it so that the Spirit of God doth unite all the Saints of God together in one Body Then here we may see the reason of the difference of men in the world The difference of our Congregations some companies that hang together are of one mind another of another mind the reason is they have a different Spirit but all the Saints of God have the Spirit of God which makes them hang together and the wicked they have another Spirit Secondly Doth the Spirit of God joyn all the Saints of God together in one Body Then that which God hath joyned together let no man put asunder It is spoken in regard of man and wife if it be such a horrible thing to part man and wife then what a horrible thing is it to part Saint and Saint that are joyned together by the Spirit of God this blessed communion of the Spirit what a fearful thing is it for a man to root it out When there shall be heart-burnings and strivings between those that are the children of God what a fearful thing is this Is the number of those that fear God so great that we can spare any Or are the Graces of Gods Spirit Wilderness Graces that can walk alone and need no help from or can do no good to others Therefore the Apostle prayeth God in the behalf of the Corinthians That the Members of Christ may be of one minde and live in peace 2 Cor. 13.11 Thirdly Here we may see how to try our acquaintance and whether the company we joyn our selves unto be good or no If our company be right the Spirit of God tyeth the knot therefore the Apostle will tell you whether you have the right communion and fellowship or no try the spirits whether they be of God or no saith he If the fellowship we have one with another be not of God if the Spirit of God do not knit us together our fellowship is not right 1 Joh. 1.3 there is an excellent place That they may have fellowship with us saith he and truly our fellowship is with the Father and with his Son Jesus Christ As who should say We would fain have you have fellowship with us and I tell you what kind of fellowship you must have if you be acquainted with us you must have fellowship with the father and with the Lord Jesus Christ for our fellowship is with the Father and his Son Jesus Christ so that we may see whether our Company be right or no by this The Last Vse is this Is it so that the Spirit of God joyns all the Saints of God together in one Body Then we should have a fellow-feeling with all the Members of Christ Do not say thou art a Member of the Church of England and not of France or Germany do not say thou art a Member of this Parish but not of another do not say so for if thou art a Member of Christ there is one Body and one Spirit Eph. 4.4 If there be one Body there must be one Spirit and therefore we should have a fellow-feeling But how shall we have a fellow-feeling with the Members of Christ I say First We must inform our selves as much as we can concerning one another As when the Ark of God was among the Philistims old Eli though he gave way too far to his Sons wickednesse yet was he very careful of the Ark and people of God and therefore 1 Sam. 4.13 14. he went out and sate in the high-way that so he might hear in the first place what was the news and you know how his heart trembled when he heard that the Ark of God was taken So it was with David when any came out of the Camp of Israel he saith to them What is done I pray thee 2 Sam. 1.4 So we should enquire concerning one another Secondly We should visit our fellow-members As it is said of Moses though he were a great Courtier in Pharaoh's Court yet he went out to look upon his Brethrens burthens Exod. 2.11 he would be ever and anon steping out to see how his brethren fared and how did this affect his heart with their trouble Thirdly We should lay to heart their Afflictions It is a strange thing how the people of God in all ages have been affected with the Afflictions of the Church nay though they have not seen it but only fore-saw what would be afterwards As Elisha wept when he fore-saw what cruelty Hazael would use towards the People of Israel 2 King 8.11 12. So Daniel Dan. 8.27 when God revealed the Afflictions of the Church to him two hundered years before it should come to pass yet when he heard of the Affliction that should fall out the text saith that Daniel fainted and how can we think that the Spirit of Christ hath united us into one Body when we have not this disposition in our souls OF THE SABBATH Exod. 20.8 Remember the Sabbath day to keep it Holy THAT which I intend to speak concerning the Sabbath at this time I will cast into these Propositions The First is this That there must be some set time for the Worship and immediate Service of God Now the Reason why there must be some set time for Gods immediate Worship is Reas 1 First Because all Actions cannot be done at once but by succession first one and then another for a man to perform the duties of Gods Worship in an instant and to get down the knees of body and soul before his Maker in an instant this cannot be Eccles 3.1 There is an appointed time for every Action under the Sun Then if there be a time for all actions surely there must be a time for the Worship of God Reas 2 Secondly There must be a set time Because such is our dulness in the duties of Gods Worship that we had need to have times set apart for Gods Worship there is a great deal of ado required to fix a mans Thoughts upon heaven to have a fixed apprehension of the Presence of God these do not only require time but a great deal of time Secondly The Second Proposition is this That as there must be some time for Gods immediate Worship and Service so there must be some set time every day all the dayes of our lives there must be some defined and determinate time for Worship of God every day at the least morning and evening David though he were employed in great affairs yet he had three times a day to glorifie God in in his holy Ordinances Three times in the day will I praise thee Psal 55.17 The Reason of this is Because men live like Beasts without daily invocation Reas 1 upon God 2 Chron. 13.10 11. Abijah there speaking against Jeroboam the King of Israel though himself had no great goodness in him he saith The Lord is our God and we offer sacrifices and burn sweet incense every day Every day they did it as
and so full of zeal for him though all men forsake thee yet will not I he thought he was so affected that he could compare with all the Apostles and Disciples of Jesus Christ and go beyond them all but afterwards when Christ asked him Peter lovest thou me see his answer Joh. 21.15 his answer was nakedly Lord thou knowest that I love thee he would make no more comparisons though Christ put him upon it there yet he would not be brought to compare any more Now was he less affected towards Christ no but he was less presumptuous Fifthly Activeness of natural disposition may make a man seem to be more affected then indeed he is for a man the more active his nature is and the more spirits he hath the more stirring he hath a man that hath such a disposition will go further then another of a slower spirit there is a great deal more grace required to make an heavy dull natured man to speak a word for God then to make a cholerick man strike a blow for God mens natures differ some men are more active naturally may be one man is full of activity and stirring another man is of a dull disposition will you say this man is deader then he no this man may have more life of grace then he it is as if one man should swim with the stream and another against the stream he that swims with the stream will more easily swim a mile then he that swims against the stream will swim half a mile will you say that this man cannot swim so well as the other no he may be a better swimmer of the twain for this is the thing we are not to judge of the life of our grace by what we do but by what labour we take in doing as the Apostle saith remembring without ceasing your work of faith and labour of love 1 Thes 1.3 may be another man is of a more loving nature then this man but the man that is more unkinde naturally and harsh-natured he labours a thousand times more abundantly then the other who hath most grace of love now the other hath most natural love but this man hath more grace of love as Paul proves he had the life of grace in him because he laboured more abundantly then they all it is not what thou doest but what thou laborest to do he that swims down the stream doth not labour if he should do nothing but stir his hands and feet without any labour the stream will carry him so when a man hath nature to help him he need not labour much but when a man must fetch all out of the hard flint how is he fain to labour there thou mayst try the life of thy affections not by what thou prayest but by what thou labourest in prayer not by what thou remembrest at a Sermon but though thou hast a blockish memory how dost thou labour to remember so it is not the not doing of sin but the labouring against sin hereby thou mayst know whither they zeal and affection be abated in thee So again for a mans self may be he was more active heretofore had a more nimble spirit and temper of body now he is grown more sad and melancholy his head is distempered and grown more weak his memory fails and his understanding decayes that quick disposition of his body is taken down and he cannot do as he did before is the man therefore not so quickned as he was before is he grown more dead may be the man complains certainly he hath cause to suspect himself and he doth not think he is right formerly he could remember a Sermon be fixed in meditation be attentive at the word be fervent in prayer and put forth himself in this fashion now he cannot he was so lively before now he hath not the same activity and therefore begins to call all into question certainly all is not right I answer this doth not follow it is true in many a man it is the deadness of his heart and the decayedness of his spiritual estate that causeth this but it doth not follow that it is so with thee but the cause is this may be thou hast worn out thy tools therefore no marvel thou canst not work so well as formerly take a skilful Musitian whose instrument is crackt and marred he cannot make so good musick upon this instrument as he could when it was sound doth it follow he hath lost his skill no give this man a sound instrument as he had before and he will play as well as ever all our operations not only external but also internal do much depend upon the disposition of the body as for meditation may be when the body was lively and active a man could fix his meditations upon a thing now it is weakned he cannot may be he hath the same desire and delight as he had before but he cannot do it so may be he hath as great a desire as ever to remember the word but his memory is gone so may be he hath as great a desire to put forth himself in any ordinance of God as ever in all his life but his body will not bear it I say the spirits depend much upon the body you may see this in natural operations let a mans eyes fail will any man say that the soul of that man is less able to see then it was no the soul is as able to see in a blind man as in a seeing man in an old man whose eyes fail him as in a young man that hath the quickest sight if this man had an excellent eye given him he would see as well as any body else the soul is able to do it but it wants a tool so many Saints of God cannot do many duties as they were wont not for want of love and zeal and affections but for want of tools it is said 2 Sam. 21.16 that when David waxed old they would not let him go out into the field did they look upon David now as less worthy then before no they looked upon him as more worthy then before the text saith they looked upon him as the very light of Israel though he could not fight for Israel so well as he did before so you shall see many a godly man and reverend father upon his death bed shews no great matter in his dying what because he is dead and is not the man he was no but because he hath worn out his tools he is not the man in regard of operation though he hath the same affections he had formerly Sixthly Extraordinary assistance may make a man seem to be more lively and quickned then indeed he is for God doth assist his people extraordinarily in their beginning 't is true some of his people he doth extraordinarily assist all their life long but he doth not usually do it he doth choose rather extraordinarily to strive and help his people at the first and afterwards
be carefull if not he shall perish no God is absolutely minded he shall be saved and though he hath played the undutiful beast He will chasten him with rods but his loving kindness he will not take away for ever nay he will give him an heart to cleave to him for ever that he shall not goe quite away from him and this is the infinite goodnesse of God that he doth not hang their eternal life upon their own wills if he did no flesh would he saved here is the goodnesse of God but now for particular passages they have no such hold of God but they are turned to the use of the meanes a man is turned to the use of the means in the other too a man cannot think to stand in grace to hold out at all but he must look to the use of the meanes but in case men have neglected God will not take his people upon the lurch but here he may take them and for ought we know he will take them upon the lurch if they grow carelesse when we meet with a temptation we venture upon it suppose it be to be earthly and vain and omit good duties take heed who knowes what God may doe how he may break our hearts and rend us and teare in pieces who knowes what may fall for dulnesse and deadnesse and untowardnesse and want of peace of conscience for irksomenesse and awknesse that a man hath an hellish life from day to day we may fall into this the best of all Gods people if they stand not upon their guard nay watchfulnesse is the thing that is commended to us God hath shewed us when we may have all grace and be kept from all deadnesse and when we may have life and comfort and quickening and when he will be found of us namely when we seek him with all our hearts but let a man be carelesse of seeking of God he will be carelesse of him and if a man doe not stir up the grace of God let him know he falls into the hands of a consuming fire he is not only so to the Reprobate but even to his Saints and children if they grow carelesse therefore when Paul was about to leave the world he gives Timothy this charge O Timothy preach in season and out of season c. what followes watch thou in all things as who should say may be you shall meet with many temptations and discouragements and therefore watch in all things 2 Tim. 4 5. as Christ saith What I say to you I say to all Watch Mark 13.37 Because we see this by experience in the Saints of God in all ages that sometimes God leaves his people and when he doth leave them they fall into grievous sinnes this cannot be denied for experience proves it in every generation You see Jacob himselfe how grievously he sinned he yielded to his Mother to tell a lye thinking to get a blessing by an untruth by saying he was Esau when he was not and you see what misery he brought upon himselfe by it even twenty years bondage that one sinne did cost that poor man he thought to get the blessing for it was Gods promise but by his unlawful going about it God kept him from it in a terrible manner and brought him a wide way about and so we might instance in many other Saints of God for this is most certain let a man be the dearest of Gods servants yet if sinne be yielded unto it will difuse a man of Gods Ordinances and make a man untoward to good duties it will make a breach between God and the soul it will drive him and carry him into thickets and bushes as Adam the Spirit of God will turn away the gale of his breath and then how uncomfortable a man shall be in good duties we may think with our selves and reason the case in our own souls it will be so for God is an holy God for though he love his people that rejoyce in his name yet he hath said that all their wayes should be with trembling Psal 2.11 But you will say Is grace indifferent in regard of particular passages grace will work a man shall be converted and shall not fall totally and finally away but in particular passages is grace indifferent to let a man doe what he lift God forbid that man hath no grace that hath such thoughts For first grace when it comes into the soul it sets up an universal principle to serve God not only in the main course of his life but in every particular to hate all sinne and in every particular to love all good duties and every particular to be careful at home and abroad and in his calling in company and alone in health and sicknesse in all estates whether he be rich or poor whether he be persecuted or not persecuted in all conditions of life to hate all sin and follow all goodnesse grace sets up this principle wheresoever it is but yet a man may fall into a thousand sinnes if he be not watchful but if there be not such a principle in thy heart thou art not a child of God and a believer Psal 119 3. The people of God are described by this They doe no iniquity they walk in his wayes He speaks of this principle not that they may not fall but if they doe it is meerly against the principle if a man hath true grace he hath a principle to love and fear God not only for the main but in every particular passage Secondly It is plain that cannot be the meaning of it that grace is indifferent because that if grace be truly in any man it doth set up a watch in the soul to preserve it that the man shall be eager not to sin in any particular and desirous in some measure and careful in some degree to doe all manner of good if a man give way to the lusts of the flesh his care may be brought to a low ebb but grace sets up a watch in the soule and breeds care and desire and purposes and resolutions and revenge upon his own lusts and abundance of things as you may see 2 Cor. 7.11 So that grace will not let a man be indifferent therefore when we say for particulars God doth not undertake this or that the meaning is not as if grace would only convert a man and keep him from falling totally and finally away but for particulars it is indifferent this is to blaspheme the grace of God but the meaning is though a man be the childe of God and never so much mortified if this man should grow carelesse and remiss and secure and give way to sin grace doth not undertake to keep a man from the fearfullest falls that can be nor from the fearfullest distempers Indeed when a man hath play'd the beast God may preserve him but a man cannot look for this at the hands of God who knows how God will deal with him if he
doth purpose to make them come to himself and make them partakers of everlasting mercy God hath no such purpose when he calls the reprobate he hath a purpose indeed to do them good if it be not through their own default but yet notwithstanding he hath no such purpose and absolute intention to do them good he hath no such purpose to bring them to his Kingdome and carry them quite through in the business Secondly This is a secret in Gods own bosome and that is another difference wherein this calling differs from the other it is such a calling wherein God puts forth his power and the greatness of his power too God called the light and it came God called the Heavens and they came when as they were noâ— God calling of them they were made to come so when God doth call a man by his Spirit he calls a man powerfully he doth powre in divine instincts of grace and faith and all other holy vertues whereby the soul is made able to come to God the Lord gives the heart a kinde of touch that being touched by his Spirit it must and shall and will know God in Jesus Christ it puts in divine things into the soul whereby the soul must needs know him and come to him and be reconciled to him 1 Joh. 3.9 he puts his own seed into him he that is borne of God sinneth not for the seed of God remaineth in him the Lord puts an holy kinde of ointment upon his eyes and makes him see and that abides in him 1 Joh. 2.27 The holy anoynting which ye have received abideth in you Thirdly It is a continual call it is not a call and so away a call for a year and so an end but it is a continual call he never leaves calling of him till he comes home to him as 1 Thesâ— 5.24 Faithful is he that hath called you who will also do it as who should say he hath called you and doth call you and he is faithful and will do it he hath called you heretofore and made you come to him in truth and sincerity and he will still continue his call he will still do it more and more the Lord draws his people nearer and nearer to himself Now I will prove the Doctrine by divers particulars First Because a man then may be able to look back upon all his life even from his cradle to this day even before his call and see Gods love to him as Paul though he could not see it before yet when God had effectually called him he is able to look back upon all his former time and space he had lived even from his mothers womb Gal. 1.15 Who hath seperated me saith he from my mothers wombe and called me by his grace and so it was with David I have been cast upon thee saith he even from my mothers belly Psal 22.9 10. it is not likely that David was converted then but when God had effectually called him then he was able to go back all along even to his very infancy and trace Gods goodness towards him in this and that even to his very bringing him into the world Secondly This interests a man in all the promises of God 2 Pâ—t 1.3 Who hath given unto us all things pertaining to life and godliness through the knowledge of him that hath called us to glory and vertue if we know that God hath called us to glory and vertue then we know that God hath given us all things that pertaine to life and godliness to this life and the life to come we know it when God hath effectually called us we know that all the promises belong unto us as the Apostle speaks Acts 2.39 For the promise is to you and to your children and to yours that are afar of even as many as the Lord our God shall call look how many God calls so many do the promises belong unto all the promises of mercy and grace and comfort of strength and direction and eternal redemption the compleat working of it all these promises from the first to the last they all belong to a man when God hath called him when the Lord effectually calls a man he takes him out of the world to have fellowship with the Lord Jesus Christ and in whatsoever he hath done or suffered or purchased for his people Thirdly It doth sweeten all Gods promises to a man what is the reason we can hear such admirable things out of the Word and yet they affect people generally for the most part no more then a dry chip though they hear of the promises of God what promises he hath made to his people to their Prayers to their hearing of the Word to their receiving of the Sacrament what promises he hath made in adversity and prosperity in sickness and in health in life and death when they sin through frailty what promises they have to help them up againe when they are to do any thing what promises to assist them and go along with them when they are called to any employment what promises to sustaine them and bear them out I say though all these things be delivered to people things that were sweeter to David then the hony and the hony combe Psal 119.103 Yet generally people are not affected with these things the reason is because they are not able to say that God hath effectually called them therefore when they heare such things the heart cannot lay hold upon them they think with Francis Spera I have no part in these things they think 't is true they are so to Gods people but they think there is little comfort little sweetness in them because they cannot say that they are effectually called of God Fourthly If a man be effectually called this helps a man to pray Psa l. 119.94 I am thine save me when David was able to say thou hast called me to be one of thine then he was able to pray to God Lord save me Lord help me I am thine thou art my God when he was able to say that he had interest and propriety in God this did exceedingly help him and encourage him with boldness in prayer but when a man questions his effectual calling every petition a man puts up it is choaked a man cannot pray to God but he is beaten off there is no strength in such a prayer as soon as ever Paul was converted saith God to Ananias behold now he prayes Act. 9.11 Paul had prayed a thousand times before no man in Judea prayed more then he but God took no notice of his prayers but when God had effectually called him by his grace now the Lord took notice of his prayers and observed them and heard them and regarded them and inclined his ear to them behold now he prayes Fifthly This is a great encouragement to all goodness in outward things it is a great encouragement to a man to take them in hand when he seeth
at all you have heard saith he how in times past beyond measure I persecuted the Church c. I confesse I had goodly things in me and I profitted in the jewish Religion above many my equals in my own nation being more qealous for the traditions of my fathers I was marvellous strict and forward and for the letter of the law I was marvellous zealous and blamelesse there were excellent good things in me but I had nothing of Christ all this whyle but when it pleased God who seperated me from my mothers womb and called me by his grace c. as who should say now here was the first dawning of that blessed light in my heart now begun that to appeare when God called me by his grace and first revealed his Son in me then was the deed done and never till then so also he shews that he was a cursed creature living in iniquity it may be himself and his companions took him to be as good a man as any was in all Israel but see how he casts his own water Tit. 3.3 We our selves also were sometimes foolish serving divers lusts c. but after that the kindness and love of God appeared c. from thence he began to be in the estate of grace when God called him out of that bad estate when God made a breach between him and his old courses when he made the first rent and division and revoke then grace began to appeare from that time forward I was in Christ thus you see that effectual calling is the first work of God in a mans soul it is the first bringing of a man to Christ and the first making of a man to put him on Secondly Because before effectual calling all was within God what God would do with this or that man may be he meant to save him may be he meant to dam him may be he meant to open his eyes may be he meant to let him go on and live and dye in blindness may be he meant to turne his heart may be he meant to let him go on with the world all was within his own bosom there was no inkling that ever this man should have grace and eternal life nor man nor Angel nor himself could perceive any such thing a man might have vaine hopes and false conceits but no inkling from heaven but he was as faire to be a reprobate as the devils in hell but when God effectually calls a man then he begins to declare what he intends to this or that man he begins to open his brest and shew what purpose he had in himself from all eternity as Eph. 1.9 having made known unto us saith the Apostle the mystery of his will which he purposed in himself c. it was all in himself before shut up in his own secret and privy bosom but when God did effectually call us saith he then did he make known unto us the mystery of his will it was a mystery locked up it was a secret thing that ever he had a purpose to bring us to such things to let us see such mercies now here was the breaking open of this seale now it began to shew it self now the Lord declared what purpose he had in himself now he makes it appeare that we are his elect and chosen and his beloved ones as Paul saith of the Romans to all that are at Rome beloved of God called to be Saints c. Rom. 1.7 you will say how do you know we are beloved ones If you be called to be Saints I dare be bold to say you are beloved of God God hath made it to appeare that he loves you I could not speak thus before you were as vile drunkards and profane persons as any were in Rome but now I dare be bold to say you are beloved of God nay more grace and peace be to you from God the Father and from our Lord Jesus Christ you are called to be Saints and if you are once called then it doth appeare you are the beloved of God it is Gods golden scepter no man could tell whom the King would call to him no man could tell this or that man should be called rather then another till he held out his golden scepter Hest 4.11 So it is with God when God doth hold out this golden scepter to a man now a man hath an inkling that the Lord hath chosen him and will be good to him and hear him and help him in all his wayes and pardon him and do every good thing for him as Mark. 3.13 I use it onely as a similitude our Saviour Christ was there in the mount and the people were below in the vally now saith the Text he called unto him whom he would and they came unto him he was in the mount and all his Disciples were in the vally now no man could tell who should be an Apostle Andrew saith Christ come up now he was one who should be next no man could tell Peter come up then they knew he was one too c. Therefore this calling was the first intimation of Christs purpose to them it was secret in his own bosom whom he would make Apostles before but when he called them it came forth Andrew sees he is the man and Peter sees he is the man c. Thirdly Because all other works follow this work of effectual calling there be abundance of works that God doth work upon his people that he hath chosen to his Kingdom and glory he doth justifie them and pardon their sins and sanctifie and cleanse them from iniquity makes them grow in grace hears their prayers makes them depend upon him in all their needs and necessities he makes them deny themselves and works the grace of humiliation more and more and a trade of godlinesse and a course of holiness and piety now not one of these works are till a man is called all things work together for the best to those that are called Rom. 8.28 this is a leading work now all works come in now the word works and prayer works and the Sacrament works and afflictions work and sinne works when a man is effectually called this is the great wheele of motion now all things work together for the good of him that is called according to Gods purpose this is the first ground work the first breaking of the ice the first setting of a man forth towards heaven therefore we shall see when the Apostle is to write to any man or Churches commonly before ever he bids them do this or that the first thing he speaks to them about is this he tells them they are effectually called as Rom. 1.7 afterwards he bids them yield their members as weapons to righteousness and adviseth them to walk in the Spirit and give up their bodies and souls as a living sacrifice to God not to be conformed to the world but to be transformed in the spirit of their minds and to walk in love
