Christians 3 This shews reason why we doe not receive good by the Sacrament Reasons why men do not receive good by the Sacrament 73 1 Because they come not with lively sense of their wants 2 Without true repentance 74 3 Without faith 4 They do not seek to God to blesse the Sacrament to them 75 5 They doe not behave themselves well at it 6 Do not afterwards examine what good is got by it 7 If they get good they do not interpret it to be by the goodness of God in the Sacrament 8 They do not stir up the Sacraments that they formerly pertook of 76 Doct. A child of God cannot fall from Grace 77 which is 1 Not from any thing in himself 1 Because the best is bid to look on himself as one that may fall into any sin in himself 78 2 Because they are bidden to feare themselves 78 3 To take heed that they do not fall away totally 4 Because they are commanded to grow in grace 79 5 Because examples of Apostates are propounded for the Saints to take warning by 6 Because people of God are fain to pray God to keep them 7 Because no grace received can hold out without continuall influences from heaven 80 But 2 from the meer favour and goodness of God 81 Qu. What is it that doth and shall ever remain in a believer 82 Ans 1. An anointing from the holy one for 1 A child of God if he sinne cannot carry it away as others 83 2 cannot stand it out as others do 2. Lusting against every known sin 84 For 1 He never sins but against his standing purpose 2 Against the study and composure of his heart 3 Something or other breaks the fulness of the voluntariness of it 1 Ignorance 2. Inconsideration 3 Passion 4 Violent temptation 4 Cannot make a trade of sin 85 5 Hath an apness to rise again 3 A tender disposition to look after God 86 For 1 he cannot lie down in spirituall distempers 2 He hath a feeling of his hardness 3 He cannot be so secure as to forget God 4 A love to the Image mercy holiness goodness and Ordinances of God 5 A disposition to check and chide his soul for sin 87 6 The habit of grace Use 1. For confutation of those that hold falling from grace 88 2 For comfort to people of God against fears temptations persecutions 3 Labour to make sure that we be godly Doct. A particular Church may perish 89 Four notes of a true Church that may be lost 1 Sincere preaching of the Gospel 90 2 True and sincere use of the Sacraments 92 3 Sincere profession of the Word of God 93 4 True discipline Seven marks of a fall Church 94 1 Antiquity 2Vniversality 3 Succession of Pastors 4Vnity 5 Miracles 6 Pomp 7 Outward prosperity 95 Reas 1. because the Church is Catholick not tied to any place 96 2 God needs no place or person 3 No particular Church hath a promise of continuance Use 1. To confound the Church of Rome 2 To warn all particular Churches 97 Doct. The second Covenant requires works Works necessary 98 1 By necessity of presence 2 By necessity of inseparable effects 3 By necessity of signs 99 4 By necessity of commandement 5 By necessity of end 1 to glorifie God in the world 2 to do good unto others 3 to purifie our selves 4 to qualifie us for heaven 5 to proportion our reward 100 6 By necessity of thankefulness 101 Use 1. See how the Papists wrong us by accusing us to be against good works 2 Let Ministers call on people to have a working faith 3 This discovers them to be graceless who do not follow Christ in doing good 4 Be exhorted to good works Mot. 1. Good works are signs of our condition and state 1 Of election 2 Effectuall calling 3 Justification 4 Adoption 5 Of our love to God 103 2 The reason why we pray no better is because we are not abundant in good works 3 They would chear us in an evill day 4 The want of them the cause of temporal judgments 104 Doct. The covenant of grace requires perfect works ibid Not a perfection of degrees but of sincerity Difference between Legall and Evangelicall perfection 105 1 The law requires performances as well as the will and desire 2 The perfection of the Law stands on quantities as well as qualities 3Vpon full measure whether a man have power or no. 4 Admits no failings 106 5 Makes nothing of repentance Doct We should labour to be perfect Reas 1. From the nature of God 107 2 Because God hath commanded us to be sincere 3 Because God knows our hearts 4 God will let down the Covenant no lower 5 All Gods Saints have been perfect Use 1. To reprove the want of uprightness 108 2 To humble the people of God 109 3 To exhort us to be upright Mot. 1 God delights only in an upright heart 2 This is the total sum of all that God requires p. 110 3 The least grace with uprightness is better then all the goodly performances in the world 4 God will bear with grievous faults where there is uprightness 5Vprightness will help us to profit by all ordinances 111 6 Is most excellent ground of comfort 7 Will make us and our posterity blessed 112 Use 4 For examination Signs of uprightnesse 1 An upright man is universal in regard of all Gods commands 2 In regard of all graces 3 Of all places and company 113 4 Of all times 5 Of all his parts understanding will memory c. 114 6 Of all conditions 115 7 Of all relations 116 8 Of all the circumstances of his actions 117 Doct. As we must be perfect so we must be perfect before God 118 1 Not so as God should approve our works in strict justice But 2 On account of his mercy in Jesus Christ Reas 1 Because God hath so commanded 2 Otherwise a man hath no faith 119 3 This is the end of Christs redemption 4 This is the end of election 5 Because God will search us out 120 6 God only doth esteem of the worth of holiness c. Use 1 To condemn the ceremonious devotion of many 2 For humiliation 121 3 For exhortation to be upright Doct. God will search whether we be perfect 122 Difference between Gods searching and mans 1 Mans searching may be without finding 2 Hath ignorance foregoing 3 Is properly so called 4 Is necessary for knowledge 5 Is for himself 123 God searcheth five wayes 1 By his own spirit 2 By the spirit of man 3 By conscience 4 By his word 124 5 By his providence Whereby God discovers mens secret works 1 By letting his people suspect men 125 2 By letting his people injure wicked men 3 By guiding his Ministers to home preaching 4 By their own lusts and corruption 126 5 By persecution Reas 1 It is Gods prerogative to teach us 2 God will have hypocrites discovered 127 3 It is for Gods glory to search men out
