hardly heare of a man so humble in an age as he was he did even grudge to think that Christ should come into his house he thought he was unworthy that Christ should come under his roofe though he were in the dayes of his humiliation in the forme of a servant his heart was employed and brought low he had no hope in himself all the worth he saw was in Christ this helps a man to the more faith the more a man is emplyed the more may be poured in Wherefore serve all those texts in Scripture The wrath of God is revealed from Heaven against all unrighteousnesse tribulation and anguish shall be upon the soul of every one that doth evill flesh and blood can never enter into the Kingdome of God that which is borne of the flesh is flesh and such a one can never please God while the world stands Wherefore serve all these texts of Scripture when Gods sâ—ings balls of fire upon men that live in their wicked wayes Why do we not open them and presse them upon mens consciences Why do we not apply them to those to whom they belong are they not in the Bible were the Prophets fooles were the Holy Pen-men of the Scripture mistaken in putting such texts into the Bible If they be there they ought to be uttered and applied and if they be to be applied to whom but to those to whom they belong Then such persons had need to look to themselves and we that are Ministers woe unto us if we do not preach terrour to whom terrour belongs as well as mercy to whom mercy belongs but you will say are not we Ministers of the Gospel 't is true and so was Christ yet mark what he saith repent and then believe first he discovers their miserable conditions and breaks their hearts and then bids them lay hold upon the Gospel of peace this is the Method that we that are the Ministers of God should take first wound and then heale first lance and then bind up first detect mâ—ns sinnes and shew them their miseries and then shew them a remedy first let them see what they are and then see how they may be better Then you must be content to let us go up upon Mount Eball and pronounce Vse 2. Be content to heare the curses of the Law preached the curses of God upon those that go on in their sinnes you must be content to have your estates and conditions ripped up be not ready to be snappish and murmuring against the revelation of the Law and the opening of the hellish sink of sin that is in your hearts be you willing to hear it and let us do it 't is true we must be ready to poure in Oyle into every bruised spirit but first we must come with the hammer of the Law to breake and then bind up let me tell you as many as go on in your sins and are yet without Christ let me tell you what your condition is be it known from the Lord whatsoever you may think you are in the gall of bitternesse and in the bond of iniquity hell is moved for your coming and the pit is digged for such as you are you are under the wrath of heaven and though God be gracious and full of mercy yet he will never save those that disobey him and stand out against his Holy and Heavenly Word though Christ died for sinners yet he is a stumbling block and a rock of offence to those that are disobedient and stumble at the Word 1 Pet. 2 8 Whatsoever you may think of your selves and do not think of these things but suffer the world and your pleasures to take up your mindes think of it what a woefull case you are in know that the great God of Heaven and Earth hath bitter things against you and you shall heare it with both eares when it is too late there is no mercy but for them that repent and forsake their sins there is no Kingdome of Heaven for you you have no hope the Devils and you have one hope What turned so many Angels of Heaven into Hell was it not sin you have that very sin upon you you do not see your misery but if your eyes were open and would but heare what God saith you would loath your selves in dust and ashes and your knees would knock together for anguish of heart What no conversion yet no new creatures yet then no Christ no Heaven no Happiness what a woful thing is this I beseech you think of it and apply it and tell your soules either sin must down or else no Heaven to be looked for either I must be an holy man either God will give me grace and holinesse here or else I shall â—ever see his face with comfort hereafter either I must have my life changed and my conversation made spiritual and godly by Jesus Christ or else I do but deceive my own soul to think of any happinesse this is certaine therefore do not think lightly of any sin there is no sin so small but is able to damn thy soul unlesse thou embrace the Gospel and the Kingdome of God If it were possible that thou never hadst sinned but one sin that one sin will damn thee unlesse thou be a new creature and by Faith embrace the Son of God thou canst not â—e saved there is no sin so small but the wrath of God from Heaven is revealed against it if people did but see their sins like so many Devils if they did but once see these Cockatrices stings if people were but affected with their estates and conditions something might be said but unless mens sins be laid before their eyes and charged upon their souls what hope have we to do them any good Thirdly this is for comfort to those that are humbled such as have had Vse 3. To comfort those that have had this work of the Law on them the Law come unto them and hath knocked them off that they have nothing to trust to and they see what miserable creatures they are look up and hear what the Gospel saith the Gospel of God sheweth mercy freely to be had and delivers promises freely to be apprehended and doth proffer eternal life without money or moneys worth though a man be never so vile and wretched if you see your misery you have Davids own argument go and use it Psal 25. 16. Have mercy upon me O Lord for I am desolate and afflicted all the Saints of God have no other argument but this in begging of mercy as who should say I am a miserable creature no grounds whereupon to expect any mercy I am a desolate afflicted undone man in my self all my hope is in thee go to God and lie at his gate and plead this argument submitting to the Gospel Have mercy on me O Lord for I am desolate and afflicted and here now comes in effectual calling when the Law hath shewed a man his wretched estate
