the Rock followed the people of Israel in the wildernesse to refresh them this man may say verily God is here verily God is with me Lastly The Spirit of God doth give us Consolation by the antecedent workes of sanctification Rom. 8. 9. If any man have not the Spirit of Christ he is none of his But the godly they have received the Spirit of God And if the soul which is the spirit of a man manifest it self present in the body by its operations shall we not much rather thinke that the Spirit of Christ where it dwelleth in a man will make knowne it selfe Shall we have these coales of fire in our bosome and not perceive them Now there is an order in the works of Gods Spirit which we also must attend unto and not think to have one before the other The order is this the Spirit of God doth 1. Enlighten the minde 2. It doth sanctifie the will and affections 3. It doth witnesse and seale to us these blessed effects To looke therefore for consolation before sanctification is preposterous Oh how happy is it when the childe of God earnestly seeketh after all these effects upon his soule and that in the order God hath appointed These few qualifications may suffice by these and the like the Spirit of God doth confirme Onely you must know these doe but objectively offer themselves if the Spirit of God doth not rightly constitute our inward man and enable us all these blessed effects may be upon our soules and yet we be disconsolate as if we had them not Even as there may be pleasant flowers in a garden yet if we have not light we cannot see them So that the cause of assurance is more from the Spirit of God efficiently establishing the heart than from these qualifications which doe objectively onely declare themselves Even as in faith dogmatically assenting to divine truths the work of Gods Spirit is more upon the understanding giving firmnesse and stedfast adhesion than upon the motives of credibility in the truths themselves But what is necessary to a fuller clearing of this will upon another occasion be considered I proceed to the last thing in this Description and that is the final cause which is That under the sense of this we might live boldly c. I say under this sense For this sealing of Gods Spirit doth make such a divine impression upon the soule that we feele it and perceive it not indeed bodily as we doe the fire that burneth but rationally and spiritually in our inward man So that not onely grace is from Gods Spirit but the experimental feeling of it is likewise from the same Hence it is not to be called an humane but divine sense For a gracious constitution is required to feele what is grace and to discerne the effects thereof But I hasten This sense and apprehension of Gods sealing being thus experimentally in us we find a three-fold advantage thereby First We walke boldly confidently Insomuch that we can cry Father Ephes 3. 12. We have boldnesse and accesse with confidence There is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We are able to speake any thing in the presence of God whereas in fears and doubts our prayers are interrupted we question whether we may say this or that Secondly Hereby we walke comfortably Yea it is called Joy unspeakable 1 Pet. 1. 8. and Rom. 14. 17. Peace and joy in the Holy Ghost The Kingdome of God is there said to consist in this Alas how contrary doe the people of God walke to this Text for want of sealing as if godlinesse lay in doubts in fears and dejections of spirit Surely the people of God are to bewail their ignorance and low principles in these things Thou makest thy self to be like an heir under age as the Apostle alludeth Gal. 4. 1. and so not differing from a servant whereas the Gospel-light and Evangelical principles set home by the Spirit of adoption should fill thee with liberty and exceeding great joy Lastly Hereby we also live thankefully never satisfying our selves with admiring and commending the unspeakable and unsearchable riches of Gods grace Two great gulphs the Spirit of God hath delivered thee out of the sinfull lusts and corruptions thou didst once wallow in and the slavish sad tormenting feares thou wast once almost overwhelmed with Oh what cause is here of thankefullnesse How sorry art thou that thou art no more enlarged That thou hast but one heart and one tongue to be exercised in this matter And the aggravation of all this is that we may be thus bold joyfull and thankfull notwithstanding all discouragements to the contrary for they are many and dreadfull How many failings within How many temptations without What fiery darts from Satan And yet a sealed Christian is able to looke upon these with as much joy as the Israelites did upon the Aegyptian carcasses that lay dead upon the Sea-shore But if God should let open these flood-gates upon the most sanctified person he would be immediately swallowed up with them as Dathan and Abiram were suddenly in the earth And then Lastly You have the terme till which this sealing shall last and that is Till we are made happy compleatly in Heaven So Ephes 4. 30. We are sealed till the day of redemption This way of faith and assurance will then cease it will be turned into the immediate vision and fruition of God Then there will be no feares no doubts any more than lusts and corruptions How mercifull then is God that giveth us such manna in the wildernesse which will cease when we come into Canaan SERM. CXXXVII Whether all the People of God are his Sealed ones 2 COR. 1. 21. Who hath also sealed us THe nature of this sealing being largely described I shall conclude with an answer to that Question Whether all sanctified ones are Gods sealed ones for it might seem to be true of all seeing the Apostle speaketh universally in the person of beleevers who hath sealed us and Eph. 1. 13. those that beleeved were sealed there is no difference made neither are any exempted And not only by Scripture but by the testimony of many learned Protestants it should also seem so especially of such who defined faith to be an assurance for then if no assurance no faith To this purpose Calvin seemeth to speak on this very Text which Stapleten looketh upon as depraving the meaning of the Apostle Whosoever saith Calvin hath not the spirit of God a witnesse within him so that he can say Amen to God calling him to the certain hope of salvation he doth falso Christianum nomen obtendere pretend only to a Christian name not being so indeed To the same sense also in his Institutions lib. 3. cap. 2. par 16. Vere fidelis non est c. he is not truly a beleever who is not perswaded with a solid perswasion that God is a propitious and reconciled Father to him whereby he doth promise to
threaten persecution yet from and in Christ he can abundantly rejoyce And indeed this is the wine the carnal man never drinketh of the honey he never tasted of The world is a stranger to this joy in Christ They rejoyce in riches in honours in worldly advantages but they know not what it is to rejoyce in Christ as our Mediator and treasure of all fulnesse Phil. 3. 3. They are said to be the circumcision who rejoyce in Jesus Christ and have no confidence in the flesh As therefore in the day time we see the Sunne only and no Stars Thus the people of God in their sufferings behold Christ the Sunne of Righteousnesse and as for the Stars of the creatures they do not afford any light What made the Martyrs leap for joy Could they take any comfort from the world No that was an Aegypt to them a valley of tears so that it was in Christ only that they did rejoyce For want of the knowledge and experience of this it is that the unsound professor will deny Christ and his truth rather then suffer the losse of any thing because he feeleth more sweetnesse more pleasure in his goods in his pleasures in this world then he can do in Christ It is the gracious heart that can thus rejoyce in Christ In the next place Let us consider How many wayes Christ doth make our consolations in sufferings for his sake to abound And First Christ doth it by assuring and perswading of our hearts concerning those truths and righteous actions we do suffer for If comfort arise from suffering for Christ then the more assured we are that we do suffer for him the greater is our consolation If a man have great doubts in his heart whether he suffers for Christ or not Whether it be a truth or an errour that he is troubled for Whether he was a busie-body or not Whether he did keep within his calling and bounds or not If I say there be these hesitances and disceptations in his mind How can he have any comfort Therefore that our comfort may be full Christ giveth us the riches of assurance in our understanding Faith becomes the evidence and strong conviction Heb. 11. upon their souls insomuch that they know they are in the truth They know it's righteousnesse they suffer for Thus you may observe the Apostles in all the oppositions they met with from the world and all the malice of Satan yet never questioning or doubting whether they were deluded or no but were fully assured of those things they did preach Now this consideration is the more to be taken notice of because the sufferings for Christ in the latter age of the Church have differed wonderfully from the former For in the primitive persecutions their sufferings did arise from Heathens and Pagans it was for professing of Christ and opposing of Idolatry Now these things were plain here was no disputing But then in the after-ages of the Church when Hereticks got power especially when Antichrist was exalted and the Papacy lifted up with all strength then those that did persecute pretended Christ that what they did they did for the honour and glory of Christ and those who did suffer though indeed for Christ yet were reputed enemies to Christ And this is that which makes suffering for Christ to be a more difficult thing in these later dayes The Papists that have put to death so many Protestants defend themselves with these glorious Titles That they are onely the Church of Christ That Christ is onely amongst them That all who withdraw obedience from the Pope are out of the Ark out of hope of Salvation That it is service to Christ to root them out and therefore the Doctrines suffered for were not about the Trinity the Incarnation of Christ the Resurrection for which of old believers suffered from Pagans but about Transubstantiation the Universal Jurisdiction of the Pope the Infallibility of the Church the worshipping of Images and praying to Saints The Popish party pleading for these as allowed of by Christ The Protestant abhorring of them as Idolatry and also injurious to Christ Now on the Papists side was the whole Christien world almost all the learned men all the great men all the devout religious men they were zealous this way and the Martyrs they were but few comparatively many of them private men and women What a temptation was here to those that suffered How easily might they think what am I wiser than all Is it likely God would reveal that to me which he denieth to others more learned Besides they dispute they bring Scripture and Fathers May not I be deluded May not the Devil transforme himself into an Angel of light and so deceive me Truly such temptations would quickly have blown down the house had it been built onely upon sand but the Martyrs were established upon a Rock Christ gave them full assurance of those truths they lost all for and this made way for their great comfort This conviction then and assurance of faith wrought by the Spirit of God is that which is the root of our comfort whereas doubtings and fears would disquiet all It is true Luther speaketh of himself That he had many times such thoughts Tunè solus sapis Art thou onely wise What if thou art damned and drawest others to Hell with thee And when a grave Divine came to him complaining of this temptation That of the Evangelical Doctrine which he preached he could not find that Faith and Assurance upon his soul he desired which was a bitter trouble to him Luther upon the disclosing of this brake out saying I think God I have met with one tempted as I am tempted There were it may be some temptations and doubts sometimes upon the spirits of those who did suffer for there was flesh still remaining in them and the Devil was desirous to winnow them but yet the power of Faith and the evidence of Divine Authority in the truths they suffered for would at last like the Sunne break forth and dissipate those mists Therefore pray much for the guidance of Gods Spirit herein through the Word that thy comfort may be sure The Heretick that suffers because he hath a false and erroneous perswasion therefore he hath a false and a deceitfull comfort and therefore is but like one in a dream pleasing himself with great imaginations when he awakeneth poor and hungry but the true sufferer he hath joy and he knoweth his joy is good and upon â—ound grounds which never can be taken away Secondly Christ doth comfort by informing of us aforehand of all the troubles and sufferings which will necessarily accompany the true profession of faith in his Name Is not our Saviour often upon this subject Doth he not frequently fore-tell his Disciples what reproach and hatred they shall meet with Doth not the Scripture also in several places insist upon this point That all who will live godly must suffer many tribulations That the
them So that their sufferings were not for the salvation but the destruction of many through the sinne and indiscretion of after ages It is true there is a lawfull and due honouring of God for his graces bestowed on those Worthies yet they were but the pens Gods Spirit was the ready writer they were but the vessels God poured that curious ointment in them It was not they so much as God in and by them for they were men like us subject to carnal and worldly fears they were reeds of themselves ready to be shaken by every wind but God established them So that it is our duty to blesse God who gave such power and grace to men yea and we are in a civil way to honour and love them to desire to imitate them to make them examples for us to follow If the Papists had gone no further we and they should have been at concord in this point but from imitation they fall to adoration And although they heap up as many distinctions as Samson did men by his slaughter Heap upon heap to clear themselves in this matter yet it is but vitreum acumen these glasses are quickly broken That the name of such who suffer for Christ should be like a precious ointment and an honourable esteem of them be had alwayes in the Church none can deny Therefore those moral respects vouchsafed to them in the primitive times are not to be blamed as the regarding of the judgement of a Martyr as much or more than any Bishop or Doctor As also when any had fallen by infirmity in times of persecution such repenting did first go to the Confessours in prisons that were Candidates or designed Martyrs intreating their favour and desiring liberty of admission into Church-communion from them which the Church received they making publick satisfaction in respect of scandal by serious humiliation but this afterwards began to be greatly abused and Cyprian complaineth of it therefore it was at last justly abrogated howsoever such respects as were meerly moral are to be allowed but for religious considerations to do any thing to them that is unjustifiable A learned man thinketh that the Prophecy spoken of by Peter 2 Tim. 4. 1. which tels of an Apostasie bringing in Doctrines of daimons as he explains it is the worshipping of these Saints departed and that this was the great Apostasie of the Church Whether that be the intent of the holy Ghost is not here to be disputed Certainly there was great Apostasie in the Church from primitive simplicity when they began to worship such who had been Martyrs yea their reliques they would in a religious manner preserve and adore praying also unto them and expecting both soul-mercies and body-mercies from them Here this wine did begin to turn into vinegar and contrary to Christ they turned wine into water that which was only for example and imitation they turned to Adoration and worship wherein they did not only derogate from the glory due to Christ but even those Confessors and glorious Martyrs themselves were they corporally present would with Paul and Barnabas rend their cloaths and refuse such worship Certainly if the Angel did forbid John from worshipping him saying He was his fellow-servant and therefore he must worship God How much more would the Martyrs who were subject to like passions as we are Though therefore the godly are afflicted and persecuted for our comfort and salvation yet take heed of superstitious excesse about them turning imitation into religious adoration Thirdly Those that suffer may be very usefull to encourage us but then we must be sure they be such who do indeed suffer for Christ. For no doubt all those who have suffered in any false way The Heretick for his heresies the Papist for his Idolatry and superstition have greatly confirmed those that were of that perswasion They did greatly comfort and animate others that did believe them to be the true Martyrs of Christ So that we may say of such contrary to that in the Text They are afflicted for the destruction and damnation of others Others are hardened in their Idolatries and Heresies by their sufferings Look we then that we do propound right paterns to our selves that we be not deceived as sometimes in Popery they have worshipped the bone of an Asse or an horse for a Saints relique for the Devil hath his Martyrs Heresie hath her Martyrs yea vain-glory hath had many Martyrs And Austin saith It is possible for a man who dieth for the truth yet to have no other motive but vain-glory The Apostle affirmeth it also 1 Cor. 13. when he supposeth a man may give his body to be burnt and yet for want of charity be a tinkling cymbal or it will profit him nothing This is so secret a sinne and we are so prone to it that the Heathens did charge it upon all the Christians though falsly and maliciously that they suffered only for vain-glory being the more induced to think so because the Christians did in such an excessive manner give honour and praise to them These things premised let us consider how the afflictions of others for Christs cause work to our comfort and salvation First We shall have the greater assurance and perswasion of those Divine Truths upon our souls that they are not the meer inventions of men or delusions of our own souls For how can it but greatly assure us that if this were not the truth of God they could never have that comfort that courage that evidence and demonstration upon their hearts the presence of God with them in those exquisite sufferings do demonstrate that the truths are of God as well as the power and comforts to be of him It is true indeed the meer suffering and that with some joy the most exquisite torments For a religious opinion doth not presently argue that it is a divine truth that it hath Gods superscription upon it For many heretical and deluded spirits have demonstrated much confidence and comfort yet on the other side there cannot be an external greater sign of our love to the truth and that it is of God then by patient suffering for it And therefore though Hereticks die though Papists die for their Religion as well as the true Martyr yet the frame of their spirits and concomitant dispositions are greatly different For as their minds are corrupted with error so also are their hearts and affections unsanctified and therefore discover not the sweet and gracious workings of Gods Spirit upon them as the true sufferer doth So that it was not meerly suffering it was not meerly torments but the patience faith and heavenly mindednesse their love even to their very enemies that did draw out others to love them So that when we see others can be imprisoned executed for such Doctrines and they be full of an heavenly mortified gracious heart at that time this must needs work in us a greater assurance of the truth especially this doth confirm the
imprison and destroy those that do yet truly fear God This ignorance upon them though it may excuse in some degree and make them lesse sinners then such who do wilfully oppose and do despite maliciously against the Spirit of grace yet it doth not totally free them nay they are persecutours for all that as you see Paul acknowledged concerning himself Now such enemies as these are acted by religious principles but in a false way they commonly are more zealous and implacable than any other Paul because it was not any carnal advantage or profit he sought after but a meer zeal for the Religion he had by tradition from his fathers therefore did he pursue the Christians in such a bloody furious manner Tantum Religio potuit c. said the Poet Oppositions against the wayes of God from such who are zealous and devout in their false wayes are constantly more dreadfull and terrible than any others So that we are again and again to try what spirit we are of to examine Whether it be the true Religion indeed that we give our selves up to the profession thereof For if it be not the greater zeal the greater forwardnesse therein is but the greater condemnation and like the Traveller out of the way the more thou runnest the further thou goest from the true way But The second sort of enemies to the truths of Christ which are farre the more numerous part is of such Who are addicted to such a way and perswasion in Religion not because of any Divine worke of Gods Spirit upon them but because it suiteth with their carnal interest it agreeth with their external profit and therefore they cry out Great is Diana when indeed in their heart they say Great is their wealth great is their gain this is the Diana We may justly charge this upon Popery What was it that made Luther and the other Reformers so odious to the Popish party What made the Pope with his adherents to breath nothing but fire and sword Was it not because they touched the Popes Crowne and the Monkes belly Hence Secondly The faithfull Ministers of the Gospel meet with opposition not from the Pagans only that are without but from the sonnes of the Church which are within from those who professe the same God the same faith the same Christ with them And the reason is because many that professe Christ do so for earthly and carnal respects and such titular and counterfeit Christians as these cannot but hate those that are genuine The Apostle in the large Catalogue of his manifold sufferings reckoneth this up amongst the rest Perils from false brethren 2 Cor. 11. 26. Thus in Abrahams family there will be an Ishmael to persecute Isaac because one is of the bond-woman and the other of the free Think not then that the Pagan or Jew will become enemies to the powerfull preaching of the Gospel for every false Christian will Every one that followeth Christ onely because of loaves or with Judas becometh a Disciple because of the bagge Doth not experience confirme this that the prophane Christian doth as bitterly rage at and oppose the holy wayes of Christ as any Heathen would doe Thus the godly Ministers have trouble as it were from their own flock their Sheep sometimes becomes Wolves and Beares to them and with Ezekiel They dwell among Scorpions Ezekiel 2. 6. Thirdly The carnal interest and earthy sinfull respects are of divers sorts even as the creeping things that are produced from the earth are innumerable As 1. He knoweth Religion onely for carnal ends though it be the true one that turns the grace of God into wantonnesse That cryes up Gospel truths onely to encourage themselves in a licentious way As many of the mixed multitude went out with the Israelites from Aegypt yet kept their old and corrupt natures still So in the first Reformation many came out of Rome with the blessed Reformers many gloried in the name of Evangelici that they had shaken off the yoke of Antichristianisme but at the same time they did not cast off the yoke of sinne The first Reformers sadly complained of such that looked upon the Gospel as the casting off not onely the Popes Laws but Gods Law also as if to renounce the Images and Masse had been enough though in the mean time they did securely sleep in all wickednesse Now from such as these the Ministers of the Gospel have found as much unkindnesse and malice as from their Popish adversaries So that both ot home and abroad the Prophets of the Lord have been greatly afflicted These spots in our feasts these lovers of pleasures more than God these are they that have in all places withstood the power and life of godlinesse the holy Order and Discipline Christ hath instituted as if the liberty Paul bids us stand fast in were a liberty to sinne without controll and an indulgence in all licentiousnesse Such as these when they come into the warme Sunne when they have Summer an opportunity in their hand will discover that they are Serpents and will sting Tertullian apologized of old That the Christian Religion had her greatest enemies in Ale-houses and Brothel-houses and thus still the powerfull way of godlinesse is opposed by those monsters in Christianity that have the head of a Christian but the heart and life of beasts Mulier formosa supernè desinit in piscem Like those Locusts Revel 9. 6. that had faces like men but teeth like Lions and tailes like Scorpions Thus how many have the face of Christians but in heart in lives are beasts all over From these the Ministers of God have received much opposition 2. They know Religion onely after carnal respects who intend to enrich and to advance themselves by it take up the profession of it for no other end but to gain thereby As this Demetrius made him shrines not so much out of devotion to Diana as to increase his wealth Our Saviour knowing such a self-seeking disposition was predominant in many who proffered to be his Disciples he therefore prevents their Hypocrisie and Apostasie by telling them The Foxes have holes but the Sonne of man hath not where to lay his head and requireth it as a fundamental qualification That he who would be his Disciple must loue Christ more than father and mother and life it self Yea must not venture to winne the whole world if thereby he should lose his soul Oh take heed of this Judas this treacherous disposition in thee to be of the mind with those Paul speaketh of who supposed That gain is Godlinesse 1 Tim. 6. 5. Yea such are worse than Judas for he sold Christ but once thou doest continually and he was grieved and troubled for what he had done but thou though thou preferrest earthy things all the day long before Christ yet art not grieved in heart Well such as these are will in case of profit and advantage make all opposition against the preaching of
it was with Paul this trouble though so exceedingly presting though for the present above his strength yet see how much strength he feeleth at the latter end This trouble did not overcome him but he overcame by the trouble by the grace of God For by this he was brought not to trust in himself but in God who did deliver him and thereupon he concludeth he doth and will deliver him So that God never suffereth any trouble though it be for the present never so heavy and burdensom totally and finally to overcome a man but at last he proveth even more than a conquerour These things thus explained Observe That it 's not the natural strength of any man no not of Paul that is able to carry a man through such afflictions that God may exercise him with Paul saith here It was above his strength not to complain not to accuse God as if he were too severe but thereby to debase himself and to give all glory to God Thus Isai 40. 28 29. when the Church began even to despair under her long calamities saying Her way was hid from God he took no notice of her condition With what incouragement doth God speak and that from this property in him The Creator of the earth fainteth not neither is weary God sinketh not under the government of the world nor the preservation of the Church For if the Sunne that hath runne its course so many years is not weary but can perform it as swiftly as ever Do we think God will be weary But this is not all the comfort As he hath this power so he communicateth it to his weak people To them that have no might he increaseth strength So that the more sensible we are of our own impotency the more ready is God to put forth his power To explain this Let us consider First That the sense of the Doctrine is That no man can bear any burden of affliction in a gracious manner without divine assistance from Christ Men may be naturally patient under great troubles yea they may have that fortitude as to be able to despise death it self but all this is not done in a godly way There is not the least temptation or affliction that cometh upon thee but if God should leave thee to thy self thou wouldst be broken under it nothing but sinne and corruption would manifest it self therein Peters case is abundantly known a temptation did befall him that was more than he could bear for the present though he had a good issue out of it Now this was a very little one in it self Peter had not yet resisted to blood It was but a Damsel and some others that told him he was of Christs company Here was no arraigning of him no impleading of him Here is no sentence of death pronounced against him and yet for all that he falls under it and in a most dreadfull manner denieth Christ What will any one say here Peter was pressed above measure No but from hence we may gather That there is not the least or most inconsiderable trouble that is but falling upon thee in thy own strength as Sampson with his hair cut off but it is able to overwhelme thee Therefore in all thy exercises consider thy infirmity Know that to bear the least burden as a Christian thou canst not do it unlesse it be given thee from above For if Iohn 15. We are not able to do any good separated from Christ if we cannot performe any holy action without the help of grace then much lesse are we able to bear any affliction graciously Conclude then on this That so great is thy sinfull infirmity and impotency that thou canst no more in a godly manner bear thy burden then the lame Cripple could rise up and take his bed and walke till Christ bid him and gave him power to do it Hence in the second place All those opinions which hold That a man is able to resist the tentations of sinne whether by prosperity or adversity so that they be not very extream and grievous without grace and strength from Christ are very injurious to the glory of God though never so much coloured with specious distinctions A man cannot do the least good or beare the least evil without Gods power in an holy manner And besides many Texts in Scripture the reason is plain Because the power of man and supernatural objects have no proportion or habitude between them Ordo Naturae and Ordo Gratiae differ as much as Heaven and Earth For this reason the people of God are so earnestly to pray to God that they be not lead into temptation For let what temptation soever arise if God leaveth thee to thy self it will be to thy ruine Therefore in the third place Experience doth confirm it That many men through the natural strength they have are able to beare up themselves under extream troubles Therefore we must acknowledge a vast difference between a Natural bearing and a Spiritual bearing of troubles And it is the duty for every one to examine whether Nature or Grace doth support Rom. 4. 18. it is there said of Abraham That against hope he believed in hope against natural hope he believed in divine and supernatural hope Thus the godly they do above strength with strength endure afflictions above natural strength with divine But because many men naturally have patient dispositions others stout and strong stomacks it is good to know whether Nature or Grace support thee When Solomon saith Prov. 18. 14. The spirit of a man will sustain his infirmities but a wounded spirit who can bear He doth by that give us a distinction of two sorts of troubles The former External such as fall upon our Body Estate or good Name And now under these many a man hath so much natural courage and boldnesse that he will not shrink under them But then The second sort is Internal because of the guilt of sinnes when the wrath of God falleth upon the conscience being now awakened and made tender this he calleth a wounded spirit and concerning this he saith None can bear it So that although for outward troubles many men do with their natural power and strength go through them yet a troubled conscience no humane power is able to bear if God withdraw his helping hand Cain cried out It was greater than he could bear Iudas was so overwhelmed with it that he destroyed his own self Oh then take heed of bringing a burden upon thy conscience that is heavier than any weight Poverty may be borne misery and streights may be borne but a wounded conscience who can beare In the fourth place There is not only a great difference between the natural spirit of a man to bear infirmities and a gracious but also that moral vertue called Fortitude by Philosophers which is so commended by them They make Fortitude as a vertue to lie in attempting difficult things or bearing great evils for vertues
