be thus diligent in thy wayes What is it that is set most upon thy heart all the day long For although we cannot continually have actual thoughts upon our chief end yet we are to have an habitual and virtual inclination from whence all is to come that we do Even as a perfect Grammarian speaketh alwayes true Latine from the habit within him though happily he doth not actually think upon every rule in his Grammar In the next place we told you This acting and working for God in our whole life and callings is more eminently to be fulfilled in the Ministers of the Gospel The name of a Bishop is a name of labour and not honour The Ministry is Negotiorum negotium the work of all works which made Paul say Who is sufficient for these things 2 Cor. 2. 16. All the title and names they have denote diligence labour sollicitude and constant perseverance in the work of the Lord against all the cruel oppositions that the Devil and wicked men do raise against them Hence Timothy is commanded To endure hardship as a good souldier of Jesus Christ 2 Tim. 2. 3 4. and that he may discharge this faithfully He must not entangle himself in the affairs of the world All which sheweth that in a peculiar manner they are by their Ministry to dispossess Satan of his Kingdom They are clouds to refresh the dry ground and to make it fruitfull They are salt to season those who are corrupted by sinne But you may say What qualification is requisite that both private Christians and Ministers may lay themselves wholly out in their respective wayes for God For though Paul instance here only of his own travails yet the end of this is general and belongs not onely to all Ministers but all Christians We are to do in our way what Paul did in his way We may in the Apostles consider some things as commanded them in their proper personal capacity Some things again as Ministers which belong to all Officers in the Church Some things again as commanded them under the notion of believers and what they do in such a capacity we all are to imitate them in It was not the Apostles duties only to watch and pray to take heed their hearts be not overcharged with the cares of this world to strive to enter in at the streight gate but it is every believers duty we have all the same end though not the same way What Paul aimed at by preaching by travailing from one Countrey to another the very same thing art thou to aim at in thy buying and selling in thy trading from one place to another Now amongst the several qualifications to inable us thereunto there is required 1. A renewed Nature We must be made new creatures else the first stone is not yet laid in this foundation Paul never was busie in this spiritual merchandizing for God till he was converted while some men have their lusts their god others their god others the world their god others honour and greatness their god They cannot but toil and moil go farre and near only to satisfie these spiritual Idols that they worship in their hearts Oh but when God shall make this iron to swim shall convert this earth into fire then he beginneth to improve that first Commandment and to do all things in pursuance thereof even to have no other gods but God alone 2. There is required a publick Affection whereby we preferre Gods glory and the spiritual good of others above all our particular concernments If Paul could even desire to be an Anathema for Israel's spiritual good Rom. 9. 3. How much more then would he readily part with riches honour and his own ease to have procured it When we read in prophane Histories and see how much some of their Worthies have denied their profits pleasures and lusts to promote the publick good we may admire that publick spirit God gave them yet Austin observeth truly That corrupt aims and ends did prevail in all they did How much more then may we behold the glorious work of Gods Spirit upon many Christians in this very particular of giving them publick affections that had rather with Jonah be cast into the Sea then see the Church sink wherein they are If it be our duty To lay down our lives for the brethren 1 Joh. 3. 16. is it any wonder if we do the lesse things for the good of others 3. There must be Heavenly mindednesse Cold doth congregate heterogeneal things together the Earth is an heavy element and falleth downward If therefore a man would be active and diligent for God and his Church he must be of an heavenly frame he must be able to say with David Whom have I in Heaven but thee and in earth in comparison of thee Psal 73. 25. As fire assimilateth all things into its self Thus doth the godly man endeavour that all his relations may be godly all his friends all the world if it could be Hence it is that every godly man because of this heavenly affection is in some measure though not equal to Paul to say 2 Cor. 11. 28 29. The care of all the Churches is upon me who is weake and I am not weake Who is offended and I burn not It is said to be a kind of proverbial speech in the primitive times If an elect that is a believer hath sinned his neighbour hath sinned implying the great care Christians took of one anothers soul that if any did sinne they were to consider whether other mens sins were not made theirs some way or other Lastly Fervency and zeal is a choise ingredient in this precious ointment If you observe who ever did much in their places for God or his Church you will find they were alwayes men of zeal Hence Rom. 12. 11. you have those duties excellently put together Not slothfull in businesse fervent in spirit serving the Lord. Every Sacrifice must have this fire that it may be offered up to God It is the sluggard that hath this field grown over with briars and thornes want of zeale maketh a man stand like an unprofitable tree that cumbreth the ground It was Paul's zeal made him do and suffer so much for the good of the Church Thus zeal also will inflame thee and make thy heart which naturally is like a cold stone within thee to burn like fire and then as Solomon speaketh in another case It is an impossible to keep in thy godlinesse as to binde up the winde or to conceal the ointment thou bearest about with thee Zeal will make thee work for God speak for God These and the like qualifications will make us put this Doctrine into daily practice viz. To improve all we are and all we have for Gods glory and the good of others Let the Use be To examine our selves in this point Is all we do in reference to God Doe we live and move to glorifie God May we not
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
He may justly expect Gods assisting of him with such qualifications of zeal and courage as are necessary to that work Thus the Apostle speaking of all the Ministers of the Gospel saith We have not received the spirit of fear but of power and love and a sound mind 2 Tim. 1. 7. It 's God that giveth us such a spirit where God calleth to an Office there he giveth suitable assistance For as it is with the general Call of Christians because God calleth them to holiness therefore he furnisheth every one with grace without which happiness cannot be enjoyed So it is in peculiar special Offices if in civil he gives Saul another spirit and much more in holy functions Hence he Isaiah's lips with a coal of fire from the altar Though Jeremiah pleaded he was a child yet God promised to enable him And when Moses did again and again excuse his inability to the Office God put upon him The wrath of God was kindled against him Exod. 4. 11. saying Who hath made mans mouth who maketh the dumb or deaf c Have not I the Lord If then God calleth he can give wisdom mouth and spirit such as none shall be able to withstand Oh then what a comfortable support is here When thou art dejected under the thoughts of thy insufficiency and weakness thinking thou shalt fail under the burden and prove a reproach to the Office Yet because God hath called thee thou mayest imbolden thy self thou mayest say Lord I cam not hither of my own will I am not in this place and Office by my own seeking but all is of thy will and ordering and therefore do thou own thy own servant Though I am weak thou art not who is the Father of Spirits but thou alone Therefore under all imperfections do thou runne unto God who hath set thee in that Office 2. As he may expect assistance so also Protection and Defence in all the dangers they are assaulted with For it cannot be but he that is called of God if he do the work of God zealously and impartially but he will raise up many enemies and find great opposition in his work Now as our Saviour told his Disciples of their danger That they should be haled before Rulers thrown into prisons and cast out of Synagogues yet he bids them Take no thought what they should say viz. not in a sinfull distrustfull manner because at that very time it should be given them what to speak Mark 13. 11. He doth not forbid a lawfull premeditating but that which is accompanied with slavish worldly fears and humane distrust as if the Spirit of God would not be ready to assist Doth not Paul reckon up the several dangers that he was every day in insomuch that his safety was every day miraculous Yet God delivered him out of all He prayed to be delivered from absurd and unreasonable men and God heard him Thus Jeremiah likewise he did undertake a very difficult Province he was to deal with Scorpions and tygers yet Jer. 1. 17 18 19. God bids him Not be dismayed at their faces for he had made him a defenced City an iron pillar and a brazen wall c. They might fight against him but never prevail This then is a blessed reviving when in the midst of all thy assaults all the troubles thou dost conflict with this man reproacheth thee that man revileth thee thou canst appeal to God O Lord Is not all this because I do the work commanded Is not all this because thou hast sent me and because I am an Embassadour in thy Name Certainly if David did so severely avenge himself upon the Ammonites for the injury done to his Embassadours No lesse wiâ—l God reward those who despise those he sends And therefore it 's one of the great wonders in the world That Christ hath maintained a Ministry in his Church for so many hundred years when all the malice and policy that could be devised hath been imployed to overthrow it Yea God hath in most ages still stirred up some with admirable zeal and courage to withstand the deluge of corruptions that were in those daies and though many have been violently put to death yet some have been wonderfully protected as John the Evangelist Athanasius and Luther 3. They may expect wonderfull success and fruitfulness in their labour For seeing God hath sent them and they come in his Name their labour shall not be in vain The Apostles though few were made salt enough to season the whole world At one Sermon Peter converted three thousand Rom. 15. 19. Paul tels us The Gospel did spread it self by his preaching yea some of Caesars own houshold became converts Thus doth the Lord wonderfully cooperate with his own instruments insomuch that Divines have a Rule Qualis vocatio talis successus yet this must be wisely understood for as in the Scripture many precious godly women went barren and had the reproach of not bearing children as Sarah and Hannah So many eminent servants of God though called by him and owned as it were by name yet have not had such success in converting of souls as others had Yea Christ himself did not convert so many as the Apostles Isa 49. 2. Christ speaks notably to this of this protection by God yet the little success he had So that it 's the Scriptures complaint of stretching out the hands in vain all the day long to a gain-saying people Therefore we are to distinguish of people for they are either such as never had the Word of God preached to them or such who though enjoying of it for many years yet have so universally apostatized that a Reformation is like a new plantation of the Gospel Now to such a people as these commonly the Word hath been successefull and multitudes have been caught in the Net of the Gospel Commonly at such seasons there hath been a preparedness made for the Gospel to run and to be glorified Thus you see the Romans Corinthians and many Heathenish places were converted from their Idols to serve the living God Thus also among the Jews when Christ came as a reformer to that apostate people he saith That the harvest was great but the labourers were few Luk. 10. 2. There were more to be converted but no instruments to do it and therefore he bids them Pray unto God to send labourers into his harvest As with ground new broken up there the labourer hath the greater hopes But in the second place There are a people that have long lived under the means of grace and have often resisted the Spirit of God in the Ministry Now for the most part there is very little conversion wrought on such Not but that Gods arm is as strong as ever and the Word is as powerfull an instrument and God doth approve of his Officers only the unworthiness and unprofitableness of the people have deserved that God should give them up to spiritual judgements and that no
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
writeth to them as if all were Gentiles as Chap. 12. 2. Ye know that ye were Gentiles carried away to dumb Idols c. Hence the same Author saith That it was one Church collected of all the believers in that place Licet esse potuerint in eadem civitate distinctae ut it a dicam parochiae As for the notion of a learned man That the Jewish believers and Gentile believers did make two distinct Churches and had two distinct Bishops which he thinketh would salve some seeming contradictions in Ecclesiastical History that being of an heterogeneous nature to my purpose I passe it by Thus also the Church of Jerusalem is called a Church which yet by many probable Arguments seemeth to be more than one Neither may we think that Christ hath invested one single Congregation ordinarily with all Church power For that president and example of a Councel or Synod mentioned Act. 15. doth inform That there are to be Synods not only by way of advice but by power and that over particular Churches We proceed to the next thing considerable in this description of the Church and that is the efficient Cause the Church of God This distinguisheth the Church from all civil and meer political Assemblies For though the Earth be the Lords and the fulness thereof yet the Church is the Lords in a more peculiar and appropriated manner Sometimes the Church is named absolutely without any addition as when Paul is said to persecute the Church Sometimes it 's restrained to the place Thus the Church of Ephesus the Church of Laodicea but most commonly it is the Church of God or the Church of Christ Sometimes both are put together as 1 Thes 1. 1. To the Church of the Thessalonians which is in God the Father and in Jesus Christ So also 2 Thess 1. 1. And certainly if so be the Apostle considering us meerly as creatures maketh use of and sanctifieth that of the Poet For we are his off-spring how much more is it true of us as members of a Church Observe That a Church is Gods people in a more peculiar and special manner Though he be the God of the world yet in a more special manner he is a God of his Church The consideration of this truth may tend much to our spiritual edification For if we are of God how much should it humble us to see any thing amongst us that is of sin or the Devil Is ignorance or prophaneness of God so are humane superstitions of God But to open this let us consider what is implied in this when a Church is said to be the Church of God First therefore this sheweth That a Church is a supernatural Society it 's spiritual company of men So that a Church is not like a civil Corporation or like Kingdoms and Commonwealths which are by meer humane Institution and agreement though Magistracy it self it be of God but are supernatural and therefore it 's called the Kingdom of Heaven and Jerusalem which is from above so the Church is called Gal. 4. 26. even while it is here on Earth before it is triumphant in Heaven Now the Church is a supernatural Society many wayes in which respect it may be called the Church of God in a more eminent manner For in respect of its Efficient so God alone is the author of it called therefore Ecclesia because God by his Word calls them from their Heathenish Idolatries and practises making of them a Church Thus the people of Corinth when they were securely indulging themselves in all manner of impieties having no thoughts or desires to be a Church God by Paul calls them to be one Even as God by his breath caused the dry bones to gather together and to live or as at the day of Judgment God by the voice of an Arch-angel will raise the dead in the grave who have no life or sense in them Thus it 's the Lord that made Churches every where in the preaching of the Gospel It was the gracious work of God that found us out in Britain and made a Church to himself so that we are loca inaccessa to the grace of God and his Spirit though to humane power It is true indeed God is the God of the world he created Heaven and Earth with all therein yet though God did thus immediately create the world at first we do not say the creatures therein are Gods grace or that they have a supernatural being For it 's not enough to make a thing grace or supernatural that God doth immediately create it but that his power be in a peculiar and extraordinary manner and that for supernatural effects and ends Oh therefore how greatly should we be affected with the grace and power of God in creating to himself a Church out of the world He might have no more made a Church here or there in the Earth then he did in Hell and he that at first planted a curious Garden and put man therein is much more wonderfull in making of a Church to himself yet how bruitish and earthly are we We can bless God for the world and the comforts thereof that the Earth brings forth food for us that we have the Air to breath in the glorious Sunne to be a daily light to us yet we are not thus affected with Church-mercies and Church-ordinances David indeed upon the former consideration cried out Lord what is man that thou art thus mindfull of him c But we may much rather from these supernatural respects Secondly It 's supernatural in respect of the purchase given for them the price paid to make them the Lords For you must know upon Adams fall all mankind was excommunicated unchurched as it were and therefore cast out from Paradise and Gods gracious presence and hence it is that we are said naturally to be without God yea the Devil is said to be the god of the world Thus untill God makes us a Church we are under the power of Satan wholly and therefore to be cast out of the Church is to be delivered to Satan Thus then being fallen off from the Lord and now become the Devils in whom he reigneth we could not be purchased from this thraldom but by the death of Christ and therefore we are called the Church of Christ as well as of God because though conquered by Gods Spirit yet we are bought by his bloud and this the Apostle urgeth That therefore we are none of our own but are to live to him We are to be his peculiar people zealous of good works Tit. 2. 15. Thus it cost more to be Gods Church then to be the world at first for he spake and it was made but here Christ died and so it was purchased What a powerfull ingagement is this for all of a Church to walk holily What did Christ die that you should wallow in the filth of your sins What will you deny the Lord that bought you If thou wilt be ignorant and prophane