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 aâ— 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 must be made meet to be partakers of the inheritance of the Saints in light Fifthly To proportion our Reward for though we are saved only by grace yet God doth proportion our reward according to the multitude and zeal and fervency of our good works for Gods Covenant is a remunerating Covenant for mercy doth not consist only in the pardoning of a man but also in the sanctifying of a man and the inclining of a mans heart to new obedience that there may be remuneration for though God doth not reward people for their works yet according to their works he doth 2 Cor. 9. 6. He that soweth sparingly shall reap sparingly c. Though a man be a Believer and a godly man if he be sparing in his godliness he shall fare accordingly and if he be abundant in the work of the Lord he shall reap abundantly for as there are differences and degrees of torments to the wicked so there be degrees in the Kingdom of God and in glory and the Lord doth reward his people according to their works Lastly Good works are necessary by necessity of thankfulness it is necessary that we having received the forgiveness of our sins and God being pleased to be our God and to deliver us from the wrath to come and the power of Satan that we should be thankful for these mercies as David saith Psal 118. 19. Let the peace of God rule in your hearts and be thankeful Col. 1. 15. When David had considered what the Lord had done for his soul saith he what shall I render unto the Lord for all his benefits as soon as ever God hath been good to a man to open his eyes to let him see his damned estate and condition and to let him have hope and comfort and encouragement in him concerning deliverance from it and bestowing upon him his heavenly Kingdom and glory it cannot be but the soul must be thankful what shall I do unto the Lord for all his benefits you know there is nothing that we can do back again for these benefits except we will praise and glorifie him by living unto him and not unto our selves therefore when the Psalmist had reckoned up the benefits of God to Israel Psal 105. 46. he concludes that they may keep his statutes and observe his Laws First Here we see how horribly the Papists wrong us when they say we Vse 1 do not teach people
thee yet God is there beholding thee though we should dig never so deep God can trace us and finde us out though we should be never so closely and cleverly wicked God can dive into us what we are Come in thou wife of Jeroboam saith the Prophet why dissemblest thou thy selfe to be another The Spirit of God revealed it When Gehesai wiped his lips O thy servant â—ent no whither Did not my spirit goe with thee saith Elisha when the man returned He shewes how the Spirit of God which he calls his spirit because it dwelt in him did reveal his wretchedness Secondly As the Lord searcheth by his own Spirit so also by the spirit of man as for example by the spirit of the Magistrate he doth search out sly offenders when Solomon had said The King doth scatter the wicked Prov. 20. 27. in the next words he answers an Objection How shall he finde out whether such a man be wicked or no A man may be brought before a Magistrate and yet have all the hands in the Parish for his good behaviour Now how shall the Magistrate finde it out saith he The spirit of man is the candle of the Lord that is as Tremelius expounds it the Lord helps the Magistrate to finde out these fellows though they be never so subtle and how doth he help him by the Magistrates own wit and wisedome it is the candle of the Lord the Lord gives him light to sift things and bring things to light and though wicked and ungodly men hang together though they swear and combine themselves hand in hand together yet if a Magistrate be an able man and gifted of the Lord the Lord hath set a candle in that mans minde to light him how to discover them As when the two Harlots came before Solomon the spirit of Solomon was the candle of the Lord that lighted him to discover which was the mother of the childe Thirdly God doth search a man by the conscience in a man himselfe sometimes you shall have a childe of God much afraid that he is not sincere and calls all into question anon the Lord discovers he is sincere and reveals he is upright how doth he doe it by his own conscience as the ease was Davids one time he concluded all was naught and he had nothing of God in him and God was gone quite away and had shut up his mercy for evermore at last God revealed David to himselfe and that by his own conscience My own spirit searched saith he Psal 77. 6. and then he saw that it was but his infirmity his own spirit and conscience the Lord stirred it up to make diligent search and David perceived himselfe to be as he was so on the contrary a wicked man may seem to have good hopes to be godly and to have an honest sincere heart and be a good Christian and he professeth himselfe to be so and if any one should charge him with the contrary he would say they were uncharitable Now this is a secret Now the Lord searcheth him out by his own conscience thus it was with Pharaoh he thought he did well in not letting the children of Israel goe nay he thought Moses was unreasonable to demand such a thing what to let six hundred thousand of his servants to goe out of his Kingdome at once there was no equity he should let them goe Now the Lord discovered this was nothing but the wretchednesse of his own heart and made his conscience cry out The Lord is righteous and I and my people are wicked Rightly doth he call for it at my hands and rightly doth he punish me for not doing of it and I am a wicked man and have done it out of the wickedness of my heart Fourthly The Lord searcheth men out by his Word he doth thereby discover men to be what they are Heb. 4. 12. The Word of God is quick and powerful sharper then a two-edged sword c. and is a searcher and discerner of the thoughts and intentions of the hearts the Word of God doth search and discover men though they be never so secretly covered yet notwithstanding the Word of the Lord finds them out as you may see it discovered the woman of Samaria it made her give over all her wrangling and disputing the case with Christ it made her cry out at the last O come and see a man that hath told me all that ever I have done John 4. 29. So the Apostle when he would exhort the Corinthians to expound the word in a known tongue he gives this reason O saith he if you doe thus it will discover people if a man should come in he will be judged by you and the thoughts of his heart will be made manifest 1 Cor. 14. 24. The Word of God is a divine thing and it is a plain sign that it is the word of an all-searching God for it can meet with mens thoughts and mens secrets When King Ahasuerus said What shall be done to the man whom the King delighteth to honour what man living could tell what Haman thought at that time yet the Word of God revealed the thought of his heart Hest 6. 