be said that the people of God do communicate with Christ in some measure as with his priestly and Kingly Office so with his Prophetical as if they were able to know the mind of God in many things yet we must take heed that such a principle doth not draw us into spiritual delusions For nothing is more ordinary even to a godly man then to take his strong affections and vehement conjectures for impulses and inspirations from God Paul in this trouble did absolutely conclude He should die he had past this sentence upon himself but God had determined otherwise I shall handle this truth more generally than the Text doth intend yet including that also And First Herein the heart of a good man doth deceive him in that he is ready to give such advise to others sometimes which he may apprehend is of God and yet it ariseth from humane perswasion only Those that are godly are constantly and judiciously to examine what is humane and what is divine in them what cometh from God and what from their own spirits Sad and miserable have the deceits of many been in this case No wonder it may be so with a godly man For it hath sometimes fared thus with those who besides the spirit of sanctification have also been endowed with prophetical illumination Nathan 1 Chron. 17. 2. bid David do all that was in his heart when he purposed to build an house to God but we see afterwards God did forbid it It is true there were in the Old Testament false prophets who did wittingly and willingly sinne pretending they had a word from God when it was only a lying spirit in them but of such we speak not Yea we read of a true Prophet of the Lord yet pretending a word from God when he did wilfully dissemble all that while 1 King 13. 18. For when a Prophet had command from God not to eat or drink in his journey This other Prophet perswadeth him to eat saying An Angel of God spake to him for that purpose Here was a great temptation to the former Prophet to eat it could not but work some scruples in him So that from this instance Divines do argue That it is lawfull for a man to goe against scruples But because the Prophet did not but was perswaded against Gods former command therefore he was severely punished But this instance is not fully to my purpose onely from that example we may see That the corruption in man inclineth him to make pretences from God to get the more credit Even as in Paul's time some pretended the Spirit and Revelations about the day of judgement But the example of Nathan is wholly to our purpose and therefore all that fear God are to pray for an exact judgement to discern between things that differ and that more in our selves than others For such is our self-love that we are difficultly brought to know the truth As a sensible object put immediately upon the sense hindereth it in its operations We see Paul very imitable in this thing 1 Cor. 7. in answering that case about marriage which the Corinthians had propounded to him Hence vers 10. 12. how carefull is he to distinguish between that which he had from the Lord directly and was his expressed will and what he advised as a faithfull Officer in the Church Not I but the Lord saith he Hence he concludeth his Discourse in a most humble and modest manner calling it his judgement onely adding I think also that I have the Spirit of God Though you must know that in all this Paul was acted infallibly by the Spirit he speaketh not as an humane Authour in this thing Secondly The godly are deceived when they have some prepossessed principles of errour in them and then think Gods dispensations are to abet and countenance them This hath commonly caused great mistakes whereby men have thought they had Gods approbation to their deceits We see this plainly in the Disciples this false principle they had imbibed that the Messiah would come as a temporal and external King to vindicate their Nation from all the bondage they were under Therefore when Christ speaketh of his Kingdome and his Glory when he speaketh of being exalted they apply all consonantly to their false principles Upon this mistake the sons of Zebedee come to ask Christ for the chiefest places of honour in his Kingdom and upon Christs Ascension in Heaven Act. 1. 6. when he had for fourty dayes together been speaking of the Kingdom of God to them Then they asked him Wilt thou at this time restore the Kingdome of Israel Here you see how much even the Apostles the first fruits as it were of the Spirit were decived But what was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what was the deceitfull foundation in this building Even a carnal and an erroneous perswasion about the temporal dignity and honour of Christ Take then much heed that the first concoction be not nought that there be not Laesum principium some principle received that thou must not so much as question the truth of it and then according to this thou makest many false and erroneous conjectures about Gods proceedings to thee Thirdly Then the godly are very apt to be deceived about Gods wayes to themselves or others when they judge of God after outward and humane appearance When they expect that God should do as some high and mighty Monarch of the world would do We see hom Samuel a man so highly proficient in the fear of God and all integrity yet when he came to choose out the man God had designed for the Kingdom how quickly he mistook and was at a loss 1 Sam. 16. 6 7. For when Eliab came into his presence he said Surely the Lords anointed is here But then observe how God did reprove his humane judgement when he said to Samuel Look not upon his high stature for the Lord seeth not as man seeth adding also the ground of it because man judgeth by outward appearance but God judgeth the heart It is true the godly have this promise that many things shall be manifested to them which to others the Lord will not reveal Psal 25. 14. The secret of the Lord is with them that fear him Hence we have that notable expression to Abraham by God when he was purposed to destroy Sodome Gen. 18. 17. Shall I hide from Abraham the thing that I will do and one reason is because he will command his children and his houshold to keep the way of the Lord. We have likewise a very comfortable expression which our Saviour useth to his Disciples John 15. 15. Henceforth I call you not servants for the servant knoweth not what his Lord doth but I have called you friends for all things I have heard of my Father I have made known to you From this it is that some eminently godly men have been endowed with a prophetical spirit and have used much boldness in prayer to
concerning me We may very well take in both together for the latter doth necessarily suppose the former they could not continue in their acknowledgement of his integrity unlesse Paul also did persist in his uprightnesse Now in that Paul saith He trusteth viz. in God that he shall be thus preserved you see the humble and holy frame of his heart he doth not put confidence in his own strength in his own gifts and graces but alone in God which might teach us That though never so godly yet we are to depend upon God alone for our perseverance in the way to Heaven But we have already spoken to this in the general That it 's the property of the godly to acknowledge the grace of God towards them in all things We shall therefore pitch upon another which floweth from both the interpretations joyned together viz. That hopefull beginnings in the wayes of Religion are not enough without a faithfull perseverance therein It is not enough for a man that runneth a race to set out at first with all speed and swiftnesse unlesse also he hold out to the end Neither doth it avail a Traveller to get up betimes and to beginne his journey with all haste if afterwards he loiter or come back again Now this falleth out too often very sadly in our course of Christianity many that were once first are now last Yea are now nothing at all but turned clear out of the narrow way into the broad way that leadeth to Hell and destruction Thus the Apostle upbraideth the Galatians Galat. 3. 3. For ginning in the Spirit and ending in â—he flesh are you so foolish saith he It is the greatest folly that can be For hereby all our former zeal all our by-past activity for God is forgotten all is in vain Have ye suffered so many things in vain as it followeth in the next verse And again it is extreame folly because we part with God for sinne with Heaven for Hell with honey for gall we lose our sweetnesse and fatnesse to become briars and brambles that are fit for nothing but to be burnt To enlarge this consider First That a man who doth first set upon the way of Religion who will become a Disciple of Christ must above all things look to his foundation well He must have a special care that he layeth a good beginning otherwise though he may make a glorious shew for a while his fall at last will be very great and terrible Therefore our Saviour knowing the hypocrisie and inconstancy of mans heart doth much presse this point and that to such hearers who did shew exceeding great zeal and forwardnesse in following after him witnesse the Parable of the several kinds of grounds that received the good seed Matth. 13. and Luke 8. The difference between the good and bad lay in this that one had a good and honest heart wherein the word of God had deep rooting The other had onely a superficial worke and therefore when hardship came could not endure So likewise the Parable of the foolish and wise builders Luke 6. 47. is expresly to this purpose that none should please themselves in hearing of the Word in publick duties and profession but look to their foundation to observe what all their duties and expressions are built upon For what is built only upon a Rock will endure when stormes and tempests shall arise It is necessary to instance in some of those particulars that will thus qualifie our beginnings For as in diseases yea and in sinnes the Rule is To looke to the beginnings So in another sense it is good counsel to observe what was the first beginning that ever brought you into the wayes of God How came you to leave off what was formerly done by you and to appear in a contrary way For in some sense we may say here not dimidium but principium est plus toto And First We are to look to our motives whether they were temporal external upon some outward advantages or whether holy and spiritual Christ had many followers because of the loaves There are many that know Christ after the flesh that come with the petition of Zebedee's children Grant that we may sit in thy Kingdome one on the right hand and another on the left thinking Christs Kingdome would be outward and glorious Now such as these will never continue It is but painting and near the fire it will melt It is but the morning-dew when the Sunne ariseth it will vanish away Oh then above all things look to thy motives Consider what it was that brought thee off from thy former wayes Was it from beholding a spiritual excellency in Christ and holy things Was it for godlinesse sake Then because Christ is the same and godlinesse is the same thou wilt also be the same but if to get the favour of men to get wealth to obtaine paces of credit and profit then thou art but a meteor compounded of terrestrial materials and so wilt be tossed up and down as any winde driveth thee A second thing necessary to look to in thy beginnings is to see That the workings of Gods Spirit make impressions deep enough that it have full rooting For Matth. 13. and in many other places we read of many common gifts of Gods Spirit bestowed upon men whereby they may make very hopefull beginnings they may be furnished with excellent gifts and abilities so as to be able to work miracles they may taste of the good word of God they may be enlightned they may believe they may receive the Word with joy and are not these great and rare things How few are there that attain to thus much They have not that common illumination nor those transitory affections whereby we may say they do for a season rejoyce in the light When therefore we begin to take the first step to Heaven we are to consider whether we have any more than the common breathings and inspirations of Gods Spirit whether we have more than gifts or abilities more than some bodily ravishments or extasies For all these do not necessarily inferre the new creature oâ— a divine nature within us Indeed we could not have these things without the assistance of Gods Spirit and therefore when carnal and natural men are partakers of these they admire them they take these for grace they never had such workings upon their souls before there is a vast difference in themselves as they find between what they were once and what they now feel and this maketh them very secure and confident but because a good foundation was not at first laid therefore many of such a frame of spirit going no further do greatly apostatize and are more taken with their opinions experiences and apprehensions than Christ dwelling in them they are affected with them and not renouncing all go out of every thing that Christ may be exalted and they debased Thirdly And I will instance in no more It behoveth those who are
We have dominion over your faith no more than they can say We are the true and great Jehovah They cannot make a Religion make Sacraments but enjoyn the observance of that which is required in the Word and the reason which excludeth both spiritual and civil Governours is general to all We are not baptized into any mans name neither hath any Emperour or Church-officer died for us they have not been crucified for us neither have they power over our hearts to impose a command upon them which must necessarily be in the duty of faith neither can they damne or save men Hence the Apostle saith There is one Law-giver which is able to save and to destroy Jam. 4. 12. Fourthly Although divine faith be such a noble and excellent work coming from Heaven and ascending up to Heaven againe Yet it doth admit of degrees in the subject where it is Some have stronger faith some weaker some have more explicite and extensive faith than others yea and the most setled beleevers are subject to temptations they are often assaulted and that even in their faith about the principles and fundamentals about God about the Scriptures about the immortality of the Soul about the state of Glory and eternal Torments Fiery darts are sometimes injected for which the people of God doe abhorre and loath themselves Therefore we must distinguish between little faith and no faith between doubtings and Atheisme And truely for this end doth God suffer errours and heresies to arise in his Church that truth may be more confirmed and the approved may be made manifest It 's to exercise the spiritual wisdome and faith of the godly whether they can discerne of things that differ and can tell which is the strangers voice and which is the true shepherds It is a very grievous temptation to be assaulted about fiducial faith whether the promises belong to thee in particular but in some respects it is farre more terrible to be exercised in doubts about dogmatical faith for this tendeth to the razing of the foundations and the arguments or remedies to cure this distemper are more difficult Use of Instruction Is faith thus immediately respecting God above all instruments though making use of them Then First Theirs is not faith which doth wholly depend upon the Authority of a man though never so eminent We may not relie on Austine on Chrysostome neither doe we owne those expressions of Lutherans and Calvinists For although we acknowledge them eminent instruments in propagating of the Gospel yet we believe not upon their authority meerly because Luther and Calvin saith so It is true nothing is more ordinary than to admire mens persons and while we extoll their gifts and abilities we are secretly enticed to thinke of worthy menâ— above what we ought and finde an awe in our consciences to recede from any opinion they have delivered But we must take heed we doe not hereby become guilty of spirituall Idolatry setting up men as Idols in our hearts Secondly This instructeth that grosse ignorant men cannot have any divine faith for they feel nothing of any work of Gods Spirit or illumination upon their understandings hence they believe as other men believe as if a man were not to be saved by his own faith Thirdly It sheweth the Sceptical and Pyrrhonian man in Religion the meer Seeker that he hath no faith If he had the substance of things hoped for and the evidence of things not seen upon his soul he would not be tossed up and down as he is Fourthly It sheweth that the meer carnal Politician hath no divine faith for he looketh upon Religion but as an humane device or a State-engine and therefore can transforme into all shapes and times How contrary is this to true faith FINIS AN Alphabetical Table CONTAINING The chief Heads of this Treatise A Administrations THe godly sometimes deceived about Gods Administrations towards them pag. 293 294 295 296 297 Reasons of it 298 Rules for the preventing it 299 300 Afflictions God comforts his people in all their Afflictions both spiritual 167 And temporal 168 'T is a special duty to comfort the Afflicted See Comfort The most eminent Saints when Afflicted need comfort 188 189 190 See Sufferings 'T is of great use to know what are the Afflictions of the people of God 256 Reasons of it ibid. What use is to be made of preaching about those Afflictions which Paul and others suffered from the Heathens 257 258 259 The Afflictions of the godly heavy and yet light 270 Faith and flesh passe different judgements upon Afflictions 270 271 Propositions clearing it 271 272 How we may know when flesh and when faith speaketh in Afflictions 274 275 276 'T is very usefull to know that 277 Natural strength not able to carry a man through all Afflictions 280 Propositions clearing it 280 281 282 See Troubles and Sufferings Anointing All true believers have a spiritual Anointing from God 620 Propositions clearing it 620 621 Apostle What an Apostle was 15 Two kinds of them ibid. They were appointed by Christ in the first building of the Church 16 The properties of an Apostle 16 17 18 19 Of the difference betwixt the Office of an Apostle and of an ordinary Pastour 506 507 Assurance A believer may be Assured he performeth duties with an upright heart 394 What is required to an Assurance of our being in a state of grace 395 396 The impediments of Assurance 400 401 Gods command to look after it 401 402 The effects of it 402 Cautions about it 403 B Blessing A Threefold Blessing mentioned in Scripture 127 Christians ought to Blesse God for all his mercies ibid. What is required to our Blessing God aright 128 129 130 131 We should Blesse God more for spiritual mercies than for other 134 See Praising God C Call THe divine Call of Ministers necessary to be known 19 Two things premised concerning a Ministers Call 20 What are the practical concernments which will follow those who have a true Call from God to the Ministers 21 To the people 22 The Call to Church-offices proceeds meerly from the will and pleasure of God 33 34 What is there meant by the will of God 34 35 36 Changing Of Changing in matters of Religion 546 Christ Why our Saviour called Christ 36 What it doth imply 27 He is the Sonne of God 135 Propositions explaining how Christ is the Sonne of God 136 137. 561 562 563 564 This truth is the foundation of all Christian comfort 138 139 Christ the onely object of all preaching 557 When Christ is preached 557 558 559 560 Jesus is the Christ the anointed of God 569 See Jesus Church Of the name Church 50 51 The nature and description of a Church 51 It is a society 52 Called of God 52 53 54 By the preaching of the Word to the profession of Christ and Church-communion 55 56 Wherein Church communion consisteth 56 57 The notes and signs of a Church 58 59 Why necessary
damned Jesus is the Christ the anointed of God Where Ministerial labours are great there needeth the more help from others Where there is any fault in one Minister the people are apt to charge it upon all The grounds of it 1. The policy and enmity of false Teachers 2. The indiscretion of the people 3. The natural enmity in man against the Ministry 'T is an happy thing when all the Ministers of God agree to advance Christ The effects of this Agreement 1. The greater confirmation of the truth 2. The greater defence of the truth 3. The greater conviction of the impenitent and unbelieving Gods truth and so the true Preachers of it are alwayes the same 1. We must distinguish between the external formes of Gods worship and doctrinals 2. Between the growth and the change of truth 3. Between a seeming and a real yea and nay 4. Antiquity and consent are properties of a true Church God hath made many promises in Christ to us 1. God might have dealt with man by absolute soveraignty 2. The promises of God are properly promises 3. Gods promises do not adde to his simple affirmation but only are to confirm our faith 4. The rise of all Gods promises is his free mercy 5. Therefore the fullfilling of his promises is only of grace 6. The promises of God are absolute or conditional 7. There may be reasons given why God made such promises As 1. To exercise our faith 2. To teach us humility 1. Of the several sorts of promises 1. The promises of God are either Legal or Evang elical 2. Promises are either spiritual or temporal 2. Gods promises are the executions of his Decrees 3. No wicked men have any promises belong to them 4. Gods promises to us suppose faith in us 5. God hath sealed his promises to us 6. 'T is great skill to make use of promises In Christ alone are all the promises of God confirmed and made good 1. By the promises of God here are meant only tis promises of grace 2. Promises are fulfilled either in Christ or by him 3. There could have been no promises without Christ 4. And therefore is the covenant of grace called a testament Ans 1. It is hard to sail between the Arminian and Antinomian rock * Saltmarsh 2. A Christian in making use of a promise must not oppose it to Christ nor Christ to it What a Christian ought to do in his doubtings of his interest in the promises 1. He is not to ascend into the high points of predestination and universal redemption 2. He should make Gods command and invitation his ground of drawing nigh to a promise The promises being â—ounded upon will never be altered or changed The promises of God are made and are to be beleeved to his glory Wherein the glory of God is manifested in his promises 1. Hereby his goodnesse is known 2. His love 3. The freenesse of his grace How faith in Gods promises gives glory to him 1. Hereby we acknowledge our dependance upon him 2 Hereby we manifest him to be the truth it self 3. Hereby we exalt Gods way of justification Our establishing in the faith of the promise is the gracious work of God alone 1. God may be said to establish us either in the grace it self or in our apprehension of it 2. We are not able of our selves to do any thing towards the work of grace 3. Wherein lieth the establishing work of Gods grace 1. In preparing the understanding to it How God prepares the understanding 1. By discovering our own infirmity 2. The acceptablenesse of the work of saith 3. The evangelicall way of Gods vouchsafing mercy to the soul 2. In setling the and removing the impediments 1. Presumption 2. Despair Wherein Gods confirmation of us upon the promises consisteth 1. In working principles of grace 1. Faith 2. Love 3. Heavenly courage and spiritual fortitude 4. Divine â—opâ— 5. Spiritual joy 2. By actual motions of his Spirit upon us Arguments that all our establishment is from God It appears 1. From that unevenness that is in the godly themselves 2. In that weak Christians have gone through great temptations when strong ones have failed 3. It appears from the prayers of Gods people The strongest Christians need Gods establishing grace as well as the weakest 1. It appears from the falls the strongest have had 2 From Gods dispensations towards them 3. From the Devils malice against them more than others 4. From Gods leaving them oft to themselves that they may see their strength to be only in him 5. From the nature of the grace within us In Christ alone we are established 1. By grace are Christians united to Christ 2. From this union followeth our establishment 3 Our establishment comes from Christ 1. By meritorious impetration 2. By effectual application All true believers have a spiritual anointing from God 1. Who is the fountain of this ointment even God and Christ 2. The comparison betwixt material and this spiritual oyl They are like 1. As oyl was used in the consecration of things to God 2. As it comforts the heart and beautifies the countenance 3. As it refreshed the weary 4. As it healeth wounds 5. In that it is delightsom to the nostrils 6. As it mollifies 7. As it strengthens and comforts the limbs The people of God are his sealed ones 1. There is an active and a passive sealing 2. Gods sealing of his people is either vifible or invifible What the sealing of tee godly implys 1. The great esteem with God 2. Their safety 3. Security 4. Their difference from others 6. Secrecy and privacy 7. Confirmation Scriptures equivalent to the text Rom. 8. 18. Gal. 4. 6. 1 Cor. 2. 12. 1 Joh 3. 24. 1 Ioh. 5. 8 9 10. The description of the sealing of Gods spirit The description of the sealing of Gods spirit 1. It is a supernatural and gracious work 2. Of Gods spirit Reasons why it is the spirit alone that thus sealeth 〈◊〉 This sealing of Gods spirit is in the hearts of the sanctified 4. It confirms and establisheth the heart Reasons why we cannot confirm our selves 1. 2. 3. 4. 5. 6. The Spirit seals the promises of grace to a believer The division of faith as to the object it is 1. General 2. Special 3. Particular How the Spirit seals even by the means that God hath appointed Which means are either external as 1. The Sacraments 2. By the marks of such to whom the promises belong Or else internal The signes whereby we may know the spirit witnesses our interest in the promises 1. The sanctified improvement of afflictions 2. The experience of Gods gracious presence with us 3. The antecedent works of sanctification Of the end of the spirits sealing even that we might live godly and thankfully Whether all Gods people be his sealed ones 1. It belongs to all the godly 2. Primitive Christians did more partake of it then Christians do uow 3. It is not so necessary to
his Office His name Paul His Office an Apostle This is further amplified 1. From the Authour of his Office Jesus Christ Jesus because of the Beneficium conveyed to us by him Christ because of the Officium undertaken by him 2. From the Manner how or impulsive Cause By the will of God In the Inscription there is also mention of a Companion or Person conjoyned with Paul not to dictate this Epistle but as an approver of it who is described from his name Timothy and from his relation a Brother In the next place we have the Subject to whom this Epistle is directed and that is either more special the Church of God described by its local situation at Corinth Or else more generally with the place where they live All the Saints which are in all Achaia The Verse divided into these parts will afford several Observations And 1. Let us consider the Author instrumental for the Spirit of God is the principal described by his name Paul and in that briefly consider his Name and his Person what he was His name is Paul so constantly in his Epistles but in the History of his life in the Acts of the Apostles he was constantly called Saul till Chap. 13. In the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now concerning his name the conjectures of learned men are divers Beza thinketh Saul and Paul to be the same name with a different dialect Others say he had two names and they are different Chrysostom thinketh Christ did in an immediate manner give him this name thereby making Paul his servant in a peculiar manner Imposition of names being a demonstration of dominion Thus he altered Abrahams and Jacobs names Others they say it was in an humane way he was named Paul either because of the conversion of Sergius Paulus mentioned Acts 13. the Proconsul who out of indeared affection to Paul would have him called by his name or as Austin thinketh Paul assumed it himself as signifying one that is little to shew his modesty he calling himself the least of all the Apostles But Scâ—ligers conjecture seemeth most probable That when the Jews were brought in subjection to the Romans they had commonly two names one of their own Nation and another Roman to ingratiate themselves and also for more familiar converse and therefore Saul is not called Paul till upon the setting him apart to preach unto the Gentiles But this is not so great a matter as the consideration of his person and his life what he was and by the history of his life which he himself also makes often mention of he was a cruel and bloudy persecutor of the Church of Christ being mad against the Saints and haling them before the high Priest never satisfying his wolvish disposition against the sheep of Christ At last he is converted in a miraculous and wonderfull way and of a persecutor made an eminent Apostle of Jesus Christ So that we may with greater wonder say Is Paul amongst the Apostles then they did once Is Saul amongst the Prophets Here is a wolf made a lamb a vulture become a dove a Bramble made a Mirtle-tree This work of Gods grace in making such a change upon Paul may justly be esteemed as wonderfull a work as those miracles that were wrought upon mens bodies though it were the resurrection from the dead Observe That God may and doth sometimes take of the greatest sinners and make them eminent instruments of his glory The worst of men sometimes his grace maketh to be the best of men we need go no further than these very Corinthians to whom Paul writeth Acts 18. God tells Paul He had much people in that City and yet of all the places in the world you would think the preaching of the Gospel would never have done good there but God even in this wilderness did make to himself a pleasant garden Paul might have wrote this Paul once the greatest of sinners to the Corinthians the greatest of sinners To open this let us take notice of Paul his sinnes his work of grace and his serviceableness after his conversion For his sins how great they were he himself doth aggravate them sufficiently insomuch that he saith he was the chiefest of all sinners 1 Tim. 1. 15. In what sense Paul could say this truly is disputed for it 's plain he was not a greater sinner than such who sinned the sin against the holy Ghost Some therefore restrain it to converted sinners as if Paul meant he was the greatest sinner that ever was converted Others understand it thus that he was in the number of the greatest one of the chiefest and that seemeth most genuine He was a blasphemer a persecuter the blood sighes and groans of many Christians would witness against him And although he saith he did this in ignorance yet that did not excuse him for he confesseth himself a blasphemer and a persecuter for all that for this ignorance was vincible it was affected and wilfull he had means to the contrary Behold then here a worse sinner than Mary Magdalen out of whom seven Devils were cast for her sinnes were carnal and bodily but Paul's sinnes were spiritual and seated principally in his soul so that as the Devils are spiritual wickednesses thus was Paul and because he was thus corrupted in his spirit his disease was the more incurable For If the eye be dark how great is that darkness The prophane gross sinner he is easily convinced he is presently apprehensive of his evil but where sinfullness hath possessed the vital parts of the soul the mind and the heart what hope can remain for such an one This made our Saviour say The Publicans and Harlots entered the Kingdom of Heaven above the Pharisees Now Paul he was a Pharisee and most zealous above others for the tradition of his fathers and therefore thought his wilde zeal to be true love to God A man then so great a sinner and yet so self-confident that he had all the disadvantages in the world yet is converted and that when he had for some while lived in such a way being habituated and rooted in it For as some think he was converted about the thirtieth year of his age 2. The work of grace was admirable and wonderfull Twice the Apostle himself relateth it while he was in the way breathing out threatnings to the Church of God even in this his wicked posture He was striken to the ground and a glorious light shone round about him That as they say of some lightning it melteth the sword while it doth not hurt the scabbard at all Thus Paul's body not being any way hurt in this miraculous Vision his soul was wonderfully melted and changed insomuch that he crieth out Lord what wilt thou have me to do This instance of Paul's conversion is an hammer to beat down the Arminian Doctrine here they labour and sweat to give a clear answer Some
of them confess that Paul was peremptorily elected and that we are not to judge of mens ordinary conversion by that which was extraordinary Indeed we grant that many things were wonderfull and extraordinary in Paul's conversion It is not for men now to expect such a Vision and voice from Heaven immediately speaking to them but this we urge That if God could do thus on Paul's heart insuperably and irresistibly working on it making it of unwilling willing and yet not the natural liberty of Paul's will destroyed then God may still demonstrate the same efficacy of grace and yet man in conversion not be turned into a stock or stone as they charge the Orthodox As Paul then had been a sinner above measure so he had also grace exceeding gracious in an overflowing manner to him Therefore how frequently and joyfully doth Paul speak of the riches of grace and Gods unspeakable grace to him alwayes debasing himself as the greatest of sinners and the least of all Saints not worthy to be called an Apostle and magnifying grace alwayes running out like the Sea when he comes to speak of Christ and grace In the third place His serviceableness that was as wonderfull I laboured more than they The Heathens Hercules is not comparable to him To read how much he did and how much he suffered for Christ may make us stand amazed yet still he saith Not I but the grace of God 1 Cor. 15. 10. Chrysostome doth infinitely expatiate upon all occasions in the praise of Paul but Paul himself was like Moses whose face shined gloriously but he did not know it And thus Paul though above all others in doing and suffering for Christ yet accounts of himself as nothing and gives all to the grace of God as none preached more than he did so none wrote more Epistles than he did he took care of all the Churches Thus he who formerly did his utmost to root out the Church of God is now as zealous and active to establish and propagate it So that you see three wonderfull things in Paul his sinne his conversion and his godly life afterwards In the next place let us consider what Reasons there may be why God will choose such great sinners out of their high impieties especially to be Apostles and Officers in the Church of God seeing that the Scripture in those qualifications for an Elder requireth That he be without blame and one of a good report 1 Tim. 3. 5. Therefore in the Apostles who were the chief Officers called by the Ancient Otuli Dei Sedes Christi and Oculi Ecclesiae this was much more to be expected But there are these Reasons may be given First Hereby the power and strength of God is made evident If men of civility only and of ingenuous principles were brought home to Christ it might be thought something of men did promote our salvation but when there is a direct and violent opposition in a mans wayes yet to become converted and obedient this may make us acknowledge with Paul The exceeding greatness of his power to us who believe Ephes 1. 19. And if setting aside some extraordinary circumstances there is the same kind of power seen in every mans conversion that was in Pauls then it 's plain that God doth not onely use moral suasions as Arminians would have it but also efficacious operations So that we may bless God for this president of Paul's conversion we may all by that see what is done in the heart of every man when turned to God We do justly admire the power of God in Creation and in all the wonderfull deliverances the Church hath but the power of God upon mens hearts making them to love and delight in those things which formerly they hated This may make us to sing Psalms in the admiration of Gods great power about the new creation as well as the old creation of the world Secondly As Gods Power is hereby evidenced so also his Wisdom and that in a two-fold respect 1. Converting Paul at that very time when he was in the height of his spirit acting with the greatest violence against Christ. This season was most admirable for hereby it did plainly appear That it was not of Paul that willed or runned but of Gods good pleasure Hence Ephes 1. Paul speaking of Gods predestination doth over and over again resolve all into his good pleasure and that he doth all things according to the goodnesse of his will What then will become of that vocatio congrua so much boasted of by some as if men were converted because God did fore-see that if they were put into such a condition with such circumstances then they would readily consent to Gods Call But was Paul's conversion accompanied with a vocatio congrua Did God stay till he had a fit bait or snare to catch Paul in Now all was here the clean contrary Paul was never in higher opposition against God never were the doors of his heart more fastened up with iron-barres than at this time and then and never till then doth God convert him That as it is with Gods Church he never helps till all things be desperate therefore he is called The God that raiseth the dead 2 Cor. 1. and he that calleth things that are not as if they were Thus many times it falleth out when men are more treasuring up their sin and adding higher degree of opposition even then God takes off their hearts and thereby the Wisdome of God is the more seen of such crooked timber to make so excellent a building To raise up Lazarus when he is not only dead but buried and rotâ—ing in the grave this makes us astonished at Gods Wisdome And then in a second respect Gods Wisdome is seen Because such fire-brands pluckt out of the fire are fittest to kindle a fire in the hearts of others When we shall be able to say Lo here is a man as prophane as bitter and cruel a scoffer and enemy of all godliness as ever you were He was one of your company you took wicked counsel together you were often drunk or unclean together and now behold what a change is made upon him He prayeth he humbleth himself he cryeth out of his former conversation if he had the whole world given him he would not be such an one as once Certainly when God doth thus it doth wonderfully shame and confound all wicked men What a conviction was this to all other Pharisees when it could be said Behold here Paul a Pharisee one of your own Sect as desperately cruel and malicious as any of you Oh but behold how he is changed he builds up that way he once destroyed Now he counts all those things you dote on so much but dung and dross in comparison of the knowledge of Jesus Christ. 3. In converting of such above all God sheweth the freeness and meer riches of his grace For what can Paul say to justifie himself with Where were