against God when grace comes to convert them Therefore let the Use be of Exhortation to all such who have felt this lively power of God raising them out of the grave of sinne who have been taught of God inwardly as well as by the outward Ministry with all joy and thankfulness be astonished at the free and unsearchable riches of Gods grace to thee How many doth God passe by of better parts of greater abilities of higher conditions in the world that might have done him more service and pitch his love upon thee Oh do thou abhorre all those presumptuous and proud opinions of Free-will and power to make Gods grace effectual to thee Do not bid such as bring such Doctrines God speed What doth not thy own experience doth not the wonderfull power of God upon thee subduing and overcoming thy heart when thou wast full of carnal prejudices and sinfull reasonings abundantly convince thee of this Let thy own heart and experience confirm thee more than all their subtill distinctions can unfettle thee But I pass from this and come to a second Observation which Calvin on the place takes notice of He calls it a Church saith he though it were so greatly polluted though both for Doctrine and practice there were such great disorders yet for all that he doth not unchurch it he owneth them still for the people of God though they were greatly to be reformed as to the Church administrations neither are his exhortations to the godly to separate and leave the Church-communions though thus defiled he giveth no command to such a thing but rather exhorts them all in their places to amend and reform To purge out the old leaven that was amongst them Therefore to forsake polluted Assemblies and leave them hopeless seemeth to be a great neglect of our duty we are rather to stay that by our abode and presence we may rectifie things that are crooked The Doctrine is That a Church may be a true Church of God although it be defiled with many corruptions several wayes As a godly man may be truly godly and yet subject to many failings Thus a Church also may be truly Gods Church the Body of Christ yet many distempers and sad confusions amongst them This truth is worthy of all diligent prosecution because many men though otherwise good out of a tenderness and misguided zeal may separate from our Congregations deny them to be true Churches and all because they see many things amongst us that are matter of grief and a great stumbling block to them This I confess is and hath been a sad temptation but a particular Christian is is not to excommunicate and unchurch a Church till God hath given a Bill of Divorce to it and hath cast it quite off An impatiency to bear any evil or disorders in a Church is not presently to be commended and yielded to to the utmost A Christian must have wisdom and a sound mind as well as zeal and a tender conscience Even the Reformed Churches did not wilfully and voluntarily depart from the Church of Rome but did stay to cure and heal Babylon untill they drave them away with fire and sword So that our leaving the Roman Church was not a Schismatical separation but a forced discession or departure from them But of this it may be more afterwards Let us for the present take notice of what corruptions and disorders were here at Corinth which yet he calls the Church of God And First Whereas the Apostle comprehends all Religion in these things Tit. 2. 12. Righteously soberly and godly Righteously in respect of religious duties towards God We may see how the Corinthians were blame-worthy in all And 1. For their sinnes of unrighteousnesse The Apostle sharply reproveth them for their contentions and quarrellings even so farre that they went to Law with one another and that in the Heathen Judicatories which was a great and grievous reproach to the Christian Religion How would the Heathens deride and scoff to see those that were Christians and out of appearance from love to heavenly things forsaking the world and earthly advantages thus to implead one another about meum and tuum about money matters or other civil rights to sue one another before Heathens Judges What could this produce but to make the Heathens say They talk of leaving all and following a crucified Christ but they will not abate of their earthly rights to one another not in the least measure Which did so grieve the Apostle that he conjureth them What have ye never a wise man to be an arbitrator amongst you Why doe ye not rather suffer wrong Nay they were so farre from such meek self-denying spirits that they rather did wrong and defraud one another Now see how zealous the Apostle is in this 1 Cor. 6. 1 2 3. he saith Dare any of you having a matter against another goe to Law Dare any of you supposing the Gospel the meekness of Christ the self-denial and contempt of earthly things with the scandal redounding to Religion would sufficiently awe their consciences Again vers 4. he tells them that the things pertaining to this life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for about them they quarrelled so much were so inconsiderable that they should appoint the least esteemed in the Church for to end such inferiour work Again vers 5. I speak it to your shame And vers 7. There is utterly a fault amongst you Thus you see that in matters of Justice between man and man there were great offences Only by the way let none gather from these expressions of Paul that it is unlawfull to go to Law or appeal to the Civil Magistrate to know his due right when that is detained from him For that is many times so farre from being a sinne that it 's a duty it would be a sinne not to pursue it as you see Paul pleaded his right and would not go out of prison when they had done it against Law till the Magistrates came to intreat him provided that there be those qualifications which Paul insinuateth 1. That this impleading be not before Heathens and Pagans who hate the Christian Religion 2. That we have such Meeknesse of spirit as willingly to suffer wrong did not the Gospel of Christ or the Law of the Land or the good of others require it of us And Lastly That we be willing to referre all our controversies to any just and wise arbitratours If these things be premised and yet unreasonable and absurd men will make a spoil and a scoff of men then both Religion and Justice calls them to defend themselves and it would be a sin to neglect it In the second place for Sobriety which is the expression of such graces as belong to our selves viz. Temperance and Chastity How grosly did the Corinthians offend here There were some that had repented of their fornication and uncleanness and for drunkenness some did presume to come to the Lords Table not
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
causeth much joy in the heart God therefore is called the God of comfort in this respect that though for just and wise ends he will not deliver his people from sad exercises yet he will in those exercses give them such strong cordials and sweet revivings that they shall not only have patience to bear them but even joy in them So that in the words we may take notice of what he is said to be a God and then the Extent or Universality of it a God of comfort and a God of all comfort The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used sometimes for exhortation and sometimes for comfort for exhortation Act. 13. 15. Rom. 12. 8. and for comfort in many places In 1 Cor. 14. 3. there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exhortation and comfort put together Some say therefore is the same word put for exhortation and comfort because spiritual consolation is hardly received by the afflicted humbled sinner and therefore he must again and again be pressed and exhorted to entertain it for the Devil is the prince of darkness and father of terrors and fears and so immediately opposite to this glorious Attribute in God The God of all comfort The holy Ghost from this word is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Comforter So that although by way of oeconomy it is attributed to him in an appropriated manner yet that doth not exclude the Father For opera ad extra sunt indivisa but as was formerly said this fountain doth not need any stone to be removed from it and therefore we may immediately drink of it Observe That God is a God of all comfort to such as are his The Apostle is not content to call him only the Father of mercies but as a further aggravation of his goodness represents him to us as a God of all consolation For though he be a Father of mercies yet because a Father he doth chasten and correct us it is necessary therefore that under those corrections we should be supported by heavenly consolations from him Rom. 15. 5. Paul doth in that place also style him The God of patience and consolation the God that giveth us to be patient and lowly under his hand For who is not furious and fretting against God under chastisements if God give not a meek and patient spirit But that is not all he is also a God of consolation that is more than patience he giveth songs in the night he turneth our water into wine Though tears may be for a night yet joy cometh in the morning But let us consider how much is comprehended in this expression The God of all consolation wherein every word hath some emphasis As First In that he is said to be a God of comfort a God that intimateth these things to us 1. That he hath a supream power and independent Dominion and Sovereignty over us whereby he distributeth comfort when where and to whom he pleaseth For in being a God of it that supposeth all comfort is at his command he makes it go where he goeth and he taketh it away where he pleaseth Hence we read in Scripture a cup of consolation Jer. 16. 7. and a cup of salvation Psal 116. 3. and Psal 23. 5. David speaketh of his cup running over that is a cup of gladnes and joy Now why is it called a Cup Expositors say It 's an allusion to the master of a feast amongst the Jews whose custome was to assign the Cup of praise and thanks to those who were to drink of it In that then it is called the Cup of gladnesse that supposeth it to be a cup in Gods hand who is the chief governour of the world and that he giveth those to drink whom he approveth of Even as the Scripture speaks also of a Cup of astonishment a cup of anger and fury in his hand which he will make nations to drink off whether they will or no Jer. 25. 28. God then hath a cup of joy in his hand and he giveth his people to drink of it when he pleaseth we cannot have joy and comfort when we please The godly afflicted soul would give a world for comfort in his heart but he cannot procure a drop to his own soul by his own power 2. He is a God of consolation and that supposeth him to be alone the efficient cause of it That if we would have our sad and darkned hearts filled with joy it is God alone that can do it So that as he is called The God of all grace because there is no grace whether outward or inherent that we are made partakers of but it cometh alone and freely from God the fountain So is he also the God of all comfort because it 's he alone that worketh this comfort in us The least affliction the least sinne in its guilt would be enough to overwhelm us did not God come in with comfort David under the sense of Gods wrath for his sins and complaining of his broken bones Psal 51. doth earnestly pray to God To restore joy to him again Alas he was never able to bring joy more into his soul But as when the Sun is set all the men in the world cannot make it rise again it would be perpetual night if God did not make the Sunne to arise So the godly heart humbled for sinne would find continual blackness and horrour would be in a perpetual hell if God did not create light in that soul Hence Gal. 5. Joy is made the fruit of the Spirit because it 's the Spirit of God that can only comfort the heart truly Indeed there is much carnal and worldly joy that men may for a while sport themselves with but this is no true enduring comfort It is but a vapour a dream a blaze like the tickling upon a scratch that leaveth more smart afterwards He is therefore a God of consolation because God only can vouchsafe it 3. He is the God of comfort because whom he will comfort shall be comforted As he makes men drink the cup of his anger whether they will or no so even those humbled souls who with frowardness and unbelief set themselves against comfort they do with Rachel refuse all comfort yet God doth wonderfully bring comfort into their hearts How subtil and resolute are sometimes Gods own servants while in darkness to argue against and resuse the comfort that the Ministers of the Gospel bring to them They will not let the good Samaritans pour oyl into their wounds But when God cometh with comfort then these boisterous winds and waves will presently be silent Hence David Psal 4. acknowledgeth God had put more comfort in his heart then they had in the abundance of all earthly joy God did put it into his heart even with a kind of holy irresistibleness when he comforts neither sinne or the Law or the Devil can discomfort Insomuch that it 's great matter of praise to God when the
experimental knowledge which may be accompanied with some kind of sensible affections Mat. 13. the temporary believer received the word with joy You see then that some may have joy and that from the Word yet this not be the true saving knowledge or faith Heb. 6. some are there also said not only to be inlightened but to have tasted the good word of God Here you may observe that some may tast may have joy all which do inferre some affectionate inward experimental workings on the soul and yet not attain to have the true and honest heart And the reason is because these affectionate workings they are but transitory they quickly vanish away There is no setled constancy or permanency in them So that we are not to give credit to all the affections nor to all inlargements that we may find in our selves even about holy things but we are to be sure that there be deep rooting enough Hence Fourthly All experimental workings of the soul are to be judged and tryed by the Scripture Our hearts being full of guile and imposture the devil also transforming himself into an Angel of light hence it may come about that we may have the experience of much joy of many inlargements and yet all the while be in the devils waies Hence it is that all Sectaries almost will tell us of the great support and comfort they have had and that ever since they embraced those new waies yea some make themselves to be the only spiritual men that all other are in the flesh as Tertullian wrote a Book against the Orthodox stiling it Contra Psachicos as those that were meerly natural in the mean time he pretended to private revelations The experiences therefore which we find in our souls we must examine and try lest we make that to be of God which is indeed of the devil No doubt many deluded souls in dangerous and damnable waies comfort others of the same way with them by that comfort wherewith they are comforted not of God but of the devil Therefore let our experiences especially of comfort be judged by the Word in these Particulars First In the manner and way how thou comest by them Are they by the Scriptures truly understood I say truly understood For if thou abusest Scripture putting thy own sense upon it and thereby receiving comfort it is no longer then Verbum Dei but verbum tuum thou wrestest it and makest it thy own or the devils and not Gods If therefore thy experience of comfort be grounded on the Word if thy consolation flow from hence then this will abide That we through comfort of the Scriptures might have hope Rom. 15. 4. The Spirit of God doth first lead into all truth and then into all comfort Secondly In the original and the efficient cause is it from God from the Spirit of God Or from the devil who may harden thy heart and make thee have such joy as mad men have not feeling their own misery The comfort and the joy that is truly so is still attributed to God and the Holy Ghost as the fountains thereof Thirdly Doth thy experience of Consolation make thee more humble and empty Doth it drive thee out of all thy vain carnal confidences This argueth it cometh from God if with the Centurian when Christ cometh to thy soul thou sayest Lord I am unworthy this joy this consolation should enter into me And therefore the more comfort the more lowly and debased in thy own eyes And never more then when the most joy This is a good experience of comfort as coming from God So also if this comfort be conducing to holinesse if by this thou art more quickned to mortifie sinne to subdue the corruptions that remain if this be like oyl to the wheeles thou art more fervent more zealous in all holy duties then make much of this comfort for it cometh from Heaven If then we have the experience of Gods working upon our souls both in the way of grace and the way of comfort then and never till then are we fitted to deal with the souls of others And there are these Reasons First None can wisely be a Physician to heal a disease in another unlesse he have skill and understanding in the nature of it and the fit remedy for it Now while a man hath no experimental knowledge of Gods workings upon his own soul he hath no skill no heavenly heart about the diseases in others souls Bring a poor wounded soul that is burdned with sinne that would be directed into Evangelical comforts to a Pharisaical self-righteous Doctor and alas he will as Ely thought the poor weeping woman bitter in soul and praying to God to be drunk so will these think such an one mad and foolish Hence you heard Christ would be tempted as we are that he might succour those that are tempted that he might have the tongue of the learned to speak to such who are weary Those that have not been thus humbled thus exercised thus comforted they are no waies able to be any helpfull comforters but like the Priest and the Levite will passe by those who are thus wounded Secondly As such can have no skill or understanding so they cannot have any sutablenesse of pity and compassion to those that are so afflicted in spirit and needed comfort She said Non ignara mali miseris c. The experience she had of miseries made her pity those that were in the like God would have the Jews be kind to strangers because they had once been strangers themselves Thou that hast been in the deep waters of Gods wrath thou that knowest how insupportable it is to feel the frowns and wrath of God for sin with what melting bowels with what pittifull affections wilt thou be like the good Samaritan Hence it is that as the Lord Christ himself did conflict with the wrath of God being in unspeakable agonies so also many of the choicest servants of God especially Ministers have been under the harrow and hammer of these desertions that they may be more polished for Gods building Luther doth manifest in several places what the great works of God were that he felt on himself so that though of a stout and undaunted spirit yet the anger of God did beat him to powder and finding no help for his afflicted soul in any Popish Principles no more then the Dove could place of abode while the waters did overflow at last when it pleased God to comfort him by Evangelical comforts through a right understanding of Christ and righteousnesse what a tree of life did his tongue become to others How many did he comfort by those comforts God had comforted him Calvin also it 's noted of him that he was a man of deep and retired thoughts within yet did retain them much in his own brest and no doubt by this he was the more prepared to be an excellent Instrument in the Church of God We see