for their faith the soul cannot first beleeve and then come to the promise but the Lord brings the promise first and then makes the soul to beleeve he lets in the promise first and then causeth the soul to lay hold upon it the soul doth not first come and then look to the promise but the soul first looks upon the promise and then beleeves as you may see Psal 119.49 it is the speech of the Prophet David Remember thy Word O Lord wherein thou hast caused thy servant to trust the Lord lets in a word of promise into Davids heart then caused him to hope in it and made him look upon it as a thing tendred and propounded to him and so made him relie upon it if it were not for this call of God who were able to beleeve for without this call the soul when it seeth its dulnesse and deadnesse and untowardnesse and unworthinesse it would go away it would say I cannot look to the promise I cannot do this and that and I have no faith and what have I to do with the promise therefore the Lord when he effectually calls a man he lets in the sight of his promises he holds forth his free and gracious promises so that now the soul can say the Lord calls me by his grace and though I be never so wretched and my heart be stark naught though I be as reprobate to every good word and work as the vilest in the world yet here is a free offer and I will relie upon it it is tendred unto me otherwise why should God propound it so freely why should he hold it forth so indifferently why should he confirm it with the blood of his own Son why should there be the Sacraments and so many Seals to establish the truth of it and why doth he propound it so freely to me when he looks upon the promise the promise makes him believe the freenesse of it the universality of it the indifferency of it to as many as will have it the Lord puts power into the promise to affect the heart fire the heart there is so much truth and goodness in the promise as is able to make the soul beleeve when God speaks it to the heart it is such a good promise and such a free promise and so Yea and Amen in Christ Jesus to all that do but rest upon it the Lord holds the promise before a mans eyes and saith here is a promise for thee beleeve here is mercy here is favour here is pardon here is peace here is Christ here is strength here is wisdome thou art a fool here is wisdome for thee to direct thee thou art weak here is strength for thee to enable thee do but rely upon me and thou shalt have it the soul doth not first believe the promise and then take it but the Lord first propounds the promise to the soul and makes the soul look up to God in his promise I am a vile sinner but with the Lord there is mercy and I have a cursed spirit within me but with the Lord there is power to subdue it the truth of the promise and the power of God going with it makes the soul beleeve it and this is the reason when God would renew the faith of his people he gives them as it were a new call and holds the promise afresh before them as Gen. 17.1 I am God alsufficient walk before me and be upright as who should say Abraham go not away from me go not any where else thou mayest have any thing in me I am God Almighty beleeve in me keep by me go not from me but walk before me all the dayes of thy life and I will be a God unto thee and in blessing I will blesse thee therefore Rom. 9.8 the people of God are called the children of promise because the promise breeds them and converts them and is the ground of all unto them they are the very children of the promise now here be three things I would shew unto you First why this act is attributed to the Father the Father speaks to the soul the soul hears it and so comes Secondly what speech this is which the soul hears and so comes to God by faith Thirdly how a man may know whither he hath heard this voice or no. First why this act is attributed to the Father Every man that hath heard and learned of the Father c. the Father speaks and the soul hears from the Father I answer First not as though Christ did not speak but he came to send them to to the Father go to him and hear him that is not the meaning of it no Christ cuts off all such thoughts in the next verse Every man that hath heard and learned of the Father c. not that any man hath seen the Father c. as who should say I do not mean that you should runne to the Father as though I were not able to teach you no man can go to the Father he dwells in light that is unaproachable no man can come to the Father but by me Mat. 11.27 All things are delivered to me of my Father c. you see here that is not the meaning of it Christ is a sufficient Doctor he is the great Prophet of his Church and is able to instruct his people therefore that is not the meaning of it Secondly not as though we should set up a conceited distinction of works in the Trinity as though a man should say now a man is under the work of the Father and then under the work of the Sonne and then under the work of the holy Ghost as some imagine sometimes the soul is under the work of the Father as when the soul doth not beleeve the Father draws it and pulls it and when it beleeves then it is under the work of the Sonne and he works upon the conscience and justifies and sanctifies it and afterwards it is under the work of the holy Ghost when it is sealed with the Spirit of promise these things are true yet this is not the meaning neither doth our Saviour Christ intend any such construction neither have we any warrant for any such distinction of works for as this act of drawing is here given to the Father so John 11. it is given to the Sonne When I am lifted up I will draw all men unto me and as we say the soul hears the Father so it heares the Son also John 5.25 so that these are but conceits and as the seal is given to the Spirit so it is given to the Father and the Son sometimes therefore to say that the soul is now under the work of the Father and now under the work of the Sonne and now under the work of the holy Ghost these things are not warrantable in Scripture but the meaning is this our Saviour meeting with the stubbornnesse of the Jews that would not believe but murmured and
adoe and such a stir and such a deal of opposition this is a plain sign that it is not of man it is not of him that willeth nor of him that runneth but of God which sheweth mercy Rom. 9.16 Neither can man Will neither can he run neither go nor stir towards it nay though God make him go how apt is he to laggar in the way and draw back again So you see the Fourth Thing Why it must needs be the Spirits Work The Fifth Thing is How the Spirit of God works this Work It is after an unspeakable manner Who can declare the noble acts of the Lord The works of God in Nature are marvellous David himself when he looked upon his natural Birth the Conception of him in the Womb of his Mother he wondered at it Psal 139.14 That was a wonderful work how much more is this unspeakable and unutterable As it is said of our Saviour Christ Who can declare his generations So may I say in a lower sense of this Work Who can declare this Regeneration of his people But yet thus far the Scripture doth authorize and warrant us to go First That he doth it by the word of Life By the Gospel of Salvation by the Preaching of it or otherwise according as he pleaseth that is the immortal seed 1 Pet. 1.23 Being born again not of corruptible seed but of incorruptible by the word of God c. And as Paul saith to the Corinthians Though you have ten thousand instructers yet you have not many Fathers for in Christ Jesus I have begotten you through the Gospel 1 Cor. 4.15 As who should say You are begotten and born again and you are born again by the Word and I was an instrument under God of your new Birth by the Word which I have Preached among you and therefore 1 Tim. 1.2 he calls Timothy His own Son So Tit. 1.4 he calls him His Son in the Faith that is he was an instrumental Father under God by the Doctrine of Faith to bring him to be a Child of God So that I say it is done by the Word Of his own Will hath he begotten us by the Word of truth Jam. 1.18 The Spirit of the Lord sanctifies the Word when he is pleased to convert a man the Word shall shew him what a miserable creature he is by nature it sheweth him that flesh and bloud cannot enter into the kingdom of God it sheweth him that he is utterly forlorn in himself and past all recovery and shews him where life is to be had namely in Jesus Christ discovering his worth and excellency and necessity and that all Grace and good is in him and shews him the freedom of this gracious offer Thus the Spirit of God when he propounds the Word to the soul holds it before the eyes and conscience and sanctifies it and puts a power into it to enter deep into the soul that it may Conceive in the soul Secondly The Lord doth it by an unspeakable working There is a Divine work which the Lord worketh The spirit comes into the soul after the manner of water as Christ saith Joh. 3. Except a man be born again of water and the holy Ghost c. that is unless he be born of the Spirit which worketh in the spirit of a man as water doth in working upon a foul thing Now what this working is we cannot tell but we can tell you the effects of it whereas the soul was rotten and naught before and impotent to all good now it begins to have a better disposition and a new power And whereas it did savour of the things of this life before now it savours of the things that are above but this is a secret kind of working in the soul therefore it is called the washing and the laver of it And the Apostle speaking of the Corinthians what miserable creatures they were before Regeneration he nameth Drunkards Idolaters Adulterers c. and all manner of filthy persons Such were some of you saith he before your Regeneration but now you are washed and justified and sanctified in the Name of Christ 1 Cor. 6.11 That same washing there he means by that you are Regenerated so that Regeneration it is a supernatural an unspeakable kind of washing of the soul by the holy Ghost whereby the soul hath its Corruption washed from it in part and made clean in part and way made for all the Graces of Gods Spirit to come in now and all the fruits of the spirit to be brought forth Thus the Spirit of God works this work he works it in an ineffable manner by the word of Life and by a secret kind of washing I come now to the Application of this Point And first of all If the Spirit of God be the Regenerater of Gods people â—hen we may here see the errour of the Papists Pelagians and others That set up the Will of man and put any activity in the Reason and Judgement and Wisdom and Election of man This Doctrine of theirs is unsound and contrary to the working of Gods holy spirit If it be such a work as God sends his own Spirit to do it What man can do it It is called Regeneration and this shews it is not of man who is able to beget himself and shape himself in the womb and dispose of his own body in the belly Nay more Can any man beget himself again The very name of Again shews that it is a work only of God none but he can do it and we see it plainly it is wrought no where but where God himself doth it and they that have it are able to speak it that they did not chuse God but God chose them I was found of them that sought me not all the souls of his people will subscribe That it was not in them that willed or in them that ran but in God that shewed mercy It is God only that is the Author of this thing and none but he Secondly Again This should teach us to consider that we have alwayes need of the Spirit of God If the Spirit of God hath begotten us again then we have alwayes need of him it is not in this as in the first Birth when the Child is born though the Father be gone the Child may subsist but it is not so here but the Spirit of God as he begets a man so he is fain alwayes to stand by him and bear him up and give him supplies of Grace from day to day As it is with the Air the Sun doth not only enlighten it but it doth every moment give light to it for suppose the Sun should shine four or five hours in the day yet if the Sun should with-hold its light the Air would be dark presently it is not as it is with Fire let a man heat the water though he take away the Fire the water will keep its heat a while after but do but with-hold the
he doth give him a common life one minde and heart he doth give them all natural help and natural care one of another for they have need one of another In the Third place we must shew That the Spirit doth this And why he doth it First That it is the Spirit that unites and tyeth all these Members together This makes them hang together therefore it is called the unity of the Spirit Eph. 4.3 He exhorts the Ephesians that were the Members of Christ to keep the unity of the Spirit because as the Members of Christ are united to Christ so they are united mutually by the Spirit Therefore take heed saith the Apostle to keep the unity of the Spirit that you may be of one mind and one heart Therefore the Apostle speaking of the Body of Christ he compares it to a building A building consists of divers bricks and stones and timber which being joyned together make up an house So the Members of Christ being joyned together make up an house for God to dwell in But who makes this The text saith the Spirit of God Eph. 2.22 The Spirit of God makes up this blessed building all the elect of God all the faithful all the heirs of Grace in the world are as an house or body though there be never so many parts in it yet they make all but one body or house so it is here Now the Spirit unites these and layes them artificially together so that they may prop one another Ezek. 11.19 The Lord there speaking of his Elect I will give them saith he one heart and make them of one mind How will he do it I will put a new Spirit within them And so he makes them to be of one and the self same mind Now the Reason Why the Spirit of God doth do this is First Because none else besides the Spirit is able to do it For by nature we are wofully and fearfully different from the Body of Christ we are of another nature of another kind of another life nay we are contrary to it all the Members of Christ they are as young sucking children but wicked men and all men by nature are Lions and Leopards and Bears and Tigers as the Prophet speaks Isa 11.6 7. Now the Prophet there speaking how Christ means to effect it is to unite these together to make the Lion and the Lamb to have communion together to make the Bear and the Kid to lye down together Mark how he sheweth how Christ will do it in the second verse of the same Chapter the text saith The Spirit of the Lord shall rest upon him he speaks of Christ that is whereas this requires a great deal of power to do this to make a man to be clean contrary to his nature whenas a mans nature is carnal and wicked and earthly to make him of the Body of Christ therefore saith the text The Spirit of Might shall be upon him c. There is a great deal of Might required to turn their dispositions it is a mighty thing to change a man that is a drunkard a proud person a wicked wretch to turn this man topsie-turvy to make him mind other things to make him clean another man this requires infinite wisdom Therefore the Spirit of Wisdom shall rest upon him to do it and the Spirit of Knowledge and the Spirit of the Fear of the Lord that is the Lord Jesus shall put in the Spirit of Fear into mens hearts and this will turn them this will alter mens minds and conversations Secondly There is none so fit as the Spirit of God to do it For this Body of Christ it is a company of Sons and Daughters that God hath up and down in the world that are able to cry Abba Father now who is so fit to do this as the Spirit of the Son As the Apostle saith That he might redeem them that were under the Law that they might receive the Adoption of Sons Gal. 4.5 Fourthly How the Spirit of God doth this and that is Two wayes as the Scripture reveals to us The One is By being one and the same Spirit in all the Members of Christ He comes into them and dwells in them as one and the self-same Spirit and so makes up this union The same Spirit that was in Paul was in Peter and so all the rest of the Members of Christ one and the self-same Spirit is in them 1 Cor. 3.16 Know ye not that yeare the Temple of God and that the Spirit dwelleth in you Therefore look what Spirit of Faith one man hath another comes to have the same Spirit of Faith as the Apostle speaks 2 Cor. 4.13 We having the same Spirit of Faith with them as it is written I believe and therefore I speak so we believe and therefore we speak Secondly The Spirit doth this by uniting and tying a knot between these Members He doth unite them and make them hang together in one he makes them to be of one heart and of one soul by knitting and combining of their hearts all together Therefore this fellowship is called the fellowship of the Spirit Phil. 2.1 Though Paul were far off from Philippi yet he could adjure the Philippians by the fellowship of the Spirit But you will say How can this be Can the people of God have communion and fellowship one with another when they are so far asunder one from another and may be never saw one another may be never heard one of another How can this be I say Very well for the Spirit of God hath a long arm and is able to make the people of God shake hands though they be a thousand miles asunder it is the Spirit that tyeth this knot and unites them together As Paul speaks Col. 2.5 Though I be absent in the Flesh yet I am present with you in the Spirit and methinks I am in your company and meetings when you meet together I see you in my mind methinks and I joy in your order The Spirit makes the communion between the people of God and hence it is that they can love one another because all the Members are tyed together by one knot and they come to help one another and do any thing one for another even by the very love of the Spirit which they have one towards another Rom. 15 30. The Apostle had some need of the good Romans to help him Now see how he doth intreat help from them he desires them by the love of the Spirit to pray heartily for him he knew that the love of the Spirit would be a great motive to them you know you and I are joyned together by the same Spirit for the love of the Spirit pray for me Thus we see First What this Body of Christ is Secondly What the putting a man into this Body is Thirdly The Reasons why Fourthly How the Spirit doth it Now I come to the Vses And First Is
sin and grace 11 4 He may grow notoriously vain worldly and guilty 5 The service of God may be a burthen to him 12 6 He may be so dead that nothing can quicken him Quest If a Saint be thus dead where is grace all the while Ans It cannot be taken away because 1 The seed of God remains still in him 13 2 Supernatural habits remain 3 He ever hath an anointing 4 He hath remaining some little strength Use 1 To stir us up to labour against sin 14 2 Let the best of Sains stand on their guard 3 Comfort for those who are dejected with dead hearts 7 A child of God may fall into foul sins 15 1 Into Idolatry 2 Apostacy 3 Persecution of Saints 8 A child of God may be hardned in sin 16 9 He may be long in sin Reas 1 In regard of Satan 2 Of themselves 17 3 Of God himselfe who leaves them to themselves that 1 they may be patterns to others 2 to punish their carelesness 3 that so they may see they stand meerly by grace 18 4 that they may be sensible towards their brethren 19 5 to humble them 20 Use 1 How to order our speeches concerning grace which though it be sufficient 1 to bring a man home to God 2 to keep him from falling away finally 3 from falling away totally 21 Yet Gods people are to stand upon their guard because 22 1 Grace looks for this 2 Promises are conditionall 23 3 Experience in all ages proves the falling of Saints upon Gods withdrawing 24 Qu. Is grace then indifferent in particular passages Ans No. For 1 Grace sets up in the soul an universall principle to serve God in every particular 2 It sets up a watch in the soul Use 2 To work out our salvation with fear and trembling 25 Use 3 Not to stumble at this doctrine Use 4 Not to raise false comfort to our selves from this doctrine 26 Causes of deadnesse The cause in Generall is giving way to sin which is 1 A soul-killing thing 2 It grieves the holy spirit 27 3 It puls a hard task on the soul to goe through 4 It defiles the conscience 28 5 It weakens all assurance of welcome with God 29 Causes in particular 1 The nigardliness of people in Gods service 2 Their unwatchfulness 30 3 Contenting themselves with a low kind of religion 31 4 The vanity of mens minds 32 5 Mutuall example 6 Covetousness and worldinesse 7 Spirituall sloth 33 8 Neglect of secret duties 34 9 Neglect of inward duties 35 10 Contenting themselves with what they have attained unto 36 Means of quickning 1 Believing and looking up to Christ 37 2 Learning of the word preached 38 3 Shunning all causes of deadnesse 4 Being earnest with God to quicken us 39 5 Diligent in all Christian duties and worship 40 6 Exercising that grace we have 7 Considering former and present examples 41 Motives to shake off deadnesse 40 1 Consider the ingredients of this sin of deadness 42 As 1 Dulness and blockishness of mind to good 2 Awkness and avorness of heart to the waies of Jesus Christ 43 3 Senselesness of conscience 4 Coldness of affections 5 Faintness of endeavours 6 Drowsiness of the whole man Mot. 2 Consider that while we are dead we cannot pray not hear c. Mot. 3 We can have no true sign of true grace 44 Mot. 4 We cannot grow in grace 45 Mot. 5 We shall grow deader and deader Mot. 6 This sin of deadness worse then other sins in these respects 46 1 Deadness is in all the whole man 2 It is against all Gods Commandments 3 It is deeper in the soul then other sins 47 4 It is an estate of sin 5 It is a second death 6 More special threatnings against deadness Considerations to quicken us 1 Consider that we owe to God our life and affections 48 2 All the world is alive in their own courses let Christians be alive in theirs 3 Consider the worth of what is lost by deadness 49 4 If we be quickned nothing will be hard 5 We shall have much joy and comfort 6 All Heaven will rejoice at our quickning 7 We shall be enabled thereby to doe good to others 50 Remedies against deadnesse 1 Be watchfull 51 Observ It is an excellent and soveraign thing for a Christian to watch 52 Reas 1 In regard of our selves our selves are false to our selves 1 We should watch our hearts 2 Our thoughts 3 Our affections 4 Our consciences 5 Our tongues 53 2 In regard of the world lest it get into us ibid. 3 In regard of Sathan 54 Because he is 1 A subtle enemy 2 Diligent 3 Strong 4 Malitious 5 Hath nothing else to doe p. 55 4 In regard of the wicked 5 In regard of good things 55 1 Our graces that we may preserve encrease and exercise them 56 2 All good duties before in after duty ibid 3 In regard of God For 1 Sometimes he comes neerer us then at other times 2 Sometimes doth extraordinarily help us 3 Doth sometimes afflict us 57 Use 1 Lament the neglect of this duty ib. 2 Be exhorted to take up this duty ib. 1 Consider the misery of them that do not watch ibid. 2 The good of watchfulness 3 That men doe watch in outward callings 4 We have examples of the Saints Remedie 2 Strengthen the things that remain 58 Mot. 1 Because they are remainders 2 Because those remainders are ready to die 3 Because thy works are not perfect Doctrine It is a Christians duty to labour to be strengthned especialy if he hath formerly had more grace 58 2 Weakness 1 Of people unconverted 2 Of Children of God which is double 1 In beginning 2 In declining Reas 1 We can have no other comfortable argument of true grace 60 2 Else we can doe no act of new obedience 3 Nor overcome temptations 61 4 Nor recover after a fall 62 5 Nor obey God with ease Use 1 To condemn 1 Those that have no strength at all 2 Those that doe not strengthen the good things they have 63 Use 2 To direct us what to doe that we may strengthen c. Direction 1 Labour to have strong minds and understandings 64 2 Strong wills 66 3 Sound affections 67 Dir. 2 Labour to believe 3 Fly all occasions of evill 4 Maintain a constant purpose to please God 68 5 Frequent the Ordinances of God 6 Put forth your selves to the utmost in good duties 69 7 Remember we alway need new supply of strength 8 Take heed of sinning against knowledge 70 9 Make conscience of useing and improving Sacraments 1 Baptisme 2 Lords Supper which is of great use to strengthen believers For 1 It is the nature of the Sacraments 2 It is a seal of Gods covenant 3 It is Communion with Jesus Christ 4 A Sacrament of Communion with the members of Christ 71 Therefore 1 Let us so come to this Ordinance that we may be strengthned 72 2 This condemns the most
be unthankful to God for his grace and goodness and mercy vouchsafed unto him The second Use Is is so that a child of God may be left to himselfe to Vse 2 fall fouly then let every one that hopes he hath any grace learn the words of Saint Paul Work out your salvation with fear and trembling Phil. 2 12. Hath any man gotten quickening goe on with fear and trembling hath any got softness of heart in the fear of God goe on with a trembling heart and consider how brittle your hearts are they are like glass you had need goe charily and tenderly up and down grace is a fine delicate thing if it be cherished and preserved and stirred up what a deal of good may a man attain unto if God hath been good to any of us to give us any saving grace we are very fooles if we look not to it it is a dainty and delicate thing it cannot enter indeed into a mans heart to conceive what a great mercy God hath vouchsafed unto him if he hath bestowed any grace upon him therefore be chary of it and remember Lots Wife remember those fearful examples remember how David brake his bones remember the miserable distressed uncomfortable condition thou mayst bring thy soul into if thou dost not take heed to thy selfe and if thou beest in such a condition consider what gracious promises there are to help thee up again and what gracious examples to make thee think with thy selfe there is yet grace and mercy and quickening for me and if I seek God he will assuredly be found of me The third Use Is it so that a childe of God may fall so foulely Then Vse 3 let not any man stumble at this Doctrine let not any think a childe of God cannot fall to be so dead I say doe not stumble at it but rather see if it be not thy case if thou art not fallen down into this depth of misery for what have I said did not I say that a childe of God might lose his zeal Look abroad what zeal is up and down what yearnings when the Church is in misery nay what need we look abroad who hath zeal against his own sins and corruptions Again did I not say that a childe of God may lose his affections what affections are now a dayes we heare Sermons but what affections are stirred up either in hearing or speaking the Word of God So for prayer what affections are there in prayer So for sin what griefe is there for our sins There is no affection or sorrow at all in us Where is that same anguish of heart that should be in us for our corruptions they are even lost I speak not of wicked men only but even of good people though they be sensible of their deadnesse and hardnesse of heart though they see it yet they are not able to relent at it Then for desires where are they Did I say a childe of God may have hardly any desire almost not be able to wrestle with God for grace and tug for it and is not this our case What frozen prayers what cold devotions are sent up from day to day So did I say a childe of God may be senselesse of sin How far hath this distemper grown upon us now a dayes our hearts might even ake to be privy to that backwardnesse and untowardnesse and unfruitfulnesse I say it might make us to be at our wits end until we were delivered and yet no man complaines there is complaining in a dull manner but no mans heart bursts almost Again did I say a childe of God may grow palpably vain and proud and worldly that a man that hath but halfe an eye may see it and take notice of it is not it thus among us how do we discover our shame wheresoever we come those that have but half an eye see how worldly we are and how we have no mind to God and the things of eternal life is not this our conversation from day to day nay the very world sees it they see how heartless good people are grown Vse 4 The last use may be to rap all mens fingers off that think to comfort themselves with this that hath been said there are these things will answer these conceits first all this is nothing to thee unless thou weâ—t once a godly holy zealous man for all these examples are of men that were once zealous and forward for God and goodness they were once changed from the estate of nature to the estate of grace And again when they were fallen they gat up again and were the more wary and watchful afterwards but it is not so with thee Now we come in the next place to shew what are the causes of this deadness of mens hearts in these times wherein God hath revealed himself more fully and clearly the general reason of this is the giving way to sin and not looking to themselves to abstain from sin and have a care of the commandments of God and walking before him as they ought to do which thing is an horrible deader of the heart as Solomon speaks concerning the adulterer he knows not that the dead are there when a man gives way to sin to worldliness or passâ—on or any other corruption he doth even go where the dead are and there where the guests of hell are if a man gives way to pleasure to be carried away with sinful delights this will dead a mans heart as the Apostle sheweth of the Widows that lived in pleasure 1 Tim. 5.6 they were dead while they were alive as soon as ever David gave way to his sinful corruptions his heart was deaded presently upon it as may appear by the prayer he had afterwards when he came to himself and to look out for quickning uphold me with thy free spirit Psal 51.12 as who should say I feel a base dull slavish spirit come upon me that former liveliness that was in me it is wofully decayed sin had made a mighty breach in his soul it had knockt off his wheels and made him dull and therefore he is fain to pray that God would give him a free spirit again so it was with Peter as soon as ever he had given way to his curiosity and security and presumption he would needs go and see sights he would go into the high Priests hall and see how the business went he did not see the proneness of his heart to be carried into sin now you may see how wofully it deaded his heart in a moment as soon as the damsel spake thou also wert with Jesus of Galilee a man would wonder how no life at all almost appeared in that mans heart if he had had any life would he have carried himself in that fashion his life was so gone that he cursed and sware that he never knew the man if he had any life in him he would rather have said what if I were with Jesus of Galilee I was
