reproof patiently Thirdly Our prudence is seene when we discerne of sinnes not judging little and great alike To excommunicate for lesser faults is saith Gerson To strike off a flie from a mans fore-head with a beetle The remedy is more dangerous than the disease They were grosse sinnes that the Apostle
Four Propositions clearing it 220 221 The general good of such Sufferings is Gods glory and the Gospels enlargement 222 Others Sufferings for Christ may much conduce to our comfort and salvation 223 Three things premised concerning such Sufferings 223 224 How our Sufferings for Christ work our comfort 225 226 227 How they promote our salvation 228 229 230 Sufferings not barely in themselves but as improved by patience conduce to our salvation 232 Communion with those that Suffer for Christ a sure way to interest us in their glory and comfort 251 Two propositions clearing it 251 252 The reasons of it 253 254 Vid. Afflictions Swearing 'T is lawfull to Swear under the Gospel upon urgent occasions after a right manner 658 668 669 Whether it be lawfull to Swear by any creature 663 How we may mention a creature in an oath and not Swear by it 664 How and when we may lawfully Swear Motives against ordinary Swearing 672 673 674 675 The excuses and cavils for Swearing answered 675 676 T Thankfulnesse to God vide Blessing and Praising God Timothy OF the name Timothy 41 Two things observed concerning him 41 42 Trouble Trouble whence it ariseth 113 God is both able and willing to help his people in hopelesse Troubles 325 326 327 Truth God is a God of Truth and a true God 536 Propositions clearing the nature and kinds of Truth 537 538 539 540 The truth of God is alwayes the same 575 576 577 578 Trust Two sorts of Trust humane and divine 301 What are the sinfull objects we are apt to Trust in 304 305 306 307 308 God always the proper object of our Trust 315 Propositions concerning our Trusting in God 315 316 317 318 What is the matter for which we Trust in him 318 What is required to our Trusting in the Lord 320 321 322 Of the excellency of this grace of Trusting in the Lord 322 323 324 There are motives to Trust in God both from personal and general priviledges 349 Of the opposites to Trusting in God 350 The grace of Trusting in God cannot be perfect in this life 352 Trusting in God and the use of means not to be separated 355 W Wisdome WHy the Wisdome of this world is called fleshly Wisdom 423 Ministers ought not to use fleshly Wisdom 423 424 425 Principles of fleshly Wisdom 426 427 428 429 430 431 FINIS The Division of the Chapter and of the Verse Why our Saviour called Jesus Christ Why this Apostle called Paul who sometimes was called Saul Pauls persecution of the Church of Christ His conversion to it God of great sinners often maketh most eminent Saints 〈◊〉 Pauls sins great How the chiefest of sinners The work of Gods grace wonderfull Pauls serviceableness admirable Reasons why God of great sinners often maketh such eminent Saints 1. On Gods part 1. Hereby the power of God is manifested 2. Hereby the Wisdom of God is clearly evidenced 1. In converting Paul when in the height of his impieties 2. Because such fire-brands plucked out of the fire are the fittest to enkindle a fire in the hearts of others 3. Hereby he shews the freeness of his grace 2. On mans part 1. That hereby they may be more humble in themselves Lastly that all Formalists and Justiciaries might be provoked to an holy jealousie Pauls learning When men of great parts and learning are chosen by God and sanctified they become eminently usefull in their place Christs chusing of illiterate men to be Apostles makes not for the chusing of such now to be publick preachers Obs 2. Learning an excellent qualification in man the choisest of Gods gifts in a common way Obs 3. Learning through the corruption of man often made an engine to promote the Kingdom of the Devil This is not from the nature of learning it self but from the abuse of 〈◊〉 The assistance of Gods Spirit necessary to an holy and sanctified understanding and interpretation of Scripture Use 1. Use 2. Use 3. Why Paul prefixed his name to his Epistle Pauls name being prefixed to this Epistle argues it to be of Divine Authority The prefixing of the name of the Author not a sufficient argument of it self to prove the Divine Authority of any book The Pen-men of the Bible only the instruments used by God in an extraordinary way not the authors of it The Scripture being inspired by God we should rest satisfied in the style and method of it The authority of the Scripture not to be questioned or disputed of Yet to arm our selves against the Devil and all Hereticks 't is good to consider 1. That we have as good ground to believe the Scriptures were written by their acknowledged Pen-men as that any humane works were made by their Authors 2. Hence it follows that