Church and so it must be understood indefinitely not determinately of this or that person It is true indeed there was in the primitive times among other extraordinary gifts that of the discerning of spirits if by Spirit we are not rather to mean Doctrines pretended to be of the Spirit as 1 John 4. 1. rather than the hearts and frames of mens spirits For although absolutely originally and independently it be Gods only prerogative to know the hearts of men yet in some cases as in Elisha with Gehezi God may reveal the thoughts and secret motions of heart to others but this is extraordinary not constant no more than working of miracles So that it is a very absurd opinion of those that are called Quakers who say That light within them discovers what is in other mens hearts abusing that place The spiritual man judgeth all things whereas the Apostle there informeth us 1 Cor. 2. 11. That no man knoweth the things of a man save the Spirit of man which is within him The perswasion then or hope Paul had of these Corinthians was not divine and infallible in which he could not be deceived but of an inferiour nature yet not light and foolish neither for he saith It was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 firme and stedfast Hesychius renders that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unshaken that is not like the waves of the Sea So that Pauls hope did not fluctuate about him and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abiding continuing It was not hope at sometimes and fear at another but it did abide and dwell in him Observe That it is a great encouragement to a godly Minister to see good grounds for the hope of true grace and stedfastnesse in Gods wayes in the people committed to his charge This was that which did here refresh Paul that though he was put to many exercises and temptations about them yet his hope was that as it is said of Lazarus his sicknesse was not unto death but that the glory of God might be manifested So those failings and decayes amongst the Corinthians were not for their destruction but by their recovery and repentance to manifest the truth of grace more in them In most of Pauls Epistles you may see this spiritual and publick affection in him where any are decaying or falling off there his heart is wounded within him where any flourish and continue stedfast in holinesse there he rejoyceth and triumpheth How notably doth he speak 1 Thess 3. 7. We were comforted over you in all our afflictions by your faith for now we live if ye stand fast in the Lord. Here we see Paul did not so much regard his own afflictions and distresse as the grace of the Thessalonians and because they did not abate in their faith by the afflictions they met with therefore this comforted him in all his distresse Yea he professeth he liveth if they stand fast as if their Apostasie would be worse than all his troubles to him yea would break his heart and be his death The Epistle also to the Galatians who began to decay and to end in the flesh after their beginning in the Spirit doth abundantly declare what agonies he was in about them Galat. 4. 19. Little children of whom I travail again in birth he compareth those troubles and exercises of his mind about them to the pangs and groans of a woman in travail Who hath bewitched you Galat. 3. 1. By this you may gather that the joyes of Paul did ebbe or flow according to the increase or decrease of the graces of these he had spiritual inspection over To discover this truth Let us consider What things made Paul have such hopes about these Corinthians and apply these things to our selves And First Their amendment and repentance by the former Epistle wrote to them in that you may see the body of the Church of Corinth was almost like Jobs or Lazarusses body full of spiritual loathsomnesse corruptions in Doctrine and practice and some of them in a very high nature for which our zealous Apostle as the Lord Christ once did maketh a rod to drive these corruptions out he is both a light shining and burning he keepeth to that rule which he giveth Timothy Rebuke sharply and reprove in all Doctrine He is salt to these Corinthians Now these sharp reproofes do not provoke them to discontent to impatience but it had a savoury and spiritual operation upon them If he said Genus quoddam est Martyrii reprehensionem patienter ferre It 's a kind of Martyrdome to suffer reproof patiently then these Corinthians were Martyrs in this sense for they did not onely take these rebukes well but are thereby put upon a zealous and powerfull repentance So that when this spiritual Physician saw his medicines kindly operate then he began to hope well of them On the other side we se the Prophets complaining of Jerusalem as incurable Because she slighted the Prophets and stoned them so that there remained no more remedy for them The Prophets complained They stretched out their hands all the day long to a rebellious people and that the bellows were consumed yet the drosse was not purged away This then is a very hopefull symptome about a people when we see by the Word preached that their hearts are broken that they are counvinced and ashamed of what they have done and reforme for the future The Apostle speaketh fully to this 2 Cor. 7. 8 9 10 11. This self same thing that you were made sorry after a godly manner what carefulnesse it wrought in you yea what zeal what revenge c. In all things you have approved your selves to be clear in this matter Oh the carefulnesse and zeal that was in the Corinthians after Pauls admonitions to repent and reform So that he had good grounds to say Our hope of you is stedfast Oh then let our Congregations be examined and tried in this very particular What repentance and reformation hath the prophane man shewed after the many admonitions to him What Reformation is there made about the holy and strict observation of the Sabbath What carefull performances of holy duties in thy family concerning which thou hast heard so much Oh that we had cause to say of such persons of such families though once we fear'd for them though once we mourned and grieved for them yet now we rejoyce and our hope of them is very stedfast But may we not cry woe woe and again woe to our Congregations that are like Golgothaes places not of dead mens skuls but dead hearts yea dead men according to that of our Saviour Let the dead bury the dead Have not the Ministers of God been many yeares laying the Axe of the Word to the root of prophanenesse and ignorance which is in most families in most Congregations Yet how greatly doth it abound Surely of such families of such Congregations we may with grief of heart say As yet we have no hope Secondly This is more particularly
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
that the most genuine answer is That Paul doth here speak of his trouble according to the sense and apprehension of his flesh even as afterwards he saith It was above his strength that is his humane natural strength as will appear afterwards If therefore flesh and blood be consulted with then Paul saith It is an affliction above measure but then at vers 17. of the 2 Cor. 4. as also in other places he speaketh according to the workings of faith and the operations of Gods Spirit within him So that a godly man speaketh one thing according to the flesh and another thing according to the Spirit That is bitter and heavy to the flesh which may be sweet and welcome to the Spirit From whence observe That godly men judge otherwise of their afflictions by the principles of sense and flesh in them then they do by the principles of grace and reason in them Paul calleth it An affliction above measure in the lower sphere of nature but again he calleth it A light one in the higher sphere of grace Even as an Astronomer beholding the Sunne with his bodily eye judgeth it lesse than the Earth but then again beholding it with the instruments of Art doth conclude that it is many degrees bigger than the Earth Thus the godly man while he thinketh and speaketh according to the law of the flesh within him he cryeth out of his burdens he is discontented at them he look-at them as destructive but then again when the same man considereth them by the principles of faith and Scripture-grounds then he seeth that those stones may be turned into bread and from these thorns he may gather grapes Even as we see in Christ because he had two distinct Natures in a personal Union therefore we say Christ died Christ was in agonies and that because of his humane Nature yea it is called The blood of God And again on the other side Christ is said to be God to create the world to raise himself from the dead and that because of his Divine Nature As he was Sonne of God so he was full of power and might upon the earth As he was the Sonne of man so he was subject to weaknesse and infirmity Now here was no impossibility or repugnancy that it should be thus different with Christ under several respects Thus also it is with every member of Christ As he is born of God so he puts forth divine and gracious operations but as he doth still retain some reliques of his old birth So there are sinfull and infirm actions coming from him Therefore when a godly man doth any thing we must consider from what fountain it is either the sweet fountain or the bitter fountain that it sloweth from To discover this truth First We must know That in every regenerate man there are two selfes as it were the carnal self and the spiritual self From which issue all the works we do Galat. 5. 17. and also Rom. 7. For although Amyraldus Expos in cap. 7. ad Rom. yet professing both against Socinians and Arminians doth industriously labour to understand it of a man only legally wrought upon and that it would be a dishonour to Paul and injurious to the work of Sanctification to affirm That Paul speaketh those things in his own person while regenerated yet by that Text in the Galatians Chap. 5. 17. it is plain That those who are godly like Rebeccah have these two twins struggling in their womb and that as a man consisting of soul and body we may say he is mortal and immortal visible and invisible in different respects mortal and visible in respect of his body but immortal and invisible in respect of his soul Thus also it is with a godly man in a theological consideration he hath both corruption and grace he hath both flesh and spirit Now although this be so yet a godly man is not to be called an unregenerate person as well as a regenerate a sinner and a wicked person as well as holy Because denominations are alwayes from the more noble part and this corruption though remaining yet is to be subdued and conquered Even as Canaan might be called the possession and inheritance of the Israelites although many Jebusites did still continue therein and could not be cast out Let not then any godly man look for such perfection in this life as to have only one principle within him and that of grace Do not look that it should be altogether as the Spirit will have it in thee not finding the least opposition or renitency from the flesh No this estate is to be enjoyed onely in Heaven Secondly As these two selfes or principles are in a man that is regenerate so they doe actually oppose and contradict one another Hence cometh that Christian combate and conflict which the godly find within themselves Not like that of the Heathens Aristotles incontinent person or the Poets Medea a conflict between reason and their lusts only But this opposition is universal and diffusive in every part of the soul The carnal part in the mind opposeth the spiritual The carnal part of the will contradicteth the spiritual So that they have heart against heart affections against affections We are not therefore to conceive of these two principles as dormant and latitant in the soul but they are as fire and water in the same subject labouring to expell each other and according to the three-fold estate or degree that we may conceive in persons regenerate so is this fight and congress more or lesse vehement The first degree is of such who are newly converted These although in Regeneration they have the seed and root of all grace yet because of their former custom in evil wayes cannot so immediately conquer and subdue their lusts and therefore like children that begin to walk because of their feebleness they get many fals A second degree is of those who are in some measure proficients and have obtained much victory over sinne And although in such there be many combates yet grace hath the possession of the whole man notwithstanding the many assaults made against it And then Lastly There are such whom the Scripture calls perfect not absolutely but comparatively to others because they are as Gyants when others are but Dwarfs these are said To have their senses exercised to discern between good and evil Now such although they do overcome the world and the Devil by faith yet they are not free from this combate within It is true some think that though it be granted that Paul Rom. 7. speaketh in the person of a regenerate man yet it is of one in the lowest forme that is but newly come into the state of Christianity And Amyraldus doth therefore think Paul cannot mean those things of himself because he had attained to an higher degree of grace Insomuch that he inviteth others to follow him and to take him for an example Hence he is said to know nothing
that happily might have healed them but would die rather than take any one of these medicines highly commending their faith and patience were accounted Martyrs he is Martyr in lecto who dieth of his pain and his disease rather than he will use magical helps to be cured It seemeth in the dayes of those Fathers there was that wicked practice which is now also too much used by many ungodly wretches by going to Wisemen and Wizards in their diseases and to make use of their superstitious remedies to cure them But as the zeal of these Ancients did burn like fire against such unjustifiable wayes so do they highly commend the patience and mortification of such who would rather die than be healed in this manner making it in some sense an holy Martyrdom I bring this not only to put them to confusion who are guilty of such sinnes but to confirm the truth I intended That whatsoever flesh and blood doth suggest yet faith and grace will make a man go through any troubles rather than do that which is unlawfull to come out of trouble Lastly The flesh within a man doth only attend to what is troublesom and grievous yea aggravateth and heightens every thing as if there were no promise no Christ no grace or promise from God to relie upon So that this corrupt principle maketh them like those who by continual and stedfast looking upon the water have their apprehensions disturbed so that they know not where they are It 's flesh and blood in Paul that maketh him put this hyperbole upon the trouble he was in For although no doubt it was in it self very great and more than ordinary yet Paul at another time saith I know how to abound and how to want I can do all things through Christ that strengtheneth me Phil. 4. 12 13. Here you see he accounteth nothing too great for him nothing above his strength Again at another time in this Epistle Chap. 12. 10. he is not afraid to say When he is weak then he is strong So that corrupt flesh is apt to make a man look only at that which is grievous and troublesome it maketh a man attend only to the dark and displeasing part in the affliction whereas faith would shew us the clear and comfortable part also The flesh doth with us as the Devil with possessed persons he kept the Demoniack alwayes in the Tombs and Monuments about sad objects Thus that corrupt part in a man detaineth us about those things which are sad and desolate And as a man looking upon any thing through water it seemeth as big again as it would out of water So every thing to the sadded and afflicted spirit appeareth double or treble to what it is whereas faith would make us lay all things together lay the good and the bad together regard the flowers as well as the thistles And thus much may suffice about the tongue of the flesh speaking in a godly man while he is under burdens which like that tongue the Apostle James speaketh of Is an unruly evil Chap. 3. 6 7. set on fire of hell full of deadly poison In the next place Let us consider why it is so usefull for a godly man exactly to study and know himself that he may be able to discern between flesh and spirit within him And First If he do not make this distinction He will quickly passe a false sentence of condemnation upon himself Because he finds the flesh speaketh within him after that disquieting manner he will conclude that he is nothing but flesh It is from want of spiritual discerning herein that so many tender hearts are discouraged and hopeless under their troubles For they say If the Spirit of Christ did work and breath in them how could there be such carnal froward and impetuous risings of heart Now all this is because they give both ears like an unwise Judge to one party and do not keep one for the other also to see what that can say hear what the groans and desires of grace speak as well as the sinfull motions of the flesh within thee Paul Rom. 7. when he had largely discovered this combate of flesh and the Law of the mind within him yet doth never give the flesh the total predominancy over him he maketh it but a part and the inferiour part I know that in me vers 18. dwelleth no good but lest this should be thought his whole self he telleth us what he meaneth by that me even my flesh and concludeth the Chapter So then with the mend I my self serve the Law of God but with the flesh the Law of sinne Let the godly soul then in all its exercises acknowledge this distinction Do not say thy whole self is carnal because part is Say not all the field is weeds because some are in it Secondly Hereby we shall be able to prevent the end and drift of Satan who is so busie in these troubled waters For what would he work out of all these confusions in thy soul but to presse thee to despair to judge thy condition hopeless Why should I wait upon the Lord any longer To say as Cain My sinnes are greater than I can bear and he indeed doth hotly pursue it saying Are not such thoughts in thee Do not such motions work in thee Canst thou deny thy heart to be as it is Now the godly soul answereth I cannot deny but such foul stirrings of heart are within me But I deny the consequence that therefore I am all over carnal I distinguish between that which is spiritual absolutely and compleatly and that which is gradual and in some measure only It is true I find the workings of sinne but I also find the workings of grace Therefore avoid Satan though thou mayest bruise my heel yet in time I shall break thy head SERM. LXIII What is to be understood by Paul's being pressed above measure As likewise how neither natural nor moral strength can carry us through troubles in a gracious manner 2 COR. 1. 8. Above strength THe next particular to be considered in this Description of Paul's trouble is the Aggravation of it from the Quality It was above strength 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysostome observeth this differeth from the other For a burden may be exceeding heavy yet to some mighty man it may not be above his strength When Samson Judg. 16. 3. carried away the gates of the City Gaza with the posts and barre upon his shoulders here was a burden out of measure heavy no ordinary man could do so but yet to Samson it was not above his strength Thus it was with Paul who may be called a spiritual Samson for that heavenly might and power which God had endowed him with he is assaulted with a trouble that was not only hyperbolically weighty but also above his strength Paul had no more power to stand under it The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth often signifie that inward power and
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