the behalf thereof but that Mordecai stirred her up soundly now is not this a sufficient motive to stir us up to labour for quickning how can we do the things God calls for from day to day we should stand for him and call upon him and set up his worship in our families we should fear his name and set him before our eyes and fight against sin and labour to please him in all our wayes now without being quickned we are fit for none of these things now what a woful thing is it when we shall not be furnished to every good work as we should and fitted to do that which God requires of us therefore let us shake off this dulness and blockishness of spirit Motive 3 Thirdly Another motive is this we can have no true sign at all to our souls that we have any true grace at all as long as we are dead when Christ is said to give a man grace he is said to quicken a man Joh. 5.21 conversion is called the life of the dead a mans repentance is no better then the repentance of a reprobate unless it be repentance from dead works and repentance unto life if a man hath faith it is not the faith of Gods elect if it doth not quicken him I live by faith saith Paul Gal. 2.20 justification is communicated only to a man that is quickned God together with justification doth quicken a man he doth revive him and make him alive towards God nay we have no argument that we have our sins forgiven us unlesse God hath quickned us Col. 2.13 he hath quickned them having forgiven them all trespasses when God forgives the trespasses of his people he doth quicken them he takes away the dulness of their hearts and the blockishness of their minds and the senselesness of their consciences and their awkness and untowardness to that which is good he doth quicken them up every man hath life for we see how lively men are in seeking after their profits and pleasures people have life enough but it is upon things here below and they have affections enough love enough and hope enough and joy and delight enough in the world but they are set upon carnal things but if grace comes into the heart it is the vigour of the heart now as long as we are dead and dull what sign of grace can we have if we have grace yet we cannot have any proof and comfort of it as long as we are drowzy and dull 't is true no man can have any grace but he hath some life but if he doth not quicken up himself he hinders himself of the peace and comfort that otherwise he might have hence it is that the conscience is troubled and people are unsetled and are so full of fears to dye hence it is that people are so like to the sea the waves whereof cannot rest their minds are unquiet and unsetled it is for want of quickning if we were quickned we should have great peace come into our souls Fourthly We cannot grow in grace unless we are quickned as long as Motive 4 we are thus dull and heavy and lumpish to the things that are good we cannot grow in grace Hos 14.7 they shall revive as the corn and grow as the vine first they shall revive and then grow first God quickens a man and then he makes him grow the Philippians love was dead to Paul afterwards it quickned again now saith he your love flourisheth Phil. 4.10 now their hearts were quickned it began to grow but when a man hath a dead heart how can he grow as he said Joh. 15.4 can the branch bear fruit without the vine so may I say can a mans heart grow in goodness without life it is only a living creature that can grow if a plant be once dead it withers away and cannot grow if a man have a dead heart though he should hear lectures and sermons every day he would never grow he would be never the more holy never the more godly if he should have family prayer closet prayer yet if he should be dead he should have never the more ability against his temptations though the ordinances of God be admirable helps to growing yet if a man be dead and dull they will never help him to grow in grace though grace be of a growing nature yet a dead heart starves all the graces that a man hath Fifthly Another motive is this as long as we are dead we shall be so Motive 5 far from growing that we shall be hardly able to keep our own Rev. 3.2 strengthen the things that remain that are ready to dye as who should say thou art so far from growing that the good things that are in thee are even ready to dye thou wilt lose that very good that is in thee if thou dost not shake off this deadness and careleseness and heartleseness to that which is good as it is with a man that hath a consumption upon his body he is so far from growing that he rather pines away he waxeth more and more faint and groweth deader and waxeth neerer to his end he pines away so when a man is dead though not quite dead his heart is deaded he doth pine away as the Prophet saith Ezek. 33.10 if we pine away how shall we do yet thus it is if a man hath a dead heart he doth pine away I and again how is it possible for a man whose heart is dead to prayer and he hath no affections to that which is good if there be any opportunity to that which is good he hangs off how can this man doe otherwise but wax worse and worse for he wants that which should work out sin if it be a springing water it will work out the mud but if it be a standing water it will grow thicker and thicker and will be noysome so if the body be alive though it be never so full of ill humours if it be lively nature will work them out but if the pangs of death be upon a man every disease and distemper gets the victory his nature cannot work it out now so it is with a man that hath a dead heart he cannot work out the corruption that daily bubbles up in his heart as Eli though he had never so many corruptions he had no heart to root them out 't is true he reproved his sons but it was to no purpose as good never a whit as never the better so when Solomon was grown dead and had lost his former life of grace afterwards when corruption grew in his heart he could not work it out for when God had chosen Jeroboam to be put in his room though Solomon knew that it was of God and he set him up to be King yet he could not work out this corruption but his heart to his dying day rose up against Jeroboam and he sought to kill him he wanted the life of grace he had before and sin got