disparagement to it The Scripture is in a style full of Efficacy and Majesty sutable to God who speaks it and therefore the very Heathen could say That Moses wrote his History like one that was of God And for the Method also that some are Historical some Prophetical some Moral all this is from the Wisdome of God Therefore it 's prophane arguing on Bellarmin's part who saith That if God had intended the Bible to be Rule of Matters in Faith it would have been put into some other mould like a Catechisme or some Body of Divinity But what arrogancy is this to prescribe to the Spirit of God And this may satisfie us in that Question made by some Why Paul did write thus in an Epistolary way Why it was by way of Epistles that he wrote rather than in another manner For although some give Reasons as Because it was the way of the greatest and most learned to answer to questions propounded by others Hence we have the rescripta and responsa prudentium Or because it 's a more familiar way and apter to beget love Hence Gregory called the whole Bible An Epistle sent from the Omnipotent God to Mankind Though I say these Reasons be given yet it 's best to acquiesce in the Wisdome of God Fourthly Christians should not willingly enter into those Disputes which are apt to be raised about the Authority of the Bible and how we come to know they are the Books of God Austin spake fully to this when he acknowledged that God had taught him that such were not to be heard who would say Unde seis hos libros c. How do ye know these Books to be from the Holy Ghost and that the Authours thereof were guided by him For this is the first principle of Christianity We cease to be Christians if we deny the Authority of them So that as in all Arts there are the prima principia which are not to be questioned and are indemonstrable So is the Scipture to Christians They are like the Sunne that is visible by its own light And indeed it would be a vain attempt to undertake such a proof to a Christian seeing nothing can be apprehended of greater Authority with him than the Scripture it self Therefore the people of God should stop their ears against all such Disputes For it was the Devils way of old to make Eve question the truth of Gods Word Yet In the fifth place Because the importunity of Papists and Heretickes yea and sometimes the Devil himself who doth assault Gods own children In this very point it is good to consider these particulars First That we have as great a testimony to believe that the Books of the Scripture were written by those holy men to whom they are ascribed as we have to believe any works were made by humane Authours That Plato's works were made by Plato that Tully's works were made by Tully thus that Paul's Epistles were made by him Yea we have farre greater reason for there were miracles wrought by most of those who wrote those Books which could not but confirm their Authority in writing whereas Plato and Aristotle these never wrought any miracles Now then if there were no more this is something That there is not so much reason to doubt of these Books as made by such men then of any humane Authour that ever wrote And as thou hast no doubts there so neither may any be made here But In the second place We must go higher for this is but an Humane testimony and so only begets an Humane Faith They introduce Humanity in stead of Christianity who affirm We believe that there was such an one as Jesus of Nazareth upon no higher motives then that there was such an one as King Henry the Eighth Therefore this principle once granted as it must be then it will necessarily follow That we must receive the matter therein as the word of God and not of man For this being their Writings and they therein declaring that they are sent of God and that their Doctrine is of Heaven it must necessarily follow That the ultimate motive of our Faith is that Divine Revelation and Authority appearing therein So that if this be cleared in an humane way that such men there were once and they wrote those things as the malicious adversaries who wrote against them do confess then they therein declaring of whom they come and from whence inabled we do no longer receive their works as we do humane works but as the word of God Humane Faith may make way for a Divine Faith but this Divine Faith cannot be ultimately resolved into it And if to this In the next place you adde The wonderfull Doctrine informing us about God and the way of reconciliation of a sinner with him as also the purity and holiness of the promises the excellency of the reward promised and the terrible threatnings denounced as also the fulfilling of predictions spoken of many years before the miracles wrought to confirm it the Universal Consent of all Christians in those Books except some doubt for a while about a few which was afterwards quickly removed as also the patient Martyrdom of many millions to testifie this truth These and other things may abundantly quell all those Disputes and atheistical reasonings that may rise in thy heart But that these may perswade thee Thou art earnestly to pray for the Spirit of God which alone worketh a Divine Faith in us in and through the Word without which though all those Arguments be spread before us yet we remain Atheists or Scepticks Use Is this Epistle then of Divine Authority Is it not so much Paul as God by Paul Take heed then of rejecting any duty or truth contained therein Among other passages take notice of that 2 Cor. 4. 15. He that is in Christ is a new creature old things are passed away all things are become new If this be received as a Divine Truth then what will become of you who yet lie in your old lusts and sinnes Is this Gods Word Oh tremble then thou that hast thy old rags upon thee None is in Christ but a new creature Is not this place enough to convert the whole Congregation Do ye need any more to cast off all your former impieties But how long shall we complain Who believeth Gods word SERM. IV. What an Apostle was Christ in the building of his Church used extraordinary Officers but did not follow the Model of the Jewish Government What were the Properties and Qualifications of an Apostle 2 COR. 1. 1. Paul an Apostle of Jesus Christ c. THe next thing considerable is Paul's description from his Office and that is an Apostle He nameth his Office thereby to be received with Authority And that they might honour his Calling it being of great consequence for those who come in the Name of the Lord to be assured of their Calling The word Apostle is sometimes used more
lifted them up the more talents he hath bestowed on them the greater must their account be So that there is more cause of trembling and humiliation under all eminencies and gifts then any tumor or puffing up For they are more liable to a severe account and if they miscarry their condemnation will be greater Thus you see what cause such have to be humbled towards God and where that is there will be an humble condescension to others In the second place A godly man though exceeding eminent is humble towards others Because the meanest godly man is heir of the same glory and partaker of the same salvation with him So that if you consider them alike in Christ there is no difference God respecteth them alike In Christ saith the Apostle there is no bond or free but all are one in Christ Gal. 3. 21. And upon this account it is that Masters are exhorted To do that which was equal to servants that were believers because they had the same Lord. Only you must know that there is a true humility and a counterfeit one Grace doth not put upon the latter but the former For a counterfeit humility makes a man pusillanimous not keeping up the due authority of his place and office The Apostle though so humble that he judged himself less than the least of the Apostles yet saith He would magnifie his Office and he pleadeth for it against all opposers whatsoever Use To discover our spirits how we are when exalted to any Office or enlarged by any gifts Are not we who are apt to charge pride in others guilty of a great deal our selves We look upon those that are higher with a censorious eye not considering that there are many under us who measure out the same judgment to us Take then the Apostles advise Be cloathed with humility the Greek word is rarely 1 Pet. 3. 5. used This ought to be a garment all over us nothing but the spirit of humility should breath and live in us And indeed this is the way to be made higher still For God giveth grace to the humble and the humble he will teach his way SERM. X. There is a great deal of difference betwixt the Persons whom God calls and also in the manner of his calling them Education under godly Parents not to be rested upon but our Hearts are to be sought into whether they be really changed or no. 2 COR. 1. 1. And Timothy our brother c. VVE are upon the Person conjoyned in this Inscription and that is Timothy who is likewise inscribed in the Preface in several other Epistles Some have thought that because of this conjunction of him with Paul that therefore Timothy did assist Paul in making and composing of some Epistles But that is not probable He doth it as you heard to encourage Timothy and also hereby manifesting his modesty and humble condescension We have then the Person described by his name Timothy and by his relation Brother Not in a large sense as Paul sometimes cals all believers Brethren but in a special respect because of his Office he was in though at other times he cals him Son of which in its time Let us first consider his Name and so his Person and then his relation His name is Timothy as much as one that is for the honour of God and so indeed he proved in an admirable manner instrumental thereunto We may read of what parents he came Acts 16. 1 2. his Father was a Grecian and an Infidel but his Mother a Jewish woman and one that believed For Paul in 2 Tim. 1. 5. gives a great commendation of his Grandmother and Mother and so to himself as if their faith had been hereditary For although his Father was a Gentile yet because his Mother believed she took so much pains with him as that he knew the Scriptures from his youth up Insomuch that Nazianzen said It was a great benefit to have godly Parents especially to have a godly Mother because the mother if holy hath many opportunities to instill holy principles into the children while young And therefore Solomon speaks much of the instructions which his Mother gave him Concerning this Timothy therefore two things are observable 1. That he being educated in an hopefull godly way from his youth and for the good report that he had in the Church of God as appeareth Acts 16. 2. As also because of some Prophesies and extraordinary Revelations what an usefull instrument he would be in the Church of God Paul took a great affection to him and made him an Officer in the Church while he was a young man So that Timothy was in respect of his condition clean contrary to Paul Paul a persecuter a blasphemer an enemy and that for a long while but Timothy hopefull and a disciple from the youth up The second thing observable is That though Timothy was thus brought up with godly Parents and so knew the Scriptures from his youth And as Calvin thinketh because of that expression 2 Tim. 5. where he was perswaded of the unfeigned faith that was in Timothy as well as his Mother that it doth relate not to Timothy at that time who was no doubt an eminent believer but to his infancy or younger yeares yet that seemeth not coherent with that which Calvin saith in another place viz. 1 Tim. 1. 2. where because Paul cals Timothy his own Sonne in the faith he saith That Paul was his spiritual Father in begetting of him to Christ It is therefore disputed Whether Timothy was not converted from his youth or by Paul's ministry afterward as he did Onesimus while in bonds Some think because he cals him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his germane or sincere Sonne not spurious that he was the means of his conversion as 1 Cor. 4. he saith He had begotten the Corinthians by the Gospel Others say because he was so greatly instructed in the Christian faith and so hopefull Paul took him for a companion and much delighted in him and therefore Timothy a young man was serviceable to Paul aged in propagating the Gospel as a sonne to the father and this the Apostle insinuateth upon a large commendation of Timothy Phil. 2. 22. Others they think That though Timothy might be converted from his youth yet Paul did further instruct and convert him in the things of Christ and so it was equivalent to a conversion Now all these three respects may be allowed of and have their seasonable matter of Doctrine But let us first consider The great difference between Paul a convert and Timothy a convert one from his younger years a blasphemer an high sinner the other a disciple and unblameable in his life then observe That there is a great difference both in the persons and the manner of conversion of those whom God is pleased effectually to call and to make use of They are not of the same condition or qualifications that God calleth neither are they brought home
in the same manner This Doctrine hath its great usefulness as will appear But let us consider the various conditions and then the different manner of their conversion First Some are great and notorious sinners Others again are of a more civil and sober life Some have from their youth up been kept from all gross sinne as Joseph Daniel Obadiah and our Timothy in the Text. Others again have been very foul and scandalous as Paul Mary Magdalen and divers of the Corinthians Thus God cutteth down sometimes crooked trees and sometimes straight and makes his spiritual building of them God can turn a barren wilderness into a pleasant spring He can raise up children to Abraham out of stones God is free in the work of grace and so takes sometimes a great sinner and sometimes such as are unspotted in their wayes Secondly There is a great difference sometimes in their constitutions some are of a more fierce and cholerick temper others again of a more mild and meek temper Moses he is said to be the meekest man that was upon the earth But Elijah seemed to be a man of more fire and passion Among the Apostles John discovers himself to be a man of much love as he was also much beloved but Peter appeareth to be a man of more zeal and sometimes inordinate heat as when he struck off Malchiu his ear Thus all the godly are not of the same constitution and temperament some are more passionate cholerick others more mild and temperate yet God he chooseth of all sorts Thirdly There may be difference in their externals Some are rich others poor some are great in place and office others are mean and inferiours For although 1 Cor. 1. Paul saith Not many noble not many wise not many rich hath God chosen yet some he hath though not many Yea those that have been by their callings greatly ingaged to sinne and to act against Christ yet even of such God hath called some some of the Pharisees yea some of the Priests that were the most prosessed enemres to Christ are yet said to believe in him And thus in times of Reforneution from Popery although Luther said In the Monasteries and Frieries there was greater opposition to the Gospel than in the very Ale-houses and Brothel-houses yet Luther himself and some others were Monks Yea as he saith of himself Insanissimum Monachum mad in doting upon Popish opinions yet God converted them Thus you see a world of difference in the Externals of those that God cals We might also adde the Difference in respect of their Vicinity and Consanguinity God cals sometimes out of a wicked Family a wicked generation a wicked place where there is none else scarce that minds any thing that is godly In Caesar's houshold there were some that believed sometimes you have a Child converted when Parents and all the Kinred are desperate enemies to God Sometimes again you have Parents and Children and all godly as it was with Timothy in respect of his Mother and Grandmother In the next place Gods conversion of his people is in a different manner Some have been in an extraordinary manner as Paul and many in the Primitive times Others in the ordinary way of the Word some â—ave had more strange and remarkable passages to convert them than others 2. Some have more deep humiliation and greater terrours upon them than others As some children are born with more pain and difficulty than others Thus Paul he was greatly humbled in his spirit and brought low whereas Matthew the Publican seemed to be converted without such deep impression on his heart Mary Magdalen likewise had great humiliation and bitterness of spirit else she could not have wept so abundantly as to wash Christs feet But we read of Lydia when God opened her heart that she desired to entertain the Apostles and discovered not such commotions of soul 3. There is great difference sometimes in the continuance others are longer in the birth they have many conflicts sometimes they are even entring the Haven and then some violent storms drive them back again Thus Austin confesseth of himself That he had many troubles on his heart and had many resolves and prayers against his sinnes yet still he gave back again and would procrastinate he would weep and pray but sinne again till at last God brought him out of the wombe of sinne and he returned no more to his vomit Others again as many we read of in the Scripture were immediately wrought upon and with all gladness received Christ Lastly There is variety in the occasions and in the time In the occasions one affliction hath been an occasion to some such or such a correction upon them a wife may sometimes be an occasion to her husband or an husband to a wife Yea a maid-servant was to Naaman both an occasion of his soul and body's health likewise And thus for time likewise some are converted sooner and some later onely you must know that though there may be this difference yet in these things all agree 1. That the work of grace is wrought invincibly and irresistibly in all There are none that by their own power or free-will make themselves to differ from others all are passive in the work of Regeneration And 2. Though afflictions may be an occasion and a motive yet it 's the word of God that is the only ordinary means of our conversion Now the Reasons why God useth these various dispensations to all sorts may be First To shew the freeness of Grace For if one sort of persons onely be converted it might be thought some merit or desert were in them which was not in others Secondly Hereby likewise God sheweth That he doth not need any It 's not because he wants such that he converts them for if so then only great men and learned men would be converted Lastly It might be that none of any rank should despair and therefore the command is 2 Tim. 2. That we should pray for all because God would have all to be saved that is of all sorts whether Kings or Governours who were then most unlikely because the greatest enemies to Christs Kingdome Use 1. Doth not God keep then to one way in respect of the persons and manner of conversion Then this should teach every godly man Not to make his conversion a measure of others unless they have been humbled and wrought upon in such a measure and with such kind of temptations we are apt to judge harshly of them Now although every one that is regenerated is brought to see himself lost and undone and thereby to believe in a Saviour yet the measure of sorrow and degree of humiliation may be in one more than in another Use 2. Of Direction to the people of God that in these various dispensations of Gods grace They should mutually consider one another Doth God choose thee a meek mild man grudge not or censure those who are rough and of a more
that chastisement and wounds which brought peace to us And truly this is much to be meditated on For what man considering his sinfulness his unworthiness can perswade himself that God will have any peace with such as he is Do we not see what a laborious work it is to bring the troubled and loaden soul to Christ for ease How many times ready to despair What constant qualms and swoons of soul How often with the Disciples crying out I perish I perish And is not all this because they think their sinnes have so offended God he is so provoked against them that they can never obtain reconciliation Doth not this proneness to unbelief and despair arise from not considering that the chastisements of our peace are upon Christ Were we with our tears or graces to work our peace then our estate would be incurable But Christ is our peace-maker and if peace-makers among men are blessed How blessed is our Lord and Saviour Christ who made peace between man and God Fifthly Faith is the hand to receive and imbrace this peace by believing we come to have this heavenly tranquillity Those that are strangers to this life of faith are also strangers to this life of peace Rom. 5. 1. Being justified by faith we have peace with God It 's faith that prepareth the way for peace Isai 26. 3. Thou wilt keep him in perfect peace whose mind is stayed on thee because he trusteth in thee in perfect peace peace peace as in the original full and universal peace But how shall he thus be kept By trusting and staying his mind on God So Isai 27. 5. God there inviteth men to believe which is emphatically called a laying hold upon God Let him take hold on me that he may make peace with me and he shall make peace with me Take hold as we do upon a man that is turning away from us and seemeth to be offended with us but we lay hold on him intreating him to look upon us This doth faith and therefore by it we are said to have boldness Oh then acquaint thy self more with this life of faith If you see a tree wither in all its branches and boughs it is because it dieth at the root So if you see a Christian abating in his peace in his joy in his consolations it is because faith is weak within This is the breast that gives suck as it were to all the serenity we enjoy Sixthly This peace as it is thus wrought by God in us and received by faith so it is conserved and preserved by an holy and diligent attending to the exercise of all grace For although a godly life be not a cause of this peace yet it is alwayes conjoyned with it and our negligence and ungodliness will be like an Eclipse to this Sunne it will darken and obnubilate the whole soul Hence this peace and a wilfull course of wickedness can no more stand together than the Sunne and night The Apostle Peter 1 Pet. 1. biddeth us Give all diligence to make our calling and election sure which is by adding of one grace to another Hence Rom. 8. 6. To be spiritually minded is said to be life and peace No wonder then if Gods own children do so seldom attain to a calm and peaceable frame they are doubting and discouraged often they are cast down and hopeless often they are full of tormenting fears often for whence is this but because Gods own people are subject to dulness slothfulness they break their peace they interrupt this communion they do not keep the oil alwayes ready to keep the lamp burning Oh then say to thy soul why am I a man of so little peace within me Why do I find like Rehekkah two strugling within me faith against diffidence joy against sadnesse hope against fear Is not all this from my own folly and vanity The way then to keep this blessed peace is to walk with all diligence in the whole course of all godliness Seventhly This peaceable calme and joyfull disposition of the soul is the proper effect and fruit of the Gospel This is the fiâ—al and Evangelical temper we under the Gospel and the Spirit of Adoption ought to walk in We may stand and wonder to see what great expressions Paul useth Rom. 8. and in other places concerning the love of God in Christ how consident and assured of it how triumphing over all difficulties as if he were in Heaven already For the glorified Saints can scarce say more than he doth And this he speaketh not in his own behalf but in the name of all the children of God they ought to have such peace assurance and filial perswasions as he hath Now alas we are like worms crawling on the ground in comparison of him We spend our dayes in tumults fears and disquietness of heart We are tossed from one temptation to another and have not this peace this joy unspeakable this Evangelical perswasion and why but because the Gospel hath not had its full work upon us Doth not the Apostle 2 Cor. 3. and in other places speak of the Ministration of the Law killing and condemning Doth he not speak of a spirit of bondage and of servants as opposite to children And as the immediate contrary to this he tels us of the Ministration of the Gospel and the Spirit of Adoption accompanying it which Spirit we are to pray for and are to be transformed more and more from glory to glory by beholding of the glory of God revealed in the Gospel Therefore Ephes 6. 15. We are to have our feet shod with the preparation of the Gospel of peace We tread among thorns and briars Now this Gospel munition is the only defence against all hinderances in our way to Heaven Oh beloved let us at last know that the Gospel doth not only consist in an holy exact and humble walking but in a chearfull peacefull and gladsome conversation arising from the sense of Gods grace to us in Christ The Apostle speaketh fully to this Rom. 14. 17. The Kingdome of God is not meat or drink but righteousnesse peace and joy in the holy Ghost You see here the Kingdome of God is not onely in righteousnesse but in this peace and joy Did the children of God possess their souls with this truth they would no more let in unbelief and discouragements into their soul then they would the prince of darkness and his Angels Know therfore that though thou hast lived so many years under the Gospel yet till thou obtainest this peaceable calm frame of soul coming from the love of God in Christ thou hast not the Gospel-work in its full upon thee Do not live as if thou hadst only received the Spirit of bondage to fear but the Spirit of adoption and consolation also And know this assuredly That the more any Christian groweth under the Gospel the more this dispensation affects him the nearer in communion and lovely imbracements by faith he cometh unto God as a
Father being able to say with the Church I am my Beloveds and my Beloved is mine And Cant. 8. 10. I was in his eyes as one that found favour or peace being conducted from one room of consolation unto another As therefore thou desirest to answer the Law of God in holiness and a godly walking so conform thy self to the Gospel by a peaceable and joyfull disposition The Apostle saith Rom. 10. 15. How welcome are the feet of those who preâ—ch the Gospel of peace And certainly there cannot be any truth in the world more precious and welcome to this indebted prisoner of sinne who groaneth under the burden of it then this year of Jubilee this year of peace and of a general releasment Matth. 10. 6. Our Saviour instructs his Disciples as they did go from house to house preaching the Kingdom of Heaven if they did meet with a Sonne of peace Peace should rest upon that house Oh that in our Gospel-Sermons we did meet with these sonnes of peace those hearers of peace that so it might rest upon them How can you be under the hot beams of this Sunne of righteousness displayed in the Gospel and yet be so chill and frozen with fear and unbelief How can ye be in the shop of this precious ointment and you not be full of the sweet savour of it Though the Antinomian abuse this precious Doctrine crying down the preaching of the Law and make all that do it to be legal Preachers Shall we therefore cry down a Gospel-disposition Neither of these is to be preached to the prejudice of the other SERM. XXVI A further Discovery of the Nature of true Gospel-Peace with the Effects of it and some Directions how to attain it 2 COR. 1. 2. And Peace from God our Father and from the Lord Jesus Christ WE are treating upon this admirable and unspeakable priviledge of Peace from God It is a Peace from God and it is a Peace with God You have heard several particulars going to the constitution of it there yet remain more In the next place therefore This peace here prayed for is a peace in heavenly considerations because our persons are justified our sinnes are forgiven therefore we have peace As Rom. 5. 1. there is an external worldly peace which the natural men of the world only desire let them live in peace and security let them have the good things of this world with the peaceable enjoying of them this is the utmost of their desire they think this is enough We see this notably Ezek. 13. 10 16. where the people desire such Prophets only that will prophesie of peace to them Peace is so loved that therefore wicked men do so extreamly hate the faithfull Messengers of God because they proclaim no peace to them they enform them of Gods wrath and vengeance against such now this cutteth them to the very heart They delight only in such peacemongers that though they go on in all wickedness and prophaneness yet you must tell them all is well sow pillows under their elbows that they may lie down in security Men that desire to sleep love not to hear any noise but the Peace in the Text is not bred from such base and low materials When the wicked man is deprived of his pleasure his profits then all his peace is gone but the godly doth many times partake in the most powerfull manner of this peace when they are in the most afflicted and wretched estate because this peace is within and upon spiritual grounds And therefore when the godly many times have most of outward troubles they do richly abound with this spiritual inward peace Hence it is that a gracious spiritual heart doth only prize it and pray for it The natural man not perceiving these things which must be spiritually discerned Secondly Whereas a godly mans trouble may arise several wayes this peace hath a proper antidote and cure in all these respects from what causes a godly mans disquietnesse and fears may arise from the contrary will his peace As for example a godly man is very frequently disturbed because of the sense of Gods anger for sinne because he is not reconciled such and such iniquities have provoked God to hide his face and this filleth him with all bitterness he will not be called Naomi but Marah but when this peace of God possesseth the soul then all these dark thoughts do presently flie away as when the Sunne ariseth the night is dispelled So that when thou thinkest of God and art troubled Thy meditation of him is not as Davids sweet but bitter this wholly ariseth from want of this peace for that will confirm and settle the soul in all references to God that will represent him to be a gracious reconciled Father Again A mans trouble may arise in his soul from the temptations and oppositions of Satan who when he cannot hinder Gods people in the exercise of their graces will in respect of their comforts So that as the Spirit of God is the Comforter one great work of his being to assure to enable to call God Father So the Devil he is the prince of darkness and he counter-works Gods Spirit As that is an holy Spirit sanctifying his people so he is an unclean spirit provoking to all sinne Again as Gods Spirit doth comfort and convince us of Christs righteousnesse being the Spirit of Adoption within us to deliver us from spiritual bondage and thraldome So the Devil he worketh oppositely to all this he filleth the heart with sad and unbelieving suggestions he endeavours to divide between God and us to make us afraid of him as being that severe Judge who will not in any wise be reconciled Thus he would perswade us that it is with us as it is with him and that there is no more hope for comfort and salvation for us than for him But this peace of God doth abundantly fortifie against this temptation also where this peace is the Devil doth not find the house swept and garnished but fortified and secured against him so that he cannot have any entrance This is the blessed effect of this spiritual peace that it overcometh the Devil he commonly entreth into the good tender heart by unbelief by fears by propounding doubtfull and anxious scruples and then draweth us into a wilderness farre off from God But this peace from God doth easily quench all his fiery-darts doth presently stop his assaults and maketh him not care for coming to us to graple with us while we have this spiritual armoury on In the third place Our disquietnesse doth many times arise from the reliques of original corruption within us The godly they find many sad discoveries and workings of the root of corruption within them They find that their hearts are not in such an uniform and heavenly way as they desire they often come short of what they endeavour after And seeing themselves thus foiled often by their lusts they begin to be full of