with him and I am with him and I will be with him I am ready to dye with him I profess my self to be his Disciple he had no heart in the world to stand for Jesus Christ he had no heart to appear in pleading for him and expose himself to danger for him he was now called to it but he had no heart at all sin it is even like ashes cast upon the fire the fire cannot then send forth its heat so sin doth even cast ashes upon the soul that it cannot express such life as otherwise it would The first reason is because sin is a soul killing thing it is like Mare Mortuum the fishes dye as soon as ever they come there so when the Divel hooks a man into sin he hooks him into the dead sea as the Apostle saith of the Ephesians you were dead in sins if the Divel can but hook a man into sin he is presently in the dead sea Hos 13.12 it is said of Ephraim when he offended in Baal he died c. before when their affections were up and they trembled before God they were lively but when they gave way to sin and iniquity the Church presently died they withered away more and more till they came to nothing therefore the Apostle calls the Law of sin the Law of death the Law of the spirit of Christ hath freed us from the Law of sin and of death Rom. 8.2 sin doth even bring a man to deaths door it doth weaken all the powers and faculties of the soul that a man cannot stir to any duty it makes a man like a snake that is frozen with the cold it cannot stir so it is with a man when he gives way to sin and iniquity it freezeth all the powers that are in him and lesseneth all the powers of Gods spirit it is even like a weight as the Apostle calls it Heb. 12.1 If a man should have a great weight upon his back fetters upon his legs how can that man go he must needs go very dully so it is with sin and iniquity when a man gives way to it it is like plumets of lead like great weights and burthens that clog a mans heart and affections it makes them dull and lumpish and heavy to any thing that is good as Christ speaks of the cares of this life if a man give way to them they will overcharge the heart they will lie heavy that the heart cannot stir Luke 21.34 sin poysons all the soul it poysons the mind that a man cannot look upon things as he did it poysons a mans heart though his heart were deeply affected towards God it is strange if a man give way to sin how it will take off the affections from God it separates between God and the soul and comes between God the fountain of life and the soul and therefore must needs be a killing and deading thing Secondly Sin is a deading thing because it doth grieve the holy spirit of God that dwels in a man you know all the quickning of a Christian consists in the gracious assistance of Gods spirit as long as Gods spirit is pleased to go along with us and work our works for us then we can pray and deny our selves then we are fitted to every good word and work but if the spirit of God retire if it withdraw and suspend his actions and forbear his operations what can a man do a man is even a block without the spirit of God now though the spirit of God delight never so much in doing good to the Saints and delight in accompanying of them and aâ—â—iâ—ting of them and enlarging of them in all their wayes yet if they give way to sin directly he will be grieved and sent sad back again to heaven as it were and when the spirit of God is grieved all must needs go sad and heavy with the child of God suppose a child of God give way to vain talk and discourse you shall see what the Apostle saith this will grieve the spirit of God grieve not the spirit of God whereby ye are sealed to the day of redemption Eph. 4.13 he speaks of that very sin if a man give way to it the spirit of God will be grieved though formerly he was pleased mightily to help yet now he will withdraw and then how dully shall a man go on so if we should give way to the suffering of our hearts not to be affected with God and his truth not to see God in all his wayes in all his goodness and dealings that we should not be thankful this will quench the spirit of God it will quench its motions as if a man should pour pail-fuls of water upon the fire so this will quench the spirit of God 1 Thes 5.18 19. there is a manifest dependence between all those exhortations and this is certain let a man once not be affected with God let him not see Gods goodness in all his wayes let him not be affected with Gods mercy and loving kindness it will quench the spirit of God and then consider what a lamentable case a man shall be in Thirdly Sin must needs dead a mans heart because it doth put a most woful bitter hard task upon the soul to go through for you know hard tasks stir up reluctancy against them when a man hath an hard task to go through the very thought of it dulls him it is like a stone upon his heart now let a man sin against grace and the goodness of God and Gods gracious dealing let a man sin against these it doth put a man to a most hard task to go through to go and humble himself before Almighty God and the soul shall find a world of conflicts that he is loth to come to it loth to deal about this bitter business to go about to renew his repentance with bitter remorse for his sins it is like a desperate debtor that hath run himself over head and ears in debt the very thought of coming to a reckoning is death to him he cannot abide to think of it it is like a boy that hath made false Latine if his Master should call him to construe and pearse it and give a rule for every word he knows it is not according to rule he hath not looked after rule and every thing is false now he cannot abide to come to construe and pearse it so when a man hath provoked God by his sins and hath broken his covenant and slighted his ordinances when God calls him to construe and pearse what do you make of such an action and such a word and such a thought the heart is even afraid of these things as a dog is of a whip it is an hard task to be brought to this as David when he had yielded to his security and idleness and unwatchfulness and so had given way to Satan you may see what an hard task he brought upon his soul and how his soul was ever
if a man would recover life and quickning the saving health of his soul he must take himself to his chamber and privately deal with God concerning his own soul as the Prophet speaks Zech. 12. every family apart the house of David apart and the house of Nathan apart when Jeremiah would humble himself before God Jer. 15. 17. I sate alone saith he so even go and sit alone But you will say are not publique duties better then private 't is true they are so when we may have publique duties as on the Sabbath day or any other day when we may go to publique ordinances then to go to private duties to private prayer c. this is to despise Gods publique worship but if we be not diligent in secret duties in private calling upon God if we be not frequent in these all outward duties of Gods worship will do us no good the preaching of the Word will do us no good except we preach to our selves the prayers in the congregation will do us no good if we pray not in our closets now when men neglect private prayer and seeking of God when a good motion comes into their mind to seek God in secret they put it off they will do it anon they shall have more liesure another time and if they do it they do it lothly and hoverly even so so they do not do it roundly and throughly as they ought to do this deads their hearts Lam. 3.28 the Church sate alone that is the way to be quickned if a man did love quickning he would plot and study to be alone nay he would search all the corners of his house for privacy if he did love his own quickning he would do thus he would be frequent with God in secret it is noted that the greatest work that ever Jacob did it was in private Gen. 32.24 he had sent all his company away and dispatched them over the brook he was left alone and so went to tug with God all alone and there wrestled so hard that he would not let the Angel go until he had blessed him so this were the way for people to take God aside and go between him and them and there afflict their souls and acknowledge all their vileness there to be instant with him and look up to him and bless him as it is noted of our Saviour Christ he would shift out of the way many times and go and pray alone Mat. 14.23 We may do that when we are alone that we cannot do in any company we may speak that in private which is not fit for the Wife or the brother to hear a man may do that alone which he is not able to do when he is in company how many secret arguments hath a man to move God in private many secret businesses that only God and his own soul knows off so that if he would be diligent in private duties he knows not what good he might do to his own soul Now the neglect of this blessed Ordinance of God of seeking of him in secret is the cause of this deadness nay the want of this duty is the cause why publique Ordinances do us no more good Ninthly The next cause of deadness is the not looking after inward duties in a mans own brest spiritual life and quickning is an inward thing and it is inward duties that must cherish it and the omitting of these duties doth most destroy it and let it die I say inward duties outward duties it is more easie doing of them as for a man to pray and hear and receive the Sacrament and externally to observe the Sabbath or outwardly to confer and sing Psalms and read a Chapter these outward duties a man may do them with more ease nay hypocrites may do them and do do them and yet never come to life and quickning they do them after their manner but there is no man can do them aright but they that are quickned up to God but I say men may do this and never be quickned but now there be inward duties and these are the main quickners of the heart and the carelesness of these is a great cause of deadnesse but what are these It is the setting of God before a mans eyes thinking when he goeth up and down of God of his holiness of his precepts of the danger of being under his displeasure and of the happiness of being in his favour it is for a man to be striving against temptations and opposing his own wickedness if sin rise up at any time to beat it down these be inward duties which no man can see if a man were in the market cross he might do these duties and no man see him no man can tell what a man thinks what he is doing in his bosome now I say if a man would be careful of these inward duties what a deal of good might he gain these inward duties are they that raise up quickning Mal. 2.15 take heed to the spirit many take heed to their lips they will not speak and to the outward man they will not do evil but take heed to your spirit Eph. 5.19 speak to your selves saith the Apostle we speak may be to others about God this is an outward duty but we should speak to our selves if a man loved quickning he would reason the case with his own soul and speak to himself and ever and anon upon occasion retire into his own bosome and recoile upon his own heart and commune with himselfe this is it to be inwardly resisting the Devil and cherishing of good motions this is an excellent thing and nothing deads a Christian so much as the neglect of these duties It is observed of Nehemiah when he was speaking to the King he was doing of an inward duty at the same time Neh. 2.4 At the same time that he spake to the King he was careful of the inward duty to speak to God to blesse him and to be with him So when Moses was exhorting all Israel to believe in God Exod. 14.13 14. At the same time when no body knew what Moses did he was doing of an inward duty he was crying to God as the Lord saith ver 15. Moses why criest thou unto me This was when he was conversing with Israel and talking with them these inward duties may stand with any duty they run along in prayer and hearing of the Word they run along when a man is in company and when he is alone when he is at home and when he is abroad when he is eating and drinking these inward duties if men would make much of them it would make a man to have a gracious living heart Now what should ayle us but that we may doe these duties we have no excuse for the not doing of them when we are in company what should ayle us but we may think thus I will take heed now I will not speak words that my heart may reproach me for afterwards I will
as if a man should go about a thing that he hath no heart to so people go about prayer and the hearing of the word as if they had no heart to it they have no heart to prayer they have no heart to think soundly of God and of their latter end they come to duties but their hearts are a thousand miles off Thirdly There is senselesness of conscience it is not tender of little sins it feels them not at all and as for great sins it feels them but a little may be peoples consciences find fault with them from day to day for doing what they do and tells them they ought not to do it but yet they will not leave their sins it tells them thus and thus they ought to do but it hath no power to make them do it may be it accuseth them but they are never the better peoples consciences are dull and blunt and have no force at all Fourthly For coldness and lukewarmness of affections the affections of a man are not set upon God they pray without affections and hear without affections the doctrine of eternal life doth not affect their hearts hatred of evil is cold and love of God and goodness is cold as Christ saith the love of many shall waxe cold and so their desires are cold and languish and come to nothing we can find tears for other matters but not for our sins we can have our affections soon stirred when our selves and our own wills are crossed but God may be dishonoured a thousand wayes and we never grieved or moved at it so when we hear a fine story and carnal news this delights but when we hear the word of God the truth of God that concerns our eternal well doing we are not moved or affected at all with that Fifthly Another ingredient of this sin is the weakness and faintness of endeavours if people have any endeavours any kinde of putting themselves forth to that which is good it is with faintness as if they cared not whither they went about it yea or no as Solomon saith Prov. 13.4 people desire mercy and pardon and would have hope and salvation and the Kingdom of God but will not be at the cost and charges they ought to be at for these things this is nothing but the deadnesse of our hearts Lastly That same dulness and drowsiness of the whole man though men be careful enough of outward things yet how careless are they of their souls were our hearts broken and contrite under these things we should be soon quickned as the Lord saith Isa 57.15 I revive the spirit of the contrite one so God would revive us if we were sensible of these distempers of ours if we would humble our selves before God and plead to him for help he would help us but when we do not lay these distempers to heart and seek out to God for redress no marvel though we are dead and dull still well then is it so that there are so many horrible ingredients in this sin of deadness then how should we labour to fling it away and use all means to be quickned the Apostle being to disswade from following the will of the Gentiles he useth this very argument the abundance of the vile ingredients that is in the will of the Gentiles 1 Pet. 4.3 so you may see how the wise man disswades Prov. 26.25 when he speaketh fair believe him not for there are seven abominations in his heart so let us think there is seven abominations yea seventy times seven abominations in this sin of deadness therefore let us look out that God may help us and quicken us and revive us in all our wayes The second motive is to consider that as long as we are dead we cannot Motive 2 pray Psal 80.18 Lord quicken us and we will call upon thy name as who should say Lord we are not sit to pray and call upon thy name except thou quicken us therefore quicken us that we may call upon thee So Ministers cannot preach unless they be quickned as Dr. Ames tells a story of a godly man of France there was such cold preaching that he was fain to go out of the Town to sit under a powerful Ministry therefore we cannot preach if we be dead the Scribes and Pharisees preached without Authority and life they were dead and therefore had no authority in their preaching but Christ preached with Authority if we were quickned we should be the better able to preach So again you are not able to hear unless you be quickned a dead heart may hear a thousand Sermons but what doth it work upon them even as good as nothing if Paul or Apollos or an Angel from heaven should preach to us unless God quicken us all is nothing nay Christ tells us that his own Ministry and Johns Ministry there were not two such in all the world again yet how dead and fruitless were they whereunto shall I liken this generation c. Mat. 11.16 c. the meaning is this John the Baptist he came mourning and in a doleful manner fasting and afflicting himself and crying out Repent he mourned but none would relent Christ he came piping he came in another manner he came eating and drinking and he preached gracious things the Kingdom of God and the acceptable year of our Lord now saith he you have not daunced all these things have not affected your hearts a jot you are as blockish as if you had no Ministry at all as Christ saith Mat. 8.22 let the dead bury their dead what doth he mean by that he means those that are dead in their souls those that are dead in their spirits and souls they are fit for dead imployments and nothing else the coherence was this there was a man came to Christ and was willing it seems to be the Disciple of Christ but oh saith he first I pray thee let me go and bury my father bury thy father saith he any man may serve for that let the dead bury their dead those that are fit for nothing else may do that but if thy heart be alive thou art fit for me thou art fit for spiritual employments but when a man hath a dead heart he is fit for nothing as Christ he gave the bag to Judas he was the fittest man for that so let a man be in office if he be dead he hath no heart to punish sin no not so much as to use his faithful endeavour to root it out nay he will pull down the guilt of the sins of the parish upon his own soul rather then he will stickle a little for God Judg. 4.8 how backward was Barak to go against the enemies of the Lord if you will go I will go saith he to Deborah otherwise he had no heart to go so Esther how dull was she to stand for the Church of God she would let the Church be ruinated rather then she would go and speak to the King in
the behalf thereof but that Mordecai stirred her up soundly now is not this a sufficient motive to stir us up to labour for quickning how can we do the things God calls for from day to day we should stand for him and call upon him and set up his worship in our families we should fear his name and set him before our eyes and fight against sin and labour to please him in all our wayes now without being quickned we are fit for none of these things now what a woful thing is it when we shall not be furnished to every good work as we should and fitted to do that which God requires of us therefore let us shake off this dulness and blockishness of spirit Motive 3 Thirdly Another motive is this we can have no true sign at all to our souls that we have any true grace at all as long as we are dead when Christ is said to give a man grace he is said to quicken a man Joh. 5.21 conversion is called the life of the dead a mans repentance is no better then the repentance of a reprobate unless it be repentance from dead works and repentance unto life if a man hath faith it is not the faith of Gods elect if it doth not quicken him I live by faith saith Paul Gal. 2.20 justification is communicated only to a man that is quickned God together with justification doth quicken a man he doth revive him and make him alive towards God nay we have no argument that we have our sins forgiven us unlesse God hath quickned us Col. 2.13 he hath quickned them having forgiven them all trespasses when God forgives the trespasses of his people he doth quicken them he takes away the dulness of their hearts and the blockishness of their minds and the senselesness of their consciences and their awkness and untowardness to that which is good he doth quicken them up every man hath life for we see how lively men are in seeking after their profits and pleasures people have life enough but it is upon things here below and they have affections enough love enough and hope enough and joy and delight enough in the world but they are set upon carnal things but if grace comes into the heart it is the vigour of the heart now as long as we are dead and dull what sign of grace can we have if we have grace yet we cannot have any proof and comfort of it as long as we are drowzy and dull 't is true no man can have any grace but he hath some life but if he doth not quicken up himself he hinders himself of the peace and comfort that otherwise he might have hence it is that the conscience is troubled and people are unsetled and are so full of fears to dye hence it is that people are so like to the sea the waves whereof cannot rest their minds are unquiet and unsetled it is for want of quickning if we were quickned we should have great peace come into our souls Fourthly We cannot grow in grace unless we are quickned as long as Motive 4 we are thus dull and heavy and lumpish to the things that are good we cannot grow in grace Hos 14.7 they shall revive as the corn and grow as the vine first they shall revive and then grow first God quickens a man and then he makes him grow the Philippians love was dead to Paul afterwards it quickned again now saith he your love flourisheth Phil. 4.10 now their hearts were quickned it began to grow but when a man hath a dead heart how can he grow as he said Joh. 15.4 can the branch bear fruit without the vine so may I say can a mans heart grow in goodness without life it is only a living creature that can grow if a plant be once dead it withers away and cannot grow if a man have a dead heart though he should hear lectures and sermons every day he would never grow he would be never the more holy never the more godly if he should have family prayer closet prayer yet if he should be dead he should have never the more ability against his temptations though the ordinances of God be admirable helps to growing yet if a man be dead and dull they will never help him to grow in grace though grace be of a growing nature yet a dead heart starves all the graces that a man hath Fifthly Another motive is this as long as we are dead we shall be so Motive 5 far from growing that we shall be hardly able to keep our own Rev. 3.2 strengthen the things that remain that are ready to dye as who should say thou art so far from growing that the good things that are in thee are even ready to dye thou wilt lose that very good that is in thee if thou dost not shake off this deadness and careleseness and heartleseness to that which is good as it is with a man that hath a consumption upon his body he is so far from growing that he rather pines away he waxeth more and more faint and groweth deader and waxeth neerer to his end he pines away so when a man is dead though not quite dead his heart is deaded he doth pine away as the Prophet saith Ezek. 33.10 if we pine away how shall we do yet thus it is if a man hath a dead heart he doth pine away I and again how is it possible for a man whose heart is dead to prayer and he hath no affections to that which is good if there be any opportunity to that which is good he hangs off how can this man doe otherwise but wax worse and worse for he wants that which should work out sin if it be a springing water it will work out the mud but if it be a standing water it will grow thicker and thicker and will be noysome so if the body be alive though it be never so full of ill humours if it be lively nature will work them out but if the pangs of death be upon a man every disease and distemper gets the victory his nature cannot work it out now so it is with a man that hath a dead heart he cannot work out the corruption that daily bubbles up in his heart as Eli though he had never so many corruptions he had no heart to root them out 't is true he reproved his sons but it was to no purpose as good never a whit as never the better so when Solomon was grown dead and had lost his former life of grace afterwards when corruption grew in his heart he could not work it out for when God had chosen Jeroboam to be put in his room though Solomon knew that it was of God and he set him up to be King yet he could not work out this corruption but his heart to his dying day rose up against Jeroboam and he sought to kill him he wanted the life of grace he had before and sin got
take when instruction comes it strengthens a man much Now when a man hath communion with all the Saints what abundance of counsel hath he you may see how weak David was he was not able to beat down his wrath and impatience Now when Abigail came with her good counsel he blessed God for it Let us have a care to come so to the Sacrament that we may be strengthened in all good things that we may be more quickned up to every good word Vse 1 and work for it is a strengthening Ordinance it is appointed of God for the very nonce to strengthen Gods people in all business and employments they have to doe from day to day When Moses and all Israel received the Passeover God smote the first borne of all Egypt Psal 105.30 This was a seal that God smote all the strength of the Egyptians but there was not one weak person among the Israelites So if we did receive the Sacrament aright there should not be a weak Christian among us God would smite the Egyptian and weaken the strength of all their lusts and corruptions is therefore any among us weak and he cannot do this and that his lusts are like the sons of Zerviah to David too hard for him Though I be anointed King I am weak c. 2 Sam. 3.39 So dost thou say I am very weak this day and though God hath anointed me King over my lusts and I am a Christian that should have power over my lusts yet these base lusts and cursed corruptions are too hard for me I say if we did but wisely and carefully as we ought to do goe to the Word and Sacrament and the rest of Gods Ordinances we should have marvellous supply and help to carry us on in our Christian Combate It is a very remarkable thing that when God would have Joshua and alâ— Israel goe about that same hard work to goe â—nd encounter with 31 Kings of Canaan at one clap and they were now newly come into the Land of Canaan and were hemmed in the waters of Jordan came back and they could not goe back again it is to be noted that before God would have them strike a blow he would have them take the Sacrament of Circumcision you know the Canaanites might have come and cut their throats when they were sore nay when they were circumcised God would not have them goe fight yet but they must take the Sacrament of the Passeover which would cost them seven dayes one would think this was not the way to be strong but this was indeed the way to be strong to go in the strength of heaven this made the spirits of their enemies melt for they were now within the Covenant of God therefore how should we help our own souls if we would but go in the strength of Gods Covenant to prayer and every business we have to do and if we would but rightly partake of this Sacrament as a seal of the Covenant nothing would make it so strong as this This may seem to condemn the most of us all generally How do Christians misse of the partaking of the Sacrament what a deal of weakness is Vse 2 there among us where is there a strong Christian they can hardly doe any thing or suffer any thing whence is all this this comes from not receiving the Sacrament as they ought to doe as the Apostle saith of bodily weakness 1 Cor. 11.30 For this cause many are weak and sickly among you and many sleep He speaks there of their unworthy receiving the Sacrament this is the cause that your bodies are weak So this is as true of the weakness of the soule for this cause many are weak among you and many have such sick souls nay many are even dead to all manner of good even for this cause the not receiving the Lords Supper in a right manner for if the Sacrament were duely come unto as it doth require it is to strengthen us in grace and against Satan but when people come hand over head when they prâ—pare themselves slightly pray slightly before they come and come carelesse and negligently and take not pains to come in due fashion they rather strengthen themselves in sinne and Satan against them as it is said of Judas after he had received the sop the Devil entred into him John 13.27 you see he went away with more hardness of heart from the Lords Supper then he came to it he went away with more wrath and discontent against Christ and his blessed company then before the Devil had more strength then he had before A true Christian that comes to the Sacrament as he ought gets more strength to his faith more strength to his lively hope more patience and meekness he strengthens all the graces of Gods spirit and strengthens himselfe against Satan and his own flesh and against his lusts and corruptions but when a man comes otherwise he doth not only not get strength against corruption but corruption gets strength rather he goes away with more corruption of heart and more guiltiness of sinne then before and is more heartless to prayer and good duties The Devil deals with men as the Monk did with Henry the 7th Emperour it is reported that he was poysoned by coming to the Sacrament for he had poysoned it so the Devil poysons the Sacrament to most men they eat and drink their own damnation when they goe away from the Lords Supper they are worse then when they came more weak and unable to put off Satan and more exposed to his fiery darts whereas if the Sacrament were approached unto according to the due order that God hath set down in his Word we should gather strength from it This may serve to shew the reason why people get no more good by the Vse 3 Sacrament and doe not meet with this strength that the Sacrament administers to every worthy Communicant in general because they doe not come in a right manner to the partaking of it and when they doe not regard the manner God doth not regard the matter when they doe not come faithfully and readily and preparedly to the Table of the Lord the Lord regards not their coming and they shall get no good by it as Solomon saith When a man is not ready to heare he offers the sacrifice of fools Eccles 5.1 So when a man receives the Sacrament and is not ready to receive he receives the Sacrament of fools he doth not consider what a sacred thing it is and what great matters are required of him and what care and conscience is requisite thereunto we should examine our selves as the Apostle saith 1 Cor. 11.28 We must not only eat of that bread and drink of that cup for so even wretches and carnal people do and never partake of any strength but we must partake of it after a right manner as Christ saith Luke 12.47 He that knew his Lords will and prepared not himselfe to doe it shall