according to the flesh Rom. 9. yet notwithstanding that Church was cut off When the holy City proved a Harlot when these people grew to be weary of God and his Ordinances and grew to be loose and would not be ruled by God and his Word the Lord gave them a Bill of Divorcement and sent them away therefore let us be warned by them it is a fearfull thing when God for Idolatry shall cast off Churches and yet we not tremble but live under security and hardness of heart and take not warning by it Jer. 3.8 God saith Yet her treacherous sister Judah feared not but played the harlot When God cast off the ten Tribes Judah saw this and heard of this and could not chuse but understand this and yet she did not fear for all this So when this Parish or any other Parish shall hear of any Parish that is unchurched and unministred and God hath taken away his presence from among them and there shall be no signe of his gracious presence any more the Gospel is gone from such a place and we hear of it and yet doe not fear but are as secure as ever as unfruitful under the means as ever and doe not stir up our selves to be more obedient to God and his Ordinances but goe on to play the harlot and goe a whoring from God from day to day nay we are even ready to promise our selves peace for all this this is a fearful thing Mark what the Lord saith Jer. 7.11 12 13 14 15. He speaks there of Jerusalem So when God hath poured out his plagues and punishments upon other Parishes and other places and hath taken away his Ark and the glory is departed from them and they are left in the shadow of death and we see it and yet tremble not at it God calls upon us from day to day to amend our lives that we might finde mercy with him God tells us as he hath done to other Parishes in the Kingdome so he will doe to us the Lord will lay us desolate and waste as other parts of the land are and certainly the Lords wrath and vengeance is hard at our heels if we doe not speedily repent who knows how soon God may deprive us of his Word and Ordinances For I have not found thy works perfect before God If we take these words in sunder they containe these five Propositions First That the covenant of grace requires works Secondly That these works should be perfect Thirdly That they should not onely be perect in the sight of men for that is nothing but perfect in the sight of God before God Fourthly That the Lord Jesus searcheth whither they be so or no. Fifthly Upon due search he finds it out many times not onely in particular persons but in particular Churches as we see here in the Church of Sardis that their works are not so For the first of these That the second Covenant requires works we see here that the Lord Jesus looks for works in the Church of Sardis that were in covenant with him 't is true there is this difference between the two Covenants the first covenant requires works as the condition of it He that doth them shall live in them Gal. 3.12 The doers of the Law shall be blessed Rom. 2.13 Therefore it is called the covenant of works and that in two senses First In that works are the condition of it Secondly In that it is left unto man God gives onely a power not to sin if so be that man will but he doth not give the will Now the second covenant is not a covenant of works the condition of it is not works but the condition of it is faith The just shall live by faith Rom. 1.17 Therefore it is called a covenant of grace and that in two respects opposite to the former not onely in regard that these works are done by another and so nothing is required of the party justified but onely faith for his justification but also because though the covenant of grace require works yet God doth not expect a man should doe any thing of himself but it is by grace we are saved by grace through faith and not of our selves it is the gift of God I say the second covenant is a covenant of grace and yet it requires works And works are here necessary First by necessity of presence for though faith be the condition yet it is such a faith as hath necessarily good works together present with it as the Apostle speaks Faith if it have not works is dead Jam. 2.17 Good works they are inseparably joyned together with true faith for as the body without the spirit is dead so faith without works is dead also not as though works were the essential forme of true faith but the nature of faith if it be true is such as doth necessarily cause good works to accompany with it They are necessary by necessity of inseparable effects good works are not onely present together with faith but they are so present as that they doe flow from faith God hath required such a faith in the covenant of grace as doth produce good works they are not onely inseparable from faith but thus inseparable that true faith must needs produce them He that hath this hope purifies himselfe as he is pure 1 John 3.3 That is He that hath this faith he sets down faith by the effect hope and sets it down by another effect it must needs purifie it makes that man purifie himself as Christ is pure So Christ having exhorted them to believe having raised up their minds to believe the things that are above Lay up your treasure in Heaven Mat. 6.20 in the next verse he shews this will have the effect of all manner of good works For where your treasure is there will your hearts be also it will draw up your hearts and make you heavenly-minded and make you seek the things that are above where your treasure is there will your hearts be also So likewise we may see Heb. 11. thorow the whole chapter what abundance of effects are set down of true saving faith By faith Abel offered sacrifice to God By faith Noah being warned of God obeyed God and did the things that God commanded verse 7. And so by faith Abraham when he was called yielded to God So by faith believers wrought righteousness and did wonderfull things subdued Kingdomes c. They were able to work wonderful effects so that when a man hath not works when he doth not obey God through the power of faith he hath not faith it self Thirdly Good works are necessary by necessity of signs they are not only to be in a Believer as effects but as proofs of his faith for a man must justifie his faith by his works they are signes and proofs whereby he may know whether his faith be true and of the right stamp or no for if a mans faith be a lively faith a faith that doth