we must believe the matter therein to be of God 3. Hitherto we are to add the heavenly Doctrine and matter of the Scriptures as also the consent of all and martyrdom of many Christians and miracles testifying the truth of them 4. To these we are earnestly to beg the assistance of the Spirit of God Why Paul cals himself an Apostle What an Apostle was Two kinds of Apostles primary and secondary Christ in his first planting of his Church appointed extraordinary Officers which he called Apostles Our Saviour in the building of his Church did not follow the Government of the Jewish The properties of an Apostles 1. He should have an immediate call from Christ 2. The Apostles were to be the first builders of the Church 3. They should be eye-witnesses of what Christ did and suffered 4. They were universal officers 5. They were endowed of an infallible spirit 6. They were endowed with miraculous gifts 7. They were the chiefest and highest officers in the Church 8. They were equal in power and authority 9. They were temporary officers 10. Though they were extraordinary Officers yet they contained what was inferiour under them Lastly though they were thus admirably qualified yet they did not convert all below them It is of great consequence both to Ministers and people to be informed of the Divine Call of their Church-officers Both ancient and modern Writers have much disputed about the Call of Church-officers It is not enough only to have a true Call but that Call must be likewise faithfully improved What advantages follow upon a true Call 1. To the Officers themselvs 1. They may expect Gods assistance 2. Gods protection 3. Success and fruitfulness in their labours The word commonly more succesful to those who never had it before The Word less successfull to a people that have lived long under the preaching 〈◊〉 A two-fold Use of the Ministry besides conversion to increase grace and prevent errour Lastly They may expect a greater reward from God 2. What advantage the people may have by being assured of their Ministers call Use Of the proper Name of our Saviour Jesus The Lord Christ is a Jesus a Saviour to his people 1. Christ is not a Saviour in
weakest believer as well as the strongest Christ to be prayed to for grace and peace Jesus Christ is a Lord. Of a threefold blessing spoken of in Scripture It is a Christians duty to be much in praising God What goeth to the making up a thankfull spirit Motives to be more affected with spiritnal mercies than temporal Motives to bless God for all his mercies God is the Father of our Lord Jesus Christ Propositions explaining how Christ is the Son of God How Christs being the Son of God is the foundation of a Christians comfort God is a mercifull Father to all his children What is implied in Gods being called the Father of mercies Of the multitude of Gods mercies Of the variety of Gods mercies Of the Properties of Gods mercies Who are the fit objects of Gods mercies God is a God of all comfort to all his children What is comprehended in that expression God is the God of comfort What is implied in the word consolation How he is a God of all consolations Propositions obviating practical and doctrical objections about the mercy or comforts of God Of the Calvinists Doctrine concerning Gods absolute Decrees and how they stand with the mercy of God God not only can but doth comfort his children How God comforteth his people God is a God of comfort only to believers God will comfort his children in all their affliction whatsoever Propositions explaining the Observation Several sorts of soul or spiritual troubles in all which God comforts his children How God comforteth his people in outward tribulations No Philosopher ever had the true grounds of comfort Gods children deficient in a two-fold respect concerning Gods comforts What are these good things that God hath prepared for those that love him to comfort them What grounds of comfort the Scriptures afford unto us Psal 102. 13. How God comforreth his children in all their tribulations though they often may be disconsolate Comfort not absolutely necessary to salvation There is a two-fold joy direct and reflex Joy is either spiritual or sensitive and corporeal Gods spiritual works upon his people are not only for their own but for others spiritual advantage Of the distinction of the Schoolmen of spiritual Gifts 1. Gratiae gratis datae 2. Grattiâ— gratum facientes The Gifts of Gods Spirit are better distinguished into Dona Ministrantia and Sanctificantia Gifts are encreased by being improved What are those â—…ice things wherein more particularly we are to be serviceable to others 1. Humiliation 2. The Knowledge of God and true saith 3. Temptations 4. Consolations Those only can make fit applications to others who have the work of Gods Spirit upon their own souls A two-fold knowledge of spiritual