right testimony of conscience within them they have seared stupid consciences or they have deluded ones that make them trust in other things then Christs blood Do not most men rest in this that their conscience telleth them they are baptized they are made partakers of the Ordinances of God and this is all the witness they have But the Apostle Peter layeth an Axe to the root of this 1 Pet. 3. 21. Baptisme saveth but then by a rhetorical correction addeth Not the putting away of the filth of the body but an answer of a good conscience It is generally thought to be an allusion to a Covenant or contract for so Baptism is wherein the person is asked Do you take God for your God Renounce the Devil and all the lusts of the flesh Now if a man can unseignedly and with a good conscience answer that he keepeth to baptismal ingagements this will save SERM. LXXXVII A Believer may be assured of the Uprightness of his Heart in the Performance of Duties What is required to such an Assurance 2 COR. 1. 12. That in simplicity and godly sincerity THe third part of the Text as it stands divided cometh under our consideration and that is the Declaration in particular of what was spoken in the General The General was The testimony of his conscience Now he sheweth the Specials wherein this is manifested and that is set down Positively and Negatively and Oppositely 1. Positively In simplicity c. 2. Negatively Not with fleshly wisdome 3. Oppositely But by the grace of God Before we come to the particulars and open the Greek words we must take notice of the certainty and sure knowledge Paul had of his sincerity For how could Paul glory and rejoyce in his sincerity if he did not know it yea so know it that his conscience with the Spirit of God did witness it to him And therefore this is one of those places that is brought in the controversie between Papists and us about the certainty of our being in the state of grace which Bellarmine indeed would enervate But his labour is in vain For what can be clearer then that Paul had a certain knowledge of his upright heart seeing he did make this publick testimony of it and take so much joy therein Neither doth Paul in this pretend to any extraordinary revelation as if he had some peculiar priviledge in this above others as when he was rapt up into the third Heavens but he avoucheth the testimony of his conscience which must be in an ordinary way From this we observe That a Believer may have a certain knowledge not only that he performeth those gracious duties God requireth but that he doth them with an upright and sincere heart Paul did not only know that he was diligent in preaching of the Gospel that he was faithfull in dispensing of the word of God but also that all this was done with faithfull and sincere respects We do not only know that we believe that we repent but that we do these things in the uprightnesse of our souls Bellarmine urgeth this much Though we do discharge the duties God requireth yet how can we know that we do them with an whole heart with a sincere spirit Many hypocrites say they are sure Yea saith he among the Protestants one is assured of his way and another of another Sect but we are assured that they are all deluded So that he concludeth Seeing all the Hereticks of this age boast of this certainty yet saith he even in their opinion many are deceived and in ours all are But we are to walk by the Scripture-light in this case And indeed this being a truth the knowledge whereof is obtained both by Scripture and experience the savoury work of grace and sense of Christs Spirit dwelling in us doth more to perswade of this truth then voluminous controversies This Question is best answered by diligent prayer and an heavenly life and therefore practical experimental Christians can speak more to this point then the most learned speculative Doctors unless they have a gracious broken heart as well as a learned profound head That a believer may be assured of the truth of grace appeareth by several examples and general assertions of Scriptures Examples as Hezekiah Remember O Lord how I have walked before thee in truth and with a perfect heart 2 King 20. 3. In Job who though under sad temptations both from God and his dear friends who charged upon him hypocrisie yet he would never let go the perswasion of his integrity David how often doth he professe his love of God with all his heart Peter when Christ asked him again and again he answered Thou knowest Lord I love thee John 21. 17. As for those places which affirm this truth I shall name one or two John 14. 17. Ye know the Spirit for he dwels with you and shall be in you And vers 20. At that day ye shall know that I am in my Father and you in me and I in you What is clearer then As where the Sunne is there is light to see it so where the Spirit of God dwelleth and worketh in a man there is an evident discovery of it 2 Cor. 2. 11 12. What man knoweth the things of a man save the spirit of man within even so the things of God knoweth no man but the Spirit of God that we might know the things freely given to us of God By this we see that as the soul by its rational powers doth discover and feel the workings of reason and understanding within it self so also by those supernatural principles of grace infused into it it is able to discern and feel the divine and heavenly motions of a supernatural life within him The first Epistle of John doth in many places speak of this knowledge whereby we perceive that God is in us and we in him But I intend not to enlarge on this subject Let us explain this truth and consider What is required to cause this certain knowledge in us that we are sincere and in a state of grace and so by consequent that we are justified elected and shall assuredly be saved And First There is required A firm assent and faith of the truth of Gods promises which are in the general revealed in the Word as such as these He that believeth hath passed from death to life By faith we have remission of sinnes through the blood of Christ Blessed are the poor in spirit for theirs is the kingdome of Heaven The promises also to such as do confesse and forsake their sinnes we are strongly to assure our souls of Yea not only the promises but the whole truths revealed in Gods word we are firmly to assent to by a vigorous faith For the lively actings of faith to its general objects do wonderfully conduce to the application of it to particular and special objects As men of quick animal actions are thereby more enabled to rational for seeing what is in
our estate For we see by the Popish objections yea and of many others against this way as if it did nourish security as if it were the great wisdome of God to keep every man in this life uncertain about his spiritual estate that so he may be kept in humility and fear I say by such plausible objections as these are a man hath made a good progress that can despise them all that is convinced it is his duty to press after this certain knowledge and also that God hath promised to give his Spirit to work this in us And that therefore if we complain of our fears and uncertain doubts we are to blame our selves who like the people of Israel do peevishly keep our selves in this wilderness if we consider those places which speak so universally that God hath given his Spirit to all those that are his sons whereby they are inabled to call him Father Is it not disputed Whether all that are truly godly have not this certain knowledge especially considering how the first Reformers went very high this way Hence is that expression of Calvin which may startle the Reader Lib. 3. Institut cap. 2. Sect 16. Verè fidelis non est nisi qui solidâ persuasione c. He is not truly a believer who being not perswaded by a solid perswasion that God is a propitious and mercifull Father to him from whose benignity he promiseth himself all things who doth not upon the confidence of the promises of Gods good will to him assuredly conclude of his salvation which he repeateth again But this will be better considered at vers 22. For the commands to this duty I shall only commend two places unto you 2 Cor. 13. 5. Examine your selves whether ye be in the faith prove your selves know ye not that Christ is in you except ye be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men of an unsound mind that have no spiritual skill and experience to know what is of God in you and what of the Devil what is of the Spirit and what of the flesh and nature in you Here you see this duty is commanded and that earnestly with ingemination and the Greek words do signifie that the truth of grace and the life of Christ in us is not easily found out We must take pains and exactly distinguish the bottom may be copper when the superficies be gold There are many resemblances of grace which are not grace That expression of Calvins is true though so much abused by Papists Reprobi simili ferè modo afficiuntur c. Calvin Institut lib. 3. cap. 2 do Sect. 11. That even some reprobates are affected almost with the same experimental sense and feeling as the elect are and therefore they must have their senses exercised to discern between good and evil As the Gemmary by his skill can find the difference between true metal and counterfeit The second Text is 2 Pet. 1. 10. Wherefore the rather Brethren give all diligence to make your calling and election sure Give all diligence This supposeth That the Christian who liveth carelesly and negligently who is not servent in spirit and vigorous in the actings of holiness is subject to many doubts and uncertain disputations about his estate Now it would be a vain exhortation to bid us Use all diligence for the attaining of that which is impossible This may suffice to shew it is our duty and truly we may be the more encouraged in the pursuance of this if we do consider the blessed and happy effects of such a certain knowledge of our selves For 1. Hereby we shall live With a quiet peaceable frame of heart David doth often professe the great tranquillity of his soul Ps 4. That he will lay him down and sleep because the Lord taketh care of him And Paul Rom. 8. doth confidently triumph That nothing shall separate him from the love of God in Christ This is an Heaven upon the Earth Oh the blessed estate of that man whose soul is alwayes on this Mount as it were of transfiguration This man is alwayes safe in the haven while others are tossed up and down with various temptations 2. This peace doth also breed joy and unspeakable comfort which the Gospel often doth speak of For want of this the people of God live not suitably to Evangelical principles They walk as if they were to be justified by the Law as if they were to look for righteousness by the Covenant of works whereas we are to consider that the Spirit of the Gospel is the Spirit of Adoption and that subdueth tormenting fears and overcometh disturbing doubts making him to rejoyce alwayes in the Lord. 3. This joy causeth Thankefulnesse filleth the heart and mouth with Hallelujahs unto the Lord. How can a child of God be thankfull for that which he questioneth whether it be in him or no The wonderfull effects of Gods grace converting of thee and discriminating thee from those millions of persons that on thy right hand and left hand fall into hell should overwhelm thee by amazing thoughts thereat But all this goodness and free grace of God is neglected not take notice of whilest thou sittest in the darkness and feelest no light Lastly This will be a great quickner of thee in the wayes of holinesse This will be wings and legs and all to thee The joy of the Lord is your strength Neh. 8. 10. If then thou complainest of thy barrenness thy deadness and lukewarmness in holy things examine whether this be not the root that lieth undiscernably under ground as it were that causeth all thy unprofitableness The Devil he labours to cut these Conduit-pipes that would convey all consolation to thee It 's against sense and experience to say This certain knowledge will breed laziness and carnal confidence as if the Sunnes beams would cause coldness No it cannot be Who laboureth more abundantly than Paul Who was more active in the wayes of godliness being like a spiritual Joshua subduing all the enemies of the Gospel before him And did not the love of Christ which he felt in his bosome thus constrain him Only take a Caution or two to prevent mistakes 1. This certain knowledge is never so glorious that it removeth all doubts and temptations neither is it alwayes permanent and abiding in us The people of God have their nights as well as dayes and the Devil is not only watchfull to deprive believers of their graces but also of their consolations Therefore be not discouraged if thou find the flesh combate against the Spirit in the way of comfort as well as of duty The second Caution is That although our constant and strict walking be not the cause of our assurance yet it is maintained and preserved in the lively exercise of grace To him that overcometh I will give to eat of the hidden manua and will give him a white stone and in the stone a new name written which none knoweth but â—e that hath it
not only apprehensiva but quietativa not only apprehensive but quietative it brings the soul to its center to its non ultra whereas reason doth but satisfie till a man come with a stronger and one argument like the circles in the water begets another So that whereas it was Iulian's objection against the Christian Religion as low and contemptible because it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only believe yet this indeed is the glory of it this setleth and composeth when philosophical ratiocinations did carry them into endless contentions Therefore that is good counsel of Austins Noveris te esse fidelem non rationalem It is faith not syllogisms that brings an established mind in Religion It is true indeed Christianity hath her use of Reason and Arguments and there is an Habitus Theologiae whereby we do demonstrate the points of Divinity but this is when faith hath laid the foundation Fides facit argumentum non argumentum fidem as it doth in the liberal Arts Reason buildeth upon Faith not Faith upon Reason If therefore thou complainest of the diversity of Sects of the multitude of opinions that swarm every where there is no such way to escape splitting thy soul at such rocks as to pray for this godly simplicity of mind I say holy simplicity not a foolish popish blind obedience that is not faith The fool believeth every thing Faith hath alwayes an evidence and knowledge of the testimony though the thing believed may be above the comprehension But when truths out of the Scripture are with sufficient evidence held out to thee then simplicity is required to yeeld firm assent thereunto and not to dispute by humane arguments whether it can be so or no. Therefore the wisdome which is from above Jam. 3. 17. is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 easily to be perswaded As in respect of the objects to be believed and the instruments who propound it there is necessary Piscatoria simplicitas which is more than Aristotle's subtilty or his Minutiloquium as Tertullian calleth it So there is such an humble simplicity required on the subjects part who are to receive these divine truths I am the larger on this as being assured the best antidote against all heresies and the surest remedy to preserve from doctrinal Apostasie is this simplicity of mind But Secondly This simplicity is no lesse signally seen in the Will which is to cast away its contumacy stubbornness and propriety resigning it self wholly up to Gods command The Lord hath commanded it therefore I obey not disputing with flesh and blood whether this will be for my advantage honour or profit but the will of God boweth him into all ready compliance It is the Apostles advice Phil. 2. 14. Do all things without mumurings and disputings that ye may be sincere Here it is plain that sincerity is manifested when we willingly do our duty not murmuring and quarrelling at it Even as we read of Abraham though commanded by God to sacrifice his own sonne with his own hands when he might have had so many fair arguments against it yet he readily applieth himself to his duty and so when commanded to come out of his own countrey and to go he did not know whether yet he willingly obeyeth this is simplicity And so it was with Paul Galat. 1. who immediately obeyed the call of God Not consulting with flesh and blood whereas Saul because he did not obey in simplicity but waved the commands of God upon religious pretences his rebellion was accounted aâ— witchcraft not believing that Obedience was better than Sacrifice 1 Sam. 15. 22. Thirdly This simplicity is seen in an holy boldnesse to do our duty to be zealous for God to reprove sinne though there be never so many Lions in the way It is true the wisemen of the world call this simplicity indeed making it the same with folly Thus most of our Christian duties if fervently and zealously performed are nothing but folly and silliness to carnal policy But to appear for God and to own his wayes among a crooked and malicious people is an excellent mark of simplicity whereas hypocrisie measuring all things by its safety honour and profit becometh like the shadow to the body suâ—eth it self to every corrupt humour of others But this plainness of heart maketh us with David Psal 119. to speak of the Law even before Kings and alwayes to obey God rather than men So much shrinking from thy duty because of the fear or favours of men is so much want of simplicity Hence Varinus makes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 boldnesse and freedome Oh then pray exceedingly for this simplicity of spirit that will make thee constant bold and zealous for God! How often may thy conscience convince thee that sinfull fear or foolish shame or carnal affections have made thee not do thâ—se duties with singleness of heart as thou shouldst have done How many times hast thou betrayed the truth by sinfull silence How many times hast thou wounded thy spirit by holding thy tongue whereas this holy simplicity would have imboâ—dened thee It is true there is Christian prudence required also there must be the wisdome of a Serpent as well as the innocency of the Dove Discretion is the salt to season our Sacrifices and there must be this salt as well as the fire of zeal but we must look the Serpent doth not eat up this Dove that discretion doth not devour this simplicity Thus much of simplicity as it relateth immediately to God Now because the Apostle useth the word largely relating to his ministerial conversation as it did reach to men we shall take in briefly the consideration of that also And First Godly simplicity maketh a man inoffensive to men This simplicity maketh a man harmlesse and unblameable as to others Christs Disciples are compared to Sheep not to Bears for cruelty or Foxes for craft in doing mischief therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Apostle saith I would have you simple in malice Rom. 16. 19. The leven that was forbidden in the Sacrifices did signifie malice and sourness So that where this simplicity is a man is wonderfull harmless is not injurious doth no wrong The word used in that place of Rom. 16. 19. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which though it properly come from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet some make it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if to say without horns The people of God are meek and lowly as it 's said of Jacob He was a plain man but Esau rough and hairy which may relate to their manners as well as bodily constitutions not but that they can be as bold as Lions in the cause of God Simplicity is consistent with zeal and courage for God Moses was the meekest man upon earth yet in the case of Idolatry and the peoples uncleanness how forward was he to have severe punishment
as the Spirit of God doth sanctifie them But naturally the hearts of all men are deceitfull full of lies and falshoods towards God as if they loved him as if they repented when yet self is the motive that setteth all on work and no lesse false is it to man also It is true indeed commonly it is interpreted by good Expositors as if this speech did come from David in unbelief that it was the weaknesse of his faith thinking as if Samuel and other Prophets had deceived him about the Kingdome But in this sense there would have been a falshood in the speech neither would the Apostle then have made that use of it as he doth Besides at the verse before he saith I believed therefore have I spoken which the Apostle also maketh use of 2 Cor. 4. 13. for freedome and boldnesse in the profession of our faith therefore it may very well be that David from the strength of his faith now in his persecutions for that haste he speaketh of is to be understood of his flight and running from place to place doth encourage himselfe from the truth of God and is not dismayed to see Absolom and all his people prove false and perfidious for the corrupt nature of man inclineth him to no better If then the heart of a man be so naturally prone to be false towards God and man to be mercenary to seek our selves to be hypocrites This is the excellency of sincerity that it eateth away the rotten flesh at the bottome Hence In the third place It is because of this sincerity that the way to Heaven is such a streight and narrow way That Godlinesse is so rare a Jewel That many are called but few are chosen because though there be many duties many religious professions yet little sincerity of spirit Oh if there were no more required to goe to Heaven than to hear pray keep up an external forme of Religion different from the course of the world How easie and broad would the way to Heaven be Many thousands more would goe to Heaven than doe But this is that which makes it so difficult a thing to be saved because no duty no religious performances are entertained but rejected by God which come not from a sincere and true principle of grace within It is not then praying but sincere praying It is not hearing but sincere hearing Yea Martyrdome without sincerity is but the Devils Sacrifice So that experience will teach thee to set upon religious duties from principles of sincerity is a farre more difficult task then thou ever thoughtst of while going on in a formal customary way Heaven could never be so difficultly obtained neither could those Texts of Scripture which speak of the holy violence and agonies that must be in the way to Heaven were the externals of Religion enough but it is sincerity in these actings that maketh the streights When we set upon that then we see how far nature education custom and formality may carry us and yet want the soul and life of all Therefore Fourthly Sincerity is the proper characteristical difference between a temporary in Christianity and a true convert It is one of the greatest practical Questions in Divinity that is What is that which differences between the common graces of Gods Spirit and the special Or What are the bounds and limits whereby we may know to distinguish between an enlightned hypocrite fervent in all external religious duties and he who is cordially and truly so The Question is Whether it be a specifical or gradual difference And what is that which the truly godly doth And the foolish Virgin or foolish builder cannot do And if we descend not to particulars but speak in the general then we must say Sincerity is the essentiall difference So that as rationality maketh the essential difference between a man and a beast so doth sincerity between the truly godly and the seeming so onely This made the difference between Saul and David between Peter and Judas between many Kings recorded in the Old Testament who did very much in the wayes of the Lord and those who did seek God with all their heart So that by this you see how much it lieth us upon to look after sincerity in duties more than duties after sincerity in gifts and religious abilities more than gifts for this maketh the Christian The other are but as the body and garments this is the soul All thy glorious building must be pulled down if this be not the foundation It is no matter what standing thy Discipleship to Christ is of nor how famous thy gifts and parts are nor what an interest thou hast in the thoughts of Professours nor what a stricter way of Church-order thou mayest seeme to set upon if sincerity be not the salt to season all Oh then that Christians would study more in this point meditate about it read about it knowing that this is all in all If this be not the first stone laid in thy spiritual building when stormes arise thy building will fall and thy fall will be the greater by how much the appearances of holinesse have been the greater Therefore it is that sincerity is usually called by Divines the Gospel-perfection when many are said To seeke God with a perfect heart the meaning is not as if there were no sinnes or imperfections cleaving to them but because they were upright and sincere Though weak faith yet if sincere faith Though imperfect love yet if sincere love this hath a kinde of Gospel-perfection Hence of all the deceits in the world none is more dangerous and pernicious then when we take our selves for upright and sincere but are not Fifthly Sincerity doth carry a man on in religious wayes from principles of voluntarinesse and delight within Outward motives may make false hearts towards God set upon many notable services as we see in Iehu and Iudas c. But here was no voluntary and delightsome principle within For a man will never sincerely leave the sweetnesse of his lusts and profits he had in a carnal way till he finde infinitely more sweetnesse and delight in heavenly things So that this doth necessarily accompany sincerity that it maketh a man voluntary and willing with joy and delight in the whole work of God Psalm 110. 