fears and of all doubts they question their own sincerity and what Rock they are built upon hereupon they are pierced thorow with many wounding apprehensions and have no rest in their bones but when this peace from God doth begin to stirre in their hearts then all these fears vanish They see peace with God and remainders of corruption may stand together so long as they do not make provision for the flesh or give themselves up to sinne willingly but are captivated therein so long Gods favour and love is not removed from them This peace they now see is not bottomed upon a pure and perfect heart free from any evil at all for then no David nor Paul could have peace but from the grace of God through Christ mercifully forgiving those failings and imperfections which we are burdened with Lastly The godly mans peace is many times greatly interrupted from without because of the hatred and malice of the world But Christs peace is an excellent antidote against that also John 14. 27. John 16. 33. Christ there bequeaths his peace to them and from this ground Because in the world they shall have trouble Let the winds and clouds be never so impetuous yet they cannot molest the upper region that is above their reach So it is here Let men and Devils set themselves against the godly with all their rage and madness Let them revile them imprison them yea kill them yet they cannot take away their peace from them So that unless they could as Black would have done get God to curse his children All the curses and violent oppositions of the world are so farre from weakning that they rather increase and strengthen their peace Thus you see what large territories this peace of God hath that it doth extend it self into large dimensions And oh how blessed and happy is that man who hath this peace compassing him about in every respect This is not only Peace peace as Isa 26. 3. but three or four times Peace peace from every side from within and without Why then is not the true believer more folicitous to possess himself of this crown of mercies Thirdly This peace of God arising from Gods favour in Christ hath admirable and sovereign effects which may move us to the attainment thereof As 1. Where this peace of God is it will wonderfully compose and settle the soul This is the genuine and immediate consequent of Gods peace in the soul it putteth the whole soul into an excellent harmony There are not those waves and tumults those divisions and distractions of soul which many times do greatly perplex the godly Do we not see an universal want of this peace generally amongst believers Whence arise those troubles those concussions of soul Why doest thou need so often to chide and rebuke thy self saying Why art thou cast down O my soul and why art thou so disquieted within thee Do not all these things arise because thy heart is not at rest and quietness within thee The Heathens speak much of their Socrates because he was noted to be alwayes Eodem vultu of the same countenance if this were true it did not arise from this Christian peace but from some Stoical or other Philosophical principles which did speak much to this tranquillity of mind but yet pleased themselves with the shadow never enjoying the substance David doth notably express the effects of this peace Psal 48. I will both lay me down in peace and sleep because thou Lord alone makest me dwell in safety Likewise Psal 23. we have a large description of a serene and pacified mind without any dividing cares of soul As also Psal 112. 3. his Heart is fixed trusting in the Lord. Thus this peace of God keeps all quiet and subdueth all troublesome insurrections and motions of soul Hence Colos 3. 15. Phil. 4. 17. this peace of God is said to rule in our hearts and to keep our hearts as an Army Garison a Strong-hold so that none dare make any opposition or resistance Thus doth the peace of God it is of such sovereign dominion in our hearts that it keeps down unbelief and all unruly passions of soul Doe not then be a Magor-missabib to thy own self when God calleth thee to peace doe not thou set all at variance and discord within thy self 2. This peace of God worketh as a consequent from the former a gracious contentation of soul under all conditions and estates So that whatsoever befall him he is the Lapis quadratus he is built on a Rock nothing can overwhelm his peace grieved he may be sadded he may be because of some passages even from God against him yet his peace he is never to let go for that alone makes the soul contented Though his conditions alter and he is tossed up and down several wayes yet because of peace with God he can follow the Apostle Paul and though with disproportion say I know how to abound and how to want I can do all things through Christ that strengthens me Phil. 4. 12. Whereas if this peace of God be taken from the soul then is the heart of a man like one burning in an hot feaver tossing from one place to another hoping to find some ease but can obtain none 3. This peace of God filleth the heart with joy and boldnesse at the throne of grace For as when the Sunne ariseth the dark clouds they are scattered Thus when the peace of God doth shine into our souls then the heart is filled with joy in the holy Ghost 1 Pet. 1. 8. it is called unspeakable joy and full of glory Insomuch that such who live in this manner have Heaven and eternal life already begun in their souls It is not according to the Spirit of God that thou shouldst be heaping up sad thoughts against thy self Gods Spirit is a comforting Spirit as it doth all in us for holiness so also for consolation It is not Spiritus Calvinianus but Papisticus that may be truly called Melancholicus for the Calvinist Doctrine preacheth and presseth the assuring work of Gods Spirit to the soul the certainty of perseverance to such who have been partakers of the least true grace but Popish Doctrine and others commend doubtings deny certain perseverance of the true Saints and therefore upon this account as well as for other reasons they may be rejected because they tend to the utter overthrow of the consolation of Gods children Oh then know that a spiritual life is a life sutable to the Spirit of God is a comfortable glad walking as well as an holy and a sanctified one Lastly Where this peace from God is there is a greater incentive and quickning to all holinesse and godlinesse There the soul is carried out with more fervency and activity scruples and dejected thoughts they are like the taking off the Chariot-wheels there cannot be such improved godliness such zealous and laborious expressions of love and thankfulness to God as when this peace of
the grace of Adoption yet the Apostle confirmeth that speech because we are all his creatures but the good Angels and good men are the sons of God in a more endeared respect We shall not insist long neither upon this though the Scripture make it the treasury of all our consolation only we may briefly consider What it is to be our Father And First It implieth his spiritual begetting us by the Word For before conversion the Devil is our Father we may say Our Father which art in Hell if we were to pray to him as our Saviour told the Pharisees not Abraham but the Devil was their Father and all because we have his likeness upon us and his works we do But when God by his Spirit doth change us and make us to partake of his Divine Nature then we are sons Sonnes by Adoption and sonnes by Regeneration It is not then every one that God is thus a Father to he must have the Image of God and his likeness Therefore though many call him Father yet he is a Judge and an enemy to them because they are contrary to him in nature and actions Secondly As God is thus a Father in respect of a metaphorical generation so also in regard of all his paternal love and care to those that are his No bowels of father or mother are comparable to his Therefore the Prophet Isaiah makes his love to transcend the mothers love and that to her sucking infant Isa 49. 50. Insomuch that all our doubts and fears may presently be subdued if we consider he is a Father Why art thou so disquieted as if like Melchizedech thou were without father and mother Thou art afraid of hell and condemnation but will a Father do thus Again thou doubtest about many earthly and sensible comforts what thou shalt eat or drink and doth not our Saviour say Matth. 6. 8. Your Father knoweth what ye have need of Improve then the relation of a Father think what care love and bowels God hath put into thy heart who art a father to thy children thou never doubtest of thy affections to them but many times of their affections and dutifulness to thee And is not this fatherly affection much more in God Thirdly He is not only our Father but he sendeth his Spirit into our hearts to assure us of this and to be more affected with it Rom. 8. 15. Gal. 4. 6. For whereas in nature there the child by a natural instinct is carried out to his father and to call upon him It is not thus in grace for when God is become our Father then we need the Spirit of God to assure us of this to make us believe it of our selves we should rather conclude he is our enemy and our Judge but this Spirit of God putteth a filial confidence into us Again it doth not only assure us but inableth us against all those doubts and jealousies we have to the contrary to cry Father that denoteth the soul is in a very great agony many objections and oppositions it hath but yet we are enabled against our hearts and against the Devils temptations thus to do Lastly He is a Father and therefore doth afflict us and chastise us for our good Insomuch that it is from his fatherly love to afflict us as well as to give us of his mercies and if as the Apostle urgeth Heb. 12. 9. We reverenced our fathers after the flesh when they chastized us how much rather our Father after the Spirit which cannot miscarry or erre in his afflictions upon us To this Doctrine let us adde the Extension of it Our Father Paul saith not my Father or the father of Abraham and such eminent Saints but our Father Observe God is a Father to the meanest and weakest believer as well as the strongest Hence our Saviour taught all the godly to say Our Father In this expression is implied First Appropriation and application It is not enough to acknowledge God a Father but we must bring this relation home to our hearts Our Father my Father and thy Father Secondly It implieth That God is so the Father of one believer that he is the Father of all the rest Earthly parents have sometimes so many children that they cannot provide for all at least so liberally but God can do as much for any one child of his as if he had no more his riches and inheritance is given to every one All his children are heirs and have as much as if there had been but one child Thirdly There is implied the unity and agreement of all believers amongstthemselves They have one Father why then should there be such divisions amongst them The Apostle Ephes 4. 6. urgeth this one God and Father of all one Lord one Spirit one God and Father These are brought as arguments of unity not meerly because they are one but one â—o believers All believers have but one Lord one Spirit one God and therefore are to manifest this unity Use From both the Doctrines joyned together of Direction with what Evangelical quiet and joyfull spirits we should live upon this divine truth Gods being our Father should be the Gospel harp to drive out every unbelieving and troublesome thought 1 John 1. 3. Truly our fellowship is with the Father and with his Sonne Jesus Christ Our fellowship it should be no new or strange thing to us SERM XXVIII Of the Dominion and Lordship of our Lord and Saviour Jesus Christ 2 COR. 1. 2. And from the Lord Jesus Christ WE are arrived now to the last particular in this verse and that is the second Principle or Cause of this Grace and Peace prayed for which is Jesus Christ So that the Lord Christ is here conjoyned with God the Father in bestowing of these spiritual mercies In the words therefore we have the Description of Christ 1. By his Name Jesus 2. By his Office Christ Both which we have already considered in the former verse There remaineth therefore the Relation by which he is represented to us and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord. Paul here prayeth for Grace and Peace from Christ our Lord as well as from the Father which is a sure and strong argument of the Divine Nature of Christ for it is God alone that can give these spiritual mercies if Christ were not truly God he could not give these divine priviledges And hence also it followeth That it 's our duty to pray to Christ seeing he is the Author of such mercies The blasphemous Hereticks of late have differed among themselves Socinus and Franciscus Davidis about praying to Christ The later denying it lawfull to call upon Christ in prayer The other granting in the New Testament examples of it as when Stephen said Lord Jesus receive my Spirit c. So that it is lawfull but yet he saith There is no precept to command it But no wonder at this seeing he holdeth That prayer in the general was never a duty
the Trinity but as assuming our Nature for otherwise the truth would be no wayes comfortable to us if the Sonne of God had not also been made man The Observation shall be the words in the Text viz. That God is the Father of our Lord Jesus Christ Which truth shall be first explicated and confirmed Doctrinally and then illustrated Practically As for the Doctrinal part the Socinians they have raised up much dust and have obscured the point with their subtill heretical depravations For whereas the Church of God formerly did believe Christ to be the Son of the Father by eternal generation They deny this reason and assert some new ones of their own invention Yea and the Remonstrants also though they assert Christs Sonship from the Father by eternal generation yet they affirm also a second way of communication of this Sonship and that is By a gracious vouchsafing of supream power and glory to him So that they must acknowledge two filiations in Christ the one Eternal by that secret and ineffable generation the other Temporal or in time viz. A gracious communication of supream power and glory to him But this is false as is to be shewed But to explain this Consider First In the Scripture we read of four ways whereby a person may be entituled to be the Son of God and to have God his Father For as for that more common and general notion whereby God is said to be a Father in respect of Creation and so to all men Isa 54. 8. And the Apostle sanctifieth that expression of the Poet For we are his off spring we do not here meddle with And 1. There is a Sonne of God by Creation after the Image of God Thus Adam Luk. 3. ult is called The Sonne of God and the Angels also Job 1. 6. These are the Sonnes of God and have him for a Father because they they were at first created after his Image in holiness 2. God is a Father by gracious Adoption Thus all believers have received The Spirit of Adoption being thereby enabled to call God Abba Father 3. A Person is said to be the Sonne of God by communication of some power and office Thus our Saviour argued from the lesse to the greater That if they were gods to whom the word of God came viz. who were appointed by God to be Magistrates how much more was he God Lastly There is the Son of God by eternal generation and thus Christ is onely Hence he is called His only Sonne Secondly Take notice That Christ is called the Sonne of God only from one respect and that is because of eternal generation from the Father It is not my purpose to enter into a Dispute about this secret and unspeakable mystery This is enough for us to know That Christ is never called the Sonne of God or God said to be his Father but because of that eternal generation as the Apostle proveth Heb. 1. from Psal 27. Thou art my Sonne This day have I begotten thee which is so attributed to Christ that thereby he hath a supereminency to all the Angels who yet are called the Sonnes of God upon a gracious foundation Hence 1. Christ is not called The Sonne of God because he is predestinated to be the Mediator of his people 1 Pet. 1. 20. For he is not therefore the Son of God because fore-ordained to be Head of his Church but this latter doth presuppose and is grounded upon the former because he was the second Person in Trinity and Son of the Father therefore was he ordained thus to be a Mediator for his people 2. Christ is not called the Sonne of God because of his Incarnation or that wonderfull manner of the production of his Humane Nature in the womb Indeed some orthodox Divines and so Maldonate the Papist do grant That Christ was called the Sonne of God because of that extraordinary conception Luk. 1. 32 35. for the Evangelist seemeth to favour such an interpretation because when the Angel had said The holy Ghost should overshadow the Virgin Mary he presently addeth Therefore also that holy thing which shall be born of thee shall be called the Sonne of God Now though these men hold Christ was called thus the Sonne of God because of that extraordinary and peculiar way of the production of his Humane Nature yet they acknowledge his Sonship by eternal generation also But it is well observed by other learned men That it is an impudent concession to the adversaries of Christs Divine Nature to grant Christ is ever called the Sonne of God but because of eternal generation And therefore that expression Therefore also c. is not an argument from the Cause but the Sign That extraordinary conception was not a Cause but a true and sure Sign that he was the Sonne of God and therefore it 's said He shall be called not be the Sonne of God which relateth to the manifestation and notification of it And no doubt the Angel doth allude the ninth of Isaiah where a Virgins bringing forth a Sonne is made a Sign of his being Emmanuel God with us For if this extraordinary conception had been a cause of this filiation he would rather he called The Sonne of the holy Ghost then of God the Father because immediately conceived by him Neither is that of Maldonate true excepting against this interpretation That a pure man might have been so conceived by the holy Ghost and it would not follow that he was God properly For besides that it is a bold assertion to say so we must take this extraordinary conception in its circumstances as it was fo promised by the Prophet and thus it could not agree to any but to God 3. Neither is Christ called the Son of God because of his sanctification and mission into the word as John 10. 35. Nor 4. Because of his Resurrection from the dead His eduction from the earth as it were a womb to life being like a new birth Nor 5. Because of his being placed at the right hand of God Heb. 1. 4. For although in those Texts Christ is proved to be the Sonne of God by his Sanctification and Mission into the world by his Resurrection and by his Exaltation yet not so as if these did make him to be a Sonne So that he was not a Sonne before but by way of declaration and manifestation When these things were done there was a plain discovery that he was the true and proper Sonne of God he was the Sonne of God from all eternity but none could so rise and be exalted but he who was so And therefore the Socinians who make Christ the Sonne of God by degrees by his Incarnation and first and afterwards more perfectly a Son in his Exaltation do most palpably wrest the Scripture The Summe therefore of this Discourse is That as Christ was called the Sonne of man only because born of a woman so the Sonne of God only because by eternal
Lastly Here are Consolations And although these are of greater concernment in the particular to every Believer because the joy of the Lord is his strength hereby also he walketh thankfully and fruitfully yet let him take heed of being narrow and sparing in using them for others comforts For if thou art a Minister of the Gospel then thy work is not only to convert but to comfort not only to bring out of sinnes but out of fears and dejections Thus the Apostle at the last verse in this Chapter We are helpers of your joy Consider that not only what is acquired by study but what also is inspired by God into thy soul may be of admirable efficacy to others Though Christs Sermons and Parables were like a two-edged sword mightily dividing between true grace and hypocrisie yet Isa 50. 4. he expresseth his Ministry by this to speak a word in season to the weary and this he calleth the tongue of the learned We call it Learning to alledge the Ancients to be full of Greek and Hebrew to empty out the bowels of School-learning yea some are so simple as to account studied words and composed language rare Learning whereas speech is like the Arrow that is not commended for studs of gold or Jewels on it but if it hit the mark Thus that is Oratory which is most proper to effect the end of our speech To make the sinners weep the hard heart to tremble and the sad to be comforted You see it 's the tongue of the learned to do this Doth then God give thee comfort be not thou wanting then to support and comfort the feeble-minded It may be thou art a kind of a spiritual Dives full of consolations and thinkest thou hast store enough laid up for thee both to live and die with take heed lest some poor Lazarus would be glad of thy crums and thou dost not give to him SERM. XLII That those only can make fit applications of Spiritual things to others who have an Experimental knowledge of them in their own souls 2 COR. 1. 4. That we may be able to comfort those that are in any trouble THere remaineth a second Doctrine contained in the final cause why God comforts his people viz. That they may be able to comfort others From whence there is this Observation obvious That those only are able to make fit applications to the souls of others who have had the experimental working of Gods grace upon their own souls That we might be able implying otherwise there would not be that sufficiency and fitnesse in us which ought to be To discover this consider First That there is a two-fold knowledge of divine and spiritual things The one is speculative and meerly Theoretical when we know them yea and it may be give a sound and firm assent to them And such are all those learned men who are very Orthodox and wonderfully able to maintain the truths of Christ against all opposers whatsoever Such as these are God raiseth up many times as eminent Pillars in the Church But because this is not enough to salvavation therefore in the second place there is a saving affectionate practical and experimental knowing of truth whereby we do not only believe such things but by believing we do love and embrace the truths we know We do credendo amare we have a faith which worketh by love Now it must be confessed that the condition of those who are only Orthodox and no more is much to be pittied and lamented To write against Arminians and others about the work of Gods grace in Conversion and yet never experimentally to have this upon their own souls So to treat of Justification and Christ yet not at all to have the saving and sweet operations of these things upon their souls is greatly to be bewailed To be like the builders of Noah's Ark that proved a place of rest and refuge in the time of the deluge for others when they themselves had no advantage by it But it is no wonder that such excellent knowledge and of such admirable lovely use in the Church be not saving while it goeth no further because practice and doing is the end of all Theological knowledge If ye know these things happy are ye if ye do them Joh. 13. 17. So that this experimental and practical knowledge of divine things is that which compleateth the former To know Christ so as to have him to know regeneration so as to be born again this is the glory of all knowledge Hence is that Commandement 2 Cor. 13. 5. To examine our selves to try our selves whether we be in the faith and in Christ or no. The latter word signifieth to make an experience or an experimental tryal of grace in us So that if you had a man who could speak like an Oracle in all the points of Divinity who was a very Miracle in respect of learning yet he is but a tinckling cymbal and speaks in the matters of Religion like a Parrot not rightly or fully apprehending of them till he hath inwardly tasted of the sweetnesse of them Secondly This saving experimental knowledge doth differ in its whole kind and is of another nature in a moral consideration from a meer Orthodox or bare speculative knowledge I shall not enter into a large dispute concerning the difference between illumination in a temporary believer although now we are not so much speaking of the habitus fidei as Theologiae which may be in learned knowing men and that which is in a true convert We shall suppose it for a truth from Heb. 6. That those who were inlightned yea and had some experimental workings of which a non yet they had not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they had not the things that hold fast salvation and therefore the Apostle hoped for better things They therefore so differ that take a man who doth only know divine things by Books by Sermons by reading of Authours and was not at all acquainted wih the Spirits effectual teaching by the Word and let him at last come to have these things set home upon him by an effectual demonstration of Gods Spirit let him know these things as the truth is in Jesus which the Apostle mentioneth Eph. 4. and he will then cry out acknowledging that he never knew any thing till then That he was in the dark that he had but a learned kind of folly that he spoke of these things as men do of Countries which they see in Maps only by a general knowledge having never travelled to see the Countries themselves There is such a fuller power accompanying this practical knowledge that the former was but a shadow to this substance Observe many men Do they not read the Scripture Do not they go from Chapter to Chapter But till it be the ingrafted Word in them they have the images and pictures of things not the things themselves In the third place That is not to be called
Moral Patience Natural Patience I call that which cometh much from the constitution and complexion of their bodies they are more mild quiet and enduring of grief than others Moral patience I call that when men by wisdom and reading of moral precepts can harden themselves heroically to bear the tribulations up on them but Christian patience is that which comes from a regenerated and sanctified nature eying Gods glory his will and command only not regarding other sinister respects So that a Natural Patience a Moral Patience under thy sufferings will not advance thy salvation but that which is Christian You have a notable place for this 2 Pet. 1. 6. To patience godlinesse The Apostle doth there exhort to have the chain of graces linked together not to think it enough to have one grace unless he have all And therefore patience must be added to temperance for that requireth the denial of our pleasures the crucifying of our delights which cannot be without patience but then to this patience we must adde godlinesse implying that though we be never so meek so still so Lamb-like under our troubles yet if godliness be not added to this patient deportment if it be not from divine principles and to divine ends then our patience is greatly defective Look we therefore that when we quietly and patiently suffer it came from the grace of patience not from a counterfeit patience for this is not true gold and so will not enrich us This distinction being premised whereby a Christian may be inabled to know when it is Nature and when it is Grace that doth bear when flesh and blood doth suffer and when a divine Nature within him In the next place let us consider What goeth to the producing of this grace of patience for we cannot of our selves perform this duty of patience no more than a wildernesse can bringforth roses Therefore First The efficient cause of patience is God only The heart of man under any afflictions is like a wild bull in a net there is nothing but raging and repining under every exercise till God give a patient spirit Hence Rom. 15. 5. he is called The God of patience For what a wild unruly bedlam is an unsanctified man under any pressure upon him Like Cain he crieth out It is greater than he can bear Like Jobs wife he is tempted to curse God and so die Doest thou therefore under thy trials want patience Doth it grieve and sadly afflict thee to see thy self so passionate so impassionate Then let this make thee to run to the throne of grace improve this title God is the God of patience Say Oh God it is but speaking the word it is but saying Let there be patience and there will be patience How often have I resolved for patience How often prayed for patience and yet Lord my heart is tormented and tossed up and down like that Lunatick which could not be bound by any chains Not only my tongue but my heart are worse than unruly and savage beasts they may be tamed but this no man only God can tame it It 's God only therefore that maketh in us patience The grace of patience is farre above our power Tertullian wrote a Book of Patience but in the very beginning he apologizeth for himself why he should write of that subject which he had so little experimentally and practically attained unto and he excuseth it thus That he doth as those who are sick they delight to be talking and praising of health So I saith he who am Aeger caloribus impatientiae sick with feavorish impatient heats do delight to write of patience Thus do thou seeing it is more then of thy self thou art able to do The least tryal the least affliction is ready to heat thee with impatience pray to God importunately let him not alone till he blesse thee with this composed patient spirit Say with the same Tertullian Pereat seculum dummodo patientiam lucrifaciam Let the whole world perish so that God will give me patience Secondly As God is the efficient cause so the word of God that is instrumental The Word is like Davids harp to drive out this evil spirit So the Apostle Rom. 15. 14. That we through patience of the Scriptures might have hope When thy impatient flesh doth suggest this and that argument to discontent and repining Oh remember what the word of God saith It is for want of Scripture-consideration of Scripture-arguments that thy heart is so clamorous and unruly such a command such a promise would presently have made all calm and quiet The Heathen adviseth an angry furious man to look in the glasse while he is in those passionate fits that he may see how deformed he is made thereby but how much rather when thy heart hath boiled over with impatient repining thoughts art thou to recover thy self immediately and to look into the Word See what that faith what that requireth and then thou wilt be ashamed and abhorring thy self as a very beast Thirdly Afflictions themselves according to Scripture-expression they work patience also Thus Rom. 5. 3. Tribulation worketh patience Jam. 1. 3. The trying of your faith worketh patience Here you see afflictions are said to work patience but not of themselves it 's the power of God in and through them only as the beast accustomed to the yoke is more tame than at first so when we are constantly exercised with afflictions that they seem to be no new thing then through Gods grace we come to be more ready and willing in a patient enduring of them It is said of Christ himself He learned obedience by the things which he suffered Heb. 5. 8. not that he could grow properly in grace or be more obedient than he had been formerly but it is spoken in regard of experimental obedience he had the sense and feeling of it more than before but the adopted sons of God they do increase in obedience and patience by the things that they suffer Therefore thou who hast more afflictions than others it is a reproach to thee if they have not taught thee more patience and meeknesse than others Fourthly The exemplary or ideal cause of patience is God and Christ From them we have a most exact and compleat rule of patience Mat. 5. 48. Be ye therefore perfect as your heavenly Father is To be perfect is there to be patient for he had before instanced in the patience of God that even to the unjust he causeth the Sunne to arise and from this inferreth Be ye therefore perfect To be patient and that to enemies may be called perfection because this alone is taught in Christianity To love our friends is acknowledged a duty by all Nations but to love enemies is only professed by Christians Well then may we be patient under all the persecutions reproaches and vexations the enemies of God bring upon us For is not God patient towards them and yet they are more his enemies then