according to the flesh Rom. 9. yet notwithstanding that Church was cut off When the holy City proved a Harlot when these people grew to be weary of God and his Ordinances and grew to be loose and would not be ruled by God and his Word the Lord gave them a Bill of Divorcement and sent them away therefore let us be warned by them it is a fearfull thing when God for Idolatry shall cast off Churches and yet we not tremble but live under security and hardness of heart and take not warning by it Jer. 3.8 God saith Yet her treacherous sister Judah feared not but played the harlot When God cast off the ten Tribes Judah saw this and heard of this and could not chuse but understand this and yet she did not fear for all this So when this Parish or any other Parish shall hear of any Parish that is unchurched and unministred and God hath taken away his presence from among them and there shall be no signe of his gracious presence any more the Gospel is gone from such a place and we hear of it and yet doe not fear but are as secure as ever as unfruitful under the means as ever and doe not stir up our selves to be more obedient to God and his Ordinances but goe on to play the harlot and goe a whoring from God from day to day nay we are even ready to promise our selves peace for all this this is a fearful thing Mark what the Lord saith Jer. 7.11 12 13 14 15. He speaks there of Jerusalem So when God hath poured out his plagues and punishments upon other Parishes and other places and hath taken away his Ark and the glory is departed from them and they are left in the shadow of death and we see it and yet tremble not at it God calls upon us from day to day to amend our lives that we might finde mercy with him God tells us as he hath done to other Parishes in the Kingdome so he will doe to us the Lord will lay us desolate and waste as other parts of the land are and certainly the Lords wrath and vengeance is hard at our heels if we doe not speedily repent who knows how soon God may deprive us of his Word and Ordinances For I have not found thy works perfect before God If we take these words in sunder they containe these five Propositions First That the covenant of grace requires works Secondly That these works should be perfect Thirdly That they should not onely be perect in the sight of men for that is nothing but perfect in the sight of God before God Fourthly That the Lord Jesus searcheth whither they be so or no. Fifthly Upon due search he finds it out many times not onely in particular persons but in particular Churches as we see here in the Church of Sardis that their works are not so For the first of these That the second Covenant requires works we see here that the Lord Jesus looks for works in the Church of Sardis that were in covenant with him 't is true there is this difference between the two Covenants the first covenant requires works as the condition of it He that doth them shall live in them Gal. 3.12 The doers of the Law shall be blessed Rom. 2.13 Therefore it is called the covenant of works and that in two senses First In that works are the condition of it Secondly In that it is left unto man God gives onely a power not to sin if so be that man will but he doth not give the will Now the second covenant is not a covenant of works the condition of it is not works but the condition of it is faith The just shall live by faith Rom. 1.17 Therefore it is called a covenant of grace and that in two respects opposite to the former not onely in regard that these works are done by another and so nothing is required of the party justified but onely faith for his justification but also because though the covenant of grace require works yet God doth not expect a man should doe any thing of himself but it is by grace we are saved by grace through faith and not of our selves it is the gift of God I say the second covenant is a covenant of grace and yet it requires works And works are here necessary First by necessity of presence for though faith be the condition yet it is such a faith as hath necessarily good works together present with it as the Apostle speaks Faith if it have not works is dead Jam. 2.17 Good works they are inseparably joyned together with true faith for as the body without the spirit is dead so faith without works is dead also not as though works were the essential forme of true faith but the nature of faith if it be true is such as doth necessarily cause good works to accompany with it They are necessary by necessity of inseparable effects good works are not onely present together with faith but they are so present as that they doe flow from faith God hath required such a faith in the covenant of grace as doth produce good works they are not onely inseparable from faith but thus inseparable that true faith must needs produce them He that hath this hope purifies himselfe as he is pure 1 John 3.3 That is He that hath this faith he sets down faith by the effect hope and sets it down by another effect it must needs purifie it makes that man purifie himself as Christ is pure So Christ having exhorted them to believe having raised up their minds to believe the things that are above Lay up your treasure in Heaven Mat. 6.20 in the next verse he shews this will have the effect of all manner of good works For where your treasure is there will your hearts be also it will draw up your hearts and make you heavenly-minded and make you seek the things that are above where your treasure is there will your hearts be also So likewise we may see Heb. 11. thorow the whole chapter what abundance of effects are set down of true saving faith By faith Abel offered sacrifice to God By faith Noah being warned of God obeyed God and did the things that God commanded verse 7. And so by faith Abraham when he was called yielded to God So by faith believers wrought righteousness and did wonderfull things subdued Kingdomes c. They were able to work wonderful effects so that when a man hath not works when he doth not obey God through the power of faith he hath not faith it self Thirdly Good works are necessary by necessity of signs they are not only to be in a Believer as effects but as proofs of his faith for a man must justifie his faith by his works they are signes and proofs whereby he may know whether his faith be true and of the right stamp or no for if a mans faith be a lively faith a faith that doth
his sins and when conscience is up then he will be good as a Windmill goeth as long as the wind fills the sailes but if the wind be down the grist may lie long enough till the wind blow again but a true Christian is like a good boate-man if the wind blow he may go the better but if the wind be down he will goe too nay he will labour so much the more he will go though it be against wind and tide so it is with an upright man he is good at all times not only when he is well but also when he is sick he is good in prosperity and good in adversity good when his conscience is up and good when his conscience is not so stirring though he wants some helps and drives so much the more heavily yet he strives and will be good but an ungodly heart may be he may be good sometimes but it will not hold as it is said of Sigismund the Emperour when he was sick then he would be good and godly and thought of repentance and sent for a Confessor and would repent and asked him Have I not repented yes saith he if it hold but a wicked mans repentance will not hold let God but pluck out the arrow he will return to his old byas again and he is never the nearer nay may be he is worse then he was before Fifthly An upright man is universal in regard of parts as Christ speaks of his Spouse Thou art all fair my love Cant. 4.7 She was all fair in all parts and there was no spot in her he doth not deny but there was failings and weaknesses but no such soul spots as upon wicked men so a godly man is all fair his understanding that is teachable and made to savour of the truth and capable to be guided and informed by the spirit of God you know there is rebellion in the understandings of men carnal reasons and strong holds and haughty and proud principles of reasoning if they are convinced of a sin they will not leave it they have reasonings for that sin and if they have never such convictions for a duty there is rebellion in the understanding to put off this but an upright heart his understanding is good in some measure he is unfeignedly willing to be instructed of God whatsoever course he takes tell him out of the word of God that it is not good though his life depends upon it it shall goe he dares not stand out against God but a wicked heart hath not a teachable understanding it is still under its stubbornness and stoutness and reasoning against God and things he doth not like he will not see when there is any sin he would not leave or any duty he would not doe as Christ saith Mat. 13.15 he shuts his eyes and will not see What wicked man that lives under the Gospel of God but may see his courses are naught but he will not see it how many sins do ungodly men keep there is light enough and reason enough against their sinnes but they have sturdy mindes and will not be convinced of it Again An upright man his heart is converted and made godly his will is made pliable to be led by God and guided by Gods blessed spirit the stone is taken out of it there may be much hardness but the stone is gone the heart of stone is gone and he hath an heart of flesh given unto him to be sensible of God and sensible of his word and sensible of the light that shines in his face and his heart being converted he is moved by an inward principle and so moves the more willingly and the more freely as David saith 1 Chron. 28.9 He hath a willing heart But now a carnal heart and a heart that is not turned to God the stone is not taken out a man rebels to this day if he be moved to goodnesse it is not by an inward principle but by education or goodnesse of nature or by the stings of conscience that over-power his heart or by reason of a great light that breaks in and over-awes his heart Therefore a naughty heart be he never so good and fair-carriaged may be his conscience sometimes makes him forbear more then he would and makes him doe more good then he would but a godly heart is willing to doe what good he can nay he would doe more good then he can doe nay he never can doe so much as he would he is ashamed of all his works look what he doth he doth it with a willing heart Again A godly heart is good in his memory as David saith Psalm 119.16 I will never forget thy precepts His memory is turned to good things and made to remember good things he hideth the word of God in his heart that he may not sin against him But a carnal heart forgets to be good and zealous and please God and obey God his memory is not washed and sanctified in any measure Again A good man is good in his thoughts he doth not onely purge the outside of the platter but the inside also he labours to have his thoughts set upon things above he labours that vain thoughts may not lodge in him nay his main care is within doors in his own bosome to have his thoughts upright towards God So again he is good in his affections he doth hunger and thirst after righteousness he doth desire the things that are most excellent he doth delight in God and his presence he mourns for his sins and â—ourns that he can mourn no more he hath all his affections in some measure rightly seated and qualified he is good all over as the Apostle Paul saith 1 Thes 5.23 The Good of peace sanctifie you throughout As who should say This is sincerity and I pray God give it you that you may not deceive your own souls but that your whole spirit and body and soule and whole man may be true in the eyes of the Lord But now a carnal heart is not thus though he be like a whited Sepulchre he doth seem outwardly to be a good man and a man cannot check him if a man should say such a one is rotten he should be thought to be censorious and uncharitable yet in his inward parts he is naught if a man be not upright he doth not look to his thoughts but can let them be vaine and unfruitfull and can let his affections run at randome he is not affected with God he doth not mourn for his sins he doth not delight in good things his affections are not set upon things that are above Sixthly An upright man is universal in regard of cases and conditions if he be under any kinde of temptation whatsoever as we may see James 1.12 It is nothing for a man to be godly and meek and patient and vertuous when he is not tempted the Devil himselfe is good when he is pleased as we say This is godlinesse and uprightnesse when a
came down to see the Tower and the City that was built not as if he came down so as taking this phrase unto himselfe but to shew what our duty and Magistrates duty is to search before they pass sentence and to see whether reports given out be true or no. Fifthly Mans searching is for himselfe that things may appear to himselfe but when God searcheth it is not that it may appear unto him but to the world that it may be manifest abroad that a mans selfe and other may see it it is spoken onely in regard of the nature of the thing some things are manifest and some secret Now God is said to search when he makes other things that in their own nature are hidden to men when God brings them abroad and unveils them and unmasks them and openly reveals them 1 Cor. 4.5 Judge not before the time till the Lord comes who will bring to light the hidden things of darkness He searcheth them not for himselfe but to make them manifest he saw them before but they were not manifest abroad they were under the hatches no body could tell whether they were so or no Now God is said to search to bring them abroad Now God is said to search five manner of wayes First By his own Spirit 1 Cor. 2.10 So saith David Whither shall I fly from thy Spirit if I goe up into heaven thou art there c. If thou shouldst goe into the Alehouse or any bad place God is there a spectator though the Devil onely and such as are his Imps are there keeping company with thee yet God is there beholding thee though we should dig never so deep God can trace us and finde us out though we should be never so closely and cleverly wicked God can dive into us what we are Come in thou wife of Jeroboam saith the Prophet why dissemblest thou thy selfe to be another The Spirit of God revealed it When Gehesai wiped his lips O thy servant went no whither Did not my spirit goe with thee saith Elisha when the man returned He shewes how the Spirit of God which he calls his spirit because it dwelt in him did reveal his wretchedness Secondly As the Lord searcheth by his own Spirit so also by the spirit of man as for example by the spirit of the Magistrate he doth search out sly offenders when Solomon had said The King doth scatter the wicked Prov. 20.27 in the next words he answers an Objection How shall he finde out whether such a man be wicked or no A man may be brought before a Magistrate and yet have all the hands in the Parish for his good behaviour Now how shall the Magistrate finde it out saith he The spirit of man is the candle of the Lord that is as Tremelius expounds it the Lord helps the Magistrate to finde out these fellows though they be never so subtle and how doth he help him by the Magistrates own wit and wisedome it is the candle of the Lord the Lord gives him light to sift things and bring things to light and though wicked and ungodly men hang together though they swear and combine themselves hand in hand together yet if a Magistrate be an able man and gifted of the Lord the Lord hath set a candle in that mans minde to light him how to discover them As when the two Harlots came before Solomon the spirit of Solomon was the candle of the Lord that lighted him to discover which was the mother of the childe Thirdly God doth search a man by the conscience in a man himselfe sometimes you shall have a childe of God much afraid that he is not sincere and calls all into question anon the Lord discovers he is sincere and reveals he is upright how doth he doe it by his own conscience as the case was Davids one time he concluded all was naught and he had nothing of God in him and God was gone quite away and had shut up his mercy for evermore at last God revealed David to himselfe and that by his own conscience My own spirit searched saith he Psal 77.6 and then he saw that it was but his infirmity his own spirit and conscience the Lord stirred it up to make diligent search and David perceived himselfe to be as he was so on the contrary a wicked man may seem to have good hopes to be godly and to have an honest sincere heart and be a good Christian and he professeth himselfe to be so and if any one should charge him with the contrary he would say they were uncharitable Now this is a secret Now the Lord searcheth him out by his own conscience thus it was with Pharaoh he thought he did well in not letting the children of Israel goe nay he thought Moses was unreasonable to demand such a thing what to let six hundred thousand of his servants to goe out of his Kingdome at once there was no equity he should let them goe Now the Lord discovered this was nothing but the wretchednesse of his own heart and made his conscience cry out The Lord is righteous and I and my people are wicked Rightly doth he call for it at my hands and rightly doth he punish me for not doing of it and I am a wicked man and have done it out of the wickedness of my heart Fourthly The Lord searcheth men out by his Word he doth thereby discover men to be what they are Heb. 4.12 The Word of God is quick and powerful sharper then a two-edged sword c. and is a searcher and discerner of the thoughts and intentions of the hearts the Word of God doth search and discover men though they be never so secretly covered yet notwithstanding the Word of the Lord finds them out as you may see it discovered the woman of Samaria it made her give over all her wrangling and disputing the case with Christ it made her cry out at the last O come and see a man that hath told me all that ever I have done John 4.29 So the Apostle when he would exhort the Corinthians to expound the word in a known tongue he gives this reason O saith he if you doe thus it will discover people if a man should come in he will be judged by you and the thoughts of his heart will be made manifest 1 Cor. 14.24 The Word of God is a divine thing and it is a plain sign that it is the word of an all-searching God for it can meet with mens thoughts and mens secrets When King Ahasuerus said What shall be done to the man whom the King delighteth to honour what man living could tell what Haman thought at that time yet the Word of God revealed the thought of his heart Hest 6.6 When David was dancing before the Ark and Michal looked out at the window what man could tell what she thought in her heart yet the Word of God sets it down She despised him in her heart 2 Sam. 6.16 When
what our works are whether good or evil as the Apostle saith 2 Cor. 13.5 Examine your selves whether you be in the faith First Conâ—ider we can never repenâ— of what is amisse in our selves or in our works except we search our selves Let us search our selves and turne unto the Lord â—am 1.43 If there be hypocrisie or hollow-heartednesse in us if we doe not search it out we cannot bewaile it and shake it off Secondly Consider it is a character and mark of the childe of God that he doth desire and is one that doth search himselfe nay he doth not onely use all the meanes he can to doe it but he doth cry and groan to God to help him as David saith Psalm 139 23. Search me O Lord c. As who should say Lord help me to search my heart I have looked into it and turned it topsy turvy and I cannot finde but I am upright but I feare my selfe still O help me if there be any way of wickednesse in me shew it me A childe of God is one that doth indeed deâ—ire to know himself and to know the worst of himself Thirdly Consider if we doe not search our selves it will be the worse for us for God will search us and if we doe search our selves we shall scape well when he comes to search us but if we neglect this duty what saith Job Chap. 13.10 So I may say Is it good that God should search us oâ—t is it good for us to leave all this work to him to neglect our owne soules to lay aside our lives and consciences and bosomes and never to â—ansâ—ck them from day to day never to enquire into our owne bosomes that we may reforme our selves but leave all to God to search us doe you think this will doe well saith Job Then when afflictions and death and judgement shall come that then God should search you and lay before you your works therefore as you desire when God shall search you you may be found upright be careful to search your selves FINIS 2 TIM 1.9 Who hath saved us and called us with an holy calling not according to our works but according to his own purpose and grace which was given us in Christ Jesus before the world began IN this verse the Apostle declares what God hath done for him and for Timothy he hath saved us that is he hath redeemed us with the blood of his Son and freed us from sin and from Satan and from hell and hath given us title to eternal life he hath saved us 2. He hath called us that is he hath given us a pledge of this that we shall be saved that we shall certainly have salvation compleatly and fully for he hath called us Now he illustrates this two wayes first by shewing what kinde of calling it is which he here means and that is an holy calling he hath called us with an holy calling and then 2ly By shewing the reason why God would do these things for him and for Timothy these are great things what to save them and make them heirs of his Kingdome and to call them to the fellowship of Jesus Christ and give them interest in all Gods goodness and mercy what should be the reason that should move God to do so much for Paul and for Timothy he doth here expresse this three wayes First by removing all false causes not according to our works as who should say it is not for any thing in us there was nothing in us that moved God to do this 2ly He layes down the true cause of it in the next words but according to his own purpose and grace that is he hath done it freely out of his own mercy and love and according to his own purpose Lastly He proves this and that by three arguments that this must be the cause and no other the first is this it was a gift that was given us therefore it must needs be free 2ly It was given in Jesus Christ as who should say he did not look at any thing in us there was nothing in us that was in his eyes no it was meerly for the merits of the Lord Jesus Christ Lastly Another argument is taken from the time when and that is from all eternity before the world began The point that I will handle out of these words is this that it is an excellent thing for a man to be able to say that God hath effectually called him the Apostle here speaks it as a great comfort to his soul and the soul of Timothy and as a pledge of Gods everlasting love and salvation to them both that the Lord had called them and had been pleased to take them out of the world and to make them partakers of his Kingdome and glory Now for the opening of the point I will here first shew you what kinde of calling it is that is here spoken of and it is not that calling whereby God doth call people to an office as of a Magistrate or a Minister but he speaks of a general calling of a calling out of the Kingdome of sinne and Satan into the Kingdome of his dear Son to be made partakers of eternal communion with himself 2ly It is not an outward call whereby wicked men that go on in their sins are called for so a reprobate may be called he may be called out of his own sinful courses and wretched estate and condition to the participation of Jesus Christ thus every man is called all men are called by Gods Ministers as Mat. 22.9 the King sent out his servants to bid all that they found to the marriage Secondly A reprobate may be called inwardly by Gods Spirit I mean the Spirit of God may go along with Gods Ministers to strive and wrestle with the soul and conscience of a man that remains in his sins Prov. 1.24 because I called and ye refused therefore will I laugh at your destruction and mocke when your fear cometh Thirdly A wicked man may be called not only with an outward call of the Minister and with an inward call of the Spirit but with some efficacy it may go a great way so far forth as to make a man come in some kinde as it was with the man Mat. 22.12 He was called together with the rest to come to the wedding and he came but he came without a wedding garment now none of these callings are meant here for in this sence many are called but few are chosen Mat. 22.14 But the calling here meant is a different calling from them and that in three things First It is a call according to Gods own purpose when God calls a man and hath a purpose to make a man come in deed and to come home this is the calling here spoken of Rom. 8.28 We know that all things worke together for the best to Gods children that are called according to his purpose as God calls them so he
carry you through from the beginning to the end Vse 1. Then certainly the thing is a possible thing a man may be able to say so it is a thing may be known effectual calling whosoever is partaker of it that man may know he hath it though it be such a great jewel such an admirable thing and happy is that man that ever he was borne when he seeth it yet it is such a thing you may come to see and know every man may know what estate he is in whether he be good or bad the conscience doth not onely excuse in good actions but also in a good estate preserve my soul for I am holy saith David Psal 86.2 his conscience did not excuse him onely in that he had done holy duties but in that he waâ— an holy man his conscience could witness with him that he was an holy man and on the other side the conscience doth not onely accuse in evil actions but also in an evil estate I and my people are wicked saith Pharoh Exod. 9. his conscience did not onely accuse him that he did evil actions but that he was in an evil estate not onely that he had done a wicked thing but was a wicked man and the reason of this is because how else should a man be commanded to shun a bad and follow a good estate if it were not discernable who are in a good and bad estate as we see we are called to avoid the one and follow hard after the other therefore it is a thing that may be attained to nay it is not onely a thing that may be attained unto but the children of God are wont to know it as Paul here to Timothy he hath called us we are able to speak it our consciences choake us not in speaking of it nay the doubtfullest man that ever was was Heman Psal 88.1 O Lord God of my salvation I have cryed night and day unto thee as who should say I am very much bewildered and much to seek and lost in doubts and fears marvelously oppressed and overwhelmed yet this I can say thou art my God the God of my salvation thou hast effectually called me to pertake of thy mercy and I have relation to that thou hast given me union with thee thou art the God of my salvation and so it was with David when he was at his worst hath God forgotten to be gracious will he cast off for ever c Psal 77. though he had named all their grievous passages of feare and despaire as a man would think yet at the self same time ver 5. I have considered the dayes of old he was able to lay hold upon this certainty I have been called such a time the Lord was gracious and merciful unto me I have believed I have tasted of Gods goodness and pertake of his mercy and known the forgiveness of my sinnes he looked unto the dayes of old he could not deny it though he were now miserably put to it he could not deny this but in the dayes of old God had been his God and he his servant and so Jonah when he was dejected and cast down and seemed to be in the belly of hell Lord saith he I am cast out of thy sight as if he had been cast off and quite at a losse yet at the selfe same time saith he I will look towards thy holy Temple Jon. 2.4 as who should say I cannot deny but thou hast effectually called me I have looked to thy Temple heretofore I have looked to Christ and rested upon thee for eternal life and for mercy and thou art my refuge therefore I will look againe to thee So Joh. 14.5 6 7. Thomas he speaks as if he had not known Christ Thomas saith he ver 7. thou dost know me nay when he made a vow that he would not believe except he saw the print of the nailes yet this was but in a fit for within a little space he saith my Lord and my God Joh. 20. I will prove this by reason that a man that is quite to seek that a man that is not able to speak with any certainty he hath not a jot of faith in this point to believe that he is the Lords for that man walks in darkness our Saviour makes it a brand of a man that walks in darkness that knoweth not whether he goeth Joh. 12.35 He that walks in darkness knoweth not whether he goeth whither to heaven or to hell whither he goes right or wrong to Christ or not it is a shroad signe that that man is in a bad estate that God never yet took him out of the world to the fellowship of Jesus Christ The first reason is because it is the office of the Spirit to make known to a man the things given him of God 1 Cor. 2.12 now saith he we have received the Spirit not of the world but the Spirit of God that we might know the things that are freely given to us of God as who should say as God hath given us such and such things So we have the Spirit of God that can tell us the things that God hath freely given us when God hath given a man effectual calling it is a free gift and then it is the Spirits office to let a man know it and the Spirit will do his office nay when God effectually calls a man by his Spirit the Spirit saith to a man as the disciples of Christ said to the man that was brought to Christ Matth. 10.40 Be of good cheare he calls thee so when God effectually calls a man the Spirit saith arise be of good cheare the Lord calls thee the Lord of heaven and earth gives thee a gracious call to come to his heavenly Kingdome to believe in his name and to rest upon him for Salvation and for every needful thing for this life and the life to come the Spirit whereby a man is called doth speak internum verbum as Divines speak an inward word which the soul hears as well as the outward eare hears the external word our Saviour sheweth this Joh. 6.45 he that hath heard and learned of the Father saith he cometh unto me when a man is effectually called to come unto Christ he hears of the Father there is a word that the Father speaks not onely the word of the Minister but an inward word and that man hears a word from the Father and how can it be but a man may know it when he hears it for there is a word and an audible word a word whereby the Lord of glory speaks to a man when he effectually calls him to come out of his sins Secondly Because a man that is effectually called of God he is commaded by God to make his calling and election sure as we may see 2 Pet. 1.10 as who should say you may make it sure 't is true in legal precepts this doth not follow that if so be God bid a man to do it