3. Thy people shall be willing willingnesses in the day of thy power It is true even the most upright doe sometimes finde much deadnesse and unwillingnesse to ho y things there is a wearisomnesse and aversnesse they sometimes feele but this is an heavy burden to them They cry out to God to quicken them to draw them to enliven them whereas the insincere man is carried out by external motives Even as when the water maketh the Mill runne round that of it self would never move because it wanteth life within Therefore that expression of Iob is observeable Iob 27. 10. Will he delight himselfe in the Almighty Will he alwayes call upon God The
and carnal interest not that all glory and honour may be given to Christ alone So that by this fleshly wisdome we are to understand all crafty false and deceitfull wayes yea and all that pride and swelling in humane learning and oratory which the false Apostles gloried in From whence observe That the Ministers of the Gospel are to carry on their work without any fleshly wisdome or sinfull policy Gods truth doth not need mans lie The Gospel doth not want for its propagation the craft and fraud of ungodly policy Howsoever Politicians take up many rules about worldly greatness as Qui nescit dissimulare nescit regnare c. And with Plato to say That a lie is as necessary in a Common-wealth as physick to a diseased body Yet as Christ himself so all the Ministers of Christ are to be without guile in their mouth The Gospel of Christ is preserved and propagated onely by such heavenly and holy meanes that God will own and give a blessing unto Christ compareth his Disciples to Sheep not to Foxes It is true there is a Serpentine wisdome commended by Christ And our Saviour commissionating his Disciples to preach the Gospel biddeth them To beware of men Mat. 10. 17. but an offensive or a deceitfull way of walking that is not beseeming the Ministers of Christ And therefore Paul doth frequently disclaime it especially 1 Thess 2. 3 4 5. There are two false wayes of propagating Religion as Gerhard observeth Cathol confess parte prim Media violentiae and Media fraudulentiae The means of violence may be either in external temporal punishments or in tyrannical unreasonable Church impositions which later the Apostle doth also renounce vers 24. Both which wayes the Antichristian party are notorious in And there are Media fraudulentiae wayes of hypocrisie and deceit using subtil and unjustifiable wayes to bring about their religious designs Now although it be the Gospel that we would extoll though the holy truths and pure worship of Christ yet we must not make use of fleshly wisdome herein but walk by Scripture-rules For it 's Gods grace not mans policy gives successe to the Gospel Of this latter we are to treat And we are the more to consider this point for three Reasons First Because it is the nature of all enemies to the truth and holinesse of Christ to charge the godly and innocent defenders thereof with hypocrisie and policy that they do onely seek themselves that they drive on politick designes under religious pretences That whereas it is the property of heretical persons to broach new opinions Alicujus temporalis commodi causâ as Austin putteth in the definition of an Heretick these judging of others by themselves do think that even the faithfull servants of God do only seek their own earthly greatnesse and advancement Hence we see even our Saviour himself so diligent to remove this charge from him I seek not my own glory but the glory of him who sent me John 8. 50. So John 7. 18. where our Saviour giveth the character of a false teacher of one that speaketh of himself that he seeketh his own glory Thus the Popish party charge lies and calumnies upon the Protestants as if they had used all politick and crafty wayes to disseminate their Doctrines Therefore Lessius the Jesuite among his reasons why the Protestant Religion is not to be imbraced maketh this one That Religion saith he which useth lies and falshoods to propagate it self cannot be of God which he applieth to the Protestant Churches But as for the Major we grant it as a sure truth True Religion is only advanced by truth and sincerity whereas errours being in themselves lies are increasing by the father of lies But then we say the Church of Rome is notoriously guilty in this way from them first came that expression of Piae fraudes applied by some to indulgences It is the Church of Rome that hath Revel 17. 5. upon her forehead written Mystery she is the harlot that like Solomons doth wipe her mouth and speak of vows pretending Religion when she hath been acting her leudnesse But by how much the more the enemies of Gods Church are apt to charge the guides therein with policy and deceitfulnesse the more are they to watch to their wayes and to walk with all sincerity For these accusations are believed by many And withall there is a generation of Atheistical politick men in the world that hereby are hardened in their impiety as if Religion were but a politick devise of men and therefore matter not any further than their advantages are served thereby Whose damnation sleepeth not if they do not awaken betimes Secondly The second Reason why this is to be attended is Because all pretenders to any Religion in the world they would all be thought to be sincere None will own and justifie hypocrisie and guile to be lawfull Indeed the Jesuites they go high this way when they defend mental reservations and make equivocation Prudens defensio rei as Valentia These are not onely deceitfull and use fleshly wisdome but also plead for it yet at other times would be thought very free from all such carnal policy and way of lying As Bellarmine in a Sermon of his Conc. 9. deâ—probitate doct Eccles inveigheth against Protestants whom he calleth Hereticks Although saith he their Doctrine were true yet ought they to confirme it with lies Nonne satius esset millies obmutescere quam semel mentiri Were it not better suffer to be a thousand times silent then once to lie What is the worke of the Devil if this be not Thus a great Champion of the Romish Church which you would think did all things in great candour and ingenuity And yet in that very Sermon reporteth forged lies against eminent men continuing the same bitterness in Conc. 10 11 12. as if his tongue were set on fire from hell But there are two famous places in the Scripture which may abundantly confirm us of the deceivable and false wayes in the Romane Church The first is 1 Tim. 4. 2. where they are said To speake lies in hypocrisie forbidding to marry c. who are therefore said To have seducing spirits yea and a conscience seared with an hot iron that is because they can so abominably dissemble both with God and man The second place is 2 Thes 2. 9. where the coming of that wicked one is said to be after the working of Satan with all power and signes and lying wonders in all deceiveablenesse of unrighteousnesse Here you see that fraud and impostures are as it were the true note of their false Church But though this be so yet they would wash their Blackmoor skin and charge that crime upon those Churches who departed from them Seeing then that this cousening deceiving way is charged mutually by all parties upon one another with what integrity and fidelity doth it behove those to walk who are indeed the faithfull Ministers of Christ But Thirdly
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
Further the place into which they must depart is terrible beyond all expression into fire and everlasting fire Fire Is not that most dreadfulll Do not your hearts ake and tremble Do not your ears tingle at the naming of this punishment But if it be fire it may be quickly over the pain may be presently gone it may quickly consume to ashes No it is everlasting fire after thousands and millions of years it is still the same as hot to burn as at the first moment If God had said thou shalt lie roaring in hell flames till a thousand years are over for such and such a sinne not repented of might not this have prevailed with every man to leave the most pleasant and the most profitable sinne that is How much more when it is everlasting when there is no end Oh the change thou wilt then find upon thy self Then thou wilt cry out saying Was my hours pleasure my moments profit equal to these eternal torments Now say Whether it is better to sinne then to be damned Are thy lusts equivalent to all the torments of hell Lastly That is no little aggravation Prepared for the Devil and his Angels You see what companions you must have As much as you now defie the Devil you and he must lie down in the same flames The Devils will have no worse place than thou hast Now if this be so What a mighty alteration is here made The man that like Dives fared deliciously every day would have a drop of water to cool his tongue and cannot Oh that the Spirit of God would convince and assure you of these things Say now I am merry proud confident Now I follow my lusts my pleasures but will not the day of judgement then make a change Will not there be a sad difference between my present estate and that then Thirdly As to the godly man there will be a most happy and blessed change To see a Lazarus wiping his sores taken up into Ambraham's bosome What a blessed change is here The godly man hath his exercises from many considerations The world derideth and opposeth him afflictions from God crush him and press him down The Devil because he shall not have an hell hereafter laboureth he may have an hell here and from within there are lusts there are molesting motions to sinne which make him cry out Oh miserable man that I am But when this day shall come what man though he had the tongue of Angels is able to declare his happiness This man that was scorned is now blessed and honoured by all the wicked damned ones of the world Now they cry Oh that our case were like his Oh that our souls were as his shall be Now the Devil is trampled under feet and thrown into the Abysse into the deep where he was so unwilling to go to receive the full of his torments Now the spiritual warre within is put to a period and he doth all the good in as perfect and full a manner as he can desire to do his will and his power have the same bounds he can do what he would and he can will all that God would have him to will We read of blessed changes in this world of Joseph from a poor prisoner in the dungeon and in danger of his life to be exalted in the highest place of honour in Aegypt next to Pharaoh himself Of Mordechai who was designed to death and immediately made the man whom God would honour Of David from following the sheep and afterwards driven as a Bird from the mountain to be made a great King Yet none of these come up in the least manner to this great change Hence it is called The day of redemption Matth. 24. The day of refreshing and restoring of all things Act. 3. 19. for we must not limit that time to the destruction of the Iews only as some do Yea the godly are to look for and hasten his coming 2 Pet. 3. 12. as being the marriage time between Christ and his Church Therefore the Spirit and the bride say Come Revel 22. 17. It is for want of a lively meditation about this that the godly at any time sink under any temptations Is there any evil thou art exercised with that this day will not deliver thee from Is it not a day of redemption never to be in bondage any more either to sinne or misery Especially the Church under afflictions and persecutions is to fetch all her comfort from thence God will turn her sackcloth into robes of honour her dungeons into heavenly mansions Should not then the Church sit expecting his victorious coming more affectionately then Sisera's mother Iudg. 5. 28. did his return saying Why is his chariot so long a coming Why tarry the wheels of his chariots Luther speaking of this hopefull expectation that ought to be in the godly of Christs coming endeavoured to affect his hearers from the condition they were in at that time The Popish party did triumph over the Reformed boasting That Caesar was coming with a great Army that he would presently and speedily vanquish all the Lutherans Now saith he as you see they rejoyce and fill themselves with hopes of the Emperours coming so should the Church under all her pressures with the coming of Christ Fourthly There will be a mighty change as to mens judgements and apprehensions over what they have now There is never a wicked man would for an hour go on in his sins if he could have such thoughts as he will have at that day Oh that we could look upon sinne as we will then look upon it when God shall bid us Depart into everlasting fire And certainly if part of that terrour did work so much upon Iudas that he throweth away his silver crieth out He had sinned in betraying of innocent blood No wonder if when all the gall of Gods wrath be poured into a mans conscience he then crieth out of his sins gnasheth the teeth at them remembreth them with horrour which were once so full of sweetness and delight Go on then presumptuously thou prophane wretch believe no Scripture deride at all good counsel Say Give me my sins though I be damned yet remember this perswasion will not hold alwayes there will come a day when thou wilt as much loath and abhorre these lusts as ever once thou didst love them Oh that men could now behold their sins with that horrour and indignation as they will when they shall stand trembling at Gods tribunal Again men will have other thoughts 1. About the wayes of Godlinesse 2. About Godly men And 3. About Christ For false principles and mis-judging about these is that which maketh so many damn themselves To begin with the first about Godlinesse they think it is an hinderance to man if he were not so just and conscionable he might swallow down many a sweet morsel which he lets go Thus men are ready to think they fare the worse for godliness Oh but
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is spoken oppositely to the willing of things according to the Principles of Godliness revealed in the Word or as in other places to the Spirit for to walk in the flesh and to walk in the Spirit Rom. 8. are made immediately opposite to one another Now this Phrase According to the flesh hath a Threefold signification in Scripture First it signifyeth That which is done according to the meer humane nature without any corruption Thus Christ is said Rom. 1. 3. to be born of the seed of David according to the flesh That Opposition doth evidently demonstrate against Socinians that there is another nature in him which is his Godhead so 1 Pet. 3. 18. he is said to be put to death in the flesh 2. This Expression doth sometimes singnifie The External Priviledges whether civil or Ecclesiastical and the glorious Respects that may accompany them Thus the Apostle 2 Cor. 5. 16. We know no man after the flesh no not Christ himself That is We do not attend to any External or sensible Considerations that may be had from Christ but our hearts are wholly carryed out in a way of believing on him even as our Saviour saith Luke 8. 21. My Mother and my brethren are they which hear the word of God and do it Thus some are said to glory and to have confidence in the flesh which Paul renounceth Phil. 3. 4. and that was in the Priviledges of the Church of Israel So that any external thing in Religion though it be vouchsafed as a Priviledg by God yet it is but flesh in respect of the gracious works of Gods Spirit Thus there is a Jew and Circumcision in the flesh and a Jew and Circumcision in the Spirit which is good to be observed for of too many mens Religion may you apply that which is spoken in another case it is flesh and not spirit This we are to press much upon you that in prayer in Ordinances in all approaches to God you be a spiritual people not carnal resting upon Externals only 3. This Expression according to the flesh is most frequently for a corrupt Principle within us according to which we direct and order our course Thus flesh in the Scripture signifieth the whole man as it is corrupt comprehending in it not onely the Sensitive and inferior part of a man but his Rational also hence Col. 2. 18. We have a fleshly minde and Gal 5. Idolatries Heresies which are in the minde are said to be the fruit of the flesh It is true Ephes 2. 3. there seemeth to be a Distinction because it is said fulfilling the desires of the flesh and of the minde but even there the minde is flesh and the meaning of the Apostle is to distinguish of sinnes some whereof arise from the Sensitive Appetite as Drunkenness Uncleanness others from the Understanding as desire of Vain-glory Idolatry Heresie c. all which are the flesh in a large comprehension Now in this sense the Apostle taketh it here He did not purpose according to the flesh that is according to corrupt and sinfull Principles within him but in all such things was guided by the Spirit of God determining upon those things wherein he might most promote Gods honour and the Churches good We see this Apostle 2 Cor. 10. 3. speaking very affectionately in this point against those Corinthians who accused him as walking according to the flesh which he denyeth saying That though he walk in the flesh yet he doth 〈◊〉 〈◊〉 after it he did not use carnal weapons such as humane wisdome exâ—… worth and greatness with carnall Policy to destroy what opposed it self against the Gospel From the Words thus explained Observe That a purposing and walking according to sinfull Carnal Principles must needs make a man very instable and mutable The Apostle in this defence doth plainly suppose that this is an ordinary cause to make men inconstant in all their wayes hope of getting and fear of losing doth cause a continual ebbing and flowing in our affections where 〈◊〉 have not one immoveable Principle fixed and settled to walk by there must be frequent variations for new lusts do beget new actions and the creature being driven up and down with uncertainties so they must be that adhere thereunto A man cannot stand steadfastly upon a round running bowl or upon slippery ice and such are all the Creatures Insomuch that he that would be as is said of Christ The same yesterday and to day and for ever must take the word of God for his Rule which is unchangeable invariable and abideth for ever To discover this Truth more fully let us instance in some particulars of the Principles of flesh which all by nature according to their reipective temptations are prone to follow And first Earthly Profit and Worldy advantages are a sweet bait of the flesh which allure many Insomuch that they resolve and purpose upon no other thing than what is accommodated thereunto and therefore are pro and contra for and against even as this Principle of earthly Profit doth move them These make the world their God Mammon their God and as the Godly submitteth all his Purposes and Resolutions to Gods will this he intendeth if God will this he supposeth to do if God permit so doth a man inflamed to this carnal Principle of Profit order all things with subordination thereunto this he will do if his Profit require it This he will do if his Profit command it the Papacy of Rome may notoriously be charged with this Principle of flesh in all their designes which are only to advance the Popes Crown and to nourish the Moncks bellies The Apostle speaketh of some who accounted gain godliness 2 Tim. 6. 5. Such ought to be so odious to us that the Apostle commands us to turn away from them The same Apostle at another time doth even with weeping speak of others who minde earthly things Phil. 3. 19. Wonder not then if those who walke by this Principle of the flesh they will get profit and wealth though they lose God Heaven and their own soules that they those soules as well as their bodies seem to be of the dust if they are driven away as the dust before every winde having no consistency atall Did not this desire of profit make Judas turn such an Apostate of a Disciple of Christ to be a perfidious Traytor Did not the Love of this present world make Demas to forsake Paul So that you see all those must necessarily be unconstant in Religion who have no better Principle to move them than eartly Respects and Advantages These are like Esau called therefore a prophane Person Heb. 12. 16. because for a morsel of meat he sold his Birthright This argueth a man to be prophane when he hath an higher esteem of Mony of Riches and Wealth than of Religious things Oh say rather Let mony perish than my soul perish let wealth and profit