6. When David was dancing before the Ark and Michal looked oâ—t at the window what man could tell what she thought in her heart yet the Word of God sets it down She despised him in her heart 2 Sam. 6. 16. When Foelix was talking privately with St. Paul friendly and kindly what man or Angel could imagine what Foelix thought at that time yet the Word of the Lord layes it open He thought to have a bribe You will say who could tell that 't is true men know not peoples hearts yet many times the Word meets with them insomuch that they are ready to say sometimes who told the Minister of me certainly he hath some blab how should he come to know this and speak of this in the Pulpit the Word of God meets with them Fifthly the Lord searcheth men by his providence though men carry it out never so handsomely and fairly and can goe in the dark and under the hatches for a long time yet the providence of God will have a time to finde them out as Job speaks Job 12. 22. He discovereth the deep things out of darkness c. That is he doth it many times by his providence he reveals things that are otherwise secret and unknown and lie hid yet he brings them out men may blear the world and deceive their own soules but the providence of God in the end will search out all secret things and make them as manifest as things done on the house top it is a strange thing to see how many that have boyled in their hearts against the Saints and Ministers of God and they have carried it it out slyly and fairly yet God hath discovered their malice and spight and their venemous speeches and the envy they have borne against the people of God What
reformed now a man may take up the profession of religion and hold forth the name of the Lord Jesus Christ as Paul saith to Timothy fight the good fight of faith lay hold on eternal life now marke the encouragement whereunto thou art also called 1 Tim. 6. 12. Sixthly It is an excellent ground of a godly life when a man can say he is effectually called of God that man hath laid a good foundation to be a godly A foundation of godlinesse man he hath laid it low he hath built it upon such a ground that can never be shaken nor removed he that builds upon this foundation shall never be removed What is the reason why so many thousands undertake to be godly and are never able to carry it through others go about it and through the mercy of God are carried through stitch with it the reason is because those that are effectually called of God they have a good foundation they go upon the right ground as the Apostle Peter exhorting Christians to holiness and sanctity and righteousness of conversation be ye holy in all manner of conversation he doth presently lay down the ground whereupon he exhorts them whereunto you are called saith he 1 Pet. 1 15. so 1 Pet. 2. 9. saith he ye are a chosen generation a royal Priesthood an holy nation c. that you should shew forth the prayses of him that hath called you out of the darkness into his marvellous light In the last place this is the best means to help a man up againe suppose a A help against falling man have fallen as the best of all Gods Saints and Children may fall and fall fowlly but when a man is effectually called of God this doth help a man up againe as it was with David Psal 51. 14. Deliver me from blood-guiltiness O God of my salvation c he being able to say that the Lord was the God of his Salvation this made him to get up againe as who should say Lord I have committed murther I am guilty of innocent blood yet Lord thou hast called me by thy grace to be a God unto me thou art the God of my salvation I beseech thee purge me from my filthiness and cleanse me from my sins whereas there be thousands when they have committed murther it breaks their necks they never get up againe they are never able to finde repentance and a broken heart and to obtaine favour of the Lord that the sin be not laid to their charge but David though he had such a heavy fall and though it burst his bones and put him to much grief yet he got up againe because God had effectually called him The first reason of the point is this because effectual calling is an evident Reas 1 argument of a mans election unto life it is that which flows from election to It is an argument of his election life as Rom. 8. 30. Whom he hath predestinated those hath he called c. as who should say them and none but them this is the lowest linke of that golden chaine if a man can but once finde that he is effectually called of God he hath a part of that chaine whereof one end is eternal predestination to life and the other is eternal glory now he knows that all the whole chaine of mercy from first to last from eternity to eternity all belongs to him when he finds himself to be effectually called Secondly This effectual calling is a sure and certaine pledge that a man It 's a suâ—e 〈◊〉 shall have all Gods acts of mercy when God effectually calls a man he doth this for him not only as that particular mercy but as a pledge of all after mercies as it was with the delivering of the people of Israel out of Egypt he did not this onely as a particular mercy but as a pledge of future mercies for time to come therefore whensoever the Lord would assure the people that be would shew them mercy and do them good many times this is set down I have brought thee out of the Land of Egypt open thy mouth wide and I will fill iâ— Psal 81. 10. Nay when they pleaded for mercy they pleaded this as a pledge that God would shew them mercy Neh. 1. 10 11. Now these are thy servants which thou hast redeemed by thy great power we beseech thee let thine ear be attentive to our supplication So it is with effectual calling it is an evident pledge and sure token that God will shew a man all his other mercies when a man is once effectually called though he hath all yet to do all the whole business yet to wade through it may be he hath abundance of estates and conditions to fall into before he dye why now he hath the whole compasse of Gods mercy to carry him along in it God hath given him a pledge of it and he may say to God Lord thou hast effectually called me by thy grace I beseech thee to justifie me I beseech thee to sanctifie me and help me by thy grace to pray and to go on through the several passages of this life to bear afflictions to humble me in prosperity and to stand upon my guard in sickness Lord sustaine me and in troubles and afflictions Lord give me patience thou hast called me and I have the pledge therefore I beseech thee do this for me as Paul saith 1 Cor. 1. 9. God is faithful who hath called you to the fellowship of his Son Jesus Christ as who should say when God called you to the fellowship of Jesus Christ he did not this as a particular mercy to you onely but as a sure pledge that he would shew you all other mercies and assure your selves he will be faithful and make good all these mercies to you go on with faith and affiance and courage for God will be faithful as the Apostle Peter saith 1 Pet. 5. 