he is able to keep that which I have committed unto him against that day Mark here I know in whom I have believed there is the act of faith I have believed in him he expounds himself there he means I have commited my self to him all I have all I am this was the act of justification and intitling him unto him but now saith he I know this this is an act of assurance whereby he reflects upon himself that God was his God and intended to save him but this was not the thing that justified him No I believe on him and committed my self unto him and I know this this act is but the knowledge of a mans justifying faith and not the thing it self For the use of the point here First we see that it is no absurdity to say that true justifying faith is in the heart as well as in the minde many good Divines as Master Perkins say that faith is only in the minde and this is the opinion of the Papists also the reason why good Divines say so is because they do make faith to be the full perswasion of a man that God hath intended Christ to him particularly but this is not an act of a justifying faith but comes after it it is a consequent of it The reason why the Papists say so is this because they hold that a justifying faith is nothing else but a firme assent of the minde to the general promises of the Gospel and in particular the promise of the forgivenesse of sinnes in and through the Lord Jesus Christ generally taken they say this is a true faith now when we say this may be a dead faith 't is true say they therefore a man is quickened and enlivened by charity and good works so that this faith and good works will justifie a man but this is Antichristian leaven but I say that true justifying faith is not in the mind only but in the heart also Object But you will say is it not absur'd that one grace should be in two powers of the soul that it should stand stradling like a colosse with one foot in the minde and another in the heart Answ 1. I answer it is but a conceit for ought we know we can have no Answ 1 firme ground for it that the understanding and will are two several powers of the soul really and distinct many good Divines both Protestants and Papists deny it as Scaliger and others But they are two several offices of one and the self-same soul the self-same soul able to understand is called the understanding and the self-same soul able to will is called the will the self-same soul is able to understand and will 2. But suppose that the understanding and the will were really different one from another yet I say it is not properly to be said that faith is either in the understanding or in the will but it is properly in the soul of a man the reason is because faith is an act of the new nature a believer is born of God 1 Joh. 5.1 and regeneration or the new nature is not in the understanding or will only but the whole soul is regenerate the very soul hath a new nature I do not remember that Aquinas speaks of regeneration but only in this place and he saith that regeneration is in the soul and the soul is regenerated not as though the substance of the soul were altered but this new nature is as deeply rooted in the soul as the understanding and will it self as it is with the old nature in a man unconverted this old nature moves the understanding to think of worldly things and savour them and moves the will and affections to love worldly things and go after them the old nature moves both minde and will to go this way the old nature is the inclination of a man to the world to the creature to the things of this life now when the new nature comes in and a man is renewed this new nature inclines the minde to minde Jesus Christ and inclines the will to affect Jesus Christ and moves all the soul to go that way so that the very soul is renewed and faith is as deeply rooted in the soul as any thing else Nay as low as the very faculties themselves in some sence for it reacheth so far forth as to move them after Christ and this faith puts forth the mind to assent to the truths of the Gospel and puts forth the will to relie upon Christ Thirdly the Scripture plainly seates faith in the heart as well as in the minde Rom. 10.10 With the heart a man believeth unto righteousnesse neither may a man say that the heart is put for the whole soul of a man it is not put for the will the text plainly shewes he meanes the will because the Apostle puts the believing with the heart to distinguish this faith from all other to exclude hypocrisie and all counterfeit faith for an hypocrite may confesse with his tongue he may have braine faith and notional faith so much as to work upon the outward man but with the heart a man believeth unto righteousnesse if it be a sincere cordial faith as he notionally believes these truths so his heart runnes after them and is set upon them and this is unto righteousnesse so when the Ennuch had asked Philip for baptisme I am a believer and what lets but I may be baptized saith he if thou believest with all thine heart thou mayest As who should say thou saiest thou art a believer but take heed do not deceive thy soul may be thou hast an intellectual faith but is it an heart faith Nay thou maiest have some kinde of cordial faith a temporary faith but doest thou believe with all thine heart Doest thou place all thine heart upon Christ Doest thou place all thy ends and aimes upon Christ Doest thou so reach thy self forth to Christ that in all things Christ have the preheminence Doest thou wholly resigne thy self up unto Christ minde and heart and all that is in thee If thou believest with all thine heart I dare be bold to baptize thee and seale thee up unto eternal life so that the Scripture makes faith to be not only an assent of the mind but an affiance of the heart in Christ Fourthly it is no absurdity to say that faith is in the heart and in severall powers of the soul because faith is such a thing as must purifie the whole man and all the powers of the soul it justifies and sanctifies the whole man it is faith that reneweth the whole man therefore no wonder it is such a thing that the whole man must put forth it self in it is like leaven Matth. 13.33 That leaveneth the whole lump so faith is such a thing that he which hath it purifieth himself himself is the agent all himself is the patient all himself is set to strive against sin and to please God and to draw the whole