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
of the flesh and the principle of the Spirit and such as your principles are such are ye If thy principle be to be godly to live by the Word to save thy soul then thou art daily in these things thy heart is there thy life is there But if it be flesh that ruleth in thee then this maketh thee like a worm and a moal alwayes in the earth You cannot repent you cannot believe you cannot be saved while these principles abide in you for they make you prejudiced against godlinesse they make you neglect repentance Oh but when thou shalt lie howling and roaring in hell how wilt thou curse and bewail such principles These have damned me these have brought me to this place of torment I would not entertain other principles SERM. CXIV Of the kinds and sinfulnesse of Lying 2 COR. 1. 17. That with me there should be yea yea and nay nay IN these words is the sinne specified that would flow from those two evil causes named before viz. Inconstancy and corrupt principles They that are led aside by these must needs be liars and perfidious persons frothy and vain to whom no credit is to be given The Apostle therefore doth here remove the sinne of lying or saying one thing and doing another thing for such an unfaithfull false man can never be serviceable unto God by that uneven carriage of his he maketh himself uncapable of bringing glory to God and of edifying others Concerning the Greek expression and the interpretation of it there is great diversity amongst the learned That which troubleth most is the gemination of those particulars yea yea nay nay For we read it as a command and a duty Matth. 5. 37. James 5. 12. That our communication ought to be yea yea nay nay whereas the Apostle doth here speak of it as a sinne Some therefore do think that the gemination of the particle crept into the Text by the errour of the Scribes who finding it used in other places thought it should be here also and they are the rather induced to this because in the verse following the Apostle doth not use the gemination onely affirming Yea and nay Others they think that the Greek particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a note of negation should be supplied making it to runne negatively as if with me were not yea yea and nay nay But there is no necessity of running unto these harsh remedies for we may keep the gemination of the particles well enough as intending thereby a vehement affirmation and a vehement negation For so the Hebrews use to affirm vehemently by doubling the word And our Saviour often useth Amen Amen which custome also Heinsius saith is among the prophane Greek Authours And thus the sense will be very coherent I doe not inconstantly and carnally purpose things as if I should with great vehemency affirme one thing at one time and then with as great a vehemency deny it again at another time But then we must acknowledge that this differeth from those places above-mentioned Matth. 5. and James 5. for there the latter Yea and latter Nay is the predicate in the Preposition here it is the subject and Nay nay the predicate In those places also there is a respect had to our speech as opposite unto oaths but here is denoted only truth and constancy in our affirmations Chrysostome doth not read the words interrogatively and thereupon hath a peculiar interpretation implying the clean contrary to what we have said For he maketh the meaning to be as if Paul did deny he was constant or ought to be unchangeable he was not to have Yea yea nay nay but to be yea and nay as occasion served because he was not at his own disposing to go whither he would but was wholly guided by the Spirit of God and therefore when he attempted to preach in some places the Spirit of God suffered him not So that with this Authour Paul's intention should be to remove from himself such a constancy as if he were to dispose of himself and to hold to his own resolutions whereas he was wholly to follow the guide and motions of Gods Spirit But this seemeth not so proper The Apostle rather defends himself against the charge of lying and unfaithfull dealing he was not Yea and nay Hence some make the Latine word Naucus that signifieth a vain empty trifling fellow to come from the Greek words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but of this more in the following verse Seeing then that Paul doth in this expression free himself from the crime of lying and saying one thing but doing the contrary We may observe That lying or contrariety between our words and words or words and actions are not beseeming a Christian neither are they consistent with godlinesse A godly man can be no more godly and a liar than godly and a drunkard than godly and a prophane person This sinne the Apostle maketh as a stream to flow from those two poisoned fountains of levity of mind and a corrupt carnal heart Now how inconsistent this is with the new man and the work of grace you have heard from Colos 3. 9 Lie not one to another seeing you have put off the old man with his deeds To be yea and nay is to be a lyar and sometimes as the Apostle supposeth here we may be very vehement and earnest in our yea's and nayes and then we are bold vehement lyars I shall not enlarge my self concerning the whole Theological matter that may be delivered about a lie but speak so much as will be for our practical improvement of this truth And First We are to take notice of this That there may be a lie materialiter and formaliter That is a material lie when we speak that which is untruth but yet we think it to be a truth or else we would not speake it But then that is formally a lie when we affirm that to be true which we know to be false and this is directly and properly a lie Some say the former is Mendacium dicere the other is Mentiri Now this latter way of speaking untruths is that which properly is called a lie and men do then formally lie when they speak that which their consciences doe tell them to be false yet in some cases when we speake those things that are untrue though we thinke them to be so we are not presently excused from sinne For in many things it behoveth us to have knowledge and a right information before we speak about them Hence the false Prophets are often called lyars who it may be thought they spake what was true being delivered up by the just judgement of God to believe a lie and therefore we must take heed of rashnesse and suddennesse in our words that we may alwayes speak that which is consonant to the truth both materially as well as formally Secondly We may distinguish of lies as they doe of oaths There are Assertory lies whereby we
not consider how severely it 's commanded insomuch that that very sin of not believing of not resting our soules upon the Lord Christ would damn us if there were nothing else How happy then is it and in what good forwardness are they for establishment who begin thus to be inlightened who are thus perswaded Though I cannot believe yet it is my duty to believe It s not Gods will that I should excruciate my self with these tormenting doubts I am sure to be damned if I go not to Christ the Saviour if I take not this way there is no way for me to take and thus we have got advantage when we are come thus far And that this may be done all those Texts which do either command faith or commend faith are very often in his minde 3. The minde of a man is antecedently wrought upon for establishment by illumination concerning the Evangelical way of grace wherein God doth vouchsafe all spiritual mercies to the broken in heart For the spirit of God doth not inable us to cry Abba Father till our understandings are opened to know that glorious Gospel-way Christ hath taken for to save the humbled sinners the sum whereof is this That it is in believing not in working Rom. 4. the Apostle argueth against all conceits of Justification by the works we do yea that Abraham himself though so eminent in holiness did not obtain remission of sinnes hereby and in other places the righteousness of faith and the righteousness of works are made immediately opposite to one another It is then a special mercy of God to have the judgment of a man satisfied in this truth although the poor humbled sinner cannot yet repose himself in the bosome of a Promise though he doth nothing but stagger and reel up and down by fears and temptations yet this is no small proficiency to arrive at the certain perswasion of this Doctrine For we see in the Apostles dayes that this very Doctrine was called into question and is it not still by Papists and others arraigned as teaching men Presumption and Security and truly as the head of a man may invent many plausible Arguments against the truth of it so the heart of a man is naturally proud and self-righteous and therefore is hardly brought off from works to faith for faith seemeth not to have that activity for justification as love and other graces have though indeed that be the life and soul of all the primum vivens and ultimum moriens As it is with the roots of trees they have no sweetness nor comeliness in them when the fruit thereof hath Thus when good works are glorious and precious faith from whence they have their life and being seemeth contemptible But this order the spirit of God taketh before it is a sealing and a witnessing spirit unto us It is also an enligtening and teaching spirit and that especially in this grand truth which is the sum of the Gospel viz. that by faith and not by works we become justified before God and where his Gospel-light hath not taken place in any afflicted conscience for sin Oh the unspeakable temptations oh the wofull dayes and nights that they meet with When the spirit of God hath thus antecedently wrought upon the judgment then in the next place cometh this chief and special work of establishing and setling the heart And as it is in planting of a tree first the briars and thornes which cumbred the ground before must be removed and then the tree is planted Thus also it is with God while setling the heart of a man upon the Promises he doth first remove that which is prohibent and hindring of this confirmation and positively inables it to rest upon Christ even as the sun doth first dispel the darkness and then introduce the light The two Impediments to our establishment on the Promises alone are Presumption on the one hand and Despair on the other for those are the two Generals as it were under which all the other sinnes opposite to this way are comprehended The first is Presumption and that is the damnable estate of most men they are secure in their own condition they rest contented in their own righteousness and goodness Now these indeed are settled but upon a rotten foundation these have no changes no inconstancies of spirit arising from the fear that is in them but are therefore the more dangerous Such as these are the most untractable and unteachable both about the promises of God and their dependance on them you can no more remove them out of their Presumption than mountains out of their places the saddest subject in the world to preach upon or to preach unto for they have door upon door and bolt upon bolt that must be opened ere you can make any way for Christ or the Promises in their soules All the weapons taken out of Gods word are peesently dulled when they fall upon them like a bullet in a pack of wool When we come to such upon their sick beds we know not how to begin with them what to say to them for whatsoever is said they are confident it is in them and all this while its nothing but Presumption and spiritual security of soul The other is Despair with all diffidence and distrustfull fears that incline thereunto This I confess is not so common as the other We have very few that cry out of their sinnes fearing they are greater then can be forgiven But some there are that are ready to be swallowed up in this whirlpool When therefore God doth confirm the heart of man in the Promises both these sinnes are removed he is no longer a self-righteous man a self-full man he looketh upon himself as wicked and destitute of all and yet on the other side doth not despair in God though he doth in himfelf though he hath nothing of his own to stand upon yet Christ is his rock on whom he is setled Thus God keepeth his people from being Cains and Judasses on one side and proud self-righteous Pharisees on the other side SERM. CXXX Of Gods confirmation of us upon his Promises by his own grace 2 COR. 1. 21. Now he which establisheth you with us in Christ and hath anointed us is God THe establishment of a Christian upon the Promises of God is only the work of God Man cannot settle himself no more than he can make himself There remaineth for the explication of this truth to declare wherein positively this confirmation by God doth consist and First Hereby God doth strengthen the heart in reference to the Promises by working in us habits of grace and some permanent constant Principles whereby we are carried out easily and delightsomly unto them The heart of man being originally and habitually corrupt is contrary both to the commands of God and the Promises of God which is greatly to be observed for the enmity indeed of our hearts against those holy duties which the
exhorteth all that hope in God Psal 31. 24. To be of good courage and God shall strengthen their hearts Of all temptations none are so grievous to be born as those which arise from Gods withdrawing of himself and hiding of his face from us then we apprehend no promises do belong unto us then we question very principles and so are like a ship tossed in the Sea without Pilot or Anchor Therefore spiritual fortitude to withstand these strong assaults is above all required How many have sunk irrecoverably into this pit of destruction So that unlesse Gods power settle us unlesse that compose our hearts we can as well remove mountains as this sad and sainting spirit of ours Lay then fast hold on Christ thou canst not sink in these waters if his arm doth uphold thee Thus Timothy is exhorted To be strong in the grace that is in Jesus Christ 2 Tim. 2. 1. there is his duty to be strong but how must he come to have this strength It is by Jesus Christ you would think the exhortation were superfluous for why must I be strong if it be the grace of Christ that must enable me But the exhortation is usefull howsoever for hereby we are taught our duty as also to go out of our selves renouncing our own strength and laying the faster hold upon Christ himself To this purpose we have the like exhortation Ephes 6. 10. Finally my brethren be strong in the Lord and in the power of his might when he had before laid down several precepts then knowing how impotent and unable we are he saith Be strong in the Lord. Here you see what we are commanded but it is the power of his might that is his mighty power that must confirm us and where this is present then we wonder how we are carried through such temptations led through such wildernesses as we have been we stand and admire to see what red Seas we have gone thorow and how the waters have yeelded unto us Thus Paul I can doe all things through Christ that strengthens me Phil. 4. 13. Fourthly Divine hope doth exceedingly conduce to stablish the soul upon the promises as you heard from those admonitions of David to his soul Hope thou still in God Faith is carried out to the truth of God and hope to the mercy and power of God and therefore he that hopeth in God is got into the Ark while others float in the waters Heb. 6. 19. it is compared to the Anchor of the soul both sure and stedfast and which entereth within the vail By this we see that hope doth notably settle the soul Faith indeed and hope are two sisters and twins and look so like one another that we can hardly make the difference yet faith establisheth the soul upon the promises by apprehending them as present so that the soul is in as holy a manner secure as if it were already in Heaven But hope doth settle the soul on Gods promises as the things promised are future and to come For seeing between Gods promises and the accomplishment of them there happen so many crosse providences in appearance yea so many difficulties and seeming impossibilities are in the way we need some divine grace to overcome all these and that is hope compared excellently to an Anchor for as that doth fasten the ship which otherwise would be tossed up and down and in danger of splitting upon every Rock so the soul of the most godly man is tossed up and down with such sad temptations that did not this hope bear up the heart all would fail within us But this spiritual anchor exceedeth all material ones for this is sure and stedfast Sure so that no outward violence of storms can break it and stedfast in respect from within there is nothing without or within that can disanuâ—l this But then whereas other anchors are fastened into the earth this is in Heaven in God and invisible things A godly mans hope cannot be seen by the bodily eye Take heed then of weakning this grace of hope it 's an excellent corroborater of the soul staying it up with that glory which will be revealed hereafter Lastly Another habitual principle whereby God doth exceedingly establish the heart on the promises is Spiritual joy and heavenly consolations This is one great reason say Divines why Angels and Saints in Heaven are so confirmed in that estate that nothing can tempt them off from God they never will be weary of the presence of God even because they are filled with so much infinite delight and joy that they cannot desire any better thing than God Now the godly they have the beginnings of these consolations here upon earth for by the spirit of adoption they are so filled with joy and delight that all the world is no more than an husk unto them they look upon the world as a wildernesse and Heaven as the Canaan So that spiritual consolations when wrought in the soul are like a mighty pillar to bear up the heart Hence the Apostle prayeth 2 Thes 2. 17. That God would comfort their hearts and stablish them First Comfort and then establish How hardly is the heart dejected and full of despondent thoughts established But comfort and joy is oil to the wheels Thus Nehemiah spake Neh. 8. 10. Be not ye sorry for the joy of the Lord is your strength So much sinfull grief as thou lettest in it is like the letting in of waters at some leak in the ship it may sink the ship at last Blesse God therefore for any gladnesse of heart for any consolations of soul through the Spirit of God these support the soul these make it rejoyce in the midst of all afflictions It is true sometimes the people of God for wise and holy ends are deprived of them but when they are vouchsafed they come like pleasant gales of winde to carry the ship to its Haven In the next place As God doth positively establish by these habitual principles so also by the actual motions of his Spirit upon us There is not only habitual grace but efficacious grace whereby the Lord worketh in us both to will and to do How many times do the principles of grace like Christ in the ship lie asleep in us insomuch that till they be awakened we are in danger of shipwrack Therefore when the Apostle exhorteth us To work out our salvation with fear and trembling Phil. 2. 13. he giveth a wonderfull reason for it 's God that worketh in you to will and to do and that of his good pleasure So that the confirming power of God lieth chiefly in this in actuating those habitual principles within us whereby we depend upon God continually as the beams of the Sun do upon the Sun This Doctrine Pelagians and Papists cannot relish but certainly if God come not with efficacious actual help as well as habitual the instances of the fals of Gods people in all ages will palpably declare they are undone