10. marke how he pleads that God would be pleased to give them grace the God of all grace that hath called you he make you perfect establish and settle you he that hath called you settle you he that hath given you a pledge he that hath vouchsafed you a pawne he will make it good he will strengthen you and enable you and carry you through from the beginning to the end Vse 1. Then certainly the thing is a possible thing a man may be able to Vse 1 say so it is a thing may be known effectual calling whosoever is partaker of it that man may know he hath it though it be such a great jewel such an admirable thing and happy is that man that ever he was borne when he seeth it yet it is such a thing you may come to see and know every man may know what estate he is in whether he be good or bad the conscience doth not onely excuse in good actions but also in a good estate preserve my soul for I am holy saith David Psal
it is an intollerable horror to me it makes my very flesh to shiver and my soul to quake to think what I am in my self Nay if God should lay all the burden of sinne upon the soul the children of God their Spirits would faile they were not able to subsist under it but thus farre the Lord reveals their sinnes and layeth load upon them to break their hearts and rend the kall of their spirits to tame and pull them to him to bring them under and to make them beare his yoake Lastly Because wheresoever the Scripture doth speak at large and professedly of any mans conversation we do not read of any conversation bâ—t 6 From Scripture examples it was after this manner by revealing their misery in themselves and charging their sinnes upon their souls Thus the Lord dealt with Manasses he did mightily afflict him he opened his eyes by outward afflictions and then charged his misery upon his soul Thus the Lord dealt with Ephraim as with an untamed heiâ—er and then he cryed out Convert me O Lord and I shall be converted Jer. 31. 18. And thus the Lord dealt with the woman in the Gospel that washed his feet with her tears you must think it was not ordinary sorrow that could make her tears trickle down in such plentiful manner as to wash his feet thus it was with her before she had the pardon of her sinnes and thus it was with Peters hearers he told them that they were the murtherers of the Lord Jesus and then they were pricked in their hearts before he did preach the Gospel and bid them repent evangelically Thus did John the Baptist deale first he comes with the axe and hews at them and layes at the root of the tree and then he tells them of Christ there comes one after me that is more worthy then I c. First he did lay about him to detect their misery and reveale to their wretched estate and then at the last he preached the Gospel and poured in oyle So it was with Paul the Lord made it appeare that he fought against heaven and persecuted the Lord Jesus Christ and he laid him flat upon his face nay he smote him with blindness and sent him crying and roaring and made him glad to go to their houses whom before he haâ— persecuted and scorned and afterwards he told him that he was a chosen vessel so the Lord dealt with the jaylor he rent and tore him and burst him in peices as if all the devils in hell were about him and afterwards he saith Beliâ—ve in the Lord Jesus Christ and thou shalt be saved Act. 16. 26 But you will say there are some in Scripture are related not to have any such Object work Lidia she heard Paul preach and the Lord opened her heart at first and was a convert presently Act. 6. 14. So it was with Cornâ—lius and his company â—eter oâ—â—ned his mouth and preached to them and while â—e 〈◊〉 spake the holy Ghâ—sâ— selâ— on them all Act. 10. 24. Therefore it seems all mens conversions and callings home are not ushered by this legal work I answer This is a poore Argument that because the Scripture doth not Answ say this work of the Law did not go before therefore it did not gâ— before a man cannot make such an inference because the Scripture doth not â—peaâ—e it it is sufficient that the Scripture hath related it in other places how the Lord brings his people â—ome and what method he useth in doing them good first he useth the work â— the Law and then of the Gospel the Lord sets it down in other places and therefore though he omits it here it doth not follow there was no such thâ—â—g in Lidia and Cornelius and 〈◊〉 prove there was in both places that there was a pâ—eparatoâ—â— work in Lida is plaine by two Arguments for the Scripture sheâ—â—th 〈…〉 efore this evangelical work came she was a worshipper of God before 〈…〉 g â—here was something went before this opening of her heart there was a work of the Law before for this was the first work of the Gospel when God opeâ—ed her heart another Argument is in the 13 ver where it is said that Lidia before she heard this Sermon resorted to Paul to the Rivers side to pray therefore it is a plaine sign that she was wrought upon by a preparatory work before Paul converted her and wrought upon her by the Gospel And then for Cornelius and his friends for Cornelius himself it is a plaine case that he was wrought upon before the Holy Ghost fell upon him for in the beginning of the Chapter it is said he was a devout man one that called upon God and set times apart extraordinarily to seek God before the Holy Ghost fell upon him and no question it was so with his kinsfoâ—â—s for whom did he call to meet with Peter at this Sermon but those that he had been conversant with therefore it is likely they were wrought upon before as well as Cornelius otherwise he would have had little hope to get them thither well then the first thing we have proved that God doth thus prepare his people legally before he doth effectually call them Now we come to the second thing why God thus and the first Reason Reas 1. To declare Gods justice is because God will declare and shew forth his justice for as God did shew forth his justice in the Redemption of his people so he will also in the application of this Redemption shew some part of his justice in the Redemption of the World he poured forth the full viols of it he required full satisfaction of the Lord Jesus now he will not let justice be utterly swallowed up of mercy when he comes to apply this but justice shall shew his face and they shall come to see what Christ hath done for them and miseries he hath waded through for a man he shall â—ee that God is a just and righteous God that hates sinne and abhors unquity what a consuming fire he is against them that disobey him the Lord makes his justice appeare in the application of Redemption you see how he takes up his people upon Mount Ebal and delivers the curses of the Law and makes his own people to say Amen and subscribe to them Deut. 27. 26. Here he delivers the curses and makes proclamation of his justice and saith he I will have all the people say Amen he will have all lye a bleeding under this curse and marke what Moses saith in the first verse of the next Chapter it shall come to passe if thou wilt hearken to the voyce of the Lord he will set thee up above all nations here comes in a fire Sunshiny day afterwards the Lord will have his people see his justice and what it is to be delivered from sinne the Lord will make them see that he is a just and righteous God and that there is no sinning against him there