objected then how is it that those that are effectually called are very doubtful and have many questions and are uncertaine whether they are called or no if it be so how come these doubts and troubles and perplexities that are in the minds of good people that are effectually called of God and we find by experience that they were effectually called I answer first we must know that though the knowledge of a mans calling may be had yet it is had by degrees it is a gradual knowledge a man cannot know it all at first dash God doth not manifest his favour and love all at once to his people and when he gives it he doth not presently tell a man what he gives him though there be wayes for him to know it and find it out yet the Lord doth not open himself to his people all at the first nay he doth not so to his own Son Christ Jesus in respect of his humanity as he grew in stature and wisdom so he grew in favour with God Luk. 2.52 The divine nature manifested it self more and more to his humane so God doth manifest his favour and love and openeth himself to his people more and more according as they grow in goodness they grow in this knowledge as they are more and more pure in heart the more do they see God and Gods goodness to them and what God hath done for them this knowledge though it be to be had yet it is to be had by degrees and the people of God have it not all in one degree some have it in a higher degree and some in a lower but every man hath some of this knowledge that he is called of God it is impossible that a man should be effectually called and be wholly and totally ignorant of it Secondly As this knowledge is gradual so it is experimental a man knows that he is called by experience chiefly and mainly as when a man knows by experience that he comes to God and draws near to God and that he doth abstract himself from the world and worldly wayes and practises and layes aside more and more the carnal wayes of men and doth approach nearer and nearer unto the things of God in Christ if a man hath experience of these things he comes now to say God hath effectually called me and hath been pleased to do me good when he finds this by experience that these things are wrought in him then he can conclude this at the first he was like a man in a vision he could hardly believe that God had effectually called him as it was with Peter when the Angel delivered him out of prison he was as one that had seen a vision he had not thought it had been a real thing he could not tell what to make of it Act. 12.11 but when he came to himself now saith he I know of a surety that the Lord hath sent his Angel and delivered me out of prison At first he could not tell what to make of it but afterwards when he saw he was in the streets and that the iron gate opened to him of its own accord now saith he I know of a surety that the Lord hath sent his Angel and delivered me So it is with the people of God at first when they hear something from the Father they know not what to make of this call at the first but afterwards when they come to see this lust and that lust fall off and these and these heavenly works in their souls they now know of a surety that God hath sent his Spirit into their souls and delivered them from sins and Satan and hell and damnation c. At first they were like dreamers they were not able to say whether they were called or no as the children of Israel when they were delivered out of captivity they could hardly believe it at first Psal 126.1 When the Lord turned away the captivity of Zion we were as those that dreamed we could hardly perswade our selves that God had delivered us out of captivity with such a mercy so great a favour so unlikely so improbable it could never enter into their hearts almost we were like those that dreamed but when they saw they were in Jerusalem and were helped and assisted and heard the Gentiles talke of it and all the people runne up and down when they saw it was so and had experience of it then they saw God had done it indeed and did believe it so when a man is first effectually called to come out of his sins the Lord knocks off his bolts and plucks him out of the jaile of hell and sets him as it were in Jerusalem he is at first as a man that dreams he can hardly believe it is so as it was with David when God called him to be King he could hardly believe it it could hardly enter into his heart that he should be King over Israel especially being dayly persecuteed by Saul and calamities heaping up themselves against him he could not conclude it but when the Lord had set him in his Kingdome and given him victory over his enemies now saith he I know that the Lord saveth his anointed now he could speak it and found it by experience that the Lord had made him his anointed and saved and delivered him from all his enemies before he was ready to deny it and say Samuel was a lyar he had anointed him to be King but I said in my hast all men are lyars but when he had experience of it now saith he I know that the Lord hath saved his anointed Thirdly As the knowledge of effectual calling is gradual and experimental so likewise it is very spiritual it is a marvellous spiritual work and therefore no marvel though it be something insensible indeed there be things in it which are very sencible and conspicuous as may be a reprobate may be galled at a Sermon he may have his eyes broad open to see his sins and iniquities and may be wonderfully wrought upon and may have the sencible work of vocation by the very Spirit of God but the very specificalness of it whereby this effectual calling doth differ from all other callings this is a marvelous Spiritual thing and therefore no wonder that it is insencible sometimes and many of the people of God feare they have it not these things may be done in the soul of a man and a man not know it and yet it may seem strange that the eyes of the blind should be opened and the feet of the lame should walk and the dead should be raised and the devils should be cast out it is strange I say that these things should be done in a mans soul and yet the man in whose soul they are done should be ignorant of them it is a strange thing but the works of the Spirit are wonderful secret the actions of the Spirit are very invisible when a man humbles himself and prayes
and mournes these are sencible he knows what they are many talke of hunger and thirst and reformation c. But to see the saving sanctifying gracious work of God in these things that is a marvelous hard thing to find this and it is very spiritual as Solomon saith Eccl. 11.5 As thou knowest not the way of the Spirit nor how the bones grow in the womb of a woman that is with child even so thou knowest not the works of God who maketh all if it be so in natural things that we know not how the bones of the child grow in the womb much lesse these things of the Spirit so our Saviour Christ saith Joh. 3.8 The wind bloweth where it listeth and thou knowest not whence it cometh nor whither it goeth even so is every one that is borne of the Spirit that is every one that is effectually called of God for regeneration is a part of this effectual calling to be effectually called of God it is the blowing of the wind a man knows not whence it cometh nor whither it goeth there is a world of ignorance about the wind so there is about the workings of Gods holy and heavenly Spirit when our Saviour was a working of regeneration in Nicodemus his heart was at the same time saying how can these things be Christ was working these things in his heart and the very same time when he was questioning how can these things be So Gideon at the very same time when God said unto him the Lord is with thee thou mighty man of valour Judg. 6.14 15. Gideon was doubting that the Lord was not with him and that he had no might nor strength as our Saviour said of the seed that was sown in the ground Mark 4.26 As if a man should cast seed into the ground and sleep night and day and the seed springeth up and grows he knows not how so saith he is the Kingdome of God and as our Saviour saith so it shall be at the last day when Christ shall say come ye blessed of my Father inherit the Kingdome prepared for you for I was hungry and ye fed me c. But marke at the very same time the righteous that did all this and our Sauiour Christ did witness to their faces that they had done it the righteous shall answer when saw we thee hungry and fed thee c. They hardly knew they had done these things the actions themselves they could not but know of they knew they had fed and cloathed the poore children of God but that they did it to Christ for Christs sake they could hardly see this when did we see thee thus and thus and did so and so that they looked at Christ in this they had hardly so good eyes hardly so good a heart so I might instance in more I say the works of God they are marvelous spiritual and of a wonderful subtil substance they may be wrought in the soul of a man and yet a man may be something doubting and questioning whether they be wrought in him yea or no nay a man may be afraid they are not Fourthly Another reason is because the knowledge of a mans effectual calling may be very much hindered for a time paâ—â—ly in regard of loathness of heart to leave some lust though a mans heart may be subdued and humbled for the maine yet there may be a great deal of holding back though a man cannot stand out in sin as the wicked do yet there may be a great deal of backwardness and unmortifiedness in the children of God and conscience may see it now when conscience seeth it conscience will hide effectual calling from a man and object how can you say you are effectually called when you are so borne down with such a lust and hanker so much after it now if our own hearts condemn us God is greater then our hearts and shall condemn us much more it is a pitiful thing when a man 's own heart shall condemn him and his own conscience shall be questioning whether he be right or no sometimes it falls out thus even those that are called yet in regard of unmortifiedness there is such a deale of matter that the conscience hath to object that a man cannot believe indeed and soundly that he is effectually called for at first when Christ comes into the soul before it hath gotten the mastery and victory the Spirit doth work exceedingly in the dark as when it works poverty of spirit sorrow for sin endeavour to leave all sin hatred and detestation of a mans own wayeâ— loathing of a mans own self shame confusion before Gods footstoole there is such a smoak in the soul where the Spirit doth these that a man cannot see them as if a man be working in a smoaky house though he work excellent things a man can hardly perceive what he doth so there is such a deal of smoak in the heart such a deal of corruption stirring that it hides the sight of the work of God from a man yet the work of God goeth along as suppose two armies in a field and the battel be doubtful the guns fly off and the swords clatter and the dust ariseth and there is such a confusion that neither themselves nor others know which way the battel will go but sometimes some fall on one side and sometimes some on the other side and if a man should stand on an hill and see this battle he cannot tell on which side it will be sometimes he thinks it will be on this side and by and by it is turned on the other side and so while it is doubtful it cannot be determined and concluded on which side the victory will fall So it is with the war between the flesh and the spirit the war is very doubtful before the odds begin for there is a great deal of evenness at first nay the Spirit seems to be the weaker side and the flesh to be the stronger and there are many falls and foiles given to the soul and the flesh is too strong afterwards it begins to be something equal and the battel to be poyzed now while the battel is so doubtful a man cannot tell on which side the victory will be whether on the spirits side or on the fleshes side whether on graces side or on sinnes side but when the warfare is accomplished I do not mean perfectly for that will never be in this life a man may then see on which side the victory will go a man may see ten thousand corruptions lie dead with their throats cut and the Spirit standing triumphing and conquering more and more we may now see which way the victory will go the Spirit reigns and grace reigns and humility reigns and heavenly mindedness reigns and all the graces of Gods Spirit have dominion over the whole man Another reason why the knowledge of effectual calling is hindered is because of ignorance a child is a man though he doth
he doth it to stay the soul that it may not sink under the hand of God I will revive the heart of the contrite ones I will not contend with them for ever Isa 57.16 17. Lest their spirits faile before me as who should say if I should let my wrath into their souls and should not put in this hope and reviving into their hearts their very spirits would faile before me and sink under me they would be at their wits end and be utterly overwhelmed therefore God puts in this that he may help their soules if God should shew a man his sins as they are in his ire and shew him all the corruption of his nature and his filthinesse from the womb till now and reckon with him for this in his soul and conscience and let him see what a cursed creature he is his spirit would faile before Almighty God and the stoutest creature under Heaven were not able to stand under it but would rather take an haltar and hang himself then undergo it now when the Lord deales with a man he puts in this supporting hope to stay him up otherwise the soul were not able to hold Secondly if the Lord should not put in this hope it would utterly disable a man from looking after Heaven when a man conceives no hope this breaks the neck of all his endeavours a man will not toile for nothing and lay out his strength and all that is in him when he conceives he hath no hope at all He that plowes plowes in hope c. 1 Cor. 9.10 therefore when a man can hardly see any hope this doth ever vale a man it makes a man rather despaire it makes a man do as commonly people do when they see they must go to hell they fill their souls with pleasures and delights there is little hope for them to come into the strict way that they will ever be able to beare it that they may have mercy like those wretches Jer. 2.25 There is no hope c. there is no hope we have loved our own lusts and after them we will go When people have not hope to get through this makes them desperate they care not what they do and they grow carelesse and negligent many a man hath said so I was of the minde once to be precise but the further I pried into it the worse I was and these Preachers will make a man mad when people finde humiliation so hard a thing they think they are not able to wade through and so leave it when they have no hope to go on they grow remiss and loose and carelesse in this kinde it makes a man desperate when this hope is gone therefore when the Lord hath a minde to do good to a man and encourage him to go on in the wayes of holinesse he puts some hope into the soul and when a man sees some hope then he will pray and fast and humble himself the Lord lets in this hope and so prepares a man for himself Thirdly because he will not do all at once but work upon a man by degrees the Lord could put faith into the soul at first but the Lord will first make a man a probationer of faith the Lord will first have the seed sowen and then quicken in the ground and then have a blade and then an eare and then harvest Again the Lord will so do it that he may be sought to for every mercy and therefore first the Lord gives a man natural parts that he may come to Church and hear the Word and then the Lord knocks him down that he may be abased and then he shatters him all to pieces that he may look out for hope and then when he hath gotten hope the Lord makes him seek out for faith and when he hath gotten faith to seek out for other graces and when he hath them to seek for the accomplishment of them the Lord will be sought to for every thing and it is fit we should seek to him though the parent doth not engender the reasonable soul in the babe but God doth create it immediately yet none of us do count marriage superfluous so though God doth give this grace of faith only yet we are not to account the using of means in vain the Lord doth not power in humane wit into stocks and stones but into a body fitted and ordered for a reasonable soul so it is in respect of faith and grace the creature shall be first ordered and fitted for grace there must be preparation and a foregoing work it is his manner of working he will so work as he will still be sought unto of all his people though they have not faith if they have hope they shall seek to him for faith as it is with a Scholar if he will be a Scholar or Fellow of a Colledge he must sit for it so the Lord will have a man sit for it he will have a man sit at the pool of grace and seek to him for it before he shall have it This shews us the graciousness of our good God that when he takes us to do for our sins He remembers us when we are in our low estate for his mercy endures for ever Psal 136.53 when we are at the brink of hell at the very bottome of destruction and in the belly of damnation when we know not which way to turne our selves then he remember us for his mercy endures for ever thus the Lord deals with his people for their good as he opens the casement that his justice may look out upon us so he sets his mercy in the window that we may see it through the glasse that we may not be overwhelmed this is the goodness of God and were it not for this no man should be able to abide his look nor bear his displeasure when he breakes out upon a man this is the infinite goodness of our gracious God to deal thus favourably with his people therefore you that have gotten this hope know that the Lord might have held you down to this day and he had justly served you if he had done so therefore whosoever of you are in the briars do not repine and grumble because you are not refreshed as others are if you have but the least cranny of hope to hang upon make much of it it is more then God owes you how easily might the Lord teare the soul all in pieces when he comes to deal with a man when he shews a man his sins and abominations he might make them as heavy as rocks and mountaines unto him and break him all to powder it were just if he did so now when the Lord puts in this hope what a wonderful mercy is this When God told Hezekiah Behold thou shalt die he presently bade him take a lump of Figgs and healed the disease so what a mercy is this that God saith Thou shalt die thou art a damned creature and bids him
what is this particular word which the Lord speaks to the soul is there any such particular word to be found in all the Scripture Thomas or Richard do you come to me I answer there is a general word in the Scripture and this particular word is in the general so that though there be not a particular word expressively yet there is equivalently and this I will make appear in three or four particulars First what particular place of Scripture saith that Thomas or James or such a one is a childe of wrath by nature is here any Scripture saith so of him I answer yes this particular is in the general we are all the children of wrath by nature Eph. 2.3 and cursed is every one that continues not in all the things written in the Law to do them Gal. 3.10 now though a mans name be not named William such a one is accursed by nature yet notwithstanding he findes his particular in the general that he is a cursed creature Again what place of Scripture saith that Robert or John must love God and is bound to love God is there any such place of Scripture no why will you say then that you are bound to love God and obey him if there be no such place of Scripture yes for this particular is in the general Thou shalt love the Lard thy God c. That Commandment is delivered to all men in the whole world So Thou shalt do no murther thou shalt not commit adultery c. this Commandment lies upon the whole world therefore if thou beest a man though thou canst not finde thy name set down that the Lord speaks to thee yet thy particular is in those generals so though it cannot be shewn in all the Scripture that such a particular man shall rise againe yet when the Scripture saith that all men shall rise againe as John 5.28 Marvel not for the houre shall come that all flesh that is in the grave shall come forth if all that are dead shall rise again then every man shall rise again though his name be not named in Scripture so it is hear we read in Scripture that Christ saith John 7.37 If any man thirst let him come unto me and drink now the Lord includes a particular in it and brings it to the soul thou thirstest thou wouldest faine have Christ here are the promises here is all mercy in my Sonne believe in him come and receive him take him and thou shalt have them so if Christ saith whosoever beleeves shall be saved then Saint Paul might safely conclude a particular word to the Jaylor beleeve in the Lord Jesus Christ and thou shalt be saved Acts 16.31 so that you see here is a particular word though not particular directly yet equivalent to a particular namely a particular in the general and the Spirit of God doth speak this to the soul and makes the soul hear it Every man therefore that hath heard it c. When God calls the soul home he makes the soul hear his voice here a particular voice and word to him believe in the Lord come unto me for salvation relie upon me for eternal life the sinnes that trouble thy soule cast thy self upon me for the forgiving of them the diseases miseries distempers thou art subject unto lay hold upon me and rest upon me for the delivering thee from them the Lord when he calls a man effectually he speaks it not onely the Minister and the Word speaks it but the Lord speaks it and so the soul hearing of the Father comes to Christ thus you may see the Lord holds the free promises of the Gospel before the soul and bids a man relie upon them as Peter dealt with his contrite hearers the Spirit of the Lord going along with his word Acts 2.39 believe saith he for the promise belongs to you and to your children c. as who should say when God calls a man effectually he holds forth his promises and propounds them to the soul beleeve this promise and rest upon me for it thus the Lord doth call a man home he sends his promise before him he sets up hope before him he sends the gracious invitation of the Gospel before him and bids him relie upon it thus God dealt with his Elect Corinths 1 Cor. 1.9 God is faithful saith the Apostle by whom ye are called to the fellowship of his Sonne Jesus Christ as who should say when God called you he spake to every one of you in particular come and be fellow heirs with my Son come and have every good thing with my Sonne come and be a sonne with him come and be an heir of grace with him and have title to eternal life and salvation God calls you saith he to beleeve that he is faithful So I might instance in many more though there be never so many in the Congregation yet the Lord doth not speak to them all they do not all hear his voice they all hear the Minister but that makes them not to come that doth not the deed but when the Lord calls a man he comes he joyns with the Word and speaks to this or that man and takes him alone and whispers him in the ear and tells him where mercy is and bids him rely upon him and though sense and feeling be against him though all fears and objections be against him he bids him believe and be of good cheere he shall have all these mercies if he will believe in him as he saith Esay 51.20 Look unto Abraham your father for I called him alone and blessed him mark it the Lord took him alone and spake to his heart between him and himself so when the Lord speaks to a soul and calls him by his grace he calls him alone and takes him alone though all the Congregation hears the same Sermon yet he takes him alone and speaks to his heart and bids him beleeve in him for I will never faile thee it is a sure foundation he may build upon it for ever and ever Because no man could come unto Christ else for we see daily though Ministers call all the Congregation and assembly yet people do not stir they are dead in their sins they cannot hear the Minister no it must be a louder voice and one that is more powerful and effectual unlesse the Lord come and bid a man beleeve he can never do it therefore John 5.26 See what Christ saith Verily I say unto you that the hour shall come when the dead shall heare the voice of the Sonne of God here comes an Almighty voice that speaks to the raising of a man out of the death of sinne to the life of righteousnesse and faith and he shews that there is a voice of Christ that speaks to the soul that though the soul be dead yet it shall heare and live so Ephesians 5.14 and were it not for this call no man could beleeve That so they may have a ground