were accustomed to bodily exercises did make much use of it It was necessary to combate and conflict with enemies Thus also it is here all Christians are called to a spiritual wartare and that with principalities and powers in high places as well as with flesh and blood They are continually to put on their armour against all the assaults of the Devil Now this could not be done unlesse we had this oyle this anointing from the Spirit of God In the Spirit of God we are to goe out against all the assaults and temptations of Satan In the name of Christ we are to set upon these Goliahs How many have been overcome in this battel even of Gods own people because they had not this establishing grace ready at hand Doe not thinke to get into Heaven without a sore conflict with Anakims in the way There must be a wildernesse and a red Sea to passe through before thou canst enter into Canaan And therefore for this end have we this anointing whereby we may be the more confirmed and having done all things to stand as it is Ephes 6. 13. What more is to be said to this point will come in upon the other metaphorical termes Therefore let us improve this And First We see what a glorious and excellent title the name of a Christian is for that signifieth as much as one anointed If thou art a Christian in deed as well as in name thou hast this anointing and unction that is here spoken of How farre then are all prophane and wretched sinners from the reality of this name What have they to doe with the name who are so contrary to the thing it self Art thou anointed that smellest of the very flames of hell Thy tongue thy actions doe all discover it There are no sonnes of Boanerges that can thunder terribly enough against such reproaches and dishonours yea blasphemies to the holy name and profession of Christianity Use 2. Of Instruction What is a special preservative against all heresies and damnable opinions even this spiritual unction For that doth not onely illuminate the minde but sanctifie the heart also And if a man have never so much knowledge by education and other meanes if he hath not also this spiritual teaching he is a ready prey for the Devil Onely you must know that this unction is not speedily and in an instant accomplished in the people of God it is successively and by degrees Even as it was with the Lord Christ though he was anointed to be the Lord of his people and he had the right to this even from his Incarnation yet the actual exercise and manifestation of this was not compleated till his Ascension into his glory Thus the spiritual unction of Gods people will not be fully finished till they are made perfect in Heaven And therefore for the present both their knowledge and their graces are but in part which consideration should keepe us from being scandalized if we see that even those believers who yet have all received this unction from God if in things not fundamentall they differ from one another Use 3. Of Exhortation To wicked men to take heed how they persecute or oppose these anointed ones how contemptible and vile they may be in thy eyes it is no matter you see how the Lord hath dignified them he hath set his mark upon them what you doe against them he taketh as done against himselfe they are as the apple of his eye David when but cutting off a piece of Saul's garment was smitten in his heart because he was the Lords anointed yet that was onely an external unction Saul had not the spiritual anointing Do thou therefore take heed of reproaching deriding and persecuting such as God hath anointed with the graces of his Spirit Use 4. Of Admonition to all the Godly that they should doe nothing unsuitably to this anointing Heresies and impieties doe not agree with this excellent composition Thy spiritual ointment is to discover it selfe in all companies in all temptations in all exercises The more precious ointment is stirred the sweeter it smelleth So the more God afflicteth thee chastizeth thee the more he doth pound thee as it were in the mortar the more doth thy preciousnesse manifest thy selfe We reade Matthew 26. 7 13. that when a woman poured an Alabaster box of precious ointment upon Christs head that Christ did so farre encourage her that he said Wheresoever the Gospel should be preached there also should this that the woman had done for a memorial of her And yet when thou confessest Christ in the midst of a wicked generation when thou art ready to part with all for Christ when he requireth it thou doest more for Christ than this woman did Look then to thy self that all thoughts all words and actions favour of this ointment whatsoever is of sinne and lust within thee thinke that is of the dung-hill that is of vomit and filthy mire SERM. CXXXIII Gods People are his sealed ones 2 COR. 1. 22. Who hath also sealed us WE come to the second noble Priviledge which the Apostle attributeth to the Corinthians for although we told you the same benefit is represented under three metaphoricall similitudes yet every one of them hath a distinct notion as this of sealing hath from that of anointing though both intend the confirmation and establishment mentioned in the former verse Some Popish Writers would from hence prove their spurious non-instituted Sacraments as by anointing they would have their oylin baptism as also in their extreme unction established and by sealing their Sacrament of Confirmation wherein likewise they use their chrisme and oil blasphemously calling it oleum salutis the oyl of salvation Hence they tell us confirmation is usually called in antiquity signaculum and the obsignation of the holy Ghost bringing this Text for the proof thereof as Vicecomes a great Popish Ritualist lib. 1. 2. de confirmatione would make us beleeve but first this Interpretation confuteth that of Stapleton who limits the interpretation to Ministers only whereas Baptism Confirmation and extreme Unction were applyed to private Christians and secondly they are never yet able to prove any such Sacrament of confirmation as they speak of Indeed in Antiquity there was Confirmation used in the Church of God When persons baptized in their infancy were afterwards by Church-officers called to account about their knowledge and Christian life wherein if approved they were commended by prayer to God for their establishment in the Christian faith against all persecutions and oppositions The use whereof Calvin wisheth were brought again into the Church of God as being advantagious to prevent heresies as also to reprove the carelesnesse and negligence of parents about the education of their children but as for that abominable abuse of this afterwards in Popery making a Sacrament thereof adding thereunto many Popish and ridiculous ceremonies This is a noisome weed not any plant of Gods planting We are therefore to enquire what
art one of Gods sealed people Fourthly Sealing is for the differencing and discriminating of persons Thus the Shepherd setteth a proper mark to know his own sheep by The Souldier he hath his proper badge and colours to discern what Generall he belongeth unto And in this sense though not principally the Sacraments are seals hereby we are acknowledged to be the Lords people and so differenced from all that are enemies and strangers to him but this is more remarkably seen in this spirituall sealing for thereby we are not only distinguished from the heathenish world but from every hypocrite in the Church of God Though many may go sar in profession in parts in gifts so as to be admirable in the eyesof others yet none have this sealing but the truly godly man Every gifted man is not this sealed beleever None hath this but the true childe of God The spirit of God doth not seal but where it hath sanctified Therefore Fifthly This sealing doth suppose the work of grace truly wrought in a man Sealing doth not make him godly properly but supposeth him so Thus Eph. 1. 13. after ye beleeved ye were sealed there was first the work of sanctification and then of obsignation It is true Zanchy upon that place maketh sealing to be the impression of grace upon the heart even as in sealing the print of the seal is stamped upon the wax and so farre we may yeeld that the encrease of grace and confirmation therein is a sealing of the spirit but yet to speak exactly this sealing is after the work of grace in the soul Even as it is in the Sacraments The externall signe or seal doth not make the promise but supposeth it so in this inward sealing grace is not thereby wrought in us unlesse it be in the further degrees thereof but doth confirm that which is in us and thus seals are to confirm contracts not make them as is to be shewed yet though it be not the divine impression of grace yet this seal is alwaies supposed God doth not set to his seal to a blank and hereby this sealing is distinguished from all carnal presumption and the delusions of Satan for the devil hath as it were his sealing he confirmeth and establisheth men in hereticall doctrines and they are ready to take this for the obsignation of Gods own spirit when heretiques give their bodies to be burnt professing they have much peace and joy of conscience Here the Kings Seal is conterfeited as it were They make a diabolicall delusion to be the holy sealing of Gods Spirit Thus as in sanctification there is the true work of Gods grace and a counterfeit that which doth resemble and is like it so in the witnessing and sealing of Gods Spirit there also may be a resemblance of it which yet is not that glorious priviledge indeed only as a man that is awake doth certainly know he is so and not in a dream though men in a dream imagine themselves to be awake when they are deceived Thus where the sealing of Gods Spirit is there the authority and light of it doth powerfully discover it self to be of God even as the Sun by its own light doth discover it self to be the Sun though they that think they have it may be deceived yet those that have it are sure they do enjoy it Hence Sixthly This sealing doth imply secrecy and privacy That which is closely reserved as Deut. 32. 34. Is not this laid up in store with me and sealed up among my treasures saith God Thus also Iob saith cap. 14. 17. his transgression was sealed up in a bag God did take speciall notice of it in time to punish it Now in this sense also we may apply this sealing of Gods Spirit It is very secret hidden and unknown and that in a twofold respect 1. The nature of it is a mystery and hardly unfolded Insomuch that as the lamb in the Revelation was found only worthy to open the seals Thus onely men enlightned by the Spirit of God and experimentally taught of him can savourily explain this Come to the Learned and most eminent men devoid of spirituall discerning and whose senses are not exercised evangelically who have not the Spirit of Adoption effectually working in them and they can no more speak with understanding to this point then Nicodemus did to the doctrine of regeneration He will say with those in the Prophet Isay cap. 29. 11. I cannnot reade this book for it is sealed But then 2. The secrecy of it is discovered because none know what it is but he that hath it As none knoweth what Parents affections are but parents none knoweth what love is but he that loveth So none know what this sealing of Gods Spirit is but he that doth partake of it Therefore this sealing is compared to other things Rev. 2. 17. to the hidden manna There was the manna that did fall from heaven of which all did eat promiscuously and then there was the manna hidden in the ark The godly man is said to eat of this It is likewise called the white stone which is a note of absolution and justification when accused and that with a new name upon it which none knoweth save he that receiveth it By this expression it is clear that the nature and efficacy of of this Sealing is understood only by those who enjoy it and therefore no unregenerate man is able to conceive rightly about it no more than a blinde man can about the Sunne yea the godly man himself though he feel it yet he cannot expresse it to another Even as we cannot expresse the life we live unto another we feel it but cannot describe it Lastly Which is the chiefest of all and most principally intended in this expression Sealing was to confirm and secure all contracts and bargains made amongst men Thus Ieremiah cap. 32. 10. when he purchased some land he had the evidence sealed In which respect some understand that place 2 Tim. 2. 19. The foundation of the Lord standeth sure having this seal by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they understand not the foundation of an house because that doth not use to be sealed but a contract or bargain to which a seal is annexed but that is not so probable only in the generall seals are chiefly to secure and confirm and for this end it is that we have the Spirit of God sealing for the sense of our unworthinesse and guilt doth make us very propense to diffidence to distrust to continuall fears about Gods love to us and therefore as we need the Spirit of God to sanctifie us so also to witnesse and seal unto us which is more largely to be treated of SERM. CXXXIV Of Gods Spirit Sealing his People 2 COR. 1. 22. Who hath also sealed us WHat is comprehended in the expression of sealing hath been already declared I shall therefore in the next place consider of and compare some equivalent Texts of Scripture with
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
speak to this sealing of Gods Spirit upon the hearts of beleevers though in other terms This I have mentioned is pregnant for having said that he who keepeth Gods Commandements dwelleth in him and he in him Whereas it might be said how shall we know that he dwelleth in us May we not be deluded and deceived No saith he hereby we know that he abideth in us by the spirit which he hath given us and lest any man though living loosely and carnally should pretend to this spirit he saith They that have it keep his Commandements Thus doubtings and sinnefull diffidence is excluded on one hand and all carnal presumption on the other hand The last Text to bring in assistance to this truth shall be 1 John 5. 8 9 10. where the Apostle speaketh of three Witnesses on earth as he had before in heaven viz. water and the bloud and the spirit Now although there be many perplexed controversies about this passage yet I shall pitch upon that which is most probable without further disquieting of you It seemeth to be without doubt that the Apostle alludeth to the legall administrations wherein there was bloud for expiation and water for cleansing by which is represented justification and sanctification and these being wrought in us do evidently witnesse that Jesus is the Christ and Sonne of God We finding these glorious effects upon our souls cannot but acknowledge that Doctrine but because these are not enough of themselves seeing that sanctified and justified persons may be under great discouragements therefore he addeth the Spirit also It is true the same spirit is said to be a witnesse in heaven but that was because of the extraordinary and visible Testimony that it gave to Christ but here it speaketh of the witnesse it giveth on earth and that must be the sealing spoken off in other places for he saith verse 6. It is the spirit that beareth witnesse because the spirit is truth having there also mentioned water and bloud Verse 10. he seith He that beleeveth on the Sonne of God hath the witnesse in himself Thus you see that as God hath abundantly provided for the holinesse of his people by his spirit to quicken them up therein so also for the assurance and consolation of his children to establish them therein Oh how greatly are we indebted unto the Lord Jesus Christ who giveth us his Spirit not only to leade us into the truth and mortifie the deeds of the flesh but also to fill us with comfort and to assure us that we are the children of God So that it is the duty of the Ministers of the Gospel not only to improve the former truth but this also and to presse you upon the sealing work of Gods Spirit as well as the sanctifying Hath not the Spirit of God this Name given it to be called the Comforter John 14. and shall we divide the operations of Gods Spirit minding him as he is an holy spirit but not a comforting Spirit Having thus informed you what the Scripture declareth in this matter I shall give you a large and popular description of the nature of this sealing and the opening of the several parts touched therein will much conduce to the knowledge thereof The sealing of Gods Spirit may be described after this manner It is a supernaturall and gracious work of Gods Spirit upon the hearts of sanctified persons in a secret and unspeakable manner whereby they are confirmed and established in the Covenant of grace as belonging to them in particular by such means which God hath appointed thereunto that through the sence thereof they may daily walk more and more boldly joyfully and thankefully notwithstanding all discouragements to the contrary till they be made compleatly happy in heaven I have made this description the larger because I would take in every particular considerable about it as much as may be And First I give two Qualifications or Adjuncts to this work of Gods Spirit It is supernatural and gracious Supernatural and that if we respect either rectified nature or corrupted nature Rectified nature for Adam in the state of integrity though he was made perfectly holy yet he had not this Gospel-sealing no more then he was in Christ as a Mediatour for had he been thus sealed he would certainly have persevered and although Adam was partaker of the holy Ghost yet it was as he is the third person not as the spirit of Christ viz. purchased by his death for those that are his so that in this respect we may say this sealing is a priviledge above the nature of Adam while considered before his apostacy but then I call it supernaturall chiefly in respect of corrupted nature for as man naturally of himself hath no power to that which is gracious so neither to that which is comfortable and joyfull All the world all Ministers and Angels cannot powr one drop of this assurance and joy into thy soul unlesse the Spirit of God inable thee thereunto As it is supernaturall so it is gracious for this floweth from the former There is nothing in thee to deserve this establishing as Gods grace sanctifying found thee dead in thy sinnes so his sealing and comforting findeth thee in a guilty despairing way and therefore as God might leave every prophane man to wallow in his lusts and so let him perish thus also might he forsake every guilty conscience under the burthen of thy sinnes and suffer thee to be a Cain to be a Judas even to fall from an hell here into an hell hereafter So that not only by grace we are sanctified but by grace we are healed Blesse God for any establishment of soul against fears and doubts as well as for victory against any lusts It is meerly of Free-grace that we are thus sealed In the next place Secondly we have the generall nature of it with the efficient cause The work of Gods Spirit It is true in the Text it is said That God doth seal us and so whatsoever works there are ad extra from God to the creature they are all common to the three Persons yet there is a peculiar order and appropriation which the Scripture taketh notice of So that it is made the work of the Father to send his Sonne into the world It is made the work of the Sonne to offer up himself a Sacrifice for our sinnes And it is made the proper work of Gods Spirit to apply the benefits of Christs death to our souls therefore sanctification is attributed to the Spirit so also consolation and sealing thereunto Thus the Texts we mentioned formerly give all this work to the Spirit of God as in an appropriated manner doing this for us It is not then of our selves or of our own power that we can obtain this priviledge but it is wrought alone by Gods Spirit As we have no free-will to the grace of God so neither to the comforts God as he is called a God of all