4 It is for Gods truth 5 For his justice Use 1 To reprove those that consider not that God will search 128 2 Take heed of hiding our sins from others and our selves 129 Use 3 For comfort to people 1 Against others that judge them 2 Against their judging themselves 130 4 To stir us up to be able to stand when God searcheth 1 When offences come 2 When afflictions and persecutions come 3 In time of difficult commandments 4 At judgement 131 5 Let us search our selves Mot. 1. Otherwise we can never repent of what is amisse in our selves or our works 2 'T is a work of a child of God to search himself 3 If we do not it will be the worse for us DOctr It is an excellent thing for a man to be able to say that God hath effectually called him p. 1. 1 Because then a man may reflect on all his life and see Gods love to him in all p. 3. 2 This interests a man in all the promises 3 Sweetens all the promises 4 Helps a man to pray 5. Encourageth to all good undertakings p. 4. 6 It is a foundation for a godly life 7 It is an help to rise after a fall Reas 1. Because it is an argument of election 2 Sure pledge of all Gods acts of mercy p. 5. Use 1. Then a man may know his effectual calling Proved 1 Because it is the office of the Spirit to make known the things of God p. 6. 2 Because we are commanded to make our calling sure p. 7. 3 Because we are required to be thankful for it 4 Because the making known our calling is one of the ends of the Word of God p. 8. 5 Because the soul hath a power of reflecting and knowing its own state Obj. Why then are those who are called so doubtful Ans 1 Because this knowledge is gradual 2 Experimental p. 9 3 Spiritual p. 10. 4 Because it may be hindred for a time 1 By a lothness of heart to leave some lust p. 11. 2 By ignorance 1 Of the voice of the spirit p. 12. 2 Of the work of grace 3 Of his Christian liberty 4 Of the tenderness of Christ p. 13. 3 By melancholy 4 By the unskilfulness of a Minister The evil of wanting this knowledge p. 14. 1 Conscience must needs charge sin on you 2 You can have no joy in Christ or his promises 15. 3 You cannot tell what to make of Gods mercies 4 Thou knowest not what to do in time of affliction 5 Thou canst not pray with courage 16 6 Thou canst not go on sweetly in the wayes of God 7 Thâ—u seest no difference between thy self and a very unbelieving wretch 17. 8 Thou art of all men most miserable 9 If thou be totally ignorant it is a sign thou art not yet effectually called Qu. What difference between the uncertainty of believers and unbelievers 18 Ans 1 As a believer cannot say it so he cannot deny it 2 Believers question their calling only in their haste 3 They will let others question their grace 4 They most love them that urge them to seek this knowledge 5 Their uncertainty breaks their hearts p. 19. 6 Though at present uncertain yet they believe they shall be certain 7. Their faith is of a contrary nature to their doubting 8. Christ is to them the power of God p. 20. Doct. Effectual calling is the first gathering of men unto Christ Reas 1 Before effectual calling the soul is without Christ p. 22 2 Before this all was within God 23. 3 All other works follow this calling 4 From the names given to effectual calling p. 24 5 Because it is the first extract of election p. 25. Use 1 Then very dangerous to erre about this p. 26. Reas 1 Because this is the foundation 2 Because a believer must often have recourse to it 3 Because it is the beginning of Gods works on the soul Use 2. See the reason why Scripture so urgeth the making this sure p. 27. 1 Because it is a work but once done 2 Because all the promises meet here p. 28 3 Because this is the first of all obedience 4 This is the only way to go forward p. 29 5 Because this is the main ground to keep from falling away Matth. 11.28 Doct. There is a preparatory work unto effectual calling p. 30 Proof 1 From Texts full of terror p. 31 2 From the spirits office 3 Because the Gospel follows the Law 4 From Christs design in coming to save that which was lost 5 From Gods working with believers after grosse sins p. 32 6 From Scripture examples Reas 1 To declare Gods justice p. 33 2 To sweeten mercy p. 34 3 That God may bring men home to Christ p. 35 4 To wean men from sin 5 To knock men off from every thing else p. 36 Use 1 To reprove daubers 2 Be content to hear the curses of the Law preached p. 37 3 To comfort those that have had this worke p. 38 2 Thes 2.14 Doct. The Gospel or general tender of grace is that by which God calls men home p. 40 Reas 1 Because this is the sweet ground of faith p. 41 2 Because this is the best answer to Satan p. 42 3 Because this is true before all acts in man 4 This is the only thing which every man is bound to believe p. 43 Obj. Christ is given only to the elect Ans Yet the Gospel must be preached without restraint to election Reas 1 Otherwise the elect would have no ground for faith 2 Because in reference to men calling is before election p. 44 3 Because there is a difference between men and Divels Use 1 To comfort and encourage believers p. 46 2 To confute those that define faith by assurance p. 47 3 To encourage all that are without p. 49 4 To terrifie the obstinate Col. 1.23 Doct. God in the general tender of mercy works some hopes in the soul p. 51 1. What is this hope Ans It ariseth from the faith of possibility p. 52 2 How doth this hope agree with that which follows justifying faith Ans 1 Both are of God 2 Both are wrought by the Gospel 3 Both set the soul on work 4 Both are the anchor of the soul 5 Neither of them shall make a man ashamed p. 54 3 How differs this hope from that which follows justification Ans 1 This ariseth out of the seeds of grace the other out of grace it self 2 They come from several apprehensions p. 54 Reas 1 To prevent despair 55 2 That a man may not be disabled looking after heaven 3 Because God will not do all at once 4 That he may be sought to for every mercy p. 56 Use 1 To shew the graciousnesse of God 2 To comfort believers 3 To enform how God works this hope 1 By rooting out all vain hopes 2 By setting a look upon the Gospel 3 By removing all impossibilities p. 57 Use 4. Labour not to diminish this hope p. 58