so leave it when they have no hope to go on they grow remiss and loose and carelesse in this kinde it makes a man desperate when this hope is gone therefore when the Lord hath a minde to do good to a man and encourage him to go on in the wayes of holinesse he puts some hope into the soul and when a man sees some hope then he will pray and fast and humble himself the Lord lets in this hope and so prepares a man for himself Thirdly because he will not do all at once but work upon a man by degrees 3. Because God will not do all at once the Lord could put faith into the soul at first but the Lord will first make a man a probationer of faith the Lord will first have the seed sowen and then quicken in the ground and then have a blade and then an eare and then harvest Again the Lord will so do it that he may be sought to for every mercy 4. That he may be sought to for every mercy and therefore first the Lord gives a man natural parts that he may come to Church and hear the Word and then the Lord knocks him down that he may be abased and then he shatters him all to pieces that he may look out for hope and then when he hath gotten hope the Lord makes him seek out for faith and when he hath gotten faith to seek out for other graces and when he hath them to seek for the accomplishment of them the Lord will be sought to for every thing and it is fit we should seek to him though the parent doth not engender the reasonable soul in the babe but God doth create it immediately yet none of us do count marriage superstuous so though God doth give this grace of faith only yet we are not to account the using of means in vain the Lord doth not power in humane wit into stocks and stones but into a body sitted and ordered for a reasonable soul so it is in respect of faith and grace the creature shall be first ordered and sitted for grace there must be preparation and a foregoing work it is his manner of working he will so work as he will still be sought unto of all his people though they have not faith if they have hope they shall seek to him for faith as it is with a Scholar if he will be a Scholar or Fellow of a Colledge he must sit for it so the Lord will have a man sit for it he will have a man sit at the pool of grace and seek to him for it before he shall have it This shews us the graciousness of our good God that when he takes us to Use 1. To shew the graciousnes of God do for our sins He remembers us when we are in our low estate for his mercy endures for ever Psal 136. 53. when we are at the brink of hell at the very bottome of destruction and in the belly of damnation when we know not which way to turne our selves then he remembers us for his mercy endures for ever thus the Lord deals with his people for their good as he opens the casement that his justice may look out upon us so he sets his mercy in the window that we may see it through the glasse that we may not be overwhelmed this is the goodness of God and were it not for this no man should be able to abide his look nor bear his displeasure when he breakes out upon a man this is the infinite goodness of our gracious God to deal thus favourably with his people therefore you that have gotten this hope know that the Lord night have held you down to this day and he had justly served you if he had done so therefore whosoever of you are in the briars do not repine and grumble because you are not refreshed as others are if you have but the least cranny of hope to hang upon make much of it it is more then God owes you how easily might the Lord teare the soul all in pieces when he comes to deal with a man when he shews a man his sins and abominations he might make them as heavy as rocks and mountaines unto him and break him all to powder it were just if he did so now when the Lord puts in this hope what a wonderful mercy is this When God told Hezekiah Behold thou shalt die he presently bade him take a lump of Figgs and healed the disease so what a mercy is this that God saith Thâ—â— shalt die thou art a damned creature and bids him presently take a plaisteâ— and so recovers him For comfort to all those that are the Lords though it be a poor faith a poor Use 2. Comfort for believers hope that flowes from possibility only yet I tell you that even believers may have need sometimes to have resort unto it for how often hath the Devil been let loose upon poor souls even those that are of God as sometimes he doth tempt them to presumption that so they may neglect their watch over themselves so it is his practice to drive us from one extreame to another and hurry us to despair and urge upon us that we have no faith we have no grace and are as sure to be damned as if we were in hell already David Psal 31. 22. seems to be out of all hope to be saved as if he were utterly undone the servants of light many of them have found this too too true how fearfully they have been perplexed and galled in minde seeking release but could finde none and pronouncing against themselves bitter things as if they had nothing of God in them the devil dazling their eyes that they cannot see and putting out of their minds all the sweet passages of the Gospel and preaching nothing but the terrible passages of the Law he that doubts is damned and he that wavers is like a wave of the sea and he urgeth them with every vain thought with every omission with every failing and every sin they have committed it is strange to see how some of Gods own people have reasoned against themselves as if all the devils logick were in them and all mercy were gone thus the devil sometimes deals with Gods people that they cannot tell where to hold they can see nothing to give any comfort or stay they are ready to let go all and give over all hope now what an excellent thing is this if a man have this hope that he may be never driven from God that there is eternal life and forgivenesse in him and all these things are attainable I tell you it is a great help to a man when he can say with the Church Joel 2. 13. Who can tell whether thâ— Lord will turn and leave a blessing behind him a man that hath but this hope in him it will never let him go off from God and be quite overcome by Satan so that though it