grace so a God of all consolation and Gal. 5. Joy is the fruit of Gods Spirit as well as Faith Love and Repentance are in other places attributed to God But you will say It may easily be granted that a man being dead in sinne he needeth the mighty work of Gods Spirit to raise him up and to give spiritual life but doth it follow that he needeth the same spirit to establish and assure him of Gods love Yes no doubt but that the same Spirit of God which bringeth thee out of the gulf of thy lusts must also out of the gulf of thy doubts and fears It 's as impossible for thee to have comfort of thy self as grace of thy self And therefore you see the Scripture speaking of this twofold operation of Gods Spirit as being necessary to antidote against our twofold corruption and the grounds of this necessity of Gods Spirit are these First The heart of a man is naturally opposite to any thing that is spirituall Whatsoever is of God though never so desirable in it self yet meeting with our corrupt natures it findeth opposition therefore we cannot of our selves any more receive the promises though infinitely needing of them then we can obey the commands We cannot endure honey any more then gall The way of Gospel-joy is contrary to a troubled heart as well as Gospel-obedience to a secure carnal heart Secondly We need the Spirit of God to this sealing because that which doth oppose this is indeed nothing but the fruit of sinne running down another channel He that once lived in divers pleasures did continually grieve the holy Spirit of God Let this man finde the guilt of sinne Let the Law wound and sting him then he grieveth the comforting spirit of God by fears and doubts No wonder then if it must be Gods Spirit only that sealeth because that alone can remove the guilt within thee that only can take off these objections these discouragements that are upon the soul As God raised an East-winde that suddenly delivered Pharaoh from those Locusts that molested him this was miraculous none could do it but God so it is the Spirit of God that alone can take off the heavy burthen of sinne upon thee It is Gods Spirit alone that can overrule thy conscience that can pacifie it that can comfort it It is the Spirit of Adoption that maketh us cry Abba Father but more of this may come in afterwards SERM. CXXXV A further Discovery of the Spirits sealing the People of God 2 COR. 1. 22. Who hath also sealed us THe third particular in the Description of the Spirits sealing cometh to be considered and that is the subject thereof which is two-fold 1. Of Inhesion And 2. Of Predication First Of Inhesion so it is said to be the work of Gods Spirit upon the hearts of the godly For after this manner the Scripture speaketh He hath sent his Spirit into our hearts Gal. 4. 6. And in this Text He hath given the earnest of the Spirit in our hearts By this expression is denoted that deep radicated and full possession which the Spirit of God hath upon the hearts of true believers So that hereby is excluded that vanishing and superficial perswasion which may be in a temporary believer of his interest in Christ As a temporary believer hath something like true faith like true joy and like true grace upon the soul so he hath also something like this sealing and like this assured perswasion upon his heart Therefore as the former is much disputed and it doth greatly exercise tender hearts viz. How they may know when they are carried on in the work of sanctification beyond those inchoate and imperfect workings which an hypocrite may have So this latter also doth cause great sollicitude and care of spirit in many gracious souls How shall they know their assurance is not a delusion is not a false perswasion arising out of an inordinate love to their own selves For the Devil doth not only transform himself into an Angel of light as light is taken for holinesse but also as it is taken for comfort Now amongst other characteristical differences this is one the perswasion of a godly man is more full plenary and powerfull Even as sanctifying grace entereth efficaciously into the heart so also doth this sealing grace whereas what hypocrites feel is in a confused general and flashy way neither is it drawn out upon permanent and enduring motives Although doctrinal characters given by the most able Ministers of the Gospel are not enough to make us find out this difference in our selves without a rectified constitution of the powers of the soul within unlesse we attain to that qualification spoken of by the Apostle Heb. 5. 14. who by reason of use or habit or perfection as the word may be rendred have their senses exercised to discerne between good and evil This Text is much to be pressed upon you For it is not every godly man at first that can separate the precious from the vile in his soul but there must be an habitual use of the senses this way Where mark also the Apostle attributeth to the soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a metaphorical manner That as the taste when well constituted is able to discern between bitter and sweet the eye between white and black the ear between what is melodious and what is harsh and displeasing Thus the soul of a godly man being used to heavenly and spiritual things can know what is of God and what is of Satan or of nature in him For you must know there may be four principles of operations in us 1. Nature and that when polished with education and moral principles may appear very glorious 2. Satan insinuating himself as a subtil Serpent as an Angel of light imitating the works of God though he cannot efficaciously work the heart to any thing all that he doth is by suggestion and moving the imaginative and sensitive part of a man 3. There is the Spirit of God and that worketh in us either in a common way by gifts and assistance or by a sanctifying way Now is there not required much spiritual skill and experience to discern which is which of all these So that it is no wonder if he require these senses to be exercised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word from those who did exercise themselves in the Heathenish games and that naked thereby to fit and prepare themselves to be more agile and expedite for that service In this dispute therefore enquire not onely for doctrinal symptomes and signes of this sealing of Gods Spirit but heartily pray for these exercised senses in spiritual things The other subject is the subject of predication of whom it is affirmed that they have this sealing of Gods Spirit and that is sanctified persons We speak of adult persons for it is plain that infants though they may be sanctified yet because not having actual faith they neither have this sealing And
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
confirmed As for God he doth it not to assure himself of us but that we may be assured of him Indeed by consequent this assureth us to God for having this earnest we are preserved from Apostacy but the chief end is to confirm our faith in God that we may be able with Paul to triumph because nothing shall separate us from the love of God in Christ It is then Gods gracious goodnesse to condescend to us he knoweth our temper and our temptations he seeth how one doubt ariseth up after another he taketh notice how apt we are to perplex our selves about the future and therefore he giveth us this earnest not for his own security but ours This is more than his meer promise therefore the Civilians define an earnest to be a reall security in opposition to that which is verball or conventionall only Gods promise is enough to secure us but because we walk much according to sense therefore he doth indulge thus farre as to work in us while in this valley of tears the beginnings of eternall glory hereafter In which respect we are already said to sit down with Christ in heavenly places Eph. 2. 6. and certainly if to a godly mans sence and experience the foretasting of heaven be so great and refreshing what is heaven it self If an earnest be so wonderfull a matter what is the possession and inheritance it self Secondly This heavenly earnest differeth from a worldly one because amongst men this is done in a commutative way of justice There is a strict equality between the payment to be made of which the earnest is part and the thing purchased thereby So that in humane contracts an earnest is given as part of that payment which is equivalent to the thing purchased thereby So that this whole way of commerce belongs to the common place of justice Thus those who write de Jure and justitia do under that treat De pignoribus hypothesis but alas in this earnest God giveth us here is no bargain here is no justice all is of free-grace God doth bestow both the earnest and the whole sum as it were hereafter upon us freely Both grace here and glory hereafter do alone proceed from the sole bounty and free-love of God Insomuch that the childe of God is both begotten nourished and perfected by free-grace alone Thirdly There is another dissimilitude flowing from the former for he who giveth an earnest intending thereby a full payment for something he would have doth thereby purpose to advantage himself He would not give an earnest but because he needeth the thing he buyeth and thereupon would profit himself but it is farre otherwise with God and us in this respect God giveth us not this earnest this grace no nor glory hereafter because he needeth us but it is only for our good and consolation It is true that Christ gave no lesse than his own blood as a price to purchase us for a people to himself But why was this Was this to advantage himself Was it such purchasings as when men buy houses and lands to inrich themselves and their posterity No but only to do us good thereby So that herein is the goodnesse of God exceedingly commended unto us that both the purchasing of us and giving us an earnest to secure us of future glory all is from his own munificence In all this we are unprofitable and uselesse as to him Lastly Here is this dissimilitude and that is a great one Amongst men when the earnest is given yet there is sometimes upon a just cause and more often upon unjust grounds a breaking of the bargain They will lose the earnest rather than pay the whole sum So that the Casuists dispute to whom the earnest in conscience belongs if the covenant be not made good Thus because man is a lyar and deceitfull an earnest is not such security that we may absolutely depend upon it Men are mutable and are apt to break their engagements but it is farre otherwise in this particular God that hath given the earnest is not as man to repent and to change his minde No this is given us on purpose to assure us that he will never alter and if it be said though God doth not alter yet we may We may abuse this earnest yea we may lose it all which the Arminians pleade It is more fully to be cleared that this earnest is to assure not only God to us but us to God whereby he will so preserve us that nothing shall deprive us of eternal glory SERM. CXXXIX What is implyed in Gods giving us the earnest of his Spirit 2 COR. 1. 22. Who hath also given the earnest of the Spirit in our hearts THe Spirit of God with the graces thereof as we have heard received and perceived by a beleever are a sure earnest of future glory In the handling of which hitherto we have only treated of the dissimilitude that is between this heavenly earnest and an earnest amongst men our work is now to shew positively wherein the resemblance doth consist or what is comprehended in this metaphorical expression And First Hereby is declared Gods will and infallible purpose to bring us unto eternal glory of which this grace received is an earnest For as you heard it is not grace as grace but grace as an earnest that doth deserve an accent as it were upon it The emphasis lieth in this So that by these beginnings of Gods Spirit upon me I may unquestionably conclude my future glory And this Chrysostome upon the place doth well observe He doth not saith he singly and barely call it the spirit but an earnest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that from this thou maist have boldnesse and confidence upon the whole for if he did not intend to give thee all saith he he would not have given thee this earnest in vain and so as to lose it Thus Macarius also an holy Writer from this similitude gathereth that such who have this earnest may rejoyce and be as confident as if they were already crowned with glory and reigning in heaven Homil. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oh then the unspeakable happinesse of such who do finde this earnest in their hearts God would be found unfaithful and to break his promise if as he hath begun so he should not also finish this work of grace in thee So that the Arminian exception is very frivolous and absurd saying It is true this is an earnest but we may lose it We may fall into such sinnes as shall wholly cast us out of the favour of God for this earnest is given us on purpose to assure us that God will so preserve us and by his grace so guide us that we shall never fall out of this ark into the waters What comfort and encouragement were in this expression if it did denote no more then a conditional security No it is a positive and absolute security Therefore that learned Vossius was
he had confidence of abiding with them for the furtherance and joy of their faith where you see the more growth and encrease in grace the more joy and it is called the joy of faith because by beleeving we come to partake of this joy Let not then any people nourish prejudices in their hearts against the faithfull Ministers of the Gospel as if they endeavoured only to discourage men to fill the hearts of people with despair to drive them into meâ—ancholy and turn them out of their wits as prophane persons calumniate for our great work is to provide comfort for such as are fit Subjects to receive it That must alwaies be remembred oyl is for the wounded in soul this wine is not for such who are transported with feaverish lusts of their sinnes but if thy sinnes be a burthen to thee and thou hast cast them off then manna is prepared for thee in this wildernesse then a year of Jubilee is to be proclaimed to thee who didst mourn under thy spirituall debts But let us explicate this Truth And first There is a twofold joy a carnall and worldly joy whereby men delight in the pleasures of â—in and the jolly pastimes and customes that are in the world and there is a spiritual joy arising from Gods love in Christ whereby we are quickened to all holinesse with great delight now God forbid that any Ministers should be helpers of the former joy There have indeed been such unsavoury salt prophane Ministers of the Gospel whose work hath been to strengthen the hands of wicked men to preach peace and mercy to them while wallowing in their sinnes but wo to such Pastors and such a people These are sharply reproved in the Scripture for there alwaies will be such men-pleasers such daubers with untempered mortar as Jer. 6. 14. They heal the hurt of my daughter slightly saying Peace Peace when there is no peace Would you have such a Physician that should flatter you about the wounds of your body saying it will heal it will heal when thou feelest it to putrifie more and more Such spirituall Mountebanks the Prophet Ezechiel complaineth of also cap. 13. 10. They have seduced my people saying peace peace especially at 22. verse these wicked Prophets are said to make sad the hearts of such whom God would not have made sad and strengthened the hands of the wicked by promising them life Thus you see what an unfaithful Minister will do all that he can and dare he will uphold and encourage a prophane person and all that he can and dare he will uphold and discourage vex and grieve such who fear God and whom God would have comforted but such men in time meet with an overflowing storm and great hailstones fallling upon them as v. 11. which shall destroy them and rend the wall down they have daubed up Do not then think this is the joy we should help you in in your prophane pleasures in your superstitious and vain customes to encourage you no this were to deprive both our selves and you of true solid joy Hence in the second place We are to help the joy of those whose grace we have helped before Joy cannot be the first stone in Gods building grace and holinesse is first and then consolation The spirit of God is first a sanctifier and then a comforter So that many people take a preposterous method if they be sick they look the Minister should presently give them comfort there must not a word be said of their sinnes of the necessity of repentance this will make them despair Fond and foolish people why would ye be tickled into hell why would ye be pleased into damnation oh it cannot be that thou shouldst have comfort before godlinesse this would be to falsifie the covenant of God to abuse the seal of pardon applying it to him whom God doth still hold guilty Understand then Gods method and submit thereunto saying I do not expect comfort I would not have the promises of grace applied to me while thus obstinate and impenitent in my sinful waies but if thou art found godly then we are to comfort and to comfort as Isa 40. 1. again and again not giving over till that evil spirit of unbeleef be cast out And this spirituall comfort is seen in two particulars 1. Comfort under the guilt of sinne and truly herein we do a most acceptable work Then it is indeed the tongue of the learned when we speak a word in season to such afflicted spirits how ready and willing are the faithfull Ministers of the Gospel to bring the balm of Gilead to such persons how pittifull and compassionate because they know the terrour of the Lord God hath commanded us to be Messengers of peace and like Noahs dove to come with an Olive-branch assuring them that the waters are abated and oh that God would provide such comforting work for us It is very seldome to meet with such we have work enough to reprove the prophane to instruct the erroneous but how few do need comfort because their sinnes are a heavy burthen upon them In the 2. place we are to help the comfort of the godly in respect of their outward afflictions For they are more chastened than other men there is no godly man but God hath appointed a crosse for him yea sometimes many crosses together Now how necessary is it to have a faithful and wise comforter in such cases for alas our own hearts are full of discouragements and every thing is ready to appear more terrible than it is and the devil he is very ready to make the waters overflow more than they would do So that to administer comfort to such disconsolate persons is the best act of love and the most suitable alms that can be desired Seeing then that grace must be laid as a foundation for comfort Hence in the third place Before the Ministers of the Gospel can administer comfort to unregenerate persons they must necessarily use sharp and bitter means as preparatory there unto Neither are we then to be blamed or judged too cruell and austere but sinne is to be condemned as the cause of it It is your sinne that maketh all bitter things necessary When the Physician administreth bitter Physick which maketh thee exceeding sick is he to be blamed and not rather those peccant humours within us The ground must be plowed up and have its bowels as it were moved ere the good seed can be sown into it The wool must be carded and torn as it were in peeces ere it be made for a garment The stone must come under the hammer and saw ere it be prepared for the building And thus ere the heart of man be fit to receive Gospel-comfort it must be humbled and broken by the Law of God So that we are making way for your comfort even while we denounce the curses of the Law To preach of hell and damnation though it be grievous to you yet