repined at his doctrine he puts in this no man cometh unto me except the Father draweth him he means their utter inability of coming to him by nature unlesse it be given them from above if he had spoken of it againe may be would have said no man cometh unto me except the Spirit draweth him you must know that all the acts of the blessed Trinity are indevidable 't is true the Father as he is first in order of subsistance so he is first in order of operation and working but look what one works all work one act flows from them all as it is said you are washed in the Name of the Lord Jesus Christ and the Spirit had a hand in the same work they all do the same work for any further meaning of this I know not any warrant The second thing is what this voice is that the Father doth speak to the soul and so the soul is made to come to Christ I answer you must not conceive that here is any voice distinct from the Word it is but imaginary and notional when men dream of any other Relations besides the Word it is not a proper but a metaphorical speech and it consists in two things First in opening a mans senses Secondly in removing a mans lamenesse and inability First in opening a mans senses in opening a mans understanding a mans understanding is quite blinded and cannot see the things of God and though a man literally know all the Scripture yet notwithstanding there is a veile upon his eyes and he doth not see the excellency and glory of it now when the Spirit of God comes and anoints a mans eyes and takes away the scales that they fall off from his eyes the man now begins with open face to see the glory of God and the glorious Gospel of God the natural man saw the Gospel to be a glorious thing yet the God of this world blinded his eyes that he could not see it in this glorious manner now when the Spirit of the Father comes to call a man effectually he doth anoint a mans eyes Esay 35.5 The eyes of the blinde shall see he makes a man to see the wonders of Gods Law to see his gracious promises in Jesus Christ the freenesse of them the indifferency of them that they are propounded to every man that hath an heart to them and hungers and thirsts after them so that the Lord doth as it were say to the soul here are the promises here you see them beleeve in me this is the speech of the Father these are the promises this is the happinesse if you will embrace it you may be happy for ever now the world and profits and pleasures are not such a thing you may be damned for all them therefore come unto me and you shall have eternal happinesse thus the Spirit of the Father sheweth the soul the glory of the wayes of Jesus Christ and the glory of the promises here they are beleeve that is the first Secondly he opens the sense of hearing for as the minde of a man is stark blinde and cannot see the things of God so the heart of a man is stark dead and cannot hearken to God a man hath no ears by nature to hear God speak to him till the Lord comes and opens his ears as the Prophet speaks Esay 35.5 The ears of the deaf shall hear when the Lord comes to open the ears of the deaf now the soul begins to hear before it was like the deafe adder that could not hear the voice of the charmer charme he never so wisely though he heard never so many Sermons he yet heard none his hearing was to no purpose in hearing he heard but perceived not but when the Lord comes and takes away the uncircumcision of the eare the soul now begins to heare and hearken to him now the stone begins to vanish out of the heart and flesh and feeling comes in the place thereof the soul is ready to say as Samuel Speak Lord thy servant heareth now the soul begins to hear a Sermon to hear a counsel to hear a threatning when the Lord begins to open the ear this is another thing whereby the soul is able to hear what the Lord saith Again this voice consists in taking away a mans lamnesse for as a man was perverted and this was taken away by opening the ear yet now a man is lame and cannot come to Christ therefore the Lord takes away his lamenesse Esay 35.5 The feet of the lame shall walk First he makes the soul walk and afterwards run and at last to flie as an Eagle First it walks you shall walk in my statutes and afterwards runnes and flies as an Eagle thus you see what this voice is Now there be two reasons why it is called a voice First because it is a thing joyned with the Word because it is all one together with the Word as Rom. 10.17 Faith comes by hearing he doth not mean their onely outward hearing for faith will not come by outward hearing but he means the hearing of the outward ear and this hearing of the Father speaking to the heart and so faith comes Secondly because it hath a similitude of a voice the soul doth as it were hear a voice speaking to it not as though the acts you heard of even now can distinctly be known he doth them not vocally he doth not open the eyes and open the ear vocally but as the blind man said One thing I know that whereas I was blind now I see but how he came to see that he could not tell so when the Spirit comes and speaks to his heart a man can tell no more the way of the Spirit then he can tell how the wind blows or the fashioning of the bones in the womb what man can expresse the manner of Gods secret working could the Apostles see the breath of Christ breathed upon them when he said receive ye the holy Ghost no they could not the acts of the Spirit upon the soul cannot be discerned but as the blind man said once I was blinde but now I see so a man may say whereas I was deaf now I can hear the voice of God and happy is the man that can say this but the things cannot be discerned but at the same time when the Lord works these acts the soul doth as it were hear a speech mentally and spiritualy in the soul Esay 30 22. Thou shalt hear a voice behind thee saying this is the way walk in it so the Lord speaks to the soul this is the way and this is the promise and this is the Gospel of peace and this is the mercy that I offer unto thee beleeve it the Lord makes the soule as it were heare a voice the Lord speakes and the soul hears it is done after such a manner so effectually as if the Lord did speak to the heart I will allure her into the
Wildernesse the Lord doth as it were entice a man thus and thus it shall be with thee if thou wilt follow me it is done after such a manner therefore it is called a voice The third thing is how we may know whether the soul hath heard this voice or no I answer first there is a power goeth along with the Word when this voice of the Father goeth with it there is a power put into the promises not only the Minister speaks them or the bare letter of the word utters them but when the Spirit speaks with them there is a power goeth along with them as John 6.44 there is a power to draw the heart when the Lord calls a man when he speaks to a man he puts a power into the promise that it draws the heart of a man the truth the goodness the excellency freenesse attainableness of it the Lord puts a power into these things to draw the heart so that that man is drawn to look after heaven and come to God from day to day the excellency and incomparable worth of these things having the power of God in them woeth the heart and enticeth it and draws it and hales it to come to God and weaneth it from the world and he lets them go more and more not seeing such worth in them to draw his minde away more and more hence the Gospel is call'd the power of God to salvation Rom. 16.6 when God calls a man by the Gospel he puts a power into all the promises to draw a man home to pull a man effectually and powerfully unto him he is enamoured of them and must have them and will have them and casts himself upon God for the having of them when any soul obeyeth the call of God what is the reason that it obeyeth it it feels a power in the Word in the promises of God when he hears it preached as 1 Thes 1.5 Our Gospel came not unto you in Word onely but in power the Lord calling of these good Thes By his grace there was a power went along with the Word and made them receive the Word and that drew their hearts to take it though by nature they were averse from it though by nature they were stubborn and rebellious and would not submit to the Gospel yet when the Lord puts this power into the promise to overwoe the soul more then lusts and sinnes and things of the world could do more then the inclinations of the soul could do it came with a stronger power then all these to the soul and this made the soul hear this voice Secondly he that hears this voice hears more then a man or any creature say unto him beleeve saying unto him come unto Christ cast thy selfe upon God here is mercy here is a promise here is peace that thou needest when he doth not onely hear the Minister say it all the Congregation hears him speak it and no man stirs but when a man hears more then a Minister say so he feels such a coming of the Word to him that all the created powers in heaven and earth could never move him in that manner then he heares the voice of the Spirit of God for when God calls a man effectually he makes the Gospel a glasse for a man to see the glory of God thorow as you may see 2 Cor. 3.18 he means by the glasse there the Gospel the Lord when he calls a man he makes the Gospel a glasse to him that he may behold the glory of God the infinite graciousnesse and lovelinesse of God the infinite goodness happinesse and blessednesse of God and what an infinite fountaine of all goodnesse he is in his own Son Jesus Christ he lets him see not only the Gospel every man seeth the Gospel but every man hath not this glasse it is not this glasse to him to let him see the glory of God when God turns a man he comes with this glorious light thorow the Gospel to his soul there is a great light shines from heaven about a man as there did about Saint Paul the Gospel it self a light and every man seeth this light but there is darkness upon the minde still for all that but when God calls a man there is a great light comes into the soul you are a chosen generation c. 1 Pet. 2.9 mark there is a marvellous deal of light the Lord lets into the soul that the soul can now see how the devil and sin and the world deluded him and how the world and all profits and pleasures are a meer painted thing and are meerly vexations of Spirit now he sees how to distinguish between things and things there is a glorious and a marvellous light come in he sees the wiles of his own heart and how he was beguiled before and betwitched by the devil before he seeth all the folly and the Popery of his own heart such a deal of light comes in that it discovers all so far forth as is necessary to bring him to God now he sees that his moaping and blundering upon his sins and condemning of himself it had a form of humility but it was nothing but pride and stubbornnesse of heart and he would rather have him be without mercy then have it upon Gods termes he beholding the glory of God seeth the wyles and deceits of his own soul this light sheweth him the glory of God and propounds to him these things and makes him beleeve them Thirdly this same voice of the Father when the Father speaks to a man it is the irrefragable propounding of the promise to him when the promises of the Gospel are delivered in an irrefragable mannner contrary to all the objections of the heart of man all the pleas that can be brought against it it comes in an irrefragable manner and holds itself before him that he may believe not that he may not be tempted to the contrary but he sees that they are but temptations O saith the soul I see I am unwilling to do good duties what of that if thou wouldest be willing the promise is free may be saith the soul I am full of stubbornnesse and rebellion and unprofitableness what of that that is nothing saith the promise if thou come to me I can heal thee of this stubbornnesse beleeve in me this is the way to be rid of thy stubbornnesse and to have a better heart and more abilities as long as it is a burthen to thee beleeve in me it comes in an irrefragable manner so that the soul can say I refused comfort all this while as David saith Ps 77. comfort was propounded to me but I would not have it I was sullen and peevish and put it off and withstood my own comforts now the soul seeth its putting off of Gods mercie and the forsaking its own mercies and the gracious proffers tendred to it I say when the Spirit speaks this voice to the soul it speaks in a marvellous
infirmities and frailties of his people and communicates to them a sutable grace are they troubled with afflictions then he measures out patience to beare them are they persecuted then he makes them able to stand for his Name are they to pray to deny themselves to fight against Satan he measures them out a sutable proportion of his grace and Spirit to him and now when a man hath his Gloves and all provision on he may go about hedging or ditching or any businesse so when a man hath put on Christ and is armed with grace and strength from him what is it but a man may do In that very moment wherein a man casts himself upon God in Christ and doth lay hold upon Christ by a true and lively faith this grace is made over to him the same moment may be the grace of victory he must stay for a while but there comes a grace of sincerity from God that very moment that he believes in Christ though may be there comes not that power from Christ he would have yet that power that he shall be sincere and will never let corruption make him a slave he shall never walk after the flesh never be stubborne and worldly never do as the wicked do never depart from God as unbelievers use to do he shall depend upon God and waite upon him and adhere and cleave unto him and continue a faithfull Souldier to Christ fighting against sinne and corruption to the death a man shall have power from Christ to do this if he have a true and a lively faith By faith saith the text Hebrewes 11.5 Enoch walked with God how is it possible could he walk with God what a strange kinde of life is this How averse is the heart of man from it People cannot abide such strictnesse to have commerce and society and communion with God to keep close to God and not go away from him how could he do this Why By faith he walketh with God So Abraham God bade him leave his Countrey and all he had you must think a thousand things were objected to him you must think he had abundance of reasonings to and fro in his minde I am in yeares unâ—t for travell and I shall now travell God knowes whither and I am now where I was bred and brought up and I have bear meanes and maintenance and friends and know how to live and for me to go into a strange Countrey where I know no body and I know not what may become of me and for me to leave certainties for uncertainties all the world will count me a foole how did he do this By faith he obeyed saith the text c. Faith helped him with power to look up unto God and cast himselfe upon God that helped him against all difficulties that helped him against all the backwardnesse and dulnesse of his nature he committed himself to God and would do it he packt up himself never once standing upon the matter but away be goeth By faith he obeyed c. So By faith Abel offered up a more acceptable sacrifice then Cain Hebrewes 11.4 How is that possible Was he not made of the same mettall Cain was was he not borne out of the same womb digged out of the same pit As apt and prone to serve God after an earthly manner as Cain How was he able to offer up a more acceptable sacrifice He had no better sheep then Cain Why it was done by faith he had faith in God he renounced himself and was divided from himselfe he was united to God by faith and resolved to hang upon him and so leaned upon him for every thing he had promised and so got acceptance with God So Rahab by faith entertained the spies Hebrewes 11.31 It was a hard piece of service a marvelous difficult piece of businesse you must think she thus reasoned with her selfe shall I entertaine Traytors Shall I betray my owne Countrey The Town will see it it will come to the Kings eare and I shall become a Traytor to my Countrey and Prince and a thousand to one but I shall lose my life if I suffer them to be here but how did she overcome this By faith by faith she entertained the spies for all it was so hard for all death was at the doore yet by faith she was able to do it What shall we say to Gideon Baruch c. Who by faith subdued Kingdomes c. Hebrewes 11.37 Out of weak they were made strong How did they work righteousnesse They were as weak as others but faith made them of weak strong faith strengthened their wills to that which was good faith corroborated their resolutions and purposes towards the pleasing of God and resisting corruptions faith made them strongly resolve that they would not be led by their owne wills they believed in God and so were able to do it What shall I say of Moses Hebrewes 11.24 This is a wonderful thing that he should refuse to be called the sonne of Pharoahs daughter a meane man born and yet refuse to be called King Pharoahs Grand-childe who would refuse such excellent hopes of honours and preferments may be he might be King afterwards Nay when he was come to yeares to do it if he had refused it when he was a childe before he had come to yeares it had been no such wonder it might have been attributed to his childishnesse Nay but he was come to yeares and was a learned and understanding man what man would have done this Indeed rare are such persons that are able to renounce themselves in this fashion but you see what faith can do Quest Thus you see how faith doth work obedience and now if you would know how faith doth fetch power from Christ to do these things I answer it is by two wayes First Faith is an instrument whereby God doth by the acting and placing of it aright upon him let out that power which is in Christ to a poore soul that that power which is in Christ is to him and that goodnesse which is in Christ is to him that he shall have grace for grace an answerable grace for every grace in Christ Ephes 1.19 The exceeding greatnesse of his power to us-ward that believe When we believe the exceeding greatnesse of his power is to us-ward it is not only a power in God but it is for us and we may take that power and fetch it from God and obtaine of him to put it forth You know that Christ hath promised to take away the stony heart c. He hath made such promises as these to pull down strong holds to overcome Satan and all the enemies of our soules to poure out his Spirit upon his people as water upon the thirsty ground now as soone as ever faith comes into the soul it goeth to these promises and takes hold of them Lord here is such a promise Lord make me a new heart make me obey this Commandment and overcome
another heard as well as he and went away as brisk as before but this mans spirit is deaded and his heart taken down what ayls the man now why the law of God hath done it See therefore the marvellous power of the law I told you formerly That when the Law comes home to a mans soule and is charged upon his Conscience it casts the heart into all those woful privâ—tions we read of in Scripture a man before he is thus deaded by the law thinks himselfe to be possessed of abundance of comforts but now he seeth himselfe to be an out-cast and utterly lost to be a captive and poor and miserable and blind and naked he lies under all these privations And as the Philosopher saith That Privation is one of the Principles of Nature Every body saith he hath Three Principles Matter Form and Privation No natural thing can have this or that From put into it but it must be deprived of all other Forms as if fire be turned into air first the form of fire must be taken away before it can be turned into air so it is in Grace Privation is one of the Principles of Religion before the life of Christ can be brought into a man there must first be a Privation of all other contrary lives the life of the flesh that cursed livelinesse of the flesh the life of sin and the life of the world whereby a man lives unto the world and the things of the world A man must be deprived of all other lives of all other forms he must have a Privation of all other forms before the life of Christ can be formed in him As for example Take a man that is worldly wise put him upon civil Affairs he is wise enough to order all his businesse in eating and drinking he is wise enough not to distemper himself wise enough to keep a good diet Put him upon matters of Religion he is wise there too he will not be so precise as some are that are more nice then wise he will be moderate and wise in the Service of God Tell him that he is one that doth not please God that he walks to hell-ward that he hath no care of his Salvation he thinks that he is wiser then so Would you make this man a wise man indeed you can never make him truly a wise man till you bring a Privation upon him till he be first deprived of all that worldly wisdom that is in him If any man among you seem to be wise saith the Apostle let him become a fool that he may be wise 1 Cor. 3.18 Let him have first a Privation of all the seeming wisdom he hath of all the wisdom of the flesh and carnal reason he must first be a fool or else true wisdom is not able to enter into him So if a man would be high he must first be humbled and brought low before he can be truly high a man must be naked before he can be cloathed a man must be lost before he can be found there are none of you that live in your sins but you must be stripped of all the forms that are in you there must be a Privation come into you before true Grace can be formed in you Privation is one of the Principles of Religion and unlesse you be deprived of all other forms you cannot have the essential form of Religion come into you it is the poor that receive the Gospel when a man is deprived of all other forms then is he fit to receive the forme of the Gospel When a man is deprived of his own wisdom he may then receive the wisdom of the Gospel when a man is deprived of his own self-confidence of his own strength and sufficiency then he may receive the strength of the Gospel when a man is deprived of all other contrary livelinesse and contrary forms that are opposite to all these when a man is deprived of all these he is capable of the true life of Christ and the Gospel I will Instance onely in one thing which I named before and that is poverty a man can never receive Christ or any impression of the true form of Christianity till first his Heart be emptied and his Will and his Mind be emptied and his Conscience be emptied till all other forms be voided out and he begins to be made poor and nothing in himself till every room in the soule be naked and empty there is never a room for the kingdome of God to come into the soule the kingdom of God is a great thing and will take up a great deal of room where it comes therefore the Heart and the Mind and the Will and the Affections must be emptied the soul must be rid and void of all other things or else there is no room for the Kingdom of God As our Saviour saith Matth. 5.3 Blessed are the poor in spirit for they shall receive the Kingdome of God Then there is room for the Kingdom of God when the heart is made poor and all is voided out the world and the flesh and all cranal delights and pleasures and all self-conceitednesse which the heart was full of When it was full of the world there was no room for Gods Kingdome but when a man is made poor in spirit when he hath a Privation of those things wherewith his soule was filled now there is room for the Kingdom of God the reason is because a man can never be brought to Christ till he is pinched with these Privations before he can never come to Christ his heart can never be brought to bid so much and stake down so much for Christ as he must do if ever he come to attain him unlesse his heart be pinched with poverty unlesse his heart be void of all these high imaginations he had of himself he will never come to Christ It is plenty that brings down the market and scarcity that makes it rise plentiful years will make Corn of no price almost but if there be famine and scarcity and no bread almost to be had but men are ready to dye for hunger then they wil give any thing they will give ten shillings a bushel twenty nay fourty shillings hath been given for a bushel of Corn as I have read in Chronicles it is poverty that makes men come to a price So must the heart be pinched with Spiritual poverty else it will not come to Christ men will give nothing for the Kingdom of God they will not part with a single groat for Christ the prophane Gallant will not part with a look for Christ the proud vain fool will not part with a foolish lace a foolish fashion for Christ the drunkard will not foregoe a pot for Christ men will not part with any thing for Christ they will not part with a paultry lust or base affection for â—hrist People will not stir they will not open their purses they will not open their hearts to give any thing
the love of the Creature if thou lovest thy ease too well or any thing in the world too well thou art drunk with it thy heart is giddy thou art no more able to Pray or do any thing that 's good then a drunken man is Fifthly If thou wilt Watch then set the Lord alwayes before thy eyes Set the watchman of Israel before thy face God is called a watcher Dan. 4.23 Now if thou wilt watch over thy self set God before thy face as David did Psal 16.8 I have set God before mine eyes so alwayes set the Lord before thine eyes Now I come to the last thing which is an Vse of Exhortation To exhort us to be careful of this Duty and there is great need of it First We all desire to do well Now how can we do well at last unless we watch well all our life time VVhat is the reason that many are without comfort not like the Servants of God full of horrour and fear and quaking It is because they do not watch as it was with the Five wise Virgins they were something wise not like the foolish but they slumbred too Now when the bridegroom came there was a cry they made an out-cry and a skrieking and an howling they were undone the bridegroom was come one would have thought they should have rejoyced that the bridegroom was come What godly Christians and Religious People when the bridegroom comes to fall a howling and a crying This was because they slumbred whereas if a man be watchful over his life and careful to keep an humble heart and to honour God and study how to die comfortably at last he may rejoyce at the coming of the bridegroom but because they were in a slumber there was a cry therefore as the Apostle Peter saith 1 Pet. 4.7 The end of all things is at hand therefore be sober and watch unto prayer the Apostle brings this as an Argument so I may say the end of all things is at hand therefore be sober and watch as a Traveller when the day is almost spent and he hath a great way to go he puts spurs to his Horse and rides the faster so the end of all things is at hand therefore we had need to be the more diligent and watchful that we may have all things ready the end comes upon us We have had the Gospel a long time and God knows how soon we shall have an end thereof therefore how ought we to be careful as a man that is to write a Letter may be at first he is something carelesse and writes his lines something broad but when he comes near to the end and hath a great deal to write he writes his lines close and crowds them together So now when we are coming towards an end we cannot look that God should alvvayes strive with us we should now therefore labour to write close and to make our Duties thick and to be enquiring after Grace wheresoever we come we think the time is long but we may justly fear it is shorter then we imagine as when an hour-glass is almost out a man that sits below will think there is a great deal to run but the sand is hollow and is run out before a man is aware so the Lord so carries himself towards people that they may think there is a great deal of Patience more and a great deal of Mercy more to be extended towards them but when all comes to all they shall find it lyes hollow and will be out before they are aware Secondly Consider how sickly and diseased our Souls are how apt they are to fall into sin Sickly men are most careful Now our Souls are sick of sin sick of Pride sick of Covetousnesse and Earthly-mindednesse easily carried away with the sins of the times they are sick of pronenesse to do evil and indisposednesse to that which is good therefore we had need to watch over our souls we had need be our own Porters Matth. 13.34 our Saviour Christ doth compare every Christian to a Porter The Lord of the house takes a great journey and commands the Porter to watch We should all be Porters and keep the gates of our Souls for we are alwayes in danger Thirdly Consider that God hath awakened many of us already and therefore it is a miserable thing for us to sleep again wicked and ungodly men that were never converted and healed and awakened and wrought upon they go to Hell and damnation in a sleepy security but when a man hath been once awakened and hath shaken off sleep and God hath made him look about him to see how he might be saved if this man fall asleep again it is a most miserable thing the latter end of that man will be worse then his beginning Fourthly Consider the badnesse of the Times and Places and Families we live in they are all secure and therefore we had need be so much the more vvatchful and you knovv it is a very hard thing for a man not to do as others do therefore the Apostle 1 Thess 5.6 vvould not have them sleep as others do as vvho should say Others do so and therefore you have so much the more need to look to your selves that you may not do as others do THE NEVV BIRTH Jon. 3.6 That vvhich is born of the Flesh is Flesh but that vvhich is born of the Spirit is Spirit MY Purpose is to speak of the several VVorks of Gods holy Spirit in the hearts and minds of his chosen they are Gods peculiar people and therefore he vvill vvork greater Mercies for them then for any else Novv the First grand distinguishing vvork of the Holy Ghost in the Elect is Regeneration he is the Author of Spiritual life in them they are born of him though by nature they are born of the flesh and so are flesh and in that estate can never enter into the kingdom of God yet vvhen the Spirit of God comes to regenerate them they come to be Spirit they come to have a nevv life and the Spirit of God gives it them it is true that Christ is the Author of this life he procured it by his death he quickens whom he will as he told his Disciples Joh. 14.19 Because I live ye shall live also Life is derived by Christ to all the Members of Christ for as all in Adam died Adam is the general root of all in his loins and by him they come to be dead in sin so Christ is the Second Adam and all that are in his loins all that are in him he is a quickning Spirit to them 1 Cor. 15.45 The first man Adam was made a living Soul the second Adam was made a quickning Spirit Christ is the second Adam and is a quickning Spirit to all that are in him God the Father hath appointed him to be the Prince of Life as Peter tells his Hearers Act. 3.15 The Lord Jesus Christ he is the