things 1. Speculative and Theoretical 2. Practical and experimental This speculative and practical knowledge of spiritual things differ in the whole kind All knowledge that is accompanied with some kind of affections is not an experimental knowledge All experimental workings upon the soul are to be tryed by the Scriptures How our experiences are to be judged by the Word 1. Are they from Scripture rightly understood 2. Are they from the Spirit of God 3. Do they make thee more holy and humble Reasons confirming the Doctrine 1. They that have not this experimental knowledge they have no skill to cure others 2. They can have any sutablenesse of of pity and compassion 3. Because such only are found reall and in earnest 4. Because such alone are faithfull It is a special duty in a right manner to comfort the afflicted Propositions clearing the truth 1. There are two sorts of troubles 1. Spiritual and inward 2. Outward 2. The afflicted need the help of others to comfort them though themselves be never so skilfull in the comsorting others Reasons 1. Because remptations darken the judgement 2. Because the sense of their grief doth wholly possesse them 3. Because the most eminent when in troubles are subject to much unbelief and frowardness 4. Because the Devil is then most busie Lastly God hath appointed Ministers and Christians as a means to comfort others 3. The dispensation of comfort to the afflicted is either Charitativè or Potestativè 4. What is required to the comforting others in a right manner 1. Knowledge of the temptation and disposition of the person 2. The discovery of sin and then the application of comfort The same grounds of comfort that revive the heart of one godly man may do so to another too 1. There are both general and particular grounds of comfort What are the general grounds of comfort 1. All afflictions come from a Father 2. The end is good 3. The advantages that come from Christ Of the special and particular grounds of comfort The grounds of the point 1. Because all godly men are of the same nature 2. Because all have the same spirit 3. Because promises are made alike to all The sufferings of Christ abound in us What is meant by the sufferings of Christ What is meant by the sufferings of Christ abounding What be these sufferings abounding in us The true and faithfull owing of Christ is sometimes accompanied with great sufferings Propositions declaring the truth of the Doctrine 1. A Saints sufferings may be as extensive as his comforts 2. At some time their sufferings abound more then others 3. To suffer for Christ is very grievous to flesh and blood 'T is a glorious and blessed thing to own Christ in the midst of sufferings What it is to suffer for Christ 1. Ex parte Objecti 1. It must not be for any sin 2. It must be for the name of Christ 3. For righteousnesse sake 4. For a good conscience What are the qualifications of those who suffer truly for Christ 1. Faith 3. Spiritual â—ortitude and heavenly courage 4. Holy wisdom and prudence 5. Patience 6. An heart mortified to all earthly comforts 7. Pure and holy motives As our sufferings are for Christ so are our comforts by him How our comforts abound by Christ 1. Efficiently 2. Meritoriously 3. Objectively How many wayes Christ makes his comforts to abound to those that suffer for him 1. By perswading them of the goodness of the cause why they suffer 2. By sorewarning of their sufferings 3. By informing us of his Sovereignty and conquest over the world 4. By vertue of his prayer put up in that very behalf 5. By instructing them of the spiritual advantages which come from such sufferings God doth proportion our comforts to our sufferings Christ alwaies accommodates himself to the capacities of his people The mercies of God do often overflow Reasons 1. Because God in all his administrations doth still regard his own glory not our desert 2. Because of Gods faithfulnesse to his Promises 3. Otherwise God in his expressions of mercy would be exceeded by man 4. Because otherwise Gods glorious and in his afflicting could not be obtained Object Answ Why God often denies comfort in trouble 1. To teach us that comforts are his gifts 2.