behalf It is good to consider how earnestly Paul though so eminent and choice a man in holinesse doth desire the prayers of others and therefore when he had spoken of that confidence he had in God who as he had so also would for the future deliver him he addeth vers 11. You also helping together by prayer for us as if none of those great mercies Paul looked for could be brought forth but by the help of their prayers This then is that which maketh the godly desirous that others who fear God may know how it is with them what temptations they lie under what afflictions they grapple with that so they may have the effectual fervent prayers of a righteous man which availeth much Though the prophane deride and scoffe yet the prayer of any true godly man is greatly to be valued and much to be desired Secondly As such are thereby provoked to pray to God for them so when God shall mercifully deliver them and turn their afflictions for good then they will also be encouraged to blesse and praise God also in their behalf and thus more glory redoundeth still to God Thus also the Apostle vers 11. declareth That by the meanes of many persons thankes may be given to God on our behalf Thus you see no Christian is to live to himself but it is his duty to be praying to God for others and praising God in the behalf of others but how little are the people of God exercised in these communion duties How little zealous in prayer for others but farre more negligent in the praises of God for others When doest thou blesse God for the mercies deliverance vouchsafed to the afflicted Saints of God as if they were thy own This publick affection is greatly wanting in believers who do not consider they are of the body Thirdly By knowing the afflictions of others and their holy deportment under them thou mayest thereby learne patience zeal heavenly mindednesse and many other graces Afflictions are Gods schools and that whether on thy self or on others How much patience may we learn by the afflictions upon Job Thus James 5. 10 11. The Prophets who spake in the name of the Lord must be taken as an example of suffering affliction and of patience and ye have heard of the patience of Job How greatly did the waves of God passe over his head No Martyr as Chrysostome amplifieth it came near Job in all their sufferings and therefore the holy Ghost thought fit to have the History of Job recorded that all might know and learn by it Be not then a stranger to the sufferings of Gods people but inform thy self about them to imitate their graces to be encouraged to do the like when God shall call thee to fight his battels But you may say What use can be made from the preaching about such afflictions which Paul and the other primitive Christians suffered from Paganish and Heathenish enemies We have no Neroes or Diocletians neither are we called to prisons and Martyrdome To what purpose is it to preach of sufferings to those who live in all quietnesse and freedom What use or good improvement can we make of it Therefore it is necessary to answer this Objection And First By the same reason you may say To what purpose did the Spirit of God cause this Chapter to be written with many other passages of the like nature which treat of afflictions and that from Pagans Certainly though we be not for the present exercised as they are yet the record of this the Doctrine about this is of very great concernment Therefore Secondly Though thou art not called to be a Martyr or to suffer from such enemies yet there is none that will live godly but they shall meet with afflictions one way or other We read of no child of God without his tribulations None can come into Canaan but they must first go thorow a wildernesse They must first with Christ suffer and so enter into glory We told you that there are afflictions of divers sorts There are real and there are verbal afflictions Though thou doest not suffer in thy life and in thy liberty yet thou mayest in thy name and in thy outward comforts There is no man which liveth in a zealous lively manner for God and endeavouring to pull down the kingdom of Satan but the Devil and his instruments will raise opposition enough against him and therefore it is good to hear Sermons about sufferings for Christ For though thy troubles be not such great and bloody ones as the Martyrs have been yet thou art to drink part of this bitter cup The Lord he hath given thee a portion in these tribulations and truly there is not the least affliction befals us in the way of God but if God did not preserve us and keep us by his grace we should sinke under it The frowhe of a man the fear of a mock is enough to discourage us from our duty if God doth not corroborate us If therefore the world doth not hate us if that be not a professed enemy to us we may justly doubt whether we be the Womans seed or not rather the Serpents seed Seeing therefore thou hast thy tribulations more or lesse and that for righteousnesse thou mayest improve this truth for thy edification Secondly What though the Church of God meeteth not with persecutions and troubles from Pagans and Heathens yet those it suffereth from such who pretend to Christ and judge it special service of God so to afflict them have a sharper sting in them What miseries and bloudy cruelties have not many godly Protestants suffered from Papists who yet glory that they only are zealous for Christ that others are blasphemers and enemies to Christ and therefore ought to be punished with such severe censures Now may not such Martyrs and sufferers receive as much comfort as if they had been persecuted from Heathens Yea doubtless for in some respects their suffering is the greater and their constancy the more admirable When the holy Prophets were stoned to death by the people of the Jews that yet thought themselves to be the onely people of God this did not diminish but aggravate their glory The patience of Abel was more admirable in being slain by his brother Cain then if it had been by a stranger If therefore thy sufferings arise from such who highly pretend to the glory and truth of Christ Be not despondent for thy crown of glory will herein be greater than if it had been from open adversaries Hence it is observable how remarkably the Scripture speaketh of those who suffered by Antichrist Rev. 13. 10. Here is the patience and the faith of the Saints which is again mentioned Rev. 14. 12. A true Christian suffering from false Christians hath not the promises of God obscured or diminished hereby to him but rather enlarged for God considereth both from whom it is thou art troubled and the cause why and the
16. 9. where he said A great door and effectual was opened to him at Ephesus that was in Asia the lesse but there were many adversaries and these no doubt did endeavour to bring him into much danger So 1 Cor. 15. 32. he is said there To fight with beasts at Ephesus whether he understand beasts truly and properly or metaphorically men as wild and as savage as beasts all sheweth the extream danger he was in It may seem probable that the Apostle related to this only it is objected That the trouble here mentioned was but lately done and such as the Corinthians had not yet heard of Therefore the general current of most Interpreters do conclude that the Apostle meaneth that danger he was in mentioned Acts 19. by Demetrius and others when the whole City of Ephesus was in an uproar because of the Temple of Diana concerning which they so vehemently accused Paul for there we read was a popular sedition and the City was in a great confusion Demetrius and his company were in a mad rage against Paul So that although Luke doth not in particular mention the extream and grievous danger Paul was in yet it may well be concluded from the general Thus Calvin and many others So that this foundation being laid and this supposed to be the trouble We may observe That the faithfull Ministers of the Gospel are sure to meet with much opposition from all such who regard Religion no further than it maketh for their carnal advantage and interest A necessary truth this is for hereby every one whose heart riseth against the powerfull preaching of the Word may examine himself What is the motive thereof What is the cause thereof Though he may pretend this specious colour and that fair glosse yet it is some lust or other some carnal advantage or other that doth indeed kindle that flame in his brest That this Doctrine may be the better conceived let us take notice What was the cause that brought this trouble upon Paul at Ephesus and we shall there see how the same causes do still make men mad and bitter enemies against the wayes of God The History we have related Acts 19. from vers 23. to the end of the Chapter it is there declared That no small stirre did arise about that way that is the Evangelical way the Gospel way preached by Paul The occasion whereof was by one Demetrius a silver-smith which made-silver shrines for Diana that is little Images made for the worship of Diana which was a trade of very great profit and advantage to him and others of the like craft therefore he consults with them and useth two arguments to enrage them First That their craft would be in danger The trade they lived upon would fall to the ground And this certainly was that which did most prevail with him and by this we see how hard a matter it is to part with a profession or way of life though never so sinfull if it be a profitable way The matter of profit will be like dust in our eyes to hinder our sight it is ready to put out all spiritual discerning in the conscience between good and evil just and unjust So that we are greatly to suspect our hearts in those things that are matter of profit to us lest they deceive us therein The second Argument is religious Though his heart be carnal yet he runneth to the Sanctuary of Religion The former Argument was too grosse if it had been alone and therefore he maketh Religion the greatest The great Goddesse Diana shall be despised her magnificence destroyed Now this he maketh a very hainous sinne because all Asia and the world worshipped her Thus you see multitude universality and the custome of others that is the great reason he hath to perswade for the worshipping of Diana which is the same argument that carnal and superstitious people do still possesse their souls with So that from this historical passage you see the Doctrine genuinely deduced That men who regard Religion no further than they have carnal advantages are like so many Toads full of poison full of rage against such as do faithfully preach the Gospel Therefore in this very Chapter we have a notable instance of the work of Gods grace upon some who believed for they brought their Books of curious Arts which had been gainfull and profitable to them and burnt them before all men though the price of them was found to be fifty pieces of silver They mattered not their gain nor their profit they would part with all now they had received the Gospel in the power of it We have a parallel History with this of Demetrius Act. 16. 19. where there was a possessed Damsel that had a spirit of divination which brought her Masters much gain by soothsaying but Paul adjureth and dispossesseth that spirit whereupon it is said When her Masters saw that the hope of their gain was gone They took Paul and Silas and carried them to the Rulers laying great crimes to their charge Thus if we do search to the true ground of all that malice which the Chief-priests vented against Christ never ceasing till they had crucified him although they pretended Religion and because he spake blasphemy and did break the Sabbath yet the real cause was because he discovered their hypocrisie and covetousnesse manifesting that they sought only great things for themselves This also Paul chargeth upon his enemies the false Apostles who did create so much trouble and grief to him That they were enemies to the crosse of Christ and did mind earthly things Phil. 3. 19. Thus also Gal. 6. 12. They made a shew in the flesh that they might not suffer persecution But we come more more particularly to enlarge this And First You may take notice That there are two sorts of persons who do with much violence and despite oppose the holy truths and wayes of Christ First Such who may have such an absolute blindnesse and meer errour upon their mind that they take the true Religion to be blasphemy and horrible reproach to God and on the other side they take Idolatry and superstition to be the onely true service of God and therefore that they cannot do more acceptable service unto God then to oppose that way of Religion which yet indeed is only approved of by God Of such our Saviour spake to his Disciples John 16. 2. Whosoever killeth you will think that he doth God service and of this number was Paul who professeth that he once thought himself bound to set against the Name of Jesus of Nazareth Act. 26. 9. Here we see Paul so convinced in his judgement that if he did not with all his power and might oppose the way of Christ he thought it would have been his great sinne And thus no doubt it may be the case of many deluded Hereticks and Papists so that they shall be perswaded there cannot be more acceptable work unto God then that they should
sake The Romans boast of many such virtuous persons amongst them and for patient enduring of bitter torments what expressions do the Stoicks delight in They make all Philosophy to be in these two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sustine and abstine Now although by their rules they would teach a man to bear afflictions yet this is but a splendid sinne It 's from Christ onely we can be strengthned to such things And Paul Phil. 4. 12. saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am instructed as in a secret mystery to know how to abound and how to suffer need Wonder not then if you read of what fortitude and patience even to admiration Heathens have excelled in who yet were not strengthned by Christ for vain-glory and corrupt aims may make men contemn their lives yea and the Devil many times filleth such with boldness and presumption as we see in blasphemous Hereticks who have shewed great confidence in their death For as the Devil when he possessed the bodies of some persons filled them with more strength than naturally they had so that they have been able to break iron chains in pieces thus when he filleth the hearts of men by Gods just judgement with impudency and mad undaunted boldness they will willingly adventure any danger whatsoever The Devil hurrieth such into danger yea death it self as he did the swine into the sea Use of Instruction to all that fear God to humble themselves under every trouble God brings upon them to go out of themselves to acknowledge Gods strength onely Say O Lord if I had no more power than my own there is no cross I could bear I am such a bruised reed that I could not stand under any tribulation Therefore I cast my burden upon thee thou canst make me bear it though of my self I cannot urge God When thou feelest thy infirmities with that gracious promise Isai 40. 30 31. All shall lose their strength rather than the people of God What hath God given thee strength to love him to believe in him and hast thou no strength to suffer afflictions Be strong in the power of the Lord Ephes 6. 10. SERM. LXIV The natural fear of Death is not taken away by Grace What are the Uses of it 2 COR. 1. 8. Insomuch that we despaired even of life THis last clause in the Text is a further Aggravation of the greatness of this trouble which came upon him in Asia and it is from the Event or Consequent It was so great that he could not escape death The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath an emphasis in the Preposition and so is more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that doth properly signifie When a man is indeed doubting and full of debates within himself not well concluding what to do Joh. 13. 22. Gal. 4. 20. but when this Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is added it denoteth such a perplexing that a man cannot any way evade out of it Therefore the Apostle you would think speaketh the contrary to this passage as we shewed he did seemingly to the former For 2 Cor. 4. 8. there the Apostle doth expresly say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This word is used only there and in my Text. It may seem then a contradiction for the Apostle here to say He was without all help or means and there to say The godly never are But the answer is easie For when in the Text Paul saith He was without all help or means he meaneth natural and visible There was no outward way to help him Not but that God might deliver him in a way he did not see or apprehend and so indeed God did deliver him as appeareth afterwards Therefore when in that fourth Chapter he saith The godly are never so destitute as to be without help he meaneth so as to have neither divine or humane help Even as in the same place Paul saith of the godly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We are not distressed yet 2 Cor. 6. 4. he saith He was in necessities in distresse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so 2 Cor. 12. 10. The word thus explained the summe of his meaning is That this trouble was so great that it brought him into such a straight that in respect of any humane help there was a necessity of his death and this fear of death did much afflict and assault the spirit of Paul Some render the word taederet so that Paul was even weary of his life as if he desired to die his trouble was so great Some with our Translators We despaired of life But Beza doth willingly abstain from that word therefore that which doth most express the significancy of the word is such a perplexity and doubting in his mind about his life that he could not see any wayes to escape he was like Jonah in the Whales belly out of which there was no visible way to be delivered So that the word implieth these two things 1. That Paul was very anxious about his life and was afraid of death 2. That flesh and blood did conclude there was no help for him because outwardly there did not appear any From whence we may observe this Doctrine That Grace though it be never so lively and active yet doth not remove the natural fear of death Grace doth not destroy nature This holy Apostle who is so confident of the love of God and can triumph in all distresses is yet afraid of death is yet very solicitous about the preserving of his life There is a natural fear of death because there is implanted in a man a desire of self-preservation so that to be without it would be a sinne And then there is a sinfull fear of death which ariseth from sinne or tendeth to sinne Now the grace of God doth at least in some measure conquer the latter but it cannot overcome the former Hence Jacob for fear of death we see him in a great straight upon his meeting with his brother Esau greatly praying to God to turn the heart of his brother and also studying to mollifie his spirit with presents he sent to him David likewise was very sollicitous in the preservation of his life when Saul did so bitterly pursue him Yea Hezekiah though he had the testimony of a good conscience and could appeal even to God That he had served him with an upright heart and in truth yet when the Prophet Isaiah declared to him that he must die it is said He wept sore Isa 28. 2 3. and at the ninth verse we have a description of the bitterness of his soul under those fears Yea the Lord Christ himself In whom was found no sinne yet we find him greatly affected with the fear of death And although he had a peculiar reason because he tasted of death for our sake and so did therein bare our sinnes conflicting with the wrath of God due to us yet there was included in this a natural fear of death They that
God as that known expression of Luthers Fiat voluntas mea Domine In Savoâ—â—râ—la likewise even Machiavil did acknowledge a Divine Spirit in him Many things he fore-told which came to passe and had bold accesse to the throne of grace as if he had been another Moses speaking to God face to face In his Homilies upon Micah he hath wonderfull assertions about his predictions But extraordinary priviledges and that in some cases onely must not be extended to all When the glory of God and the good of his Church is concerned God doth come with more familiar discoveries of himthan at other times But though this be so yet the godly are many times deceived in themselves and about others and that because they judge according to outward appearance Fourthly Then are the people of God apt to be deceived about themselves When they yeeld too much or give too much credit to the strong affections and raised zeale as they thinke for the glory of God In such particulars they have many times failed as men yea so as they have sinned thereby and offended God Thus Peter did exceedingly fail Matth. 16. 23. when out of his great affection to his Master he said Master save thy self What a severe reproof did his humane affections meet with Get thee behind me Satan for thou savourest not the things of God but of man Little did Peter expect such words for that which he thought was his good will if not piety to Christ The like also we find in those Disciples Luke 9. 55. when they would have fire come from Heaven to be avenged on the Samaritans because they would not receive Christ for there Christ gave them a check saying Ye know not what spirit ye are of They thought that to be a Divine Spirit they thought the same heavenly breathing and motion to be upon them as was upon Elias but alas they did not know what spirit it was We find also Paul deceived or at least forbidden in some passages which he thought greatly promoting the glory of God Act. 16. 6. Paul was forbidden to preach the Word in Asia which implieth a desire and an attempt in him to do it And vers 7. Paul essayed to go into Bythinia but the Spirit suffered him not And often he purposed to come to the Churches he had planted And although he saith in one place 1 Thess 2. 18. I Paul would have come to you once and again but Satan hindered yet Satan could not have hindered had not God permitted him So that though Satan hindered Paul sinfully yet God did hinder him justly and for wise ends Which instances shew what vehement affections the godly may have and that as they think for Gods glory when yet God disposeth farre otherwise So that as God may sometimes for just and holy ends let false prophets speak truth as Deut. 13. 1. a false prophet or dreamer may tell a thing which may come to passe and the Lord suffer this to tempt and try his people Thus Balaam though a wicked man and a Sorcerer did prophesie of the happy things that were long after to come upon Israel Yea the Philistims Priests and Diviners did by Gods special permission 1 Sam. 6. direct to such means about the Ark and order strange wayes about the milch Kine to discover whether their evil was of God or not and all this proved successefull As I say God may for wise and just ends suffer the Devils instruments to foretell that which is true and speak aforehrnd of things that shall and will come to passe so on the other side God may sometimes hide things from his own people yea his own Prophets so that they may not know them As Elijah told Gehezi The Lord had hid from him what the Shunamites grief was The people of God then are to walk in all humility and as they are not to believe every spirit but try the spirit of others so also they are not to believe their own spirit but to try that Fifthly The people of God are apt to be deceived about themselves thinking otherwise than indeed it is and that about the frames of their heart in respect of the workings of grace As Paul received a sentence of death upon himself so sometimes the children of God a more terrible sentence upon themselves even that they are damned that they are cast-awayes that God hath forsaken them that they have no true grace that all their Religion is but hypocrisie Even these sad decrees the godly in their temptations do receive in themselves but God doth not passe this sentence upon them neither doth the word of God it is their deceived and tempted heart Thus also it is for grace they many times are deceived thinking they can do those things for God which when put upon the trial they cannot As Peter thought Though all men should for sake him yet he would not Oh how little do the godly know of their hearts how mutable how contradictory to themselves And all because they think that is not in them which indeed is As there are dangerous Rocks in the Sea when you would think by the waters that cover them all were safe and harmlesse It was this made David so affectionately cry out Psal 19. Who can understand his errours Cleanse me from secret sins and thereupon prayeth Keep back thy servant from presumptuous sinnes Remember that in thy heart there are secret concavities and windings that it will put on many shapes and forms seeming an humble heart when it is proud an heavenly heart when it is earthly SERM. LXVII The People of God often pass false judgement upon the dispensations of God towards them The Reasons from whence this false judgement proceeds with Rules to prevent it 2 COR. 1. 9. But we had the sentence of death in our selves that we might not trust in our selves WE have observed from the first part in this Verse That even the godly themselves are apt to be deceived about Gods dispensation towards them They make false conclusions because they erre in some premisses It remaineth that after some generall and remote instances we come to insist on that which the Text affordeth viz. That then the People of God are deceived when they judge of Gods dealings according to sense and humane helps not according to Gods power and his promise And with this deceit the Children of God are frequently overtaken How often do we find David in many of his Psalmes thus deluded what false conclusions doth he many times make about himself and his affaires and all this did arise because he limiteth God to his own thoughts and expectations if God remove not such impediments if his helps come not in before such a time then they conclude all is hopeless It is said of the people of Israel that they limited the holy one of Israel Isa 78. 41. And wherein did this appeare The Psalmist spake of it before viz. Can God furnish a Table in the
although we are to presse after perfection in this grace as well as any other yet none can attain to such a constant setled and fixed frame of heart in trusting in God that in no temptation or at no time he should ever be moved and cast down with diffidence Who can express greater trust in God than David doth at sometimes yea would think this mountain can never be moved as Psal 112. 7. which indeed is spoken of every godly man He will not be afraid of evil tidings his heart is fixed trusting in the Lord Psal 56. 3. at what time I was afraid I will trust in thee Yea in many Psalms did he so farre proclaim his confidence in God that by the event it seemeth that this did regenerate into self-trusting for which God did for sake him sometimes and leave him in darkness But as confident as he is in God sometimes you have him at other times as much dejected and without comfort or support Though therefore thou prayest and mournest after this blessed grace which if perfectly enjoyed would put thee into Heaven while on earth yet look to be often in conflicts sometimes trusting and sometimes distrusting till God should make thee perfect in Heaven where there is no more ground for fear sorrow or any diffidence Let the Use be to humble the children of God under all those distrustfull and despondent thoughts they labour with What are become of Gods mercies of old Where are thy former experiences Let such as never knew the name of God that have no interest in Christ or his promises let such I say like Judas and Cain go up and down with perpetual tremblings and anxiety of heart but thou dishonourest God and the promise and that holy calling by which thou art called while thou art tormenting thy self with cares about future things Matth. 6. 36. It is made the Gentiles sinne an Heathenish sinne How then cometh it about that Christianity hath taught thee no better Who may walk confidently and with quiet spirits though the Earth be removed into the Sea if thou mayest not Aristotle giving Characters of confident men Rhetor. lib. 2 do among others hath these two particulars 1. Such are confident who have great power and might or have friends that are so Now is there any greater than God Is there any mightier than he 2. Those are confident saith he that are well-affected to religious and divine things And is it not thus with thee Art not thou carefull to observe the commands of God Art not thou tender about his worship and his glory Indeed sinne and contempt of holy things that must needs emasculate and take away all courage but thy faithfulness to God may make thee assured of his faithfulness to thee SERM. LXXIX How we are to relie upon God and yet make use of requisite Means too 2 COR. 1. 11. You also helping together by prayer for us that for the gift bestowed upon us by the means of many persons thanks may be given by many on our behalf THe Apostle having commemorated the goodness and power of God in his deliverances attributing all to his mercy he doth in this verse declare what helps and means were likewise to be used for the accomplishing thereof For he that trusteth in God alone for any deliverance doth also diligently use those appointed means which God hath commanded Neither doth the goodness and power of God to do any thing for us disoblige us from a carefull attendance to those wayes wherein the mercy is to be obtained In that therefore Paul having expressed his assurance of present and future deliverance doth also excite and exhort them to pray for him we have 1. A Demonstration of the nature of that confidence which was in him it was divine and genuine not presumption which separateth end and means from another 2. Here was an Evidence of his humility and modesty For though a Saint in the highest forme farre excelling others is gifts and graces yet he earnestly desireth the prayers of those that are inferiour to him The Text therefore is a further amplification of his deliverance 1. From the Means used to obtain it Piscator calleth this prayer Causam adjuvantem but that expression is too big The Churches prayer is a means not a cause prevailing in the behalf of others 2. From the End which is Thanksgiving by others as in time is to be shewed Let us consider the Means specified in the Text and therein we have the Means it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is emphatical You also implying that neither Gods promise or his power would procure this mercy alone without their prayer Besides the goodness of God on his part there must be prayer on their part The word in the original for helping is emphatical being twice compounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This word doth denote the Service and Ministry of those who are under us and so it doth imply that the Church doth owe as a debt unto their spiritual guides earnest prayer for them Though the Ministers be their servants in some respects in respect of the end of their office as all Governours are yet they are their servants in other respects by way of obedience to their word and constant prayer for them But then there is the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 added which doth denote not onely their effectual prayers but their concord and agreement therein and that in their publick and solemn Assemblies Again the word signifying to work and labour doth denote what the nature of prayer is that the soul labours therein is fervent full of agonies which sheweth that the customary formal prayers of most people are not worthy of the name there is no labour or fervency of the soul therein In the second place You have the way how they laboured by prayer The meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be spoken to afterwards They did not labour by using friends to sollicite the Magistrate in Paul's behalf for there was no hope from them but they made their addresses to God Lastly Here is the Subject 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 You helping together It is an honour Paul puts upon them by this expression and thereby also commendeth their duty to them of praying for them Several Observations are contained in this particular As First Whereas we see Paul resting alone upon the goodnesse and power of God for his deliverance yet not excluding but rather desiring the prayers of the Corinthians as a necessary means to have this also obtained Observe That it is a Christians duty not to separate from or oppose the grace and power of God to the duties and means he also hath required Not to say because it 's Gods grace and Gods work therefore I will sit down and do nothing Now on the other side God commands me to pray to work therefore it is not the grace of God but my duties that do justifie and save me
seeke out fit words that may be as so many Nailes fastned by the Master of the Assemblies so it is your duty to be as diligent in prayer for a blessing upon it That to your selves to your families to your neighbours it may be a quickning and converting word Thus Paul in that forementioned place pray for us that the Gospell may have a free course and be glorified Oh what auditor doth his duty in this respect thou complainest of the dullness and frowardness of people how much good seed falleth upon stony ground see if thy soul may not be charged with negligence herein hadst thou prayed more earnestly hadst thou sought the Lord more there might have been a more plentifull harvest When the Ministers faithfull Preaching and the Peoples fervent Prayer go together then Satan will fall like lightning before them 3. You are to Pray for their qualifications that their gifts and graces may be quickned That they may be filled with boldness and the spirit of power not fearning man or sinfully pleasing him It is a very hard thing to be qualified with all abilities and graces for the ministeriall imployment who is sufficient for these things and the work we have to do is unpleasing and distrustfull to all naturall men Now how difficultly can men subject to weaknesses and infirmities do such angelicall work Thus Paul himself who professed he dyed daily and attained to such a measure of grace as to bid others follow him yet see the reason Eph. 6. 20 21. why he desireth the Ephesians to pray for him viz. that I may open my mouth boldly that I may speak boldly as I ought to speak Lastly You are to pray even for their salvation for their office being so great and they standing accountable for their own and the peoples soules their salvation is the more improbable Chrysostome speaketh very sadly to this point as if very few Ministers would be saved because of their office however we find Paul awing his heart with this and keeping down his body using all meanes to suppress the very begining of sin 1 Cor. 9. 17. lest when he had Preached to others he himself might be a cast-away These offices in the Church though some do ambitiously intrude into them looking for glory and advantage thereby yet such who consider the difficulty of the office the necessary qualifications and due administrations thereof do tremble under it and like Moses and Jeremy are affraid to take such an office upon them but men whose spirits are hardy and confident matter not the danger thereof As you see in great high Buildings how Masons and other Artificers can stand upon an high Pinacle and their head never be giddy nor have any feare but those who are not accustomed to that way do exceedingly tremble thus men who are accustomed to high thoughts of themselves that have great confidence of their own abilities they can work on these Battlements and their heads never go round whereas men of deep modesty and humility are afraid to climbe so high Use of Admonition to our people generally how greatly is this duty neglected how many instead of praying for them curse and revile them but no wonder at this seeing many never pray for themselves they never pray nor their families pray and then how can you help us by your prayers Let this particular move thee that by prayer for a blessing upon our Ministeriall labours thou wilt find the benefit redound upon thy own soul It will be a quickning ministry to thee whatever it be to others to thee it will be soul-saving Do you pray that your corporall bread may nourish your body and will you not much rather that your spirituall bread may be the bread of life to you All lyeth not in hearing writing and repeating but add to these effectuall prayers SERM. LXXXI How and why we should praise God for all his Mercies vouchsafed to us 2 COR. 1. 11. That for the gift bestowed upon us by meanes of many persons thanks may be given by many on our behalf THis latter part of the Verse containeth the reason or finall cause of his request for the unanimous publick paryers of the Corinthians viz. That as by the prayers of many his deliverance hath been obtained so also by them publick praises and thanksgivings may be given to God in his behalf The sense of the words is very plaine and clear only the Grammaticall Construction hath caused great variety of Interpretations I shall indeavour to clear every obscurity as it cometh in order In the words there is 1. The end it self and that is that thanks may be given 2. The Object matter for which and that is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gift viz. of deliverance from that great death 3. The Subject by whom this gift is obtained and that is by many 4. The Persons who are to give thanks and that is also many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Lastly In whose behalf and that on our behalf Let us take these parts of division as they come in order And First We meet with the finall cause That thanks may be given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is in the passive sense and therefore noted to be an unusuall and a very rare phrase it being every where else used actively Observe That when by prayers we have obtained mercy it is our duties by praises and thankfullness to acknowledge the same to God Prayer must not be alone when it hath prevailed with God like Castor and Pollux prayer and praises must go together Phil. 4. 6. In every thing by prayer and supplication with thanksgiving let your requests be made known to God Here you see supplication and thanksgiving must go hand in hand It s no less Gods command to praise him for mercies then to pray to him and this truth is the more to be pressed because of our horrible negligence herein In our distresses in our exigences we call and cry unto the Lord but in our mercies and deliverances we forget him and do not own the Author of our favours and benefits This is notably represented in that History Luke 17. 17 18. Where often Lepers that were cleansed there was but one did returne and give glory to God by thanksgiving and he was a Samaritan also So that those from whom it was expected did neglect this duty We see by this how backward we are to praise God though very forward and earnest to pray to him in our miseries Those nine Lepers that regarded not to praise God yet they lifted up their voices and said Jesus Master have mercy on us and thus while we are in any exigences then our hearts are very hot and lively Then we cry and pray Lord hear us our trouble is great but if the Lord do vouchsafe his mercy to us then God may say where is the man where is the woman that was cleansed that was healed that had this or that mercy and deliverance