Prince of life to all the people of God and therefore Saint John saith He that hath the Son hath life and he that hath not the Son hath not life 1 Joh. 5.12 He is the Father of this new Birth and he is the daily and continual Father of it He is not a Father for one or two or divers years but Isa 9.6 he is called An everlasting Father to regenerate a people to God and he doth it by his Resurrection 1 Pet. 1.3 This must needs be granted That Christ must be the Author of this new Life Now you will say Then why is it attributed to the Spirit The Text gives it to the Spirit of God the Holy Ghost now if Christ be the Author of this new Birth and the giver of this new Life and God the Father hath appointed him to be so Why is it then here said That the Spirit doth it I Answer It is given to the Spirit for Three Reasons First Because Christ doth it by the Spirit Whatsoever Christ doth without he doth it by the Spirit when he cast out Divels here upon Earth he did it by his Spirit all the outward VVorks that he wrought he wrought them by his Spirit and therefore the Spirit is called the Finger of God Luk. 11.20 Now if Christ do this VVork by his Spirit if he do Regenerate all his people by his own Spirit there is Reason why they should be said to be born of the Spirit Secondly Another Reason is Because though this life be all from Christ it is he that begets it it is he that is the soul of every Believer as I may so speak yet it is the Spirit that is the Bond of Vnion it is the Spirit that joyns Christ and them together it is the Spirit that tyeth the knot it is the Spirit that unites and puts them together into one though Christ be life and eternal life yet notwithstanding they are all Aliens from Christ they are all out of Christ that the Spirit doth not joyn together with Christ they that have not the Spirit of Christâ—â—â— they are none of his they are all out of Christ they are like dead branches out of the Vine it is the Spirit that is the bond of Vnion between Christ and those that are Christs Thirdly Another Reason is Because the Spirit quickens the Word whereby this is done The people of God the thing that they are born of again it is the immortal seed of the VVord 1 Pet. 1.23 You are born again not of corruptible seed but of incorruptible Now this seed is sowen in all mens hearts scattered among all the Congregation but yet it doth not Regenerate all the Congregation The Reason is where the Spirit comes that makes it fruitful and that makes it to quicken the heart and thus you see the meaning of the words That which is born of the Spirit is Spirit Now here are Two Points First That the Spirit of God or the Holy Ghost Regenerates all the people of God whosoever is born again is born of the Spirit The Second Point is this That all that are Regenerate all that are born of the Spirit they are Spirit that is they are spiritual they are like the Spirit The First is That it is the Spirit of God the Holy Ghost that doth Regenerate all the people of God this is that which makes them to be new Creatures to be new men to be altogether different from that they were before this is that which doth distinguish them from themselves even as much as white from black this is that which doth alienate them from the courses of the world this is that which doth make them to be singular and odde fellows as if they were of another world this makes them lead a different kind of life and follow a different kind of way from all their neighbors because the Spirit of God works in them as Ishmael and Isaac though Ishmael was born after the flesh yet Isaac was born after the Spirit as the Apostle alludes Gal. 4.23 that is one took one kind of course the other another one was born one way the other another way the Spirit begat one the Flesh the other and this made Ishmael to persecute Isaac because Isaac could not abide his courses they were of different Natures and Dispositions one was born after the Spirit the other after the Flesh Now here be Six Things I would shew unto you First What Regeneration is Secondly Why it is so called Thirdly Wherein it consists Fourthly The Reasons why the Spirit of God only works this work Fifthly How he works it And Lastly The Vses First What Regeneration is And it is thus much namely The renewing of the whole man and by degrees completed after the Image of God in Jesus Christ This is Regeneration and there be Five Things to be opened in it First That it is the renewing of a man It is not every change there may be abundance of changes and alterations and yet a man for the main may be the same man he is a man may be changed from a Drunkard to be sober from an Adulterer to be chaste yet still he was the same man he was before though there be changes wrought in him but Regeneration is the renewing of a man the making of a man another man as the Apostle speaks 2 Cor. 5.17 Old things are passed away and all things are become new The Lord doth take away the old frame and the old affections and the old inclinations the old acquaintance the old course and conversation all these things passe away and the Lord puts in new things in the room thereof till all things become new thus it is in this work as the Apostle speaks Tit. 3.5 According to his mercy he saved us by the washing of Regeneration and renewing of the Holy Ghost the Lord removeth the old rubbish and puts a new fabrick in the room as a Goldsmith he takes a vessel of dishonour and melts it and makes it a vessel of honour God doth undo the old workmanship and makes a new as David saith Create in me O Lord a clean heart c. Psal 51.10 David thought he had lost all therefore he prayeth to God that he may be new cast that he may be taken all to pieces as a VVatch-maker takes a VVatch that is out of order he takes it all to pieces and sets it together anew again so he prayes God to deal with him he had lost all in sense and feeling and would have God make him a new workmanship it is called the renewing of a man Ezek. 11.19 there is an excellent place I will give them a new heart c. The Lord puts out and he puts in even just as a Suister doth when she works cut-works she puts out the cloths own threds and puts in needle-work so the Lord puts out the old heart and puts in a new heart he takes out
that which was stark naught and puts in that which is good and agreeable to his mind the old heart is corrupt and the old man is stark naught there is nothing good in it these the Lord takes out and puts in all new A man is altogether naught and reprobate before what poor creatures are all people that are not Regenerate they are all proud and vain and foolish and wordly and earthly and harden their hearts and are carelesse of Gods wayes they have no fear of God before their eyes they are altogether rotten how ill-favouredly do they pray How worldly do they go on in their callings How unfruitfully do they come to Church They are all rotten and refractory they do nothing that right is now when the Spirit of God doth make them up he puts out all old things and makes them new This is the First thing Regeneration is the renewing of a man Secondly As it is the renewing of a man so it is the renewing of the whole man It is not only in some things for Saul was another man in some sense but Regeneration is the renewing of the whole man as the Apostle saith The God of peace sanctifie you throughout in body soul and Spirit 1 Thess 5.23 it is a work upon the whole man our Saviour Christ compares it to leaven which a woman took and leavened the whole Lump It is like unto Original sin as Original sin infects the whole man so Regeneration doth repair and renew the whole man it is as general and universal as original sin the fruit of the Spirit is in all goodnesse Ephes 5.9 It is in all goodnesse in the goodnesse of a mans mind and in the goodnesse of a mans affections in the goodnesse of the inclination and disposition in the goodnesse of the whole man the fruit of the Spirit is in all goodness indeed it begins in the goodnesse of the mind as the Apostle speaks Ephes 4.23 Be renewed in the Spirit of your minds Where he calls upon them for this new work Put off the old man saith he and be renewed in the Spirit of your minds that is the First thing when a man hath a new mind given unto him a new knowledge put into his understanding a man is renewed in knowledge Col. 3.10 This is the first thing when God reneweth a mans knowledge and apprehension of things when a man begins to know the plagues of his own heart and the evils of all his own wayes now a man begins to see through these things and now he begins to see the wayes of God and to dive deep beneath the irksomnesse of them to know the amiablenesse of them the sweetnesse of them the delights of them are hidden from a man so long as he is unregenerate but when God doth begin to regenerate a man now he begins to discover them to him that a man seeth what they are he could say before that the wayes of God were good but he could never taste and find them so but when a man is renewed now he seeth the lustre and amiablenesse of them so also he seeth the uglinesse of sin this was covered before sin deceived the heart and carried him after it but now sin begins to be laid stark naked and a man seeth the deformity of it here begins Regeneration in the mind for the understanding is the key of the Soul the key of all the Faculties of the Soul it is like a sluce or flood gate pull up that and the water goes out and runs all abroad so when the Lord doth pluck up this sluce and lift up a mans heart and mind and understanding now the waters of life flow into the soul this is against them now that have plenty of knowledge and yet notwithstanding go no further that have new minds and old wills and affections there is a new brain but an old heart this is not regeneration regeneration it is true begins in the understanding but it runs along in all the soul it descends into heart and mind and all the whole man and therefore it is called a new creature whosoever is in Christ is a new creature Behold I make all things new saith Christ Rev. 21.5 As Regeneration is the renewing of a man so it is the renewing of the whole man Thirdly It is done by degrees Though Regeneration be in all parts yet it is not in all degrees at once the spirit of God doth renew more and more and beget a man more and more there is of the old birth a great while but he doth eat it out more and more as the Apostle speaks 2 Cor. 3.18 And we all with open face c. Mark here he calls this change glory because it is a glorious creature as long as a man is not renewed he is a base creature but when he is renewed he is a glorious creature Now saith he when the Lord doth this he doth it from glory to glory from one degree to another as this is done by the spirit of God so he doth it more he proceeds from little beginnings to greater perfections it was not so with Adam God made him in his full stature at the first he was a man at the first dash but this new creature is as a Babe conceived in the VVomb it begins there and so grows up As new born babes desire the sincere milk of the Word 1 Pet. 2.2 He is a babe first and so growes though it be not a starveling but grovvs yet it is but a vveak one at first and must grovv and come to its strength more and more it is like a good husband that begins vvith a little and ariseth up to a great estate in the end so Regeneration makes a man a good husband puts a little stock into his hands and makes him rise to a great matter Fourthly This is according to the Image of God It is not all kind of Renewing A man may have a new work that he had not before but the work of regeneration as it is a renewing so it is a renewing after the image of God man had quite and clean lost the Image of God which consisted in Righteousness and Holiness Now when Gods Spirit comes to regenerate a man that reneweth him according to this Image As the Apostle speaks Ephes 4.24 That ye put on the new man which is created after his image and how is that In Righteousness and Holiness As it is in Nature though a man be never so godly when he begets a man he begets him after his image as he is by nature polluted and unclean Gen. 5.3 So Adam begat Seth in his own image so when the Spirit begets a man again he begets him after his own image he makes him merciful as his heavenly Father is merciful Luke 6.36 and perfect as he is perfect Matth. 5. ult There are none regenerate and born again but those that are like God the Lord stamps upon them his own
similitude and makes them like to himself Fifthly This is the Image of God in Jesus Christ who is the express image of his Father he is the pattern after which this frame is made nay God did order it should be so from eternity Rom. 8.29 Whom he did fore know he did predestinate that they should be conformed to the image of his Son 'T is true this similitude is not presently made out it is but by halves as it were it is but a poor first draught and never perfect in this life but it shall be made perfect 1 Joh. 3.2 3. We know when he appears we shall be like him and shall see him as he is then we shall be perfectly like him and see him as he is and know him as he is as Paul saith Col. 3.2 3. You are dead and your life is hid in Christ c. Here the work is hardly come to its glory there is a great deal of basenesse and old rubbish still but it shall be glorious before God hath done it shall come to be perfect then in the mean time it is but by degrees but the work of regeneration puts a man to go to Christ and believe in Christ You that follow me in Regeneration c. saith our Saviour Matth. 19.28 When a man is regenerate regeneration puts a frame into a mans heart to be like unto Christ and to follow his steps and his example that as he hath done so he may do more and more this is the work of regeneration That the Spirit of God works in Gods people conforming them to the Image of Christ Yea Regeneration doth more than repair a man more than reduce a man to that estate wherein he was in Adam's loins before the Fall it is the ingrafting of a man into Christ and the estating a man into the Merits and Priviledges of the Lord Jesus Christ it is a greater matter then the bare restoring of a man to that which he lost it is the restoring of a man to a better estate this differences it from Sanctification Thus we see what Regeneration is Now the Second Thing is Why it is so called Why this same blessed work of the renewing of the whole man after the Image of God in Christ Jesus is called Regeneration There be Two Reasons of it First To shew us how marvellously we are corrupt by Nature Until the Spirit of God take us in hand a man is quite rotten there is no soundnesse left there is nothing in him will serve it is not a little melting will serve the turn it is not a little plaistering or patching or piecing will do the deed though there be a thousand changes in a man yet if a man be not another man if he be not a new creature it is to no effect it will never bring a man into the kingdom of God what saith Christ Joh. 3.3 Verily verily I say unto thee Except a man be born again he cannot enter into the kingdom of God As who should say Verily verily I say unto thee a man is all to shatters all to pieces all rotten and unlesse he be born again and made a new creature it is impossible he should enter into the kingdom of God though a man be never so much altered he is not in the estate of Grace till he be a new man till the Lord hath given him a new frame and a new inclination except a man be born again he cannot see the kingdom of God he cannot see the kingdom of Grace that is the first dowry of the kingdom of Grace to give a man a new Being that he never had before a natural man is just like an old rotten house that hath not one piece that will serve the turn but a man that will make it an habitable house must take it all down to the ground and build it up from the ground so it is here there is not one piece will serve the turn though ye see admirable things in men though they seem excellent in the eyes of men yet they will not serve the turn they are rotten and stark naught there is an absence of all Good Rom. 7.18 Nay besides there is an universal indisposition in a man like to a thing that is all rotten and marred and can never be made up again except it be made spick and span new and so it is with a man he is altogether corrupt as the Prophet speaks Isa 1. from the sole of the foot to the crown of the head nothing but bruises and putrified soars take a man that is never so civil and of fair carriage so long as he is not a new creature this is nothing for the entring into the kingdom of God and being amiable in his sight Nay Gen. 6.5 the Text saith The thoughts of the heart of man are only evil continually there is nothing sound in a man though he daily think of Grace and think of God his thoughts cannot be said to be good for the mind whereby he thinks of these things is rotten and unsavory though he speaks of never so good things the same things the Saints of God speak of though he doth the same actions the people of God do though he hears the same VVord and receives the same Sacraments he cannot do them aright they are abomination in Gods sight therefore when God regenerates a man he must make him another man then he was before This speaks natures corruption Secondly Because the things of Regeneration are admirably set out by way of this similitude Natural Generation is generally sweetly answered in this VVork of Regeneration First As a man cannot come into the World without Parents but he must have a Father to beget him so it is in this new Birth as in the other there was an earthly Father so here is an heavenly Father as the Author to the Hebrews speaks Heb. 12.9 How much rather shall we be subjected to the Father of Spirits There are two Fathers an earthly Father the Father of the natural and corrupt man and God the Father of our Spirits that is the Father of our spiritual Nature as many excellent Divines do expound it though it may be expounded the Father of our Souls yet this is more likely because here is an opposition between the Father of the Flesh and the Father of the Spirits God himself is the Father of this new work Secondly Here is a Mother too That Jerusalem which is from above is the Mother of them all they are all Zions Children here is the Womb that these new creatures lye in Christs Spouse the Lambs wife is their Mother though the world hate them and her too yet they love her nay though the woman be thrown out into the wilderness yet their hearts run after her the Regenerate only are the true born this is their Mother Thirdly As it is in the Natural Birth There is a shaping in the Womb before
change but a real change to a man If you would know the meaning of the phrase A relative change is this when there is a change in a man from that he was before but the change doth not lye in a man as the change of Justification before he was not Justified now he is Justified the man is changed but he is not changed in himself but it stands only in Gods imputation he is not just in himself but by imputation just Now the real change is When God doth purifie and make up the defects in a man more and more that is a real change so that I say Regeneration is not only a relative change whereby God accounts a man as a child but it breeds a real change in a man it gives a man a spiritual Being for the Spirit of God when it comes to work this work is a fruitful principle of all good in that man more and more Therefore the Apostle saith The fruits of the Spirit are joy peace long-suffering c. Gal. 5.22 'T is true the Spirit doth not bring forth these Graces till after a man is regenerate but by working that Regeneration which makes the soul to bring forth these fruits and making the heart an honest heart and so a good ground to bring forth these seeds the Spirit is a fruitful principle of all good in that man Thus you see the Third Thing viz. Wherein Regeneration consists Now the Fourth Thing is the Reasons of this Point Why the Spirit of God doth work this work of Regeneration The First Reason is Because it is meerly according to the Will of God Man hath no power at all man hath no activity it is meerly at the pleasure of God whether he will do it or no Jam. 1.18 Of his own Will begat he us he only had an hand in it he only did it and it was meerly at his good Will and Pleasure he might have chosen whether he would have done it or no it is no fruit of our liberty it is no brood of our breeding it is meerly the free act of God in a man Joh. â— 44 No man cometh to me except the Father draweth him There Christ sheweth it this bringing of a man to be in Christ it cannot be from any man except the Father draw him except he send forth his heavenly Spirit he can never come to Christ all our sufficiency is from God we cannot so much as think a good thought we cannot renew our thoughts we cannot renew our inclinations or our wills or our affections we can do nothing of our selves it is only his work therefore seeing it is such a special work it must be only the Spirit of God that must work it it is a glorious work a supernatural work this new Birth is such a Birth as comes from above Psal 110.3 Thy people shall be willing in the day of thy power c. saith the text that is all that are born of God they are brought forth in the day of Gods power in the day wherein God is pleased to put forth his power in them therefore they are called the seed of Christ Isa 53.10 They are his seed but unless he begets them by his Spirit they can never be so Therefore if we consider the greatness of the work it sheweth plainly it must needs be the effect of the Will of God and his good Pleasure towards man and therefore must be wrought by the Spirit Secondly Another Reason is Because it is not a work of this world It is a work of another world it is none of the creatures of this life it is beyond the sphere of the activity of any natural agent they cannot reach it Joh. 1.13 Which were born not of the will of the flesh nor of bloud c. It is not of mans Will he cannot so much as Will it or Desire it effectually he cannot wish it truly nay his heart had rather have the world nay saith he It is not of the Will of the Flesh that is a man may go and beget another Child in the world because it is of the Will of the Flesh it is in the power of the Will of the Flesh Gods power going along with him but this is not so whatsoever a man be though he hath never so many excellent parts it is not in the Will of the Flesh to do it Then again it is not of Bloud it is no terrene or earthly thing this new creature is otherwise made than any new creature in the world besides therefore he concludes it is only born of God it is God only that is the great Author of this great work it descends down meerly from above Thirdly Because it is so far from being wrought by any power in man or any counsel in man or any endeavours in man it is so far from that as that a man is totally against it A man is an enemy unto it a man hath reluctancy and repugnancy against it he would not be regenerate when a man doth think he desires heaven and to be regenerated of God he doth apprehend Regeneration in a wrong way and heaven in a wrong way so as he apprehends it he doth Will it he thinks of heaven as of a fine place and a place full of pleasure and therefore desires it but that he should alwayes be with God that he should alwayes be praysing and thinking of God and minding of God and have his heart weaned from all other things and set it on God this is heaven but he hates these things and so hates heaven so he Wills that which he apprehends to be Regeneration but Regeneration is when a man hath a new heart and when he is a new man he was wordly before but he is now brought to be spiritual he was proud before but he is now come to be humble but the heart cannot abide this therefore let the Lord fling in abundance of throws into a natural mans heart to begin some preparatory work this way to make a man begin to look out towards heaven he flings all away he is weary of them quickly as a man at a Sermon perhaps may have throws concerning the new Birth but the corruption of his heart will throw all way he cannot endure them they are contrary to the corruption of a mans nature nay when God comes to work upon his own people what a deal of pleading is there with the world the flesh and the Divel that they may not be cast out Therefore when Peter saw that through the grace and power of God this work was wrought in those he wrote unto 1 Pet. 1.3 Mark how he speaks Blessed be the God and Father of our Lord Jesus Christ which according to his abundant mercy hath begotten us again to a lively hope by the resurrection of Jesus Christ from the dead He lifts up his hands to heaven and blesseth God that ever this work was wrought he saw so much
light of the Sun and all is gone in the same moment so it is with this new Creature and the Spirit of God he doth dwell in the soul as the Sun in the Air his presence warms the soul and quickens the soul and inables a man to good and gives a principle of life and enables to all actions that are good therefore how should all Gods people carry themselves towards this Spirit They should have a care that they quench him not nor go against him in any particular The Third Vse is for all Gods people in whom God hath wrought this blessed work the Spirit of God hath regenerated and begotten them again I say to all such persons Let them endear this Spirit of God let them not grieve or offend or displease him seeing he is such a gracious worker in them Ephes 1.13 The Apostle makes this very Inference in whom after ye believed ye were sealed by the holy Spirit of Promise that is whereby you were Regenerated Regeneration is the first seal of the Spirit whereby he seals Gods good will to a man Now hath the Spirit of God sealed you Then do not grieve him nor cause him to take any indignation against you for though he will never depart from them whom he hath made new Creatures yet notwithstanding he may hide his face for a time if we displease him Yea Consider Will any natural Child willingly displease his loving Father The Spirit of God is our Father therefore we should have respect to him Again This should be a Motive to Gods people to be willing to do any thing for God because he hath made them as David saith Psal 100.3 This very Consideration That God hath made us and re-made us he hath done that for us that all our own wits could never have done that the whole world hath not the like the Lord gener-ally lets the whole World sink in ruine and damnation should be a Motive to you to be willing to serve him gladly and to call upon his Name to be ready prest to execute any of his Commands to enter into his presence upon all occasions seeing it is he that hath made us and not we our selves To them that are Vnregenerated Here we see where to have Regeneration it is only in God and in the Spirit of God to renew a man and make a man up again As David prayed when he had the Spirit Lord take not thy holy Spirit from me Psal 51.11 So when a man hath not the Spirit of God he should pray to God Lord Give thy holy Spirit to me and send down thy holy Spirit into my heart that may work this work in me But it may be many of you will think that you expect this and desire it and wish it and use some means I Answer Then shew it by thy coming unto God for it from day to day will any man say That Noah did expect that God should deliver him from the Deluge if he had not took that course which God appointed If he had not built an Ark certainly we may justly say That he did not look that God would deliver him Therefore it is said of Noah That as he did expect that God should keep him so being warned of God he built an Ark c. Heb. 11.7 So when a man shall say That he looks that God should deliver him from his natural estate and condition that God should renew him by his Grace and goodness yet if a man will not prepare an Ark if when a man is Commanded and directed by God what to do yet he will not come to God to do that which should be done for him these men do but deceive their own souls and treasure up indignation against themselves I remember the story of Moses Exod. 14. when the Children of Israel were in Pi-hahiroth and the Egyptians were behind them and the Mountains were on the side that they could not pass and the Sea was before them and there was notable crying out Oh! that God would deliver them now they were dead men the Egyptians were come out to destroy them the Mountains were on the side and the Sea before them Now mark what an Answer God gives to their cry cause the people to go forward you keep a crying to me I pray go forward you are not yet at the red sea but go to the red sea and when you are there then cry to me you are idleing and lazing and mistrusting me though the red Sea be before them yet cause them to come thither and when they are there then cry for help to me So thou sayest thou desirest that God would Regenerate thee and quicken thee and turn thy heart and vouchsafe thee his holy Spirit do you so I say it is very well the thing is very good but if the desire be sincere you will take that course God bids you art thou come to the utmost difficulty Are not many things to be done which thou refusest to do Must thou not seek God more and more carefully Go forward go forward if thou meanest to have help and aid from God otherwise it is in vain if thou wouldst go on in the wayes of God and do what God Commands thee thou shouldst be quickened and renewed Fourthly Another Vse is for Examination To examine our selves whether the Word of God hath wrought this for us yea or no. And the first sign is this If thou beest born again if thou hast this new Nature then it is natural to thee to do good duties to follow good courses and to yield obedience to the commandements of God it is not enough for a man to do good duties a natural man an unregenerate man may do them but whether is it natural to thee A proud man may do the actions of humility a proud man may pull off his Hat and give the time of the day and speak meanly of himself a proud man may suffer another to do him wrong and put up base language he may do these things but the man is a proud man still he hath no humble nature but the question is whether it be thy nature to do this May be thou dost these things for fear or some by-respects A worldly man may speak of heavenly things but is thy nature heavenly A man may think of God but is thy nature godly Here is the thing If a man be regenerate there is Grace got into a mans Nature Jer. 31.33 When God Regenerates his people he saith He will write his laws in their inward parts he doth not only say they shall do these duties but their very hearts shall carry them their very hearts shall go to a Sermon their very souls shall go about the duties of God as it is with the fire water may heat but not by nature but it is the nature of fire to heat So if a man be Regenerate it is natural to him to do good duties Rom. 2.14 A man