for the future Considerations clearing the truth 1. Though we have oft had experience of Gods goodness yet every new trouble is ready to startle us 2. Though the promises be sufficient grounds for our trust yet experiences do much promote faith 3. 'T is a good way to keep the heart calme even to exercise trust in God for the future 4. The future good things that we are to trust in the Lord for are both spirituall and temporall Object Answer 1. There are motives to trust in God from both the personal and general priviledges of believers 2. What are the opposites to trusting in God 1. Presumption Signs of presumption 1. When we walk not by Scripture-light 2. When we are confident without a promise 3. When we separate the means from the end 4. When we use false means 5. When we think by our own strength to obtain grace and glory 2. Despair Whence despair arises 1. From low thoughts of God As 1. The power of God 2. The goodness of God 3. Of the merits of Christ 2. From wrong apprehensions about our sins 3. This grace of trusting in God cannot be expected to be perfect here 'T is our duty not to separate Gods power and goodnesse from the means required How God and the creature work together 1. All Gods spiritual mercies have many things concurrent before they be accomplished 2. The opposing of these requisites one against another hath bred much confusion and errour How we should relie wholly upon Christ and yet make use of the means and how we may know whether we do or no. 1. When we acknowledge whatsoever we have to come from Christ 2. When we attribute no merit or causality to the means 3. When we rest upon Christ onely for our justification 4. When we put no trust or confidence in the means 5. We dishonour God in the use of the means when we think we profit him thereby The most eminent in gifts and graces need the prayers of their inferiours Reasons 1. Because there is a more peculiar promise made to the prayers of many then one 2. Because the Church in Scripture is called a body whose parts stand in need one of another Use People ought to pray for their spirituall guides Considerations explaining the truth 1. 'T is an errour of the Socinians to say God commands prayer only in the New Testament 2. No merit or confidence to be put in our prayers 3. Ministers are to pray for their people and people for their Ministers 4. This supposeth the people to be both gifted and gracious 5. Many things there are which people are to desire of God for their Ministor 1. That they may be preserved 2. That their word may be suceesfull 3. That their gifts and graces may be quickned 4. That they may be saved Whensoever we have received mercies from God we are by praise and thankfullness to acknowledge then to him What is required to the praising of God 1. An acknowledgement that God alone is the Authour of all our mercies 2. Both the generall and particular acts of faith 3. Love to God 4. Heavenly mindedness 5. Chearfulnes Motives to praise God 1. 'T is an excellent duty in that we are so backward to it 2. It is called a Sacrifice 3. 'T is a debt due to God 4. The chief motive is thankfulnesse 5. A thankfull heart is the most proper disposition to Gospel dispensations 6. The neglect of this duty is an argument of a rotten heart Our ordinary temporal enjoyments are the gifts of God 1. The effects of natural causes are still the gift of God 2. The comforts that flow from moral causes are still the gifts of God 3. What we receive from men 't is still the gift of God 4. Whatsoever we have by the art and skill of others 5. Such things as come upon us without our care Reasons Why these are all Gods gifts 1. God is not necessitated to give them 2. We have oft forseited them by our sins 3. We are to pray to him for them Not only personal but publick prayers and praises are acceptable to God Reasons 1. Hereby the honour of God is more promoted 2. Hereby our love to one another is much quickened 3. God in a more especial manner present there 4. Herein the lively may prevail for the dull and indisposed Mercies vouch safed to the Ministers are to be accounted as Church mercies An holy rejoycing and glorying in the graces of God is lawfull What is required to our glorying in the gifts and graces we have received from God 1. An high esteem of our graces 2. A certain perswasion that we have them 3. Good grounds and Scripture-demonstrations thereof 4. The Spirit of God In what respect 't is lawfull thus to rejoyce and glory 1. As they are the fruits of Gods favour 2. As they bear up our hearts against all accusations either external or internal Wherein this rejoycing is unlawfull 1. When we rejoyce in our graces as if they were perfect 2. When we so rejoyce in them as so rest upon them 3. When we rejoyce in them as coming from our selves not God The witnesse of a good conscience is great ground of comfort What is required to a good conscience 1. That it witness according to the word of God 2. The help of the Spirit to instruct us in the true meaning of the Word 3. Pure aims and intentions 4. Inward sanctification What else is requisite to a well-regulated conscience 1. The witnessing and sealing power of the Spirit with our consciences How the Spirit of God doth not witness with our consciences How it doth 1. Effectively 2. Objectively What are the effects of the Spirit by which our consciences are rightly guided in witnessing to us 1. A purpose to leave all known sin 2. A zeal for the glory of God 3. An holy confidence in our approachings unto God 4. Love to the Brethren 5. Self-denial 6. Delight in heavenly things Distinctions concerning the testimony of our conscience 1. 