there is no man is dead but he that hath no care to look after Christ and desire him if we would have Christ if our hearts be open to him if we doe but desire him and long for him if we have but these groanes and outgoings in our souls oh that I had but Christ shed abroad in my heart if I had him I should have life and quickning if I had him I should have right and title to all Gods heavenly comforts if our hearts did but goe up and down longing after Christ this is the way to attain to quickning Isa 55. 1. Ho every one that thirsteth come ye to the waters c. Come and ye shall have waters that shall never be dried up the want of faith is the cause of hardness of heart and of deadnesse as our Saviour Christ when he saw they were dead Matth. 16. he did upbraid them with unbeliefe if a man did but once believe if a man did but truly cast his soul upon God if he had but once his eyes opened to see the vanity of all other things to see the danger of sinne and iniquity the misery of all unregenerate people and to see the worth of Christ and the infinite goodnesse of God in Christ what an admirable pearl it is to enjoy him how it is better then life it selfe better then the whole world yea then thousands of worlds if a man did but see this and had his heart affected with this to be drawn to Christ and to have his heart and minde run after him to be possessed of him this is faith you that would know whether you have faith or no if you had all the faiths in the world you are infidels without this faith but if you have this faith you have true faith if you have a heart running after Christ minding him and longing for him and casting your soules upon him for all good accounting this your principal and total and main good and accordingly affecting this these are the works of faith and if you have these works you may be quickned believe in the Lord Jesus Christ set your hearts upon him and seek after him and you shall have all manner of good even life it self The second meanes is a careful learning of the Word of God preached Second means When the Corinâ—hians were marvellously blocked uâ— in their minds and hearts and were straightned in good things 2 Câ—r 6 12. mark what the Apostle saith v. 11. Our mâ—uth is â—pen to you c. as who should say in our Ministery there is abundance of grace abundance of life and largenesse of heart abundance of gracious things all manner of good things we bring with us in our Ministery peace and comfort and hope and all the promises of God and all the rich treasuâ—es of Jesus Christ we come with our armes full you are not straightned here but you are straightned in your 〈◊〉 bowels as who should say you may be enlarged sweetly by our Ministry wâ— deliver unto you abundance of grace and mercy and abundance of supply all those deadnesses and lockings up of heart in you would be healed by the Ministery of the Word so may I say if your hearts are locked up certainly it is for not taking what the Word offers if you would come hungerly and greedily to the Word of God with an heart desirous to be edified and instructed and to apply what the Word speaks to your souls certainly you shall here meet with abundance of grace and life for the Word is the Word of life and the Ministery of the Word is the Ministery of the Spirit of God and life so that the deadness of all people is meerly from their own bowels you are not straightned in us saith the Apostle no in thâ— Ministery of the Word is abundance of life The third meanes is A careful shunning of all those causes of deadness which we named formerly we must take heed of sin for if we give way to sinne it will dead the heart it will make a make a man shy of God and put a man to woful tasks and breâ—d loâ—hness to goe about duties it will make a man to have a guilty conscience and dead a man that way it will grieve the spirit of God and quench all the operations and sweet influences and gracious motions of the Spirit that the sweet livelinesse of his workings will be gone away if a man give way to sinne if he give way to the world or slackning in a godly course if a man give way to pride or vanity or any sin this will dead the heart a mans heart will presently be deaded if he give way to the Devil and to his temptations In particular you must take heed of niggardlinesse in Religion they that love quickning must labour for a frank and free spirit that will rather overdoe in Gods service then underdoe as long as a man hath a free heart he shall have a quickened heart therefore labour to preserve it doe as Philemon I knâ—w thou wilâ— dâ—e more than I say Paul knew he had a free spirit that if be commanded him a little he would doe more he would rather overdoe then underdoe our Saviour Christ calls for this free spirit Iâ— a man take thy coat give him thy cloak also rather overdoe then underdoe in any good thing have a free heart if God bid thee pray pray thrâ—e times five times a day rather then not often enough there be mâ—nâ— duties that God doth not set down how often and how frequent and hoâ— long now labour for a free spirit rather do twice as much then underdo Again Take heed of lownesse of Religion of taking up a low and base and mean kinde of Religion that will not reach the Kingdome of God there is a low kinde of Christianity that wil not be able to attain to salvation a low faith that doth not make a man to have his conversation in heaven a low repentance that reacheth not to mortification a low profession of Religion that comes not to the power of Godliness Prov. 15. 24. The way of life is above it is an high thing therefore take heed of low Religion for people think that any kinde of righteousness will serve turn if they have but a little Reformation and Religion they presently think this is godliness but let us take heed of this low Religion that will never do the deed Again We must take heed of want of Watchfulnesse we must set up a gracious and Christian watch in our hearts from day to day when the Lord had found fault with the Church of Sardis for being dead in the next words he bids them be watchful as who should say the want of this watchfulness and looking to your selves and having a care over your thoughts and aâ—fections lest you should be drawn aside the neglect of this is the cause of all deadness Again We must take heed of vanity as David saith Psal 119.