open for every one that will receive Christ thus the Scripture gives hope Thirdly both set a man on work as suppose a man hath an hope that proceeds from justifying faith as he believes in Christ so this sets him a work 1 John 3.3 He that hath this hope purifies himself as Christ is pure it makes him labour to be humble and meek and to be made partaker of the Spirit of Grace it makes him labour after the things that are above and to be fitted and disposed to every good work and to purge himself and cleanse his conscience more and more and so a man that hath not this justifying faith but hath only this branch of effectual calling begun in him he that hath this hope I now speak of it sets him a work to seek after Christ and to labour hard for the enjoying of him and to seek him in all his Ordinances in his manner though he cannot pray and performe duties as others do yet he will do it in that manner he is able Fourthly both are the anchor of the soul as it is with a believer though he be a godly believer and hath interest in Christ yet what with temptations from hell and his own heart he will be tossed to and fro were it not for this hope which is as an anchor to the soul so it is with a man that is not come thus far but is only under the same first branch though his tossings be fierce and his temptations be violent and his case be doubtful and full of hazard yet notwithhanding when this hope comes into the soul it doth marvelously stay the heart though it see nothing but hell and damnation and misery and his conscience is not purged and his life renewed and his soul sanctified and wrought upon in Jesus Christ though he sees there is no way but hell and damnation yet when this hope comes into the soul though he can see neither star-light nor Moon-light nor nothing it doth stay him much and prop him up much and doth encourage him to go on without dismay Neither of these two hopes shall make a man ashamed if a man hath this true hope he shall never be ashamed Rom. 5.4 Hope maketh not ashamed so it is with a man that is truly wrought upon the Lord never deceives him there is a working of grace for grace before grace it self comes into the soul which carries a man beyond a reprobate and this hope the soul hath will never let him be in this case that he shall need to be ashamed The third thing is this how this hope differs from that hope which proceeds from justifying faith and they differ in two things The first is that this hope I now speak of it ariseth out of the seeds of grace the other out of grace it self there are the seeds of grace which are something of grace in the soul before grace it self comes and though we have not any place of Scripture to shew this yet there are abundance of places that aime at and include this As it may be referred to the woeings of Christ Hos 2.14 when the excellency and necessity of Christ woes the soul and the possibility of having Christ these things allure a man here is this work when the soul begins to be a neuter before the soul believes yet there is a kinde of bending of faith as the man in the Gospel when Christ asked him if he believed in the Son of God he saith Lord what is he that I may believe as who should say I am ready to believe if I could I am ready to resigne my self to believe do but shew me how I may believe Secondly this may be referred to the forming of Christ in the heart Gal. 4.19 before the babe is organized there is seed so there is a seed of God in the soul and he that hath this seed cannot sin because he is borne of God as there is a seed of generation so of regeneration as the prodigal before he came home to his Father he saith with himself I will go home to my Father and say Father I have sinned against Heaven and before thee c. Luke 15.16 What made him do this they are nothing else but the effects of the seeds of grace So the Jaylor Acts 16.13 that cried out Sirs what shall I do to be saved what were these but the expressions of the seeds of grace that were in him the next newes we heare he did believe now the Lord sowes seeds of grace in the soul and these break forth into hope and desires and waitings for grace these are the seeds of grace and from thence comes this hope but the other hope comes from grace it self it is true that these seeds of grace are grace in themselves they are the work of grace for grace but they are not gracefully and compleatly wrought in the soul They come from several apprehensions the hope we now speak of apprehends nothing but a possibility of pardon that he may be pardoned and have power over his sins he may attaine to be a new creature and to be one of the redeemed of the Lord and this is that which sends him after God and makes him trace him up and down till the Lord doth it for him but the other apprehends that he hath it already or else rests upon God for it and hopes undoubtedly for the accomplishment of it this hope I now speak of was in the King of Niniveh Who knows but the Lord may repent and turne from his fierce anger that we perish not I cannot tell but there is hope it may be and who knows but God will do it And this hope made him humble himself and seek to God and there was a publike kinde of reformation outwardly So it is here the Lord lets in some hope who knows but the Lord will yet shew mercy and it is not only an imaginary hope such a hope as vanisheth and leaves a man in the lurch but this hope doth stir up a mans soul and provoke a man to look out to God for that mercy whereof he sees a possibility of attaining I come now to the reasons of the point why the Lord doth work this hope in the soul and the first is this Lest a man should lie all along in despaire when the Lord shews a man his sins and his misery in regard thereof if the Lord should not put in this hope a man would altogether despaire it is impossible a man should be able to stand as Solomon saith A wounded spirit who can beare So when the Lord chargeth a mans sins and iniquities upon his conscience and aggravates all his sinfulnesse a man would sink under this burthen and never be able to hold up his head were it not for this hope as we use to say were it not for hope the heart would break so this is the reason why God puts in this hope