'T is either particular or general 2. It witnesseth either perfection or sincerity 3. Conscience is either habitually enabled or actually prepared to testifie 4. The testimony of conscience is either alone or relating to Christ A believer may be assured he performeth duties with an upright heart What is required to a certain knowledg of our being in a state of grace 1. A firm assent to the truth of Gods promises and Word 2. A particular application of the promises to themselves What is required to an experimental discerning of our graces 1. An humble heart 2. A regular disposition in the soul 3. An holy fear 4. The help of Gods Spirit What are the hinderances which keep men from looking after an assurance of their sincerity 1. Self-fulness and presumptuous security 2. A prophane careless spirit 3. Carking carefulness 4. Despairing and discouraging thoughts Of Gods commands to get assurance The effects of our souls 1. A quiet heart 2. Spiritual
all things to all men for that is to save one not to save but rather destroy others he did not sinfully comply with mens sinnes but he did prudently accommodate himself to mens weaknesses not defiling himself thereby that to he might 〈◊〉 them out of their weaknesses Lastly The grace of God acknowledged by Paul is The successe he had in his ministerial labours For though Paul was inabled to doe many miracles to cure many diseased bodies yet he could not open the eyes or change the heart of any one man whensoever therefore an effectual door was opened to him in any place this was Gods work not Paul's 1 Cor. 3. For though Paul planted and Apollo watered yet it is God that giveth the increase Alas it is not for a Minister to thinke his parts his gifts his learning his diligent and zealous preaching shall bring men off from their wicked wayes For though the Minister is to do his duty yet his successe is of Gods grace onely And therefore wonder not if Paul triumph over all the learned and potent enemies of the Gospel if Paul's contemptiblenesse overcome the Grecians wisdome and excellency for it 's not Paul but the grace of God with him that doth these wondrous things Use of Admonition to us who are the Ministers of God as we would have our studies our labours our ministerial imployments have successe to goe out of our parts and studies and to importune the grace of God more Thou art apt to thinke such expressions such moving compassionate exhortations such quick and penetrating arguments will make men leave all their sinnes and follow Christ but looke up to Gods grace more and take heed of any thing that may provoke God to withwithdraw his gracious presence from thy studies and ministeriall labours Use 2. Of Instruction Whence it is that the faithfull Ministry of God hath been upheld in all ages when the Governours of the world have frowned on them when endeavours have been to root it out as a bitter plant not to be endured when they themselves have been poor and weak having neither outward greatnesse or earthly policy to maintaine them This is wholly from the grace of God As the Arke was not overwhelmed in the waters though it had no Pilot to guide it because God took care of it SERM. XCVII Of a Good and Godly Conversation in the World 2 COR. 1. 12. We have had our conversation in the world WE are come now to the thing testified it self which is this We have had our conversation in the world So that herein is expressed the ground of his comfort and that in two particulars 1. It was his conversation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This word is used to signifie the way as the Scripture calleth it or the life and constant customary practice of man Sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is added to it not that it can be our conversation unlesse it be universal and every where so But for further aggravation as 1 Pet. 1. 15. But as he that hath called you is holy so be ye holy in all manner of conversation If a man be holy at some times or in some fits but not constantly he doth not resemble God for God is holy in all his wayes In every action and all times God doth manifest his holinesse he is a God and changeth not is alwayes like himself Thus it ought to be with the godly No company no condition no temptations should make them change that holy way of life they are to exercise themselves in Hence also 2 Pet. 3. 11. we have it rendred in the plural number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What manner of persons ought we to be in godly conversations signifying that the day of judgement powerfully believed would have a strong influence upon every thought word or action that there cannot be any kind of godlinesse though never so contrary to flesh and blood but we should be thereby provoked to the accomplishment thereof Varinus maketh the synonimous words to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is our perpetual exercise and life as it were Indeed there is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendered conversation Phil. 3. 