of heart whereby we are enabled to know our condition is alwayes accompanied with a godly filial and holy fear That fear which is so often commanded in Scripture and with which we are to worke out our salvation Phil. 2. 12. It is true there is a slavish and servile feare tormenting us with daily doubts and this is properly expelled by this knowledge of our sincerity and there is no greater enemy to an Evangelical and Gospel life which is in faith peace and joy in the holy Ghost then these tormenting doubts about our selves And therefore the Papists who teach and encourage these doubtings under the colour of humility do thereby drive us from Christ Yea Luther said If there were no other cause then this we had ground enough to depart from the Church of Rome But though this Ishmael must be cast out yet not Isaac too There is a lawfull fear whereby as children we reverence God are afraid of any frowne from him and doe thereby diligently attend to all those duties he hath commanded and this is necessary to beget a true knowledge of our upright hearts and by this that rash presumption of Epicures of impenitent and secure sinnes is wholly excluded for they doe in a presumptuous manner indulge themselves in all sinnes having no holy fear in the godly use of all those means God hath commanded Fourthly To enable the soul of a believer thus to know and be assured of its sincerity there is above all required The helpe of Gods Spirit For the Texts above-mentioned doe attribute it to the Spirit of God dwelling in us whereby we come to know what God hath wrought in us It 's the Spirit of God which helpeth our infirmities in prayer and doth seale and witnesse unto us that we are the children of God Therefore though a godly mans soul be as fully bespangled with graces as the firmament with starres yet if the Spirit of God enable not to discerne of these we are in daily fluctuations of spirit As Hagar had a fountain of water by her but she was ready to perish with thirst till God opened her eyes to see it And as the Prophets man could not behold that great company which was on his side till his eyes were inabled thereunto so neither do we know what are the gracious workings of Gods Spirit in us without this sealing witnesse of Gods Spirit But of this more largely when we come to the 22th verse in this Chapter Now when all these are concurrent together Doth the godly soul with a certaine knowledge conclude that it is in a state of grace and so justified with God Whether this be a knowledge of faith or of sense or mixed of both is disputed But it seemeth to be the later For as faith in the assenting act is carried out to principles clearly revealed in the Word And then secondarily to conclusions by good and sure consequence deduced from them So is faith in the fiducial actings of it to the promises as laid downe in the general and then to the same as particularly applied So that faith and experience concurre to make up this certaine knowledge a glorious and rare priviledge For because men doe live so dissolutely and carelesly because they doe so little exercise themselves in holinesse and close walking with God therefore they thinke such a thing is impossible Yea because the people of God are so sensible of their infirmities and constant weaknesses they think it is no duty but sinfull presumption to believe any such thing concerning themselves But in the next place we are to shew you that it it is a duty which we ought to presse after SERM. LXXXVIII Of the Impediments which keep us from Assurance Commands for it and Cautions about it 2 COR. 1. 12. The testimony of our conscience that in simplicity and godly sincerity c. THe next thing to be pursued concerning the Doctrin already observed viz. That a believer may certainly know that he doth not onely do the duties God requireth but also that he doth them with a sincere and single heart The manner as well as the matter is manifested to him is to shew our duty herein that we are bound by Gods command not to rest till we come to some assured knowledge herein Therefore of all the Questions in Divinity thou art to study to exercise thy self most in this Whether doest thou know that thou art in a state of grace that thou art no hypocrite no self-deluded wretch in the wayes of Religion but that thou hast sincerity and truth in the inward parts How much more advantagious would it be to Christians if they studied the resolution of this case more It is strange that many can spend their time in disputes about either unnecessary things or too sublime for their capacities or such Questions that they are not concerned in And as for this which is the main fundamental one as to their particulars be wholly negligent about it Certainly a good resolution herein is of so great importance that we may wonder that we do not lay all other studies aside yea bid all other businesses stand alooff off till the Spirit of God upon sure grounds hath perswaded us herein If your temporal estate were questioned if all your livelihood were called into question and it began to be doubtfull whether the estate you enjoy were your own by the right of the Laws or no especially if others did sollicite and indeavour to take it from you Would not this make you runne and ride night and day till you had obtained such firm evidences that all your adversaries could not invalidate How then cometh it about that we will thus desperately put the state of our souls to a venture if I be regenerated I am regenerated if but a temporary believer I am no more I will put it to the event let it fall out how it will Oh the sad blindnesse and heavy judgements of men in this particular and yet thou that livest thus doubtfully and wilt die thus doubtfully How uncertain is thy life What a bubble and vapour art thou Oh remember that the time is coming that a godly ability to answer thy self in this doubt and temptation will be more worth then all the world when thou art to be snatched from this world to enjoy the comforts thereof no more when thou apprehendest thy self summoned by death to stand at Gods Tribunal where grace and only grace through the blood of Christ will be a sure plea. What agonies what perplexities what confusions will be upon thy soul If thou criest out then Oh I know not what I am what will become of me whether I am going Live I must not die I dare not Oh that I could hear a voice from Heaven immediately witnessing unto me that my spiritual estate is safe and good Be sure that of all the Questions in the world you will one day be put most to answer this Not so much what knowledge
you had what gifts and enlargements you had what not what remarkable external duties you have done for God but with what sincerity and singlenesse of heart all this hath been performed Therefore meditate on this lesson as it were every day be studying of it to know all the practical mysteries about it And as the Husbandman before he can sow his ground with corn must cut up the roots and bushes which are in the way so do thou That thou mayest the better set thy self upon this duty of pressing after sure knowledge in this great matter remove first All those impediments and hinderances that keep thee from exercising thy self therein and they are these First A self-fulnesse and presumptuous security that thou art already in a good estate This is the condemnation and eternal ruine of many a mans soul he will not so much as put it to the Question Whether he be in a state of grace and salvation or no he will not so much as entertain one doubt about it No this is the way to bring him in despair by this means he may have trouble and disquietness of conscience he cannot live so jollily and securely as he doth Therefore whatsoever Gods word or the Ministry speaketh though never so terribly about the deceitfulness of mans heart that we delude our selves taking that which is like grace for true grace they matter it not they will perswade themselves that their souls are in a good estate and none in the world shall make them question it Of all the men in the world such secure confident spirits have the most cause to doubt and fear Never to doubt or search into thy heart and to compare thy self with the Rule is a very ill signe To take all for granted thus concerning thy soul and never to commune with thy own heart is a great argument that thou art rotten in the foundation Doth not the Wiseman observe it as a general Rule Prov. 16. 2. The wayes of a man are clean in his own eyes but the Lord pondereth the heart Though thou sayest with the Church of Laodicea Thou art rich cloathed and wantest nothing yet God knoweth thou art poor cursed and miserable God knoweth otherwise by thee then thou doest We charge it upon the Church of Rome that she is incurable because of this principle she holdeth That she cannot erre For if she would yeeld that if she would grant happily for so many years they have been grosly deceived then there would be some principles to proceed upon to reform them So it is if we meet with a man that confesseth his heart is deceitfull his condition may be very miserable though he hath applauded himself thus many years if I may be found out not to have laid a good foundation about the work of grace I would gladly be convinced of it It is the great desire of my soul not to be deceived about the nature of grace in me There are fearfull and sad instances of hypocrites and temporary believers therefore I would gladly be informed Whether I came not too short as yet Whether there be not a more excellent way then I have attained unto This man is not farre from the Kingdom of Heaven this man is in a way to be secured But the self-righteous man that supposeth himself good it is the first principle with him that he will never suffer to be questioned this man is remediless as to humane appearance Such a presumptuous man in practicals is like an Heretick in doctrinals and so after the first and second admonition we may even reject knowing that he doth willingly damne himselfe Be sure then to take heed of this rock at which so many have split themselves A second cause that must be removed is A prophane carelesse spirit whereby men do not at all matter their souls nor in what relation they do stand in towards God If their bodies be well if their worldly affairs prosper then they say Soul take thy ease But as for their spiritual condition whether God be reconciled or an enemy whether yet they have been ever taken off that natural and cursed estate they were born in they never look after it Oh foolish and brutish man If the Spirit of God shall once convince thee of thy sinfull and dangerous estate of the curses of the Law which may fall upon thee every moment then thou maist have no rest day or night till thou obtainest some assurance herein The third cause is The over-greedinesse and importunate minding of our earthly businesses We rise with the world in our heart and go to bed with it in our heart so that we never set time apart seriously to think how it is with us Hence come those constant delayes and procrastinations promising our selves we will after such and such businesses are over set our selves to the examination of our wayes but still the work is not done our dayes passe away our hearts grow more hardned and indisposed every day till at last death unexpectedly seizeth upon us and then we would gladly have oil when it is too late then with Esai we cry out for a blessing with tears and bitterness but we come too late How comfortable on the other side is it for a godly man dying to say his soul hath been set in order long before he hath not his evidences now to seeke The knowing of his heart hath beene all his study in his life time Satan can object no new thing which he hath not already thought upon Lastly There is another cause in the other extream which is to be removed if we would arrive to this certainty and that is To shake off all despairing and discouraging thoughts as so many vipers fastened upon thee This valley must be exalted as well as the other mountains levelled Paper too much wetted as well as foul receiveth no characters So the heart sinfully dejected and disquieted is indisposed for assurance as well as the presumptuous one For this reason we need the Spirit of God to seal us and to confirm us yea we need Gods Spirit more in this work of confirmation then of illumination Darkness and ignorance is sooner removed out of the mind than unbelief and diffidence out of the heart Do ye not see it thus often with the children of God who are very tender in respect of illumination are very quick and Eagle-eyed in respect of conviction are wonderfully ingenuous to find out all the secret pollution and guile of their souls But then for assurance and confirmation in the grace and favour of God towards them they are exceedingly fearfull and very weak Therefore the believer must look upon slavish and disquieting fears as adversaries to his peace as well as presumptuous and secure thoughts These impediments being thus rolled out of the way the next thing he hath to do is to awe his foul with those Commands of God that require us to get a certain knowledge of
mutable and inconstant principles he can never be serviceable to God for this debaseth him before men this maketh him vile and contemptible and thereby like a broken vessel that is of no use Fourthly It is a great sinne to be thus inconstant in our words because it 's an abuse of our tongue which the Scripture calleth a mans glory though some apply it to the soul now for thy glory to be a shame to have thy tongue accounted a lying tongue a double tongue a false tongue This is an aggravation of thy wickednesse Lastly As God doth threaten to punish lying and deceitfull tongues so he doth graciously encourage all such as are of sincerity in all their words and works A lying tongue is one of the seven abominations which God hateth Prov. 6. 17. as on the other side How mercifully doth God encourage some Isa 63. 8. for he said Surely they are my people children that will not lie so he was their Saviour So that if all these particulars be laid together we may see how necessary it is to adde righteousness to our Religion to be as Christ Whose lips were without guile in respect of God and man Oh this will afford thee great comfort this will assure thee that thy Religion was not hypocrisie It 's easier performing multitude of duties then to walk thus uprightly towards men they may be done with more ease to flesh and blood yea they may be the fuell to thy hearts-pride and self-applause but this tendeth really to mortifie sinne within thee and to cause thee to have respect to all Gods commandments SERM. CXI Of the sinfulness of Inconstancy and lightness in matters of Religion 2 COR. 1. 17. When I therefore was thus minded did I use lightness WE have treated of lightness and Inconstarcy as it was expressed in civil things whether in our words Promises or dealings between man and man This you heard was both a sin towards God and a reproach to religion yea unrighteousness and falsehood in these outward affairs are so great sinnes that many times they make the greatest wound in our consciences and Experience confirmeth it That when a man is converted to God and made sensible of sin the sinnes of his unrighteousness doth most trouble his conscience It is longest e're he get the pardon of these in his own soul and the Reason may be because such unfaithfulness in words and dealings are condemned by the natural light of our conscience Even Heathens have been able to judg such things great sinnes Now what is done against natural light that maketh a greater gash in the conscience Hence the Omission of those Duties which are meerly known by supernatural light is not so grievous to us as when an humble broken-hearted sinner is called upon to believe in Christ to rest his soul upon him for justification How hardly is such a contrite spirit brought to judge that unbelief herein is a great and heynous sin that God is provoked hereby That as much as lyeth in us we make Christ of none effect So that when such a wounded conscience can complain of its former unrighteous unjust and sinfull wayes it once lived in yet it doth not at the same time bewail that great sin of unbelief its frowardness and slavishness that it doth not receive Christ as a Saviour yea it rather judgeth it a duty to keep off from a Promise and to question whether Christ will receive such a wretched sinner as he feeleth himself to be By which we see what cause the people of God have to take heed of sin in this kinde for how hardly are they healed how long may it be ere thy conscience may be pacified thorough the blood of Christ But I proceed to a Second kinde of Inconstancy which is of a greater guilt because exprest in matters of greater concernment and relation even to God himself To be yea and nay off and on in matters of Religion this proclaimeth our wretchedness And First There is an inconstancy in our Faith When we do lightly and uncertainly receive the truths of God so that we are ready for one Faith one week and another Faith another week This is a very dangerous frame of soul when a man is not of a sound judgment neither hath laid a good foundation in Christian Religion but as the Apostle saith Ephes 4. 4. is like a childe tossed up and down with every wind of doctrine Such are called by the Apostle Peter 2 Pet. 3. 16. unlearned and unstable In the number of these light and inconstant persons we may reckon the Galatians when he chargeth them with their suddain Apostacy Gal. 1. 6. I marvel that you are so soon removed from him that called you unto another Gospel They were ready for another Gospel for other Teachers who formerly had received the Apostle as an Angel of God yea as Jesus Christ This lightness also was manifested in some of Christs Disciples John 6. 60 61. who upon their misunderstanding of some passages in our Saviours Sermon judging them hard and absurd from that time went back from him and walked no more with him And truly are not these times a sad instance of the lightness and uncertainty of many men in the Doctrine of their Faith In how many mens Religion may you finde Yea and Nay How many are destroying that which once they did build Now nothing is more contrary to the nature of Faith than this inconstancy For if we do consider what the Nature of Faith is we shall finde that it doth so autoritatively bring the understanding into obedience of the Divine truth that it dare not give way to doubtings and plausible Objections of deceitfull men any more The Apostle Heb. 11. 1. giveth us a full description of Faith as to this matter of quieting and satisfying the soule for he saith It s the substance of things hoped for and ehe evidence of things not seen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which hath but a meer apearancy as Meteors or rather as colours in the Rainbow and truly many mens Faith hath no subsistency at all it is only in their fancy Hence it is that there is almost a â—cepticisme introduced into Religion as was once into Philosophy But Faith doth consolidate the soul and establish it upon Scripture-grounds which are sure and unmoveable The other word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is applyed to a Demonstration that doth even necessitate the understanding to give assent to it so that it hath no power to refuse it Thus also it is when the soul believeth The spirit of God through the word so convinceth the heart that no demonstration in Sciences nor objects to sense can be more potent to perswade Oh then take heed of Inconstancy in Principles of Faith This will argue thou art built upon a sandy foundation that thou dost believe such Doctrines onely upon humane Motives and deceitful grounds
Hence it is that the Apostle doth exhort to a full perswasion of minde even in those points that were more controversal and disputeable Rom. 14. 5. How much more then are we to be perswaded fully in our minde concerning those truths that are fundamental and do so immediately concern our Salvation This uncertainty then this Yea and Nay in matters of Faith ariseth from a meer humane faith whereby we are carried out to believe these things upon no better grounds than the Turk doth his Alcoran Education custome and Universality This is the whole reason of our Faith whereas a Divine Faith is wrought by the Spirit of God as the efficient it is that which lifteth up the heart to receive the Word as Gods word Though Men have never such parts and understanding in the sense of the Scripture yet they cannot believe it unless inabled thereunto by the Spirit of God And again Divine Faith hath also a divine Motive the Authority and Testimony of God revealed in the Scripture so that we believe not because man saith so but because it is the Lord that speaketh Thus the Thessalonians chap. 2 13. are commended that they received the Word not as the word of men but as it was indeed the word of God Now then when a mans Faith is wrought by Gods Spirit and established upon Divine Autority then it becomes more immoveable than the Heaven and Earth for as God is alwayes the same his word is alwayes the same so is Divine Faith This then all are to labour for is even a full perswasion in their own minde about the truths of Religion to take heed of inconstancy and instability herein We see the Martyrs could not by any terrible menaces or fair Promises be drawn of from the truths of God they had embraced and was it not because they had a powerfull assurance of the truth of them from Divine Motives such as could not fail 2. In matter of our Conversion and Repentance for our sinnes it is very sad and dreadfull to shew Inconstancy To be Yea and Nay in this respect sometimes to mourn and complain of them and at another time to wallow our selves in the mire again how terrible is this But yet how frequently doth it fall out so what is this but to mock God and dally with our soules In times of afflictions or under quick convictions of Conscience to be then afraid of sin then to bewail sin then to resolve against sin but when this fear is over then to imbrace our Dalilah again There are few sinners but they come under this crime of Inconstancy in this respect for many do not alwayes continue in an obstinate sensless way they finde some thawings and meltings of heart with Pharaoh and therefore cry out that God is righteous and they are sinners and they resolve to let their Lusts go as Pharaoh did the people of Israel but they quickly change their Resolutions again Such therefore as finde these Yeas and Nays these ebbings and flowings let them seriously consider what an high provocation this Inconstancy is of God against their soules This unsteadfastness was often complained of by the Prophets in the people of Israel They were as so many Grashoppers that leap up on high from the ground but then settle on it presently again In their afflictions they cryed out of their Idols they called upon God but then proved like a deceitfull bow and is not this an Epidemical sin What is more ordinary than to be soul-sick to be conscience-smitten under some Sermons or some sad afflictions and fears but in all these things to have Reubens Curse upon their soules unstable like water upon which you make any impression but it receiveth none It s one of Solomons wonderfull things that leave no footsteps to be observed A ship in the Sea none can tell which way it passed Thus it is with many they sin and they repent and they repent and sin insomuch that when you see them overcome with their old lusts and passions would you think they were ever the men that prayed so that resolved so you cannot see the least footsteps of any such Repentance Now that all may be afraid of such lightness and uncertainty it is good to consider these Particulars First If there be reason at any time for thee to look upon thy sinnes as bitter and terrible the same will hold at all times Oh the time hath been when in thy thoughts such sinnes thou hast committed were intolerable the memory of them was as gall and wormewood Thou didst cry out take them away or that the Lord would pardon them Now do but consider Is there not the same reason still to think so Is sin grown any better Is it less damning Is it less sinfull to God then it was formerly Know then sin is not altered that is hath as terrible guilt as ever but thou art changed those convictions those powerfull Operations of the Spirit of God are not happily now upon thee they are witdrawn and thou art left to thy own natural corrupt self Remember then thy self saying The time was no serpent or toad was more odious to me than my sinnes the time was when night and day they were a burden and torment to me but now they grieve me not they trouble me not sin is not changed but I am changed 2. Consider this For thee to sin after such convictions and terrors doth admit of the greater aggravation because it is done against sense and experience of the bitterness thereof it s committed against more experimental and practical knowledg which maketh any sin to be exceeding sinfull Those senseless wicked men who run into all excess of impiety and have no troubles of heart they know not what they do they cannot tell whether it be a bitter and evil thing or no to depart from God They indeed hear the Word of God and the Ministers of God say that though sin be sweet yet at last it will bite like an adder and sting like a serpent they hear them say that the evil of sin is far greater than the evil of any punishment and torment but they think them words only they never had any experience or taste of any sech bitterness But it is otherwise with thee thou hast had wounds in thy heart the terrors of God have fallen upon thee The Law hath appeared in its accusing and condemning power therefore thou art the more inexcusable who wilt run into this fire when thou hast been burnt with it yea with this taste there hath been practical light and experimental knowleg and therefore thy sin is the greater a general knowledg of any thing is but confused and weak in respect of a practical and experimental one Hence wicked men are said not to know God because they have onely a general knowledg they do not practically improve this so as to love God to fear him and obey him If then thou hast been in the
too light and wanting But oh the horrible neglect herein who mattereth what the Scripture saith Who ordereth his life according to that Canon What art thou a drunkard by Scripture a swearer by Scripture Know assuredly that he which learneth not holinesse from the Scripture shall never find comfort from the Scripture that hath precepts as well as promises and without obedience to one we cannot reap any comfort from the other Secondly The other principle of a godly mans but efficiently is the Spirit of God enlightning and sanctifying by the Scripture The Word is the Rule the Spirit of God is the efficient cause The Scripture is like Christs garment the Spirit is the virtue and power of God communicated to the soul thereby Hence are those descriptions of a godly man that he is in the Spirit that he liveth in the Spirit walketh in the Spirit is led by the Spirit which must not be wrested to any immediate Revelations and Enthusiastical motions and thereby opposed to the Word but the Word is subordinate to the Spirit This is the pool wherein the Spirit of God descends and vouchsafeth healing to the soul therewith Now Chrysostome maketh this a great part of Paul's meaning he did not purpose according to the flesh that is he could not dispose of himself and his journeyes to come and go whither he desired because he was wholly at the command of the Spirit to be directed thereby For we read when Paul had a mind to preach the Gospel in some places he was hindered by the Spirit and so could not go but those directions of the Spirit and Revelations were extraordinary and for that present age of the Church and are not now to be expected The Spirit doth now enlighten sanctifie direct and guide us by Scripture-rules And hereupon it is that the godly are said to be led by the Spirit and to walk by the Spirit and this should provoke the godly to all holiness Oh is pride from the Spirit of God Is worldliness is envy is passion from the Spirit of God Remember alwayes from what Spirit it is that thou doest things The Apostles thought it a good zeal when they would have fire from Heaven to come and destroy the Samaritans Luk. 9. 55. but Christ rebuked them saying Ye know not what manner of Spirit ye are of Take heed then thy own Spirit or a deluding spirit be not the principle that moveth thee instead of Gods good Spirit Thus you see the two general Rules that we should order our lives by the Word and the Spirit whatsoever is not according to these is not suitable to Christianity Besides these general principles we may instance in some particulars that a godly man doth walk by and against which he dare not sinne As 1. To keep a good conscience towards God and man Paul professed he exercised himself herein Act. 24. 16. towards God therefore he taketh heed of any thing that may make his heart smite him he had rather have his peace of conscience than all the advantages in the world Hence in all things his Question is Will not this trouble my conscience Will not this disturb the peace of my conscience This is a blessed principle he keepeth close unto And then again in respect of man he keepeth an inoffensive conscience he lieth not he defraudeth not he injureth not he looketh to righteousness as well as Religion his principle is to be holy towards God and just towards man and in following this principle he aboundeth with joy in his heart he liveth chearfully and fruitfully and withall doth awe the hearts of the most desperate enemies to the wayes of God 2. Another principle is To make sure of his ultimate end for which God made him and the necessary means conducing therunto His end is glory and salvation hereafter The necessary means therunto is grace and godlines here while we are in this world so that while other men walk according to their several principles some will be rich some will have their honours others their profits his principle is to be godly here and saved hereafter Hence he giveth all diligence to these two things So that if you ask him Why are you sollicitous Why are you so carefull Why so often in praying so often in hearing It is he saith to obtain grace here and glory hereafter This I must have I dare not live and die without it for want of this principle men have such sluggish and dull affections to heavenly things A third principle is To live and walk with daily expectations of death and the day of judgment as if he heard alwayes that voice sounding in his ears Arise and come to judgement He desireth to have such thoughts of sinne as a man dying as a man arraigned at Gods tribunal would then have Death is certain nothing can exempt him from it and therefore he desireth to die daily to be preparing for these great changes In morte solâ non est fortassis as Austin observed In all things in the world there is a fortasse a may be Thou mayest be a rich thou mayest be a great man but we cannot say It may be thou mayest die it may be the time will come when thou shalt fall into the grave No this is without all doubt hence the godly mans principle is so to live that death and the day of judgement may be no new thing or terrible dreadfull thing to him A fourth principle is To judge sinne the onely or the greatest evil and godlinesse the greatest good If this were a principle in mens hearts to live by what reformed persons should we see every where This principle in thy heart would be like fire there if sinne be thought worse than any evil then poverty shame misery yea and hell it self better be any thing than a sinner How couldst thou give thy self up a servant thereunto Though it were a pleasing sinne a profitable sinne yet because it is a damning sinne thou wouldst runne from it thou wouldst say Oh this sinne though I love it though I am used to it yet it can never be good for me it will be the poison of my soul And then on the other side a godly mans principle is That godlinesse is more worth than all the great and glorious things of the world His soul longeth for it more than silver and gold he thinketh every rich man every great man a miserable man if he be not godly As Rachel cried Give me children else I die so give me godlinesse Lord else I am damned As Abraham did not so much rejoyce in his wealth and outward mercies because he was still childlesse so saith this man It is not earthly comforts Lord but grace that refresheth my heart let me be poor contemned rather than not godly Use of Exhortation To examine what are the principles you walk by There are but these two and they are contrary one to the other the principle