God c. 4. True Discipline Marks of a false Church 1. Antiquity 2 Universality 3. Succession of Pastors 4. Unity 5. Miracles â— 6. Pompe and stateliness 7. Outward happiness and prosperity Reas 1. Because the Church is Catholique 2. God needs no place or persons 3 No particular Church hath a promise of continuance Vse 1. To confound the Church of Rome Vse 2. To all particular Churches Observat 1. The second Covenant requires works Doctrine The Covenant of grace requires perfect works Objection Answer The difference between Legal and Evangelical Perfection Doctrine Every man ought to labour for perfection Vse 1. Reproof Vse 2. Humility Vse 4. Signes of uprightness Doctrine We must labour to be perfect before God Vse 1. Doctrine God will search whither we be perfect 2 Sam. 3.8 Reason 1. The reasons of Gods mercies to Paul and Timothy The removing of false causes The true cause of it Proved by three arguments Doctrine For the opening of the point How a reprobate may be called How a wicked man may be called A calling to Gods purposes How one calling differs from another Gods call is an effectual call Then a man may reflect on his life past This interest a man in the promises It sweetens the promises to a man It helps him to pray Knowledge of our effectual calling a help to good actions A foundation of godlinesse A help against falling Reas 1. It is an argument of his election It 's a sure pledge Vse 1. The spirit makes known the things of God How to make our calling and election sure Of the knowledge of our effectual calling Why the word of God is written to us The soul hath the power of reflection Obj. Ans The knowledge of effectual calling experimental The knowledge of effectual calling spiritual The knowledge of a mans calling hindred for a time The knowledge of our effectual calling may be hindered by ignorance A young believer is ignorant of the voyce of the Spirit A child of God is ignorant of the work grace How the knowledge of effectual calling may be hindred A man may be ignorant of the tenderness of Jesus Christ It may be hindred through melancholy Grace may be hindred by the unskilfulness of a Minister A Minister ought to preach the word of God in a right manner First conscience doth accuse No joy in Jesus Christ without knowledge of our interest in him c. We cannot tell what to make of Gods mercies without this knowledge We know not how to beare our selves in afflictions without this knowledge We cannot pray without this knowledge We cannot go on in the waies of God wiahout this knowledge We differ not from wretches without this knowledge We are of all men most miserable without it We were never effectually called if we totally want it Obj. Ans How the uncertainty of beleevers differs from others The 2 difference The 3 difference The 4 difference The uncertainty of it breaks the heart Faith supplies this uncertainty Faith contrary to doubting A child of God may doubt of his condition Effectual calling is the first gathering of men unto Christ There must be applying of Christ to a man Before effectual calling no interest in Christ Effectual calling declared in the heart All works follow the work of effectual calling Several names given to effectual calling Dangerous to erre about our effectual calling Because this is the foundation Because man most often have recourse to it Because it is the beginning of Gods works on the soul See why Scripture urgeth us to make our calling sure Reas 1. All the promises of God meet in a mans effectual calling Effectual calling is the first point of obedience Effectual calling is the only means to go forward Effectual calling the very ground to stand fast upon There is a preparatory work to effectual calling Proofe 1. from texts full of terror 2 From the Spirits office 3 Because the Gospel follows the law 4 From Christs design in coming 5 From Gods working with believers after grosse sins 6 From Scripture examples Object Answ Reas 1. To declare Gods justice 1. To sweeten mercy 3. That he may bring men home to Christ 4. To wean men from sin 5. To knock us off from any thing else Vse 1. To reprove Dawbers Vse 2. Be content to heare the curses of the Law preached Vse 3. To comfort those that have had this work of the Law on them Two parts of effectual calling 1. Offering of Christ 2. The receiving of Christ Two parts or degrees of offering Christ 1. General 2. Personal 2. Both 1. External 2. Internal Doct. The Gospel or general tender of grace â—s that by which God calls men home 1. What is this general tender of Christ Reas 1. This the surest ground of faith 2. This is the best answer to Satan 3. Because this is that which is true before all acts of man 4. This only that which every man is bound to beleeve The tender of the Gospel must be without restraint to election 1. Otherwise the elect would have no ground for their faith 2. Because in reference to men calling is before election 3. Because there is a difference between men and devils Use 1. For the comfort and encouragement of Beleevers Use 2. For confutation Object Answ Object Answ Object Answ Object Answ Object Vse 3. For encouragement to all that are without Use 4. For terrour to the obstinate Doct. The general tender of mercy workes some hope in the soul 1. What is this hope 2. How it agrees with that which followes justifying faith 1. Both are of God 2. Both are wrought by the Gospel 3. Both set a man on work 4. Both are the anchor of the soul Heb. 6.19 5. Neither of them shall make a man ashamed 3. How this hope differs from that which followes justificaâ—ion 1 This ariseth out of the seeds of grace the other out of grace it self 2. They come from several apprehensions Reas 1. To prevent despaire 2. That a man may not be disabled from looking after heaven 3. Because God will not do all at once 4. That he may be sought to for every mercy Use 1. To shew the graciousnes of God Use 2. Comfort for believers Use 3. Informe how God works this hope 1. By rooting out all vain hopes 2. By setting a look upon the Gospel 3. By removing all impossibilities Use 4. Labour not to diminish this hope Quest How may this hope be cherished Ans 1. Look to the power of God 2. Look to the freeness indifferency and universality of the promises 3. Send often unto God by prayer Quest What is that particular word which God speaks Ans It is contained in general Doct. When God calls the soul he makes it hear a particular voice Reas 1. Else no man could come to Christ 1. That we may have a ground for our faith Quest 1. Why is this act attributed to the Father 1. Not as though Christ did not speak