20. and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used Act. 23. 1. as also Philip. 1. 27. Let your conversation be as becometh the Gospel but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Philip. 3. 20. is observed to signifie rather our freedome and prerogative which we have as Citizens of Jerusalem Our priviledges are in that spiritual corporation which indeed doth also by consequence denote that our lives and conversations ought to be answerable to such glorious advantages The second word expressive is In the world It is not at one place or in some company onely that Paul doth thus sincerely behave himself but in the world every where in all places where he cometh Locum non animum he may change his place and his company but never his godly life Whereas then we see Paul gathering his comfort not from some particular actions done at some time or in some place but from the whole carriage and constant deportment of himself We may observe That it is not so much some good actions done at some times as the universall carriage of our selves in holy things that doth bring solid comfort This Doctrine is of special use For who will not be godly Who may not be thought to belong to the Kingdome of Heaven If you look upon them in some fits while under some dangers while some sudden pangs are upon them but God will judge thee not according to these particulars but the whole course of thy life It is true sometimes thou hast prayed sometimes thy heart hath been smitten under the guilt of thy sinnes but how quickly have these passed over again These are not thy daily exercise The harmony of thy life is not holy and godly There are innumerable instances of men who in some streights and imminent dangers have appeared penitent and reformed but all hath been forced and compelled as it were their constant habitual inclination was otherwise Did not Pharaoh in some extremities cry out He had sinned and desired Moses to pray for him Did not Ahab under Gods judgements humble himself in sackcloth Yea was it not the complaint of the Prophets concerning the people of the Israel That in their tribulations they did call upon God But then afterwards would return to their proper course again Psalm 78. 34 35 36 37. When he slew them then they sought him they returned and enquired early after God These words declare much activity and solicitude in them for a while at least to become reconciled with God But then what followeth They did flatter with their mouth for their heart was not right with him neither were they stedfast in his Covenant And before at vers 8. they are said To be a generation that set not their heart aright and whose spirit was not stedfast
with God So that the Israelites are a perpetual instance to confirme this Doctrine that it is not so much to be regarded how holy and repenting we may appear sometimes but what we are constantly that is to be regarded To clear this take notice First That the Scripture speaketh of a two-fold conversation and the one directly contrary to the other whose ends also are contrary The first of these is A wicked carnal and natural one which all live in till God by his gracious power deliver us from it What is every mans conversation till grace change him but a continual road of evil actions he goeth from one sinne to another he is alwayes like himself as the worm is ever creeping upon the ground you never see it flying like a bird up to the clouds This is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our former conversation Ephes 4. 22. which is corrupt according the deceitfull lusts thereof The first conversation then of every one by nature is that of the old man original and actual sinnes conjoyned together into one body as it were so that he is a masse or lumpe of sinne This is daily corrupted by deceitfull lusts That as worms are continually eating into the Tree till they have destroyed it Thus are lusts constantly breeding in a man even till they have devoured him Now saith the Apostle This must be put off we must leave this former life and take up a new one Oh how few are there that can say They have put off their former conversation As they were prophane proud earthly so they are still They cannot say It was indeed their former drinking their former swearing but it is their present praying their present humiliation of themselves Their latter conversation differeth from the former as much as the day doth from the night that went before it This is also called a vain conversation received by tradition from our fathers 1 Pet. 1. 