but rather to advance the honor of it who by Heretical Superstitions or scandalous manners is made contemptible to the people for Doctrine If that which men preach be errors or falshoods be the Imaginations of their own hearts as the false Prophets did lies in the Old Testament and as many are said to do in the New from such we are commanded to turn away with such we are not so much as to learn any familiar commerce no not so much as to bid them God speed The Champions of Rome they condemn the Protestants for their Schisme and Faction they made against the Officers of their Church but they proved that they were Apostatical not Apostolical that they were wolves not shepherds yet at the same time they affirmed diligently the Ministry of Christ according to his Institution against any fanatical Spirits that did run into that extream So if a Minister live a wicked and a scandalous life though we are not to reject the sound Doctrine because of his life yet that ought to be a great grief and trouble to us We are not to approve of a wicked life for the Ministers sake nor to make good Sermons cover the multitude of many sinnes Nay the more excellent his doctrine is and the more raised his parts are the more is his life if wicked to be abominated It is true people are very injudicious herein and are very prone to condemn the Office because of a wicked life but that is not to be done we are to hear them as our Saviour said of some Pharisaical Doctors but not to do as they do Mat. 23. 3. all that the Scribes and Pharises bad them doe sitting in Moses his chair that is while preaching consonantly to Moses his Doctrine and not adding their superstitious leaven they were bidden to observe but then they are forbidden to follow their example They must not do as they do So that what Truths such Preach out of Gods Word we are to awe our hearts with them and to receive them as good truths but yet if their lives be contrary to Gods Word they must not approve of them or imitate them Lastly If they be negligent and lazy which is an intolerable sin in a Minister whose Names and Titles the Scripture giveth him denoteth Labour Pains and Solicitude This also may be justly complained of and yet not in that to be thought to strike at the Office of the Ministry Now there are two Extreames in this way Some corrupt and scandalous Ministers would make the world believe when judged or censured for their crimes that it is because of their Office not their unworthiness that it is not their personal sin but Ministerial imployment that is aimed at And again there are others that though they pretend the sinnes and vices of Ministers yet indeed are glad of any such offences do rejoyce when they fall out and make occasion thereby as much as lyeth in them to overthrow the Ministry it self But both these delude their own soules for God will own his instituted Office as being a Plant of his own planting and therefore the Adversaries to it may think as well to pluck the Sun out of the Heavens as those Offices Christ hath set in his Church And on the other side unfaithfull and ungodly Ministers are to know Gods anger is more against them than other wicked men and the very station they had in the Church will tend to their greater aggravation So that we may distinguish between setting our selves zealously against the corruptions of unjustifiable Ministers and against the Office it self In the next place Secondly Many wayes are a people prone to take offence at the Ministry of a man when yet it is their sin They that do wickedly take an offence at a Ministry faithfully discharged they procure inevitable ruine to their own soules These endeavour to put out the Light of the Sun that so they may with the more boldness commit their sinnes in the dark There is a two-fold Scandal or Offence as Divines usually note The one is Scandalum datum when any shall give a just occasion to any to stumble at the Truths of God and to depart from the way of Christ Not that ever any can have a just occasion indeed For suppose all the Ministers of Christ yea and all the people that profess Christ should so live and walk that Christianity would be made loathsome in the world yet a man ought not to be offended hereat so as to depart from Christ for he is to believe the Word more than the lives or Examples of men onely I call that a just occasion which is apparently so when some do carry themselves in such an ungodly manner that the weakness of some cannot but be offended at their proceedings so that they like Ministry and Godliness the worse for their sakes Now though this be the sin and weakness of any to do so yet because they administred an active occasion thereunto a wo is pronounced in an heavy manner to such Persons Luke 17. 1. The Scripture maketh it a terrible thing either for Ministers or people so to live and walk as that thereby the wayes of God and Godliness may be evil spoken of But then their is a scandalum acceptum which is called Scandalum Pharisaeorum and that when men through their own ignorance peevishness or wickedness do take any offence and cry out of Religion because of such and such things which they do not rightly understand And this was the case of our Saviours Preaching and his acceptance in the world insomuch that he saith Mat. 11. 6 Blessed is he that shall not be offended at me Why was there any thing in Christs Doctrine or Life that might rationally offend any No but the Pharisees and others being Superstitious and proud seeing also his outward contemptibleness took great offence and thereupon they condemned Christ by the Law which God made against Blasphemy They condemned Christ by that very Law which was in force against Blasphemers thinking him guilty of it because he said He was the Son of God John 19. 7. Now the many wayes that may be taken sinfully to set against the Ministry and to lay all the Burden upon that are First when we out of a cavilling and quarrelling temper dislike that which if well understood would be of great use to us So that many times when the whole fault lieth upon our dulness our mistakes our Ignorance and weakness we are ready to charge it upon the Ministry Thus we have heretofore instanced in John 6. 60 61. concerning those Disciples who murmured at Christs Expressions and were so offended that they departed wholly from him So that he who would not go off from the Ministry is to avoid a quarrelsome cavilling disposition which some are very prone unto but it is a very great Judgement to be left to such a temper For herein they do every day more and more obstruct their own Conversion and
them So that they were not afterwards to be converted to any common use neither might any take of the ointment that the Priest was anointed with and apply it to other matters Now this denoteth both the Dignity and Duty of all true believers The Dignity they are Gods anointed ones therefore touch them not for God will avenge their quarrel by this we are both Kings and Priests Kings spiritually conquering the world as also our owne lusts and sinnes Shalt thou who art a King over thy passions be a slave to them And then we are also Priests because we are to offer up soule and body as a Sacrifice unto God we are not to live to our selves but to him Againe here is our Duty for we being thus Gods anointed ones his consecrated ones we must not apply our selves to lusts and sinnes or defile our selves with the pitch that is in the world Shall a man with this spiritual anointing roll himselfe in the mire and vomit of sinne What pride and curiosity hath been used about ointments for smell and beauty Insomuch that the very Poet could say Male olet qui benè olet May not this shame every godly Christian to think how much vain and proud persons do regard such precious ointments that are for the body only above what thou doest for soul-ointment and the spiritual excellency thereof Secondly Oyle was used to comfort the heart of a man and beautifie the countenance Therefore Psalm 45. it is called The oile of gladnesse Hence it was that in their Feasts and Nuptial banquets they anointed themselves The oyle of gladnesse is opposed to mourning and in this sense the Spirit of God may well be compared to oyle for he is the Comforter as well as the Sanctifier And this is part of the meaning in the Text at least by way of consequent For where the Spirit of God doth witnesse and seale to the true believer that is many times accompanied with great joy and consolation Ointment and perfume rejoyce the heart saith Solomon Prov. 27. 9. How much more will those inward and effectual operations of Gods Spirit It is true joy and reall godlinesse are many times separated from one another The chariots of a godly soule many times goe heavily for want of this oyle in the wheeles Onely we are to know that there is an aptitude and fitnesse in the connexion betweene grace and consolation godlinesse and delight Pray therefore for this anointing of Gods Spirit even to fill thy heart with joy unspeakable For this will make thee like Elijah goe to Heaven in a fiery Chariot Thy duties thy performances these will have more vigour and activity in them Thirdly Oyle was used to refresh those that were weary The Jewes did use it to those who travailed by way of restauration as it were to them Thus Luke 7. 46. that woman anointed Christs feet with ointment This was done for refocillation after lassitude And thus also the Spirit of God with his gracious effects doth wonderfully exhilarate and cheer the heart after many wearisome labours and temptations The body is not so much subject to wearinesse and restlesnesse as the soule is The way to Heaven is a streight and narrow way Hence the Spirit of God is like ointment to refresh us in these laborious exercises arguments taken from the nature of the Gospel from the excellency and usefulnesse of Gods promises these doe administer much spiritual ease and content to the soul Fourthly Oyle was used to those who were wounded as being of special operation to heale their wounds Therefore Luke 10. 34. the good Samaritane tooke oyle and poured it into the wounds of that man of Jericho And now that man was but once wounded whereas the godly man receiveth many wounds several wayes sometimes through his owne carelesnesse and negligence he wounds his owne heart sadly sometimes God for special ends seemeth to wound him with the wounds of an angry one Oh then how blessed is it to have oyle poured into these bleeding wounds Yet of such suppling and mollifying efficacy is the Spirit of God to afflicted consciences for sinne And if you aske What is this oyle that is to be poured into such wounds I answer It is the balme of Gilead the oyle of the Gospel the precious promises that are in Christ The Spirit of God doth anoint the soul with this oyle and thereby the heart recovereth of those sad and deadly wounds which the Law and the guilt of sinne had made upon it Fifthly Oyntment hath its peculiar smell and fragrancy it recreateth the nostrils of others Not onely they that have the ointment but others that are in company partake of the smell thereof Therefore we reade of the Church Cantic 1. 3. Chap. 4. 10. so greatly affected with the smell of Christs ointments What is that but onely the lovelinesse and excellency in the Lord Christ which a gracious soul is so deeply affected with For this it is that the Virgins are said to love him By Virgins are meant sincere and upright persons these follow Christ because of the savour of his ointments It is not any carnal advantage or worldly respect but the meere preciousnesse that is in him as a Mediatour and as the husband of the soule that maketh the godly thus presse after him Now as it is thus with Christ so it ought to be with Christians As a man cannot hide the smell of his ointments but others will be refreshed with it so it ought to be with a Christian all his whole life should be a sweet savour and a precious odour there should be that in his conversation which should make every one that beholdeth him to be in love with him They should love to be in his company in his presence As they say of the Dove when it hath any precious ointment poured on it it maketh all the rest flocke after it Especially this should make all the godly take heed of those things that will make Religion to stinke or their persons to be vile and abominable before others Solomon saith A dead flie falling into a box of ointment will make it to stinke Eccles 10. 1. If a dead flie what then will a dead toad or a piece of a dead dogge Such carrion must needs make a man to be abhorred The very consideration that thou art anointed ought to work upon thee so farre as to do nothing that may make thee to be abhorred Sixthly Oyle was used to mollifie and soften things that were harsh and stiffe So Isaiah 10. 27. the yoke is said to be destroyed because of the anointing Thus the graces of Gods Spirit are to the soule they soften and mollifie the hardnesse of thy heart How often doth it melt thy stubborne soule and make thee kindly relent under all that subbornnesse and disobedience which thou hast shewed to God Seventhly Oyle was used to comfort and strengthen men in their limbs And therefore those who
this and then from those conjoyned we may be able to finde out the nature of this obsignation for although our principall endeavour is to be made partaker of it yet it is very necessary in its kinde to know what it is Though it cannot be denied but many of Gods people may have it and yet not give the definition of it Even as they may beleeve and be regenerated and not happily be able to give an exact description of these things As many a man hath health may sleep well and yet is not able to tell you what health or sleep is The first Text which will afford much light to this we are upon is that famous place set like a beacon upon the mount and much agitated between Papists and Protestants in the doctrine of assurance Rom. 8. 18. where the spirit it self is said to bear witnesse with our spirit that we are the children of God I shall not insist upon the controversies on this place either grammaticall or reall but take the positive truth plainly delivered Here the godly who all have the spirit of God first sanctifying and leading them on in all their waies whereby they are said to be spiritually minded are in the next place declared to have the spirit of God in another manner working upon them and that is to witnesse with our spirit So that the spirits Testimony is not single and immediate as when there was a voice heard saying This is my beloved Sonne No such Enthusiastical impressions and impulses are to be dreamed of but mediately and conjunctly with our spirits By it our consciences are so enlightned that we are thereby enabled to be perswaded that we are the Children of God for that you see is the object of the Testimony that is the matter witnessed that we are the children of God You see then here is no encouragement for the Popish doctrine of doubting nay when they go the highest allowing a moral certitude such which excludeth all fear to the contrary yet it doth not rise up high enough to this glorious priviledge spoken of For as with the spirit in Sanctification of us moral vertues came far short of the graces and fruit of the spirit So doth an humane perswasion from the sincerity of our conscience within us of this witnessing and sealing of Gods Spirit A second Text reducible to this is Gal. 4. 6. Because ye are sons God hath sent forth the spirit of his Sonne into your hearts crying Abba Father This is nothing but the sealing in my Text only the words are 〈◊〉 of divine worth Because ye are sinnes Therefore none but the Sonnes of God have this priviledge Children of the devil cannot pretend to this Thou who art not born of God stand alooâ— off this doth not belong to thee As thou knowest not what it meaneth yea with Esau for thy moâ—sels dost prophanely despise this priviledge so neither doth God give such childrens bread to dogs or Pearls to swine Again God hath sent the spirit of his Sonne you see our Son-ship is built upon Christs Sonship our Son-ship of Adoption is established upon that Son-ship which is by nature in him He doth not speak here of that eternal mission of the Holy Ghost proceeding from the Father and the Sonne but a temporal one bestowed on beleevers and he saith the spirit of his Son because by Christs death this spirit in its peculiar operation is as it were purchased for the godly For had not Christ made an atonement the Spirit of God could not have been given us either for sanctification or consolation Further This is sent into our hearts not into our memories or mindes only for the temporary beleever hath some superficial and vanishing perswasion of Gods favour towards him but it is sent into our hearts implying the full deep and through possession that it hath of the godly Lastly Here is the notable and glorious effect it maketh us to cry that is fervently confidently and boldly God Father Abba Father Some reade it indicatively in this sense God is my Father Some by way of wish and prayer it cometh all to one These are two words signifying the same thing teaching us that both Jew and Gentile is indulged this priviledge or else it 's germinated for assurance sake Oh then how unquiet and restlesse should the people of God be till they finde this work of the spirit of Adoption upon them Thou daily enquirest after the spirit in its sanctification of thee how it maketh thee more heavenly how it mortifieth thy lusts and dost mourn because thou dost not partake of it in a greater measure Why doth not thy soul also long after the fruit of this spirit of Adoption in thee Dost thou observe how it subdueth thy slavish fears how it inclineth thee to a filiall and Evangelicall affection towards God as a Father I tell thee thy life is never a Gospel-life till this be obtained As therefore these blinde men cryed Jesus have mercy on us though the Disciples reproved them and bid them hold their peace so also let it be with thee whatsoever temptations guilt and fears thy heart suggesteth to the contrary do thou notwithstanding boldly cry God my Father The third Text to illustrate this 1 Cor. 2 12. Now we have received not the spirit of the world but the spirit which is of God that we might know the things that are freely given us of God Here we see two principles opposed as contrary to one another the spirit of the world and the spirit of God and he who hath the spirit of God hath it for this end partly that he might know the things which God hath freely given him implying that without this spirit we could not discern of these things Even as if a man had not a rationall soul bestowed upon him he could not discern the things of reason but would be as a beast So did not God bestow his spirit upon us we were no wayes able to discern of those Gospel-mercies which are bestowed upon us He saith which are freely given us us in particular that we might not think he speaketh of the priviledges of the Gospel in the generall remission of sins and sanctification in the generall but as applyed to this and that subject So that if a man have no more than the spirit of the world if he have not as yet this spirit of God dwelling in him he is not a fit auditor for this truth If Aristotle thought not young persons fit auditors for his morall Philosophy how much more are we to judge every man though of never such abilities and parts yet if destitute of the spirit of God altogether incapable of this truth Therefore the spiritual hearers are only such who can give their testimony to these things There must be a spiritual life a spiritual foundation before there can be this spiritual superstruction A fourth Text is 1 Joh. 3. 24. and indeed that Apostle doth often
if you ask Have all the sanctified persons of God this sealing Have none the sanctification of the Spirit but they must also have the witnessing of the Spirit I answer this Question because of great practical importance shall God assisting be handled by it self after the description hath been explained That which I shall here take notice of is That sanctification is necessarily presupposed to this sealing A great Prince will not set his seal to dung to make an impression there neither will God to an heart unsanctified For as in matter of Doctrine God will not vouchsafe miracles to confirm that which is a lie neither in practicals will the Spirit of God witnesse to that heart which is not made holy For indeed it should witnesse a lie in such a case informing such they are the sonnes of God when indeed they are the children of the Devil This order of Gods Spirits first sanctifying and then sealing is clear Ephes 1. 13. In whom after ye believed ye were sealed Those eminent Divines who defined faith to be assurance making it the same with the sealing of Gods spirit are gravelled at this Text and therefore make this Objection If faith be assurance be the sealing how doth the Text say After we believed we were sealed To this therefore Piscator answereth not yeelding that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be rendred Having beleeved as of a thing past but beleeving as in the present but there is too much forcing in this interpretation Others they consider of faith as it hath two parts Illumination of minde and fiducial assurance Now say they the Apostle meaneth by faith the former work of faith and so the meaning is After you were enlightned to know the truth you were confirmed and assured but that opinion making faith justifying to be an assurance that Christ is mine is justly refused It is plain then that when the Spirit of God hath in order of nature for in time they may be both together sanctified a man throughout whereby he is made a new creature then the Spirit of God maketh this glorious stamp upon him then he giveth him this seal as an honourable priviledge whereby he may know himself to be the Lords Even as in antiquity none might have seals but persons of honour and dignity So that the natural and unregenerate person is to stand aloof off thou hast nothing to do in this priviledge thou art not the man whom the great King of Heaven and earth doth purpose thus to honour We proceed in the Description and there we meet with the formal Nature of it wherein it doth essentially consist with the object thereof The Nature of it is In confirming and establishing the heart of a man For this is the chief and usual end of seals to ratifie a thing and to make it no longer uncertain and doubtfull And to this property doth the Scripture chiefly attend For whereas the soul though sanctified is apt to be in daily fears and doubts about Gods favour and grace towards it it fluctuateth up and down having no subsistency the Spirit of God cometh and consolidateth the soul inabling it to rest satisfied in this that God is his God that his sinnes are pardoned that he is become a reconciled Father in Christ And if you say Why do we not need the Spirit of God to do this Cannot we by our graces by our repentance and holy life sufficiently establish our own souls in peace No by no means we need the Spirit of God to comfort as you heard as well as to sanctifie and that for these Reasons First It is very hard for a man whose guilty conscience doth presse him and condemn him daily telling him that he hath deserved at Gods hands to be eternally tormented in hell not to thinke because God may doe thus that therefore he will do so In such terrours and affrights we look more to what we have deserved we look more to what God may do then what he will we are naturally suspicious and think the worst of God even as we doe to man If we have offended a man greatly and it lieth in his power to undo us we are never quiet we cannot but think when ever the opportunity is he will be avenged and therefore we dare not trust him Yea though we have given no just cause if others have taken up an unkind spirit towards us we expect nothing else from them but our ruine when it is in their power Therefore for all Saul's tears and good works to David yet he would never trust him Now although there be no cause for us to have such suspicious thoughts about God for he hath graciously promised that he will receive us insomuch as not to believe him herein is to give more credit to a man whose words many times satisfie us than to God who is truth it self yet the heart being guilty and full of fears doth work in this doubtfull manner about God How hard is it to bring the afflicted sinner to good perswasions about God and that though by promises and other wayes God hath so abundantly provided against such distrust Here then is the reason why we need the sealing of Gods Spirit we cannot perswade our selves but God will doe what he may do and what we have deserved And A second Reason followeth upon the former We can hardly be perswaded that the great and good things which we stand in need of God will ever bestow upon us who are so unworthy of them Can a beggars daughter be perswaded that a great King will marry her But here is a farre greater disproportion What will the great God of Heaven so holy so full of majesty look graciously upon me and not only forgive me my sinnes but advance me to eternal glory These things are very improbable Shall Joseph be freed not only from the prison but promoted to the greatest honour in the Land next to the King Who would have believed it And thus it is here the soul having low and humble thoughts of it self cannot be perswaded that the great God of Heaven will look upon such despicable wretches as they are 3. The way of evangelical confidence with the comfortable effects thereof are wholly supernatural And therefore no wonder if we need the Spirit of God to help us therein Not only holinesse and grace is supernatural but assurance and joy are likewise supernatural As we cannot pray without the Spirit helping our infirmities so neither are we able to call God Father If faith in Christ by which we are justified be supernatural then also is the comfort and peace flowing from the knowledge thereof As the Doctrine of the Gospel is by divine revelation flesh and blood hath not revealed this unto us that Christ is the Sonne of God so neither can flesh and blood enable us to the perswasion of this Mediator as loving me and giving himself for me Certainly if it be the gift of
himself all things from his bounty By these passages you would think that unlesse a man hath this assurance that he is not truly godly yea that the very difference between an hypocrite and a true beleever lyeth in this particular about a solid perswasion of Gods love in Christ Then on the other side if you do consult with the experiences of these whom we have cause to judge truly godly we shall meet with few that say they have this sealing They have good hopes they will tell you in the favour of God and sometimes they finde such supports of soul that they walk with much peace and comfort but to say that they have ordinarily this sealing of Gods Spirit that they dare not what then shall be answered to the Objection I shall not in this place enlarge on it only I shall speak some things to satisfie the doubting soul in this Point And first You are to know That this priviledge of sealing is spoken of in the Scripture as belonging to all the godly There is none excluded It is the duty of every one to endeavour after it to make all diligence in prayer and in other means to obtain it We are not to conceive as Papists do that some may have it by a speciall revelation as Paul and other eminent Saints although we grant that whosoever hath this sealing hath it by a speciall revelation but not in the Popish sense that is the Spirit of God doth in a special manner evidence unto a beleever by the fruits of faith that he doth belong unto Christ This sealing then the Scripture speaketh of as a mercy vouchsafed to every sanctified person at least that he may be made partaker of it for not only the Texts fore-mentioned but that also Gal. 4. 6. doth demonstrate this truth Because yeare Sons he hath sent the Spirit of Adoption into your hearts Because you are Sonnes now a quatenus ad omne valet consequentia is a known Rule and Rom. 8. The Apostle speaketh generally The Spirit witnesseth with our spirits that we are the Sonnes of God You are not then to think that this admirable favour is destined only for some choice servants of God No this scepâ—er is held out to every beleever such honourall his Saints may have But yet in the second place It is no wonder if the primitive Christians who lived in the Apostelical daies did partake of it more powerfully and plentifully then beleevers generally do in this latter age The Apostle in his Epistles might speak of this sealing as partaked of by all because then beleevers had a greater measure not only of extraordinary gifts many of them I mean but also of the sanctifying graces of Gods spirit They lived up to higher degrees of fervency of zeal of heavenly-mindednesse then ordinari y we do Again their conversion was more eminent and remarkable and that by the Apostolical Ministry which was accompanied by signes and wonderful miracles so that as their dogmaticall faith had greater means to heighten it then ours so likewise their salvifical and speciall faith They were wonderfully coverted from Gentilism both from idolatry and prophanenesse whereby their change was the greater and so were more sensible of Gods Spirit working upon them Lastly They were exposed to great persecutions they lived under constant tribulations there were no outward encouragements for them Now it's Gods way to vouchsafe this inward comfort and peace most to those that are bereaved of all outward Thus the Martyrs even in these latter daies did in a great measure enjoy this Sealing of Gods Spirit else they could not have been carried through those bitter trials with such unspeakable joy and consolatton as they were These things considered no wonder if the primitive Christians might have an higher measure of this sealing then we have although it must be confessed that even in those daies there were many hypocrites and several temporary beleevers who had only vanishing apprehensions in these great things not solid perswasions Thirdly Although this sealing be propounded in the Scripture as common to all yet it is not of the same absolute connexion with eternal happinesse as sanctification is without holinesse no man shall see God without this sealing a man may Insomuch that the promises of pardon and glory are not made to this assurarce and consolation but to grace and holinesse It is not said Thou shalt not be saved unlesse thou have this for if it were so then many of Gods Children had cause to be greatly amazed but it is not in the same way of necessity as sanctification is Seeing therefore it is more than a temporall mercy and yet not so high as an absolute spirituall mercy to salvation it is to be reckoned in the number of such mercies that are spirituall but yet not of peremptory necessity such are degrees of grace These are promised to the godly but not as absolutely necessary for then all beleevers should be equally godly but they are distributed according to the wisedom of God Thus it is also in this matter of sealing Hence in the fourth place Sealing doth not follow sanctification as a naturall necessary property but by divine appointment and order It is not as when there is fire there must necessarily be heat or as when there is the Sun there might be light only God hath appointed such an order There is a great aptnesse and fitnesse for sealing to follow sanctifying Hence it is commonly Gods way to make one follow the other but yet this chain may sometime be broken if God sometimes hinder naturall agents from their effects as when the fire did not burn the bodies of the three Worthies No wonder if in meer positive and instituted waies of God sometimes there may be an interruption made so that experience doth unquestionably demonstrate this that many truly sanctified ones may yet for a season at least want this sealing yea go bowed down and afflicted with thoughts clean contrary as if they had received the spirit of bondage only Their love is so farre from casting out tormenting feaâ— thâ—â— their slavish fears do cast out Evangelical love But how may this honey-comb cease to drop how may this Conduit of wine come to be stopped I answer First On Gods part for some speciall and peculiar reasons not known to us alwaies The Lord hath wisâ— and just reasons to leave his people in darknesse To bring them into the Whales belly as it were out of which they cannot finde any escape It was thus with Christ his only begotten Sonne that he might accompish the bitter work of redemption for us he was left to those strong agonies and fears the Scripâ—ure speaketh of he had not consolation nor joy when he cried out My God My God why hast thou for saken me his enemies gave him gall to drink and his soul tasted of gall within his enemies set a crown of thorns upon his head and he had sharp thorns
not perfect grace yet thou hast not perfect holinesse yet but thou waitest upon the Lord till it be accomplished and so do here Oh but I am afraid I shall never have it I shall dye without it that is more than thou knowest how suddenly and graciously doth God use to rebuke these windes and waves when we little think of it yet know thy interest to heaven is not shaken Thou wilt indeed want much comfort but not thy title to heaven Thou art as sure to go to heaven as if thou wert assured of it And withall remember that the faith of dependance and recumbency upon Christ only is more noble than assurance in that thou givest God most glory In this thy own interest is satisfied And lastly know that heaven is coming to thee and thou going to it when not only sin but all fears shall be removed away Thou shalt then dispute thy condition no more thou shalt not then question thy graces or Gods grace to thee but shall put on the Crown of glory never to be molested and disquieted any more SERM. CXXXVIII Of Grace as it is the Earnest of Eternall Glory 2 COR. 1. 22. And given the earnest of the Spirit in our hearts THis is the third and last similitude by which that gracious confirmation of beleevers in Gods promises is declared and if we consider them relatively to the discourse precedent we shall easily see what great reason there is that the promises should not be only yea and Amen in themselves but in bs also Seeing we have this special work of Gods spirit anointing sealing and giving us an earnest of the things that are promised Now as you heard though the same prividedge be meant under this threefold similitude yet every one hath its proper notion and therefore the earnest here spoken of may differ from sealing thus That the sealing of Gods Spirit doth assure of us that which is already wrought in us as seals confirm contracts that are already made though hereby also is implyed a certain continuance and perseverance in that state which is sealed but the earnest spoken of in the text doth principally relate to the future So that whereas the childe of God might object what if I be sealed and assured for the present of my good condition yet who knoweth what may fall out thereafter I may apostatize I may provoke God to leave me and so this seal be as it were defaced But though the word sealing doth also imply continuance for it is till the day of redemption yet the word earnest doth more properly speak to that Objection Thou hast the earnest given thee of that inheritance which shall be hereafter So that in the words we may take notice of the mercy it self the efficient cause of it and the subject receiving it The mercy it self is said to be an earnest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is used in two other places in the New Testament as is to be shewed It is properly an Hebrew word though from the Hebrews communicated to the Phenicians which being great Merchants brought it into Greece so that the Grecians adopted it for their ordinary wood yea some Latinists as Plautus and Terentius do use it as Grotius on the place affirmeth Varro speaketh of it lib. 4. de ling. latinà where he saith the same mony for divers respects may be called dos merces arrabo and corollarium and addeth the word arrabo is brought from the Grecians but Scaliger in his Notes upon the place correcteth him for that saying Ne graecum verbum quidem sed merum Syriacum The Hebrew root from whence it groweth is gnarub to mingle and so by a metaphor it signifieth to buy and sell to make contracts and to assure them by earnests because in this action the buyer and the seller are as it were mingled together Some have translated it pignus which the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pledge pignus It is so called either à pugno say some because the pledge is delivered by the hand or else as Martinius Lexi pignus from pago or pango because in such covenants and contracts there is an agreement established But Hierom of old and others of late do no waies approve of rendring it a pledge but an earnest for there is this difference in the civil law between arra and pignus an earnest and a pledge an earnest is part of the price that is to be paid down and so goeth to make it up but a pledge is given for security by the debtor to the creditor and taken away again when the debt is paid Now this metaphor doth no waies hold in this case for God is not a debtor to us when he giveth us his grace he doth not borrow of us neither when the promise is fullfilled is this grace taken away for in heaven grace is not abolished but perfected Indeed Aquinas upon the place maketh this Observation That as a pledge must be saith he equivalently worth to the debt so it is here grace wrought in us especially the Spirit of God bestowed upon us is equivalent to glory But that is false that in our graces wrought by Gods Spirit there is an intrinsecall condignity and equality to everlasting glory It 's therefore more proper and suitable to call it an earnest which was commonly used two waies either in civill commerce or matrimoniall contracts called therefore in the latter subarrhatio The end and use of it was to secure the full payment of the debt or fullfilling of any promise made and in this sense it is true in the Text God knowing our pronenesse to doubt about his promises as also how uncertain and fearfull we are doth give us his grace here as a sure earnest of our eternal happinesse So that by this earnest we are not to understand extraordinary and miraculatous gifts of Gods Spirit for many had them who yet never could enter into glory but the special works of grace sanctifying These are fitly called an earnest though there be also some dissimilitudes as is to be shewed insomuch that he who findeth he hath grace here may certainly conclude he shall have glory hereafter for though there be some who hold that some may have true faith and yet totally fall off and that only the elected beleever shall persevere yet that is built upon a sandy foundation In the second place you have the efficient cause of this and that is the spirit of God Some indeed make this by way of apposition The earnest which is the spirit as if the spirit it self both in this and the other Text were the earnest which may be received provided that by the spirit we mean not only the person of the spirit but the gracious operations thereof for the people of God partake of both Eph. 1. 13. They are said to be sealed with that holy spirit of promise called so not because it is the spirit promised for that is too frigid though it be