justifie though in the act of justification it be alone yet in existency it is not alone but it hath good works together with it as signs and marks of the same as 1 John 1.6 If we say we have fellowship with him and walk in darkness we lye and doe not the truth Hereby we may know that we are deceived we may think we have faith and so fellowship together with him yet if we walk in darknesse we may know we lye for this could not be if we had fellowâ—hip with God So 1 John 2.4 He that saith I know him and keepeth not his commandements is a lyar If a man should once think that he knows God with the knowledge of faith and yet keeps not the commandements of God by this very thing he may know that he is a lyar Hereby shall all men know ye are my disciples if ye love one another saith Christ and as it is a sign to others so it is a sign to a mans own self Hereby we know that we are passed from death to life if we love the Brethren He sets down one good work in stead of all other if we bring forth the works of new obedience and if our hearts be purged of God iâ— we bring forth the fruits of holiness this is a signe we have faith for faith makes a man to choose God for his God and raises a man up to see him to be the chiefest good of all and to see all happiness in him and a supply of all the good we need in him and so it makes a man to love God and by love to doe the works of God Fourthly Good works are necessary also by necessity of commandement not onely to be effects and signes of faith but they are also such things as are commanded of God God hath commanded good works that we should walk in all holiness of conversation to be holy as he is holy that we should be holy in our carriages and behaviour Tit. 3.8 The same God that commands us to believe commands us to maintain good works as we may see there we see that Ministers are to urge people and maintaine it against all gainsayers that there is a necessity of good works and that the Lord will have us to go on in them for faith through the Object of it as it justifies is the promise of God in Christ for forgiveness of sins yet faith in it selfe looks upon the whole word of God and looks whatsoever it seeth joyned together by that it joynes together of it self as the Promises and Commandements are bound together by an inviolable knot so faith joynes them together it cannot take the promises of God but it must take the commandements of God also faith looks upon God and as it seeth him to be gracious whereby it comes to have faith to rely upon him so also it seeth him to be holy a God that is severe against sin and hateth unrighteousness so that it is necessary that works be together with faith for the commandement and nature of God require it Fifthly They are necessary also by necessity of end for God hath ordained his people to this end that they should bring forth good works Eph. 2.10 We are his workmanship created in Christ to good works which God hath before ordained that we should walk in them We are created in Christ Jesus not onely that we should be saved but that we should bring forth good works Now good works are necessary by necessity of end in divers respects First to this end To glorifie God in the world Let your light so shine before men c. Matth. 5.16 So 1 Pet. 2.12 the Apostle saith Having our conversation honest amongst the Gentiles that whereas they speak against you as evil doers c. For when a Christian that professeth he believes in God and Jesus Christ is plentiful in all manner of good works this stops the mouth of all gainsayers You know Piety and Religion is hated in the world the Gospel finds opposition among men Now when those that are Professors are loose and licentious in their lives this opens their mouths against the truth but when our lives and conversations hold forth Jesus Christ as we take up the profession of his holy name so they are agreeable to his will they are just and holy and righteous and good this makes men think in their conscience this is of God this stops their mouths that they cannot rail at the Gospel Secondly They are necessary to doe good to others and convert others as the Apostle instanceth in women that believe if they be zealous of good works if they be chast and humble and meek and discreet by this means they may be instruments to convert their husbands that believe not 1 Pet. 3. The Lord looks that his people all that believe in him should be fruitful in good works that they may winne and gaine others to the faith Thirdly Another end is to purifie our selves for it is vertue that must throw out vice we are all borne by nature filthy and unclean and full of noysome lusts and the way to expel these is by the contrary vertues 1 Pet. 1.22 Seeing you have purified your soules by obeying the truth Fourthly Another end is to qualifie us for Heaven we cannot be qualified for the Kingdome of heaven unless we be holy and godly in Christ Jesus except we have our conversations honest as becometh Saints for though it be faith that entitles a man to the Kingdome of Heaven and gives a man right to the Kingdome of God yet holinesse and conformity to the minde of God and the image of God is that which doth fit and qualifie a man for to enter into the Kindome of God as Christ saith Except your righteousness exceed the righteousness of the Scribes and Pharisees you can in no wise enter into the Kingdome of Heaven Though it be true we are saved by grace and so good works have no causality no proper efficiency in our salvation yet notwithstanding they are a cause sine qua non without them there can be no salvation we cannot enter into Gods Kingdome except we be humble and meek and lowly except we fear God and be according to his minde in all things in some measure we cannot enter into his Kingdom Mat. 5.8 Blessed are the pure in heart for they shall see God A man cannot be admitted to the Beatifical Vision of God except he be pure in heart and he cannot enjoy the Kingdome of grace neither here unless he be pure in heart Rev. 21.27 Without holiness no man shall see the Lord Heb. 13. It is impossible we should enter into Gods Kingdome by having actual possession of it except we be holy and fitted for it as the Apostle saith Col. 1.12 It is impossible that drunkards and unclean persons should have society with the blessed Trinity with the eternal God with the Spirit of holinesse to dwell with them for evermore we