receive strength as it is said of Moses Heb. 11. 28. By faith he received the Passeover so if by faith we would receive the Lords Supper and beat down all doubts and fears of flesh and blood and resolve to cast our selves upon Christ and his promises and let him have the disposing of us if we would truly cast our selves upon Christ and believe in his name and so come to the Sacrament we should have strength how can we get strength without this Eph. 3. 17. When we come to the Sacrament we come to partake of Christ and receive Christ that we may dwell in Christ and he in us Now he will not doe thus without faith faith is the wedding garment if we come without it we shall be bound hand and foot and cast into utter darkness may be thou wert fettered before but now thou shalt be more bound even bound hand and foot that thou canst not stir as the Apostle saith Above all things take the shield of faith so I may say if you will come to the Sacrament to your Eph. 6. own peace and comfort above all things take the shield of faith When men come to the Sacrament only with bodily eyes and bodily hands what do they get nothing but a piece of bread and a drop of wine but if they had faith they should have the evidence of things not seen Christ and heaven and the covenant of grace are not seen with bodily eyes faith would help them to the evidence of these things not seen as St. Austin speaks of a worthy Martyr when he was to suffer Martyrdome he took the Sacrament to strengthen him to suffer Martyrdom and the Martyrs in the Primitive Church every day expecting Martyrdom they every day received the Sacrament to help them with strength but when we come to the Sacrament without faith we deprive our selves of this benefit Now as long as we give way to our sins doubting will reign and faith cannot be in our soules Fourthly Because they do not seek earnestly to God to blesse the Sacrament to them they do not make themselves strong in heaven before they come they do not go with strong cries and groans to the Throne of grace that God would quicken them that they may get the good they ought to do at it If we would come to the Sacrament of Lords Supper as we ought to do we should be earnest with God and wrestle with him that he would make us sensible of our wants and that he would pluck up our hearts to come with faith that he would strengthen us that we may behave our selves well when we are there and when we come away every Ordinance of God is sanctified by the word and prayer 1 Tim. 4. 5. Now because either people do not pray at all or if they do they are not earnest with God therefore it is that they return home little the better Fifthly Because they do not behave themselves â—ell when they are at it they are not well occupied when they sit at the Lords Table they know not how to employ themselves as the duty requires this is that would help us to true strength by the Sacrament if we were well employed when we were at it Cant. 1. 12. While the King sitteth at his table c. saith the Church that is while the King was enjoying communion with me and I with him I was just at the same time very well employed I laboured in some measure to stir up all the graces that were in me that my Spikenard might send up a sweet perfume into his nostrils that my faith might work and my love might work so while we are sitting at the Lords Table and the King sitteth down to bid us welcome we should labour to be well employed to keep vanities out of our minds and employ them well that we may have a good meal before we go Sixthly Because people when they have been at the Sacrament they do not examine themselves diligently whither they have got any good by the Sacrament I have received the Sacrament have I got any good by it is my faith strengthned am I yet backward to Gods will untoward in his worship dead in his service am I still hovering and doubting in my conscience have I no care of God have I got no good by the Sacrament if people would but call themselves to account whither they have got any good by the Sacrament this would do them a great deal of good it would make them bewail and lament and cry out if they got no good people let things râ—n on at six and sevens if they get good so it is if they get none so it is but lay it not to heart whereas a godly heart when he hath been at an Ordinance calls himself to account and takes it marvellous heavily if he see he hath got no good as the Church when she prayed and saw her prayers did not prevail it was a bitter thing to her Thou hast covered thy self with a cloud that our prayer should not pass thorow Lam. 3. 44. when she saw she prayed and strived and tugged with God and there was no comfort O how she took it to heart she made it the burthen of her complaint so if Christians would do thus The Sacrament doth not take the Lord covers himself with clouds and hides himself from me he will not own me we should go crying and yelling up and down to see that we do not get good by the Sacrament if we would do thus we might get good by it Seventhly If people do get good by the Sacrament afterwards yet they do not interpret this to be by the goodness of God in the Sacrament may be they meet with some comfort and assistance now and then which might do them a world of good and strengthen their hearts wonderfully if they did look to it when they have gotten many good blessings now they do not construe this to be by reason of Gods Sacrament and Covenant if they did look upon it O this came by vertue of Gods Covenant and the seal of his Covenant to my soul this would make them strong in Gods Covenant and help them exceedingly thus David did if he got any mercy at any time still he laid it upon going to Gods Ordinances this I had because I kept thy precepts This I had because I prayed unto thee and sought thee Psal 119. earnestly I followed God earnestly and now I see his infinite goodnesse and mercy towards me how he hath rewarded me I confess it was a poor thing I did God might even have slung it as dung in my face but see how he hath rewarded me So if Christians would say this I had because I was careful though I had formerly neglected Gods Ordinances yet at last I came to seek him earnestly with my whole heart and to come more preparedly and diligently to the Lords Supper and now this I find I had by it