true but because it is the spirit that doth apply the promises to the soul and make us assured of them as he is called the holy spirit because he is the authour of holinesse But then Eph. 4. 30. there we are said to be sealed by the spirit denoting the spirit of God to be the efficient cause of it So that it is a blasphemous wresting of the Scripture by a Socinian when by the holy Ghost thus sealing unto us is saith he Smal. disp de promisso spiritus sancti meant no more than a sure hope of eternal life He denieth the holy Ghost to be God and a Person it is only saith he a sure hope within us but this is to confound this effect with the cause faith and love and hope are the effects of Gods Spirit they are not the spirit it self So that from hence viz. because the spirit of God doth seal us we may gather a sure argument that he is truly God for the spirit is said to confirm us and God is said to confirm us whereby it is implyed that to confirm our hearts is a divine operation as well as to sanctifie it It is true how the spirit of God is God and how it proceedeth from the Father and Sonne cannot be comprehended by reason It is enough that by faith we are to beleeve so for no wonder the doctrine of the Trinity is inexplicable seeing the nature of God is ineffable To this purpose Austin having discoursed about the Trinity concludeth that he perceived only he had spoken something of God Si autem dixi non est hoc quod dicere volui hoc unde scio nisi quia Deus ineffabilis est Quod autem a me dictum est si ineffabile esset non esset dictum ac per hoc ne ineffabilis quidem dicendus est Deus quia hoc cum dicitur aliquid dicitur fit nescio quae pugna verborum quoniam si illud est ineffabile quod dici non potest non est ineffabile quod velut ineffabile dici potest De Doctrinâ Christianâ lib. 1. But that by the way Lastly Here is the subject wherein and that is said to be in our hearts So that as God doth write his Law in our hearts Thus he doth also infuse his comfort and assurance which doth demonstrate the soveraign power of God over our hearts he can make them holy when he pleaseth he can comfort them when he pleaseth No Potentate in the world can do thus That heart of thine which is not in thy own power which no man can tame the grace of God can tame it that heart which thou desirest may be filled with holinesse and consolation God alone can do it The Observation is That grace wrought in the heart is a sure earnest of glory hereafter He that is holy here must needs be happy hereafter If thou canst finde grace in thy soul thou hast found the Pearl thou maist rejoyce not doubting but heaven will be thine hereafter The people of God are not only to look upon grace as grace but as it is an earnest of a greater happinesse yet how often do the children of God consider it without thiis respect what courage joy and holy boldnesse would it work in thee to think thou hast within thee that which assureth of eternal glory as if thou wert already in heaven This is a reviving truth that grace is an earnest of glory thou mindest grace as it subdueth thy corruptions as it maketh thy heart to be carried out more holily and delightsomely to God but then thou dost not attend to it as an earnest There is a great deal of difference between a shilling as a single peece of money and as an earnest it may be of twenty pound more to come Thus it is very much rejoycing to finde grace at all in thy soul as it is grace but it doth much more rejoyce as it is an earnest of more fulnesse Adam had grace the angels had grace but grace was not given them as part of an inheritance for they fell from it Let us consider two Texts of Scriptures where we have this earnest spoken of The first is by our Apostle in this Epistle cap. 5. 5. Now he that hath wrought us for the self same thing is God who also hath given unto us the earnest of his spirit What is that self same thing he speaketh of it is a groaning and an earnest desire after immortality we would gladly be out of this burden here and in heaven yea as we groan and desire so we are assured and know that when we shall dye we shall go to heaven But now because these are things far above the power of nature we naturally are afraid of death we are unwilling to be taken from our relations we have not such assurance of heaven Therefore saith the Apostle He that doth work us frame and polish us for this great thing it is God We could never do it without his supernatural assistance But then how doth God work this admirable frame of heart it is by the earnest of his spirit we have the beginnings of heaven already So that as the Israelites by the bunches of raisons had some foretast of Canaan so have beleevers some taste of heaven by what they feel already and as Moses from Mount Pisgah could behold Canaan though he did not enter into it thus thou hast a sight of heaven and an entrance into it by the grace begun in thee The other Text is Eph. 1. 14. where the Apostle having said That we were sealed by the spirit of promise he addeth which is the earnest of our inheritance until the redemption of the purchased possession We are not yet brought into heaven into Canaan We are yet in the wildernesse we meet with many dangers and temptations threatning us that we shall never come there but only this earnest doth assure us and satisfie us So that as among the Israelites an inheritance was not to be alienated from the Tribe in the year of Jubilee it would return again to the true owner Thus this inheritance of heaven will never be taken from thee Thou maist be in some dangers and fears of losing of it by thy unwise carriage but shalt not be deprived of it Before we enlarge on this subject it is good to take notice of the dissimilitude as well as the similitude for though grace wrought in us be compared to an earnest in this respect as it doth assure us of future glory yet in other respects it greatly differeth from earnest among men As in the first place An earnest in bargains is to assure the buyer that giveth it as well as the seller they mutually hereby are confirmed so that the buyer cannot honestly fly off any more than the seller But now when the spirit of God worketh this earnest in us it is only for our good it is that we may be assured and
the Lord liveth therefore not by any creature 1. In truth that is be sure that the thing thou swearest be true not onely in it self but to thy conscience that thou knowest the truth of it or if thou hast not the certainty of it that thou beleevest it to be so upon good grounds and against this offend all those who swear falsly and will bring as much as lieth in them God to witnesse a lye 2. In judgement that is with prudence deliberation and caution Be well advised before thou swearest and against this offend all common swearers that swear rashly and for ordinary things as also those who swear in passions and when moved by anger 3. In righteousnesse that is be sure the matter thou swearest especially in promissory oaths be lawfull and just such which is agreeable to Gods Word To these we may adde two more 1. That we swear in faith beleeving not only that there is a God but also that he is an observer of all that we speak or do and an avenger of such who shall pollute his Name And then 2. that we do it with holy awe and reverence of God upon our spirits We are to fear an oath Oh what trembling and confusion may this work upon rash and passionate common swearers How often hath the name of God been taken into thy mouth rashly and prophanely Thou who when thou art to do with a great man in place and honour dost with all reverence approach to him how cometh the Majesty of the great God to be thus contemned by thee In the last place When may we swear and that is in the generall when necessity doth compell when the truth cannot be found out any other waies for an oath is to be used when other means are deficient and more particularly we are then only to swear when the honour of God is concerned or Religion and Christianity is falsly accused and these are publique grounds To which we may adde the good of the Common-wealth or we are to swear upon a particular occasion to clear our selves from false accusations and crimes charged upon us if otherwise our innocency cannot appear or in the behalf of others when they shall suffer either in name life or estate and we are required 〈◊〉 unto by the Magistrate that so justice may proceed SERM. CXLIII Ordinary Swearing reproved and put to Silence 2 COR. 1. 23. Moreover I call God to record upon my soul c. I Shall now conclude the Subject which the former part of this verse hath afforded unto us From what hath been delivered concerning an Oath I proceed to an Use of severe Reproof against that common Epidemicall sinne of ordinary swearing It is a Nationall sinne it is the City-sinne it is the Village-sinne it is the Family-sinne it is the rich mans sinne the poor mans sinne the old mans sin the young mans yea the childs sin who learneth to speak and swear together But if an oath be a religious calling upon God as a witnesse if it be a sacred worship of his holy Name where will such prophane contemners of the honour and glory of God appear What mountains shall cover them from the wrath of God What shall be done unto thee thou cursing swearing tongue Not coals of juniper but of hell fire shall be powred upon thee We may be amazed and wonder why such a sinne should be thus universall for other sins have either pleasure or profit but this hath none at all Certainly the custome of such a sinne cometh from the meer wickednesse and prophanenesse of a mans heart having no fear of God in our souls for there is no earthly advantage that tempteth to this common ordinary swearing yet it hath been a generall sinne in the former ages of the Church as well as now How zealous and frequent is Chrysostome against that ungodly custom of swearing Adhuc timeo quia nullus timet saith he With no lesse godly affection doth Austin also set himself against it yea it seemeth there were such prophane wretches in his daies as are in ouâ—s who did account juramentum in ore magnum suave aliquid And have not we many who judge an oath to be a grace to their language and deride at such who are so precise as to be offended at such passages Oh therefore that God would so blesse this Discourse at this time to you that the prophane swearing tongue may be converted into a praying tongue a repenting and confessing tongue that he who hath sworn may never do so more but fear an oath as much as hell-fire and for this purpose consider these motives thereunto First That there is an expresse precept and command against such ordinary rash swearing and therefore you cannot with any forehead pleade for the lawfulnesse of it neither can you say we did not know that it was a sin to do thus for Christ hath set a command like a Beacon upon an hill none can but see it And it spâ—aks almost as loud as the Trumpet at the day of judgement none can but hear it It is Mat. 5. 34. But I say unto you Swear not at all and ver 37. Let your communication be yea yea nay nay he saith Swear not at all so that if it be but once an unlawfull swearing in all thy life thou hast transgressed this command and as one tile of the house neglected may in time make the whole covering consume and one rent in the garment let alone may at last destroy the whole so even one sinfull oath not repented of or humbled for may bring on the damnation of the whole man You see this command is laid down so strictly both in the negative and affirmative part that some have judged it wholly unlawful to swear in any case but that you heard was an error on the right hand yet so farre the command extendeth as to forbid all customary idle rash and unnecessary swearing So that the common swearer may as much fear to come near this command as the Israelite did to the mount when the Law was given Shall not this command of Christ be more to thee than all custome and example But I say unto you saith Christ Swear not at all who dareth then thus contradict Christ Why dost thou not all the day-long minde thy self of this Why doth not thy conscience put thee in remembrance of this command Say when thou risest when thou walkest when thou goest to bed this commandment to thy self Swear not The Apostle James also because of the great necessity and utility of this precept doth repeat it to beleevers For as Luthers saying is principum literae sunt bis vel ter legendae Princes letters and commands are to be read twice or thrice And thus we are daily to meditate on this duty by this gemination it should appear that the heart of man is very ready to break out into this filthy prophanenesse though there be no alluring motive Therefore he
to be known ibid. All are not of equal necessity ibid. A latitude to be granted in the application of them 60 Of the twofold form of the Church internal and external ib. The marks of the visible not to be confounded with the properties of the invisible Church 61 Why Paul writeth to the Church and not to the Churches of Corinth 63 A Church is Gods people in a more peculiar manner 64 Seven things implied in the Churches being said to be of God 64 65 66 67 A Church sometimes gathered amongst the most prophane people 69 A Church may be a true one though defiled with many corruptions 70 Three propositions clearing it 73 Three reasons demonstrating it 76 What corruptions were in the Church of Corinth 71 72 The soundnesse and purity of a Church admits of degrees 73 The Church of God as 't is a Church doth farre surpasse all civil societies and temporal dignities 77 Three propositions clearing it 78 79 The grounds of it 79 80 'T is hard for Churches to keep within their proper bounds about Church administrations 80 'T is a Ministers duty by all lawfull means to promote the Church he is related to 81 All that are in the Church are Saints by profession 83 What is comprehended under Church-Saintship 84 85 All Saints ought to joyn themselves to Church communion 91 Yet some causes may excuse them 91 92 What are those sinfull grounds why many do not joyn themselves to Church communion 93 94 The best Churches changeable in their affections to their guides 464 Propositions clearing it 464 465 The causes of it 466 467 The Church esteems many things which the world despises 31 32 Church-officers Church-officers appointed by Christ as the head 28 Propositions clearing it 29 30 Two things Church-officers are to take heed of pride and idlenesse 30 31 How it concerns Church-officers to agree in matters of Religion 46 Three propositions clearing it 46 47 Three things conducing to that happy agreement 47 48 Comfort God a God of all Comfort to his 148 What is implied in that expression 149 What in the word Comfort 150 151 Propositions about the Comforts of God 152 It is so to be managed as to be made an antidote against despair and yet a curb to presumption ib. Comfort not to be judged of without Scripture-light 153 God actually Comforts his people 157 How God comforts his people 158 159 160 God a God of Comfort only to believers 161 Six propositions clearing the truth 162 163 164 165 God Comforts his people in all afflictions 166 167 No Philosophers ever had the true art or grounds of Comfort 169 God Comforts onely by the Scriptures 170 What are the grounds of Comfort in Scripture 171 172 173 How God is said to Comfort his people in all their afflictions notwithstanding they are oft disconsolate 174 175 176 177 Comfort not absolutely necessary to salvation 175 These only are fit to Comfort others who have the experimental work of Gods grace upon their own hearts 182 Four propositions clearing it 182 183 184 Four reasons confirming it 184 185 186 It is a special duty to Comfort the afflicted 187 Propositions clearing it 187 188 189 190 Two things required to the Comforting others in a right manner 190 191 The same grounds of Comforts which revive one may revive another also 191 What are the general grounds of Comfort in afflictions 192 193 Reasons of it 193 194 195 Our Comforts are and abound by Christ 209 210 How Christ makes our Comforts to abound in our sufferings for his sake 210 211 212 God commonly proportions our comforts to our sufferings 214 And sometimes makes them to exceed 215 The reasons of it 216 217 Why God often denies Comfort in trouble 217 218 Our Comfort is promoted by others suffering for Christ 223 224 225 226 227 'T is universal holiness that is the ground of Comfort 443 Communion Two sorts of Communion 251 Communion with the sufferers for Christ a good way to interest us in their glory ibid. Confidence self-confidence Self confidence a great sin 302 Propositions clearing the nature of Self confidence 302 303 304 A godly man sometimes guilty of it 309 310 Of the sinfulnesse of it 313 314 315 Confirme vide Establish Conscience Of the Conscience 384 The witness of a good Conscience a great ground of comfort 385 What is required to a good Conscience 385 386 387 388 389 How the Spirit witnesses with our Consciences 389 What are those effects of the Spirit by which our Consciences are rightly guided in witnessing to us 390 391 Distinctions concerning Conscience and its testimonies 392 393 Consolation vide Comfort Conversation Of a twofold Conversation 443 What is required to a good Conversation 445 446 Conversion A great deal of difference in the persons the Converted 42 And in the manner of their Conversion 43 The reasons of both 44 Corinth Of the City Corinth 68 D Day CHrist hath a solemn Day wherein great changes will be made 479 Wherein these great changes will be 479 480 481 482 c. Dead Of Gods raising the Dead 326 What it implies 328 329 Death The natural fear of Death not removed by grace 284 Propositions clearing it 285 286 Of what use the natural fear of Death is 286 There is a natural fear of Death in all though in some more in some lesse 288 When the fear of Death is sinfull 289 290 291 Deliverance Deliverance both temporal and spiritual from God 341 342 Despair Whence Despair arises 352 Dispensation All Gods Dispensations further the salvation of his people 242 c. Two sorts of Dispensations which conduce to that end 244 Vide Administrations E Earnest GRace the Earnest of glory 651 How grace and an Earnest differ 652 653 What is implied in the Earnest of Gods Spirit 654 655 656 They who have the Earnest of the Spirit cannot fall away 657 658 Education Education not to be rested upon 44 45 Ends. What are these inferiour Ends interposing betwixt God and us which we are apt to look upon 416 417 Enjoyments Temporal Enjoyments as well as spiritual mercies are the gift of God 369 Propositions clearing it 370 371 372 Reasons for it 373 Establish Wherein the Establishing worke of Gods grace lieth 607 608 609 610 611 612 Arguments proving all Establishing to be from God 613 The most eminent need Establishment as well as the weâ—kest 614 Demonstrations of it 615 616 617 'T is in Christ alone that we are Established 617 618 Reasons why we cannot Establish our selves 636 637 Experience Experience in former should encourage to trust in God for future mercies 345 Propositions clearing it 346 347 F Faith OF the different judgements which Faith and flesh put upon afflictions 274 c. The division of Faith as to the object 638 Whether in Faith and by Faith be oaths 665 Ministers have no power over a Christians Faith 684 A Christians Faith relates onely to God 694 Propositions clearing it 696 697 Father
weakest believer as well as the strongest Christ to be prayed to for grace and peace Jesus Christ is a Lord. Of a threefold blessing spoken of in Scripture It is a Christians duty to be much in praising God What goeth to the making up a thankfull spirit Motives to be more affected with spiritnal mercies than temporal Motives to bless God for all his mercies God is the Father of our Lord Jesus Christ Propositions explaining how Christ is the Son of God How Christs being the Son of God is the foundation of a Christians comfort God is a mercifull Father to all his children What is implied in Gods being called the Father of mercies Of the multitude of Gods mercies Of the variety of Gods mercies Of the Properties of Gods mercies Who are the fit objects of Gods mercies God is a God of all comfort to all his children What is comprehended in that expression God is the God of comfort What is implied in the word consolation How he is a God of all consolations Propositions obviating practical and doctrical objections about the mercy or comforts of God Of the Calvinists Doctrine concerning Gods absolute Decrees and how they stand with the mercy of God God not only can but doth comfort his children How God comforteth his people God is a God of comfort only to believers God will comfort his children in all their affliction whatsoever Propositions explaining the Observation Several sorts of soul or spiritual troubles in all which God comforts his children How God comforteth his people in outward tribulations No Philosopher ever had the true grounds of comfort Gods children deficient in a two-fold respect concerning Gods comforts What are these good things that God hath prepared for those that love him to comfort them What grounds of comfort the Scriptures afford unto us Psal 102. 13. How God comforreth his children in all their tribulations though they often may be disconsolate Comfort not absolutely necessary to salvation There is a two-fold joy direct and reflex Joy is either spiritual or sensitive and corporeal Gods spiritual works upon his people are not only for their own but for others spiritual advantage Of the distinction of the Schoolmen of spiritual Gifts 1. Gratiae gratis datae 2. Grattiâ— gratum facientes The Gifts of Gods Spirit are better distinguished into Dona Ministrantia and Sanctificantia Gifts are encreased by being improved What are those â—…ice things wherein more particularly we are to be serviceable to others 1. Humiliation 2. The Knowledge of God and true saith 3. Temptations 4. Consolations Those only can make fit applications to others who have the work of Gods Spirit upon their own souls A two-fold knowledge of spiritual things 1. Speculative and Theoretical 2. Practical and experimental This speculative and practical knowledge of spiritual things differ in the whole kind All knowledge that is accompanied with some kind of affections is not an experimental knowledge All experimental workings upon the soul are to be tryed by the Scriptures How our experiences are to be judged by the Word 1. Are they from Scripture rightly understood 2. Are they from the Spirit of God 3. Do they make thee more holy and humble Reasons confirming the Doctrine 1. They that have not this experimental knowledge they have no skill to cure others 2. They can have any sutablenesse of of pity and compassion 3. Because such only are found reall and in earnest 4. Because such alone are faithfull It is a special duty in a right manner to comfort the afflicted Propositions clearing the truth 1. There are two sorts of troubles 1. Spiritual and inward 2. Outward 2. The afflicted need the help of others to comfort them though themselves be never so skilfull in the comsorting others Reasons 1. Because remptations darken the judgement 2. Because the sense of their grief doth wholly possesse them 3. Because the most eminent when in troubles are subject to much unbelief and frowardness 4. Because the Devil is then most busie Lastly God hath appointed Ministers and Christians as a means to comfort others 3. The dispensation of comfort to the afflicted is either Charitativè or Potestativè 4. What is required to the comforting others in a right manner 1. Knowledge of the temptation and disposition of the person 2. The discovery of sin and then the application of comfort The same grounds of comfort that revive the heart of one godly man may do so to another too 1. There are both general and particular grounds of comfort What are the general grounds of comfort 1. All afflictions come from a Father 2. The end is good 3. The advantages that come from Christ Of the special and particular grounds of comfort The grounds of the point 1. Because all godly men are of the same nature 2. Because all have the same spirit 3. Because promises are made alike to all The sufferings of Christ abound in us What is meant by the sufferings of Christ What is meant by the sufferings of Christ abounding What be these sufferings abounding in us The true and faithfull owing of Christ is sometimes accompanied with great sufferings Propositions declaring the truth of the Doctrine 1. A Saints sufferings may be as extensive as his comforts 2. At some time their sufferings abound more then others 3. To suffer for Christ is very grievous to flesh and blood 'T is a glorious and blessed thing to own Christ in the midst of sufferings What it is to suffer for Christ 1. Ex parte Objecti 1. It must not be for any sin 2. It must be for the name of Christ 3. For righteousnesse sake 4. For a good conscience What are the qualifications of those who suffer truly for Christ 1. Faith 3. Spiritual â—ortitude and heavenly courage 4. Holy wisdom and prudence 5. Patience 6. An heart mortified to all earthly comforts 7. Pure and holy motives As our sufferings are for Christ so are our comforts by him How our comforts abound by Christ 1. Efficiently 2. Meritoriously 3. Objectively How many wayes Christ makes his comforts to abound to those that suffer for him 1. By perswading them of the goodness of the cause why they suffer 2. By sorewarning of their sufferings 3. By informing us of his Sovereignty and conquest over the world 4. By vertue of his prayer put up in that very behalf 5. By instructing them of the spiritual advantages which come from such sufferings God doth proportion our comforts to our sufferings Christ alwaies accommodates himself to the capacities of his people The mercies of God do often overflow Reasons 1. Because God in all his administrations doth still regard his own glory not our desert 2. Because of Gods faithfulnesse to his Promises 3. Otherwise God in his expressions of mercy would be exceeded by man 4. Because otherwise Gods glorious and in his afflicting could not be obtained Object Answ Why God often denies comfort in trouble 1. To teach us that comforts are his gifts 2.
against Christ 2. T is the grace of God◠alone that can open this door 3. Sometimes Ministers are called to a people of small hopes 4. A Ministers hope of doing good should be guided by the Word Reasons why a Ministers hope of doing good should be matter of of joy to him 1. The End of his Ministry is accomplished A constant Ministry is necessary to every Church And that for these Ends 1. To informe against Errors 2. To reform the corruptions that are in mens lives 3. To comfort the godly 4. To edifie and strengthen them How believers may and are to grow 1. In knowledg 2. In the experimental power of their knowledge 3. In Faith 4. In Grace 'T is the duty of all Christians especially Ministers to lay out themselves for the glory of God 1. For all Christians 1. There is none but have talents to be improved 2. All lawfull actions may be improved for Gods glory 3. Christians should often meditate upon the ultimate end of all their actions 2. Especially it belongs to Ministers What is required to enable us to do all things for Gods glory 1 A converted soul 2 A publick spirit 3. Heavenlyn indedness 4. Fervency and zeal The office of the Apostle and ordinary Pastors differs in that the one had an universal the other a particular charge 1. The Apostles had commission to preach to all Nations 2. Yet the office of the Apostles did virtually contain all other 3. The Apostles had in their office something ordinary and something extraordinary 5. Though a Pastor is ordinarily to reside amongst his flock yet he is a Minister of the whole Church of God Where the Ministry hath wrought spiritually the Minister is esteemed highly Lightness and inconstancy is a great sinne and reproach to all much more to Ministers Of the sinfulness of inconstancy in civil respects As 1. When we are not consistent with our selves in our assertions 2. In our promises 3. In our affections Of the aggravations of this sinne 1. 'T is contrary to the nature of God 2. 'T is a reproach to men 3. Hereby a man makes himself unfit for Gods service 4. 'T is an abuse of our tongue 5. God threatens lying but encourageth sincerity Of the sinfulness of Inconstancy in spiritual things as in 1. Faith 2. In our Conversion and Repentance Motives against this Inconstancy 1. There is the same Reason at all times against sin 2. Sinnes after Convictions are the greater 3. This Inconstancy is a mocking of God and a dallying in soul-matters 4. It may justly cause God for ever to forsake thee 3. This Inconstancy is a great sin in Promises and Resolutions Of the Phrase according to the flesh which is taken for 1. The humane Nature 2. External Priviledges 3. Corrupt Principles Walking by carnal Principals makes men unstable and inconstant Principles of flesh 1. Covetousness 2. Ambition 3. Pleasing of men 4. Time-serving 5. Self-pleasing Of Principles 1 Herein men differ from bruit beasts because they act from inward principles beasts by instinct 2. Principles are either speculative or practical 3. All the principles of natural men are sinfull and carnal 3. Principles are oft hidden 5. There are principles of flesh even in our holy duties 6. The principles of the carnal and of the spiritual are contrary Of the principles of a godly man There are two general principles 1. There is a principle of knowledge viz. the holy Scriptures 2. The principle of his acting viz. the Spirit of God Particular principles 1. Alwayes to keep a good conscience towards God and man 2. To make sure of his ultimate end and the necessary means to it 3. Daily to expect death and judgment 4. To judg sin the greatest evil and godliness the greatest good Lying is not consistent with godliness 1. There is a material and a formal lie 2. There are assertory and promissory lies 3. There is a pernicious sporting and officious lie 4. Lying is a sinne of the tongue 5. They that would not lie must study the government of the tongue He that would govern his tongue must first cleanse his heart The causes of lies 1. Natural inclination 2. Want of dependance upon God 3. Our captivity to Satan 4. Covetousnes 5. Fear God is true God is true 1. There is a Metaphysical and a moral Truth 2. There is an increated and created truth 3. In that God is true he differeth from men and devils 4. 'T is because of Gods truth that we are commanded to believe and trust in him 5. The truth of God is the Foundation of all Religion and godliness Wicked men usually cast the Imperfections of the Minister upon the Ministry 1. A people may have an holy Zeal againg a loose scandalous Minister 2. A people are oft prone to take offence at the Ministers when yet 't is their sin 1. When they dislike that which may be of great use 2. When they are offended at his reproveing sin 3. When they cast the saults of the persons upon their Office and Doctrine 4. When they refuse the Ministry upon false Rumors and Surmises 'T is a great reproach for a Minister to be mutable and contradictory in his doctrine 1. All changes are not bad 2. But 't is a sin and reproach to change from the truth 3. Even such a change supposeth imperfection 4. No man but may know more than he doth 5. We must distinguish betwixt what is and what is not fundamental 1. We must distinguish betwixt constancy and pertinancy 2. Then is it a reproach to change when we change from truth The causes of inconstancy 1. Ignorance 2. Affectation of singularity and vain-glory 4. Examples We must distinguish betwixt essentials and circumstantials in Religion Christ only is to be the subject of our preaching When is Christ preached 1. When he is declared to be the Messiah 2. When preached as God-man 3. When preached in his person and his offices 5. When he is set up as the head of his Church The Lord Christ is the son of God 1. He is truly God 2. He is not the son of God as others are called his sonnes as 1. By Creation 2. By Regeneration 3. Because of their dignity 3. He is therefore called the Son of God because begotten from eternity of the Father 4. He was begotten of the Father 5. In these Mysteries we must adhere wholly to the testimony of the word 6. He is Antichrist that denies the Son to be God 7. The spirit of giddiness hath justly fallen upon these that deny Christ to be God Christ is a Saviour to his people What is implyed in Christs being a Saviour 1. That all mankinde was lost 2. What kinde of Saviour is Christ Even a spiritual one 3. He is an effectual Saviour Who is Christ a Saviour to 1. Some of mankinde 2. The repenting believing sinner 3. They are saved from 〈◊〉 and the world 4. Christs people 5. The saved are but few in comparison of the