a man loves God that begets he must needs love them that are begotten of God Lastly If a man be born again then a man labours to do good and to spread the Knowledge of Jesus Christ to the glory of God He loves to be communicating that he hath he that hath this Spirit loves to be breathing upon others and would fain scatter his sweet things up and down where he goeth and would fain leave a sweet savour of himself wheresoever he comes this is the nature of him that is born again and regenerate to beget others That man is unworthy to be born by whom another is not born as we say when a man is born again he labours to beget others to God to be generative and fruitful and abundant in doing good up and down he labours to beget his Children and Family to God and to draw his neighbours and acquaintance unto God he would fain have people know Christ and obey him and submit unto him Thus you see the signs whereby we may know Whether we be born again or no CHRISTIANS Ingrafting into CHRIST 1 Cor. 12.13 For by one Spirit are we all Baptized into one Body whether we be Jews or Grecians whether we be Bond or Free and have been all made to drink into one Spirit WEE have spoken of Regeneration which is a work of the Spirit and the first implanting of a man into Christ Now we come to speak of a new work of the Spirit The implanting of a man into the Church the Body of Christ when the Spirit makes a man to be a Member of the Mystical Body of Jesus Christ and this is done all under one for being once ingrafted in Christ we come to be fellow-Members with all those that are Christs and this we have here in the Text By one Spirit we are all Baptized into one Body c. The Apostles meaning is this All we that are the people of God we are all one Body and be efficient cause of this is the Spirit of God it is by the Spirit that we are made thus and the instrumental cause though it be not here expressed yet it is implyed and that is Faith and the means of confirming this Faith are the Two Sacraments First The Sacrament of Baptisme we are baptized into the same Body Secondly The Sacrament of the Lords Supper intimated in one part of it namely the Cup which is put for the whole and are made all to drink of the same Cup we are all of one and the self same Body as many as are in Christ are endued with the same Spirit not one endued with one Spirit and another endued with another Spirit but by one Spirit we are Baptized into one Body our Baptisme is one and our Food one it is altogether one though our condition in the world be never so different bond or free though our Countrey and Nation and Parish be never so various one to another one of one and another of another Jews and Gentiles we are all baptized into one Body and this is done by one and the self-same Spirit Now to speak of the putting of a man into the Body of Christ We will shew you these Five things First What this Body of Christ is Secondly What this putting of a man into it is Thirdly That this is done by the Spirit of God Fourthly How the Spirit of God doth it How a man is made part of the Body of Christ Fifthly The Application of the Point For the First What is this Body of Christ which the Spirit of God doth ingraft his people into In a word It is the invisible Church of God which is a peculiar company of men and women out of all Nations under heaven predestinated to eternal life gathered together by the Word and made all one in Christ This is the Body of Jesus Christ so that here are Five Things that are to be opened First It is the Church of God as the Apostle saith Col. 1.18 He is the Head of the Body the Church So that the Church is the Body of Christ that same peculiar company of men and women as Saint Peter calls them You are a chosen generation a peculiar people a royal priesthood 1 Pet. 2.9 The Author to the Hebrews calls them The Assembly of the first born Heb. 12.23 And Christ himself calls them A little flock in regard of the multitude of other people that is in the world and are not of this brother-hood Now I call this invisible for though their persons and courses and manner of life be seen and known and they may be known who they are yet all of them were never known nor ever will be there may be more then we can tell and fewer then we think of The foundation of God is sure having this seal The Lord knoweth who are his 2 Tim. 2.19 The Lord had seven thousand in Israel that had not bent their knees to Baal when Eliah could see never a one So that this is the First Thing it is the invisible Church of God Secondly It 's such a company as is gathered out of all Nations under heaven As Saint John speaks Rev. 7.9 After this behold and loe I saw a great multitude of all Nations and Countryes and Tongues c. Though it be a little Flock in respect of the Reprobate yet it is a great multitude considered in it self and they stood before the throne and before the Lambe with long white Robes and with Palms in their hands This white Robe is the Righteousnesse of Christ Jesus imputed which begets another Righteousnesse which is inherent in some measure and the Palms in their hands is the sign of Victory over Sin Death and Hell and this is a great multitude and it was out of all Cities and Nations and Kindreds of the world and therefore our Saviour Christ speaking of his own taking of this company home unto himself at the last day see what he speaks Mat. 24.31 He shall send his Angels with a great sound of a trumpet and they shall gather his Elect from the four Winds from the one end of the Earth to the other The Lord gathers here one and there another as a man would gather a Posie in a Garden here a flower and there a flower This is Another Thing in the Body of Christ it is a Company gathered out of all Nations and People and Places at one time or other Thirdly This same godly Company are a Company of Predestinated men unto Eternal life For there are none but the chosen of God that are the true Body of Christ this is a company only of Elect men and women and babes therefore they are called Elect Rom. 8.33 They are such a company as are written in the Lamb's Book of life Rev. 21.27 Therefore all those that seem to be of God and go a great way with the people of God and yet turn back as Orphah from Naomi Ruth 1. They were
never of this number 1 Joh. 2.19 They were not of us they went out from us if they had been of us they would have continued with us So that it is only the Elect of God that are of this Company that are the Members of this Body Fourthly It is such a godly Company as is gathered by the Word of God The Word of God gathers them together they as well as other people by nature are of another Body of another Corporation as vile and as wretched and as miserable in themselves if left to themselves but God found them when he passed by them and said to them Live they were defiled as well as others in their bloud but the Lord turned their hearts by the Word and doth beget them again thereby This is that immortal seed whereby God doth beget them again unto eternal life Fifthly They are such a company as are made one knit and combined together in Christ though themselves are never so many and never so remote and distant from one another may be they never saw one another nor ever heard of one another one lives in one Country another in another one in one parish another in another and have little bodily communion and are not known one to another may be some of this company are in heaven already and some upon earth yet they are all one in Christ they all meet together in one heart and soul in Christ Jesus they are all of one minde in him as being all one body as the Apostle speaks 1 Cor. 12.12 And they are all one seed Gal. 3.16 Now to Abraham and his seed were the Promises made He saith not To seeds as if they were many but To thy seed as of one that is Christ that is which is Christ and all that are Christs they are one seed the seed of the woman indeed all men come forth of the womans loins the wicked as well as the godly only here is the difference The one is the seed of God the other of the Serpent Now Christ and all that are Christs are one and the self-same seed though they are different in Place different in Countrey different in estate and condition some Jews some Gentiles some Bond some Free some Noble some Mean yet they are all one in Christ Jesus as the Apostle saith Gal. 3 28. There is neither Jew nor Grecian there is neither bond nor free there is neither male nor female for ye are all one in Christ Jesus 'T is true you are different among your selves one is a master another a servant one is a rich man another a poor man so there is a difference but they are all one in Christ Jesus they have all one and the self-same Faith they have all one and the self-same Father there is but one Lord and one Spirit to quicken and unite them all Thus we see what this Body of Christ is Now in the Second place What it is to be put into this Body to be implanted into it to be knit into this Body I Answer in a few words it is this It is a part of a mans Ingrafting into Christ by Faith whereby a man is ingrafted into the Body of Christ having one common life with all the rest of the Members for mutual consent and profit and care and help and sympathy or fellow-feeling First It is a part of a mans ingrafting into Christ For the ingrafting of a man into Christ and into the body of Christ are not Two things but God doth them by one and the self-same act as you may see Rom. 12.5 We being many are one body in Christ and every one Members one of another that is by being Members of Christ and by being ingrafted into Christ we come to have fellowship and conjunction and joyning one with another it must needs be the same work for the putting a man into Christ in whom are the other Members that very act makes a man to have fellowship with Christ together with all the other Members as the Apostle speaks Rom. 11.17 Though some of the branches be broken off and thou being a wilde olive tree wast grafted in for them and made partaker of the root When a man is ingrafted into this Olive tree he is ingrafted with the rest of Christs Members and he doth partake together with the other Members of the same root and of the same Gifts and Graces God doth both under one Therefore though I handle this after the other it is because I cannot handle them both at once Saint John saith 1 Joh. 1.7 If we walk in the light as he is in the light we have fellowship one with another So that if a man be in Christ he hath communion with the Body of Christ if he hath fellowship with Christ he hath fellowship with the Body of Christ so that you see the Spirit doth both by one and the self-same act as the Apostle saith Ephes 2.12 Ye were at that time without Christ and aliants from the common-wealth of Israel It is all one thing to say that a man is out of Christ and an Aliant from the common-wealth of Israel without that corporation without that Body he is no Member of that Body therefore it follows on the other side If a man be in Christ and ingrafted into Christ then he is of this society he is of the common-wealth of the Israel of God So that this is the First Thing It is a part of a mans ingrafting into Christ Secondly This likewise is done by Faith When a man is ingrafted into Christ he is ingrafted into him by Faith As the Apostle saith Rom. 11.23 And they also if they abide not in unbelief shall be grafted in for God is able to graft them As who should say If ever they have Faith they are ingrafted into Christ it is Faith that ingrafts a man into Christ and the same Faith that makes a man to be of the Body of Christ that puts a man into the number of the Members of Christ as Paul saith To Titus my Son in the common Faith Tit. 1.4 that is it is such a Faith as doth not only ingraft this man into Christ but the very self-same Faith another man having it it doth ingraft him into the Body of Christ too So that it is a common Faith whereby one is ingrafted into the Body of Christ as well as another as Act. 2.44 They were all of one minde and one heart they all hung together as one body they imparted their gifts and things they had even to their very Lands and Goods one to another here was a sweet communion but then what was the reason of this What was the Instrument that wrought this It was Faith for the text saith they were believers or else they could not have done it And therefore as we are said to come to Christ so to the Body of Christ as Heb. 12.22 But ye are come to Mount Zion to the City of
the living God the celestial Jerusalem and to the company of innumerable Angels and to the congregation of the first born which are written in heaven You are come he speaks of a spiritual coming by Faith So that this putting into the Body of Christ is by Faith Then in the Third place It makes a man have a common life with all the rest of the Members of Jesus Christ As you may see Col. 3.4 When Christ which is our life shall appear ye also shall appear with him in glory Christ who is our life We that are the people of God Christ is our life we have one and the self-same life all one and the self-same minde in the wayes of God As it is said Act. 4.32 The multitude of them that believed were of one heart and one soul all the people of God in the whole world would quickly be acquainted if they were brought together for they are all of one and the self-same disposition and mind As our Saviour speaks to his Father Joh. 17.21 That they all may be one as thou art in me and I in thee so that all they may be one in us As the Three Persons in the blessed Trinity are three distinct Persons and yet are all one so in some sense the Members of the Body of Christ though they be of several callings and conditions in the world yet they are all one that they may be all one as we are one vers 21. They all live by the same rule and walk by the same rule they are all guided by the same Word and swayed by the same Commandment they all walk in one Way they all Pray by one and the self-same Spirit they have a life that is common look as one lives so lives another look as one repents so another repents look as one believes so another believes and look as one apprehends of God and comes before him with affection and fear and trembling so doth another though they never saw one another yet they all meet in the same life for they have the same root of life the same cause of life In the Fourth place It makes a man to be of one consent with all the people of God every where As you may see Zeph. 3.9 For then will I turn to the people a pure language that they may all call upon the Name of the Lord to serve him with one consent The Lord helps them all to Pray after one pure language and gives them all one pure consent in the Service of God though it is in different degrees indeed one ariseth to an higher pitch than another therefore the Apostle speaks 1 Cor. 1.10 Now I beseech you brethren by the Name of the Lord Jesus Christ that ye speak all the same things that there be no divisions among you As who should say All the Members of Christ are so I beseech you endeavour to have this sign of being Members of Christ be all joyned together in the same mind it is true that this union and consent and agreement and oneness of heart and mind as I may call it is very imperfect but in some it is more imperfect then it is in other some have attained to a further degree there is a great deal of unlikeness of affections a great deal of unlikeness in Prayer a great deal of unlikeness in Obedience there is a great deal of jarrings now and then through weakness but as the Apostle saith As far as we have attained let us be thus minded Phil. 3.15 16. Let us walk by the same rule and mind the same things the Children of God throughout the whole world they are of one mind as far as they have attained though in Faith in Repentance in new Obedience they differ gradually in their attainments yet they all agree in this consent of judgment That sin must be hated that a man must live in no sin that a man must yield Obedience to all Gods commandments that a man must deny himself in all things that in all things God must be glorified they all agree that we are Members one of another and that we must love one another and forgive one another as God for Christ's sake hath forgiven us they all agree in this They are all of one mind and as one is mortified so is the other and as one is meek and gentle so is the other It is true indeed one hath attained further then another but whereunto they have attained they are all alike minded Now whereunto we have not attained God will reveal it in his good time unto us saith the Apostle May be one seeth such a thing is a duty which another doth not yet all see that it is their duty to fear God and obey him in all their wayes and they all set themselves to hate and oppose all manner of known sins As far as they have attained they are all of one minde Fifthly All this is for mutual profit and help and care and sympathy as you may see delivered by the Apostle 1 Cor. 12. That it must be for mutual profit see the seventh vers The manifestation of the Spirit is given to every man to profit withal that is when the Spirit of God doth manifest himself in one man one way and in another man another way he gives one man may be the gift of Teaching to another man the gift of Knowledge some have excellent gifts in one kind some in another but all have the gifts of new Obedience Now look whatsoever gifts they are whensoever the Spirit doth manifest it self to any Member of the Body of Christ it is to be helpful and useful to others so that the Members of Christ need one another that you may see vers 21.22 The eye cannot say to the hand I have no need of thee nor the head to the foot I have no need of thee c. We cannot be without the poorest and vilest and contemptiblest Member in the Body nay the very life of the Body may depend upon the vilest Members So again That they are to care for one another That you may see in the 25. verse Lest there should be any division in the Body but that the Members should have the same care one for another You see how it is in the Body of a man the head hath care of the feet it guides the feet and the foot hath care of the head to hold it up and carry it up and down and the hand is useful for the relieving of any part they have all the same care one of another so it is in the Body of Christ And for a Sympathy see it in the 26. verse Wherefore if one Member suffer all suffer with it and if one Member rejoyce all rejoyce with it all have a fellow-feeling of one anothers necessities and comforts Therefore when the Spirit of God doth implant a man into the Body of Christ it is all one with the implanting a man into Christ
God c. 4. True Discipline Marks of a false Church 1. Antiquity 2 Universality 3. Succession of Pastors 4. Unity 5. Miracles â— 6. Pompe and stateliness 7. Outward happiness and prosperity Reas 1. Because the Church is Catholique 2. God needs no place or persons 3 No particular Church hath a promise of continuance Vse 1. To confound the Church of Rome Vse 2. To all particular Churches Observat 1. The second Covenant requires works Doctrine The Covenant of grace requires perfect works Objection Answer The difference between Legal and Evangelical Perfection Doctrine Every man ought to labour for perfection Vse 1. Reproof Vse 2. Humility Vse 4. Signes of uprightness Doctrine We must labour to be perfect before God Vse 1. Doctrine God will search whither we be perfect 2 Sam. 3.8 Reason 1. The reasons of Gods mercies to Paul and Timothy The removing of false causes The true cause of it Proved by three arguments Doctrine For the opening of the point How a reprobate may be called How a wicked man may be called A calling to Gods purposes How one calling differs from another Gods call is an effectual call Then a man may reflect on his life past This interest a man in the promises It sweetens the promises to a man It helps him to pray Knowledge of our effectual calling a help to good actions A foundation of godlinesse A help against falling Reas 1. It is an argument of his election It 's a sure pledge Vse 1. The spirit makes known the things of God How to make our calling and election sure Of the knowledge of our effectual calling Why the word of God is written to us The soul hath the power of reflection Obj. Ans The knowledge of effectual calling experimental The knowledge of effectual calling spiritual The knowledge of a mans calling hindred for a time The knowledge of our effectual calling may be hindered by ignorance A young believer is ignorant of the voyce of the Spirit A child of God is ignorant of the work grace How the knowledge of effectual calling may be hindred A man may be ignorant of the tenderness of Jesus Christ It may be hindred through melancholy Grace may be hindred by the unskilfulness of a Minister A Minister ought to preach the word of God in a right manner First conscience doth accuse No joy in Jesus Christ without knowledge of our interest in him c. We cannot tell what to make of Gods mercies without this knowledge We know not how to beare our selves in afflictions without this knowledge We cannot pray without this knowledge We cannot go on in the waies of God wiahout this knowledge We differ not from wretches without this knowledge We are of all men most miserable without it We were never effectually called if we totally want it Obj. Ans How the uncertainty of beleevers differs from others The 2 difference The 3 difference The 4 difference The uncertainty of it breaks the heart Faith supplies this uncertainty Faith contrary to doubting A child of God may doubt of his condition Effectual calling is the first gathering of men unto Christ There must be applying of Christ to a man Before effectual calling no interest in Christ Effectual calling declared in the heart All works follow the work of effectual calling Several names given to effectual calling Dangerous to erre about our effectual calling Because this is the foundation Because man most often have recourse to it Because it is the beginning of Gods works on the soul See why Scripture urgeth us to make our calling sure Reas 1. All the promises of God meet in a mans effectual calling Effectual calling is the first point of obedience Effectual calling is the only means to go forward Effectual calling the very ground to stand fast upon There is a preparatory work to effectual calling Proofe 1. from texts full of terror 2 From the Spirits office 3 Because the Gospel follows the law 4 From Christs design in coming 5 From Gods working with believers after grosse sins 6 From Scripture examples Object Answ Reas 1. To declare Gods justice 1. To sweeten mercy 3. That he may bring men home to Christ 4. To wean men from sin 5. To knock us off from any thing else Vse 1. To reprove Dawbers Vse 2. Be content to heare the curses of the Law preached Vse 3. To comfort those that have had this work of the Law on them Two parts of effectual calling 1. Offering of Christ 2. The receiving of Christ Two parts or degrees of offering Christ 1. General 2. Personal 2. Both 1. External 2. Internal Doct. The Gospel or general tender of grace â—s that by which God calls men home 1. What is this general tender of Christ Reas 1. This the surest ground of faith 2. This is the best answer to Satan 3. Because this is that which is true before all acts of man 4. This only that which every man is bound to beleeve The tender of the Gospel must be without restraint to election 1. Otherwise the elect would have no ground for their faith 2. Because in reference to men calling is before election 3. Because there is a difference between men and devils Use 1. For the comfort and encouragement of Beleevers Use 2. For confutation Object Answ Object Answ Object Answ Object Answ Object Vse 3. For encouragement to all that are without Use 4. For terrour to the obstinate Doct. The general tender of mercy workes some hope in the soul 1. What is this hope 2. How it agrees with that which followes justifying faith 1. Both are of God 2. Both are wrought by the Gospel 3. Both set a man on work 4. Both are the anchor of the soul Heb. 6.19 5. Neither of them shall make a man ashamed 3. How this hope differs from that which followes justificaâ—ion 1 This ariseth out of the seeds of grace the other out of grace it self 2. They come from several apprehensions Reas 1. To prevent despaire 2. That a man may not be disabled from looking after heaven 3. Because God will not do all at once 4. That he may be sought to for every mercy Use 1. To shew the graciousnes of God Use 2. Comfort for believers Use 3. Informe how God works this hope 1. By rooting out all vain hopes 2. By setting a look upon the Gospel 3. By removing all impossibilities Use 4. Labour not to diminish this hope Quest How may this hope be cherished Ans 1. Look to the power of God 2. Look to the freeness indifferency and universality of the promises 3. Send often unto God by prayer Quest What is that particular word which God speaks Ans It is contained in general Doct. When God calls the soul he makes it hear a particular voice Reas 1. Else no man could come to Christ 1. That we may have a ground for our faith Quest 1. Why is this act attributed to the Father 1. Not as though Christ did not speak
2. Not as though we should set up a conceited distinction of works in the Trinity 2. What is this voice Not distinct from the word preached Consists 1. In the opening a a mans senses 2. In taking away a mans lameness Called a voice 1. Because it is joyned to the word 2. Because it hath a similitude of a voice Quest How may we know whether that soul hath heard this voice Answ 1. There is a power goes along with this Word 2. This voice makes one hear more then any creature can speak 3. It is the irrefragable propounding of the promise 2. Confidence in natural man 1. In the power of God 2. Unrooted in the will 3. Presumptuous 2. Confidence in the godly 1. Special perswasion of Gods love 2. A constant expectation Confidence in Christ for life and salvation is true justifying faith Arg. 1. From the several expressions of faith in Scripture 1. Trusting 2. Relying on God 3. Staying upon God 4. Rolling ones self on God 5. Adhering unto God 6. Beleeving on God Arg. 2. From the offer of Christ Arg. 2. From the offer of Christ Arg. 3. Because faith is a coming to Christ Arg. 4. Because the object of justifying faith is no proposition but Christ himself Arg. 5. Because true faith is a faith of union Use 1. Then no absurdity to say faith is in the heart as well as in the minde Object Use 2. A believer may not be sure in regard of sense Arg. 1. The event is not the object of justifying faith 2. The event is conditional till a man believes Argument 3. Arg. 4. The event is known another way Arg. 5 Not the truth but strength of faith aprehends the event Doct. It is faith that makes a man obey the call of God Reas 1 Because faith seeth Gods purity and mercy to be inseparable attributes 2. Because faith looks on Christ not only as a Saviour but as a Lord. 3. Because faith gleweth the heart to the Commandements as well as to the promises 4. Because faith looks to a fitnesse for heaven as well as a title to heaven 5. Because faith is eminently all that a man is to do John 2. 2. By carrying a man to God 3. By making a man improve all his abilities 4. By making a man relie on Christ Quest How doth faith fetch power from Christ Answ 1. As an instrument 2. In a moral way Use 2. See what little faith is in the world Use 3. For examination Evidences of true obedience 1. Willing and hearty 2. Works resignation to God 3. It puts forth all a mans strength to God The Division of the Text. Obser The latter part of the Text Opened Obser Luke 16. Quest Answ Vse 1 King 21. Acts 5. What it is to watch Literally Ordinary Extraordinary For a civil end For a Spiritual end Spiritually It implies proneness to be drowzy Endeavour to stir up our selves It is an intentive Consideration in all Cases What we must watch Our Selves Our thoughts Heart Words Senses Eyes Ears Whole selves Duties of Religion Before Duty In Duty Time Present time Time of Gods wrath Time of Grace Death Judgment Reasons Our proneness to be drowzy Christians life is a Warfare The world an Eenemy The Divel The certain advantage of Watchfulness We cannot else expect help or â—â—râ—on Object Answ Gods appointment None can Watch for us Object Answ Vse Condemning the general neglect of Watchfulnesse Reproving the godly's too great neglect Directing how to watch Account watchfulness our life Watching in all things Proportioning it to what we are about Avoiding hinderances Vain company Spiritual drunkennesse Setting God before our eyes Vse Exhorting to watchfulnesse Motives Because otherwise it will be ill with us at last Because our souls are sickly We are already awakened Badness of the times and carelessness of the most Regeneration attributed to the spirit Because Christ doth it by the spirit Spirit is the bond of union between us and Christ Because the spirit quickens the word whereby we are born again That the spirit of God doth regenerate all the Saints What Regeneration is A Renewing A Renewing of the whole man By degrees perfected According to Gods Image In Jesus Christ Why called Regeneration To shew the great Corruption of Nature The work well expressed by the Name Father both in Natural and Spiritual Generation A Mother in both First Conception and then Birth Pain accompanies both Births Both come to a Being they had not New Kindred follows both Wherein Regeneration consisteth Passive receiving Christ An active power to become a child of God Reasons why the Spirit worketh Regeneration It is the good pleasure of God No other agent can do it Man is totally against it of himself How the Spirit worketh Regeneration By the Word of Life By a secret and supernatural power Vse 1. Of Confutation of Pelagians c. Information Of our continual need of the Spirit Exhortation 1. Not to grieve the Spirit 2. To do any thing for God 3. To the Unregenerate to pray for the Spirit Of Examination whether regenerated or no. First Signe When doing good is natural The heart 's a good soil for Grace He cannot live in Sin It is pleasant to do the will of God Grace gets the upper hand He loves the people of God He loves Spiritually to profit others VVhat this Body is The invisible Church of God Gathered out of all Nations Predestinated unto life Begotten again by the VVord VVhat putting into this Body is A part of our ingrafting into Christ VVrought by Faith Making us have â—ommon life with other Members It makes of one consent with all the people of God For mutual care and help That this is the Spirits work Reasons why the Spirit of God doth thus unite to the Body of Christ None but the Spirit is able None but the Spirit is fit to do it How the Spirit doth Unite to Christ's Body By being one and the same spirit in all Members By tying a knot between all the Members Vses The want of the Spirit is the cause of difference Let none put asunder what the Spirit joyns To try our acquaintance hereby To stir up a sâ—mpathy amongst the Saints How to work maintain and express this sympathy By informing our selves concerning one another By visiting our fellow-Members By laying to heart their afflictions Proposit 1. A set time for worship Propos 2. Some set time for worship every day Propos 3. Every day in some sort a Sabbath Luk. 1.74 75. Propos 4. A particular special day for Gods worship Propos 5. One day of Seven to be set apart for Gods worship Propos 6. That day of the seven to be kept holy on which God rested Propos 7. All that is in the Fourth Commandment is not essential to it Quest Answ Propos 8. The 4 th Commandment continual alwayes to abide in the Church Gal. 5.2 Exod. 35.3 Propos 9. The first day of the week was the Lords day and so to continue to the end of the world ver 22 23