18. It is a vain one for all the life we live till regenerated is spent in vain we attain not to the true and proper end of living Thy eating thy drinking thy buying and selling is all in vain by none of these things wilt thou please God and so arrive at last at eternal glory Yea it were well if it were only vain missing its end but it 's meritorious of eternal flames in hell This conversation is said to be traditional by our fathers If the Apostle speak of Gentiles then it is true that children follow the evil and ungodly examples of their parents they will not seem to be better and wiser than they are if of the Jewes which is more probable then it relateth to those superstitious exercises of Religion which their fathers added to the command of God And although they rested and gloried in these as thereby highly honouring of God yet all was but a vain worship a vain Religion So then a mans evil conversation is not only to be extended to his vices and sinnes but also to his religious duties when either not instituted or if commanded yet not performed in that spiritual manner which the Law of God doth require So that a mans conversation in his praying in his coming to Church in his religious deportments must be altered as well as prophane wayes Thou must leave off thy former way of praying thy former way of hearing The second kind of conversation mentioned in the Scripture is A godly and an heavenly one So that although we live upon the earth yet our principles aims and ends carry us up to the enjoyment of God This is called a good conversation Jam. 3. 13. where all divine faith and spiritual wisdom is said to be demonstrated by a good conversation It is not Doctrine faith profession or gifts that men look at but the conversation that speaketh a Christian that speaketh a Minister more than ten thousand excellent discourses Plus oculis quam auribus creditur said Seneca So that a good conversation is more demonstrative of godlinesse then good gifts good parts a good faith Thy prayers are good thy conference and discourse is good Is thy conversation also Hence Paul exhorteth Timothy as a Minister to be a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An example 1 Tim. 4. 12. to believers in word in conversation In word that is in his Doctrine and preaching In conversation that is in the exercise of all holy duties So that you see a man is above all things to look to his convesation that it be good For as this is a special means to edifie and build up others so none can take comfort from the choisest abilities the most fervent duties the purest Church-wayes unlesse there be a good conversation to uphold him Hence you see Paul doth not runne to his Apostolical Office to his great miracles to the wonderfull revelations and gifts bestowed upon him but to his conversation in the world as if that were a greater conviction of all adversaries then the most glorious Church-prerogatives or priviledges that can be Hence a godly conversation is a special means to convert others The Apostle speaketh fully to this concerning godly women who have Heathen or wicked and ungodly husbands that they should look to their duty That they may without the Word be wone by the conversation of their wives while they behold your chaste conversation coupled with fear 1 Pet. 3. 1 2. he saith Without the Word not but that the Word is the onely ordinary means of conversion but because their conversation may be an occasion and introductory meanes to bring them to the Word As Austin said He should not have believed the Scriptures but for the Church because that was the introductory motive though the Scriptures themselves were the cause of his faith By this we see how much regard we are to have to our conversation for by it many may be converted or be subverted What a wofull thing will it be if thou by thy life hast given a just occasion to drive men off from godlinesse They were coming on but thy conversation drove them back It is true when wicked men doe wickedly from their owne corrupt hearts take an occasion to be offended at Gods wayes as some did when they heard Christ preach saying It was an hard saying who can bear it And from thence took an occasion never to follow Christ more John 6. 60. then the guilt of such men lieth at their owne doore They are offended where there is no just cause it 's Scandalum acceptum not datum But if thou doest by any sinfull and unwarrantable practises alienate men from Religion make them think the worse of godlinesse for thy doings then remember that dreadfull sentence of our Saviour Woe be to that man by whom offences come Matth. 18. 7. This is likewise called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Your good conversation in Christ A Scripture-conversation is a conversation in Christ that is partly by the rule and guidance of Christ We live not according