86. 2. his conscience did not excuse him onely in that he had done holy duties but in that he waâ— an holy man his conscience could witness with him that he was an holy man and on the other side the conscience doth not onely accuse in evil actions but also in an evil estate I and my people are wicked saith Pharoh Exod. 9. his conscience did not onely accuse him that he did evil actions but that he was in an evil estate not onely that he had done a wicked thing but was a wicked man and the reason of this is because how else should a man be commanded to shun a bad and follow a good estate if it were not discernable who are in a good and bad estate as we see we are called to avoid the one and follow hard after the other therefore it is a thing that may be attained to nay it is not onely a thing that may be attained unto but the children of God are wont to know it as Paul here to Timothy he hath called us we are able to speak it our consciences choake us not in speaking of it nay the doubtfullest man that ever was was Hâ—mar Psal 88. 1. O Lord God of my salvation I have cryed night and day unto thee as who should say I am very much bewildered and much to seek and lost in doubts and fears marvelously oppressed and overwhelmed yet this I can say thou art my God the God of my salvation thou hast effectually called me to pertake of thy mercy and I have relation to that thou hast given me union with thee thou art the God of my salvation and so it was with David when he was at his worst hath God forgotten to be gracious will he câ—st off for ever c Psal 77. though he had named all their grievous passages of feare and despaire as a man would think yet at the self same time ver 5. I have considered the dayes of old he was able to lay hold upon this certainty I have been called such a time the Lord was gracious and merciful unto me I have believed I have tasted of Gods goodness and pertake of his mercy and known the forgiveness of my sinnes he looked unto the dayes of old he could not deny it though he were now miserably put to it he could not deny this but in the dayes of old God had been his God and he his servant and so Jonah when he was dejected and cast down and seemed to be in the belly of hell Lord saith he I am cast out of thy sight as if he had been cast off and quite at a losse yet at the selfe same time saith he I will loâ—k towards thy holy Temple Jon. 2. 4. as who should say I cannot deny but thou hast effectually called me I have looked to thy Temple heretofore I have looked to Christ and rested upon thee for eternal life and for mercy and thou art my refuge therefore I will look againe to thee So Joh. 14. 5 6 7. Thomas he speaks as if he had not known Christ Thomas saith he ver 7. thou dost know me nay when he made a vow that he would not believe except he saw the print of the nailes yet this was but in a fit for within a little space he saith my Lord and my God Joh. 20. I will prove this by reason that a man that is quite to seek that a man that is not able to speak with any certainty he hath not a jot of faith in this point to believe that he is the Lords for that man walks in darkness our Saviour makes it a brand of a man that walks in darkness that knoweth not whether he goeth Joh. 12. 35. He that walks in darkness knoweth not whether he goeth whither to heaven or to hell whither he goes right or wrong to Christ or not it is a shroad signe that that man is in a bad estate that God never yet took him out of the world to the fellowship of Jesus Christ The first reason is because it is the office of the Spirit to make known to a The spirit make known the things of God man the things given him of God 1 Cor. 2. 12. now saith he we have received the Spirit not of the world but the Spirit of God that we might know the things that are freely given to us of God as who should say as God hath given us such and such things So we have the Spirit of God that can tell us the things that God hath freely given us when God hath given a man effectual calling it is a free gift and then it is the Spirits office to let a man know it and the Spirit will do his office nay when God effectually calls a man by his Spirit the Spirit saith to a man as the disciples of Christ said to the man that was brought to Christ Matth 10. 40 Be of good cheare he calls thee so when God effectually calls a man the Spirit saith arise be of good cheare the Lord calls thee the Lord of heaven and earth gives thee a gracious call to come to his heavenly Kingdome to believe in his name and to rest upon him for Salvation and for every needful thing for this life and the life to come the Spirit whereby a man is called doth speak internum verbum as Divines speak an inward word which the soul hears as well as the outward eare hears the external word our Saviour sheweth this Joh. 6. 45. he that hath heard and learned of the Father saith he cometh unto me when a man is effectually called to come unto Christ he hears of the Father there is a word that the Father speaks not onely the word of the Minister but an inward word and that man hears a word from the Father and how can it be but a man may know it when he hears it for there is a word and an audible word a word whereby the Lord of glory speaks to a man when he effectually calls him to come out of his sins Secondly Because a man that is effectually called of God he is commanded How to make our calling and election sure by God to make his calling and election sure as we may see 2 Pet. 1. 10. as who should say you may make it sure 't is true in legal precepts this doth not follow that if so be God bid a man to do it therefore it is possible to do it for the law commands things not possible to be done by reason of the weakness of the flesh but this is an evangelical precept now when a man is effectually called of God and is commanded to make his calling sure he may do it the thing is possible and it may be performed and it is a mans own fault if he do it not if a man that is effectually called of God do not know it it is his own fault and negligence and carelesness when God bids his people that are
speak he knows not what and he saith he doth not do those things he doth when as those that stand by can see the contrary this humour blinds a mans eyes and presents he knows not what to a mans minde as when David was in that passion he cryed out I am cast off what is the matter Psal 31. 10. he was in a melancholy fit grief hath even wasted me he was even wasted and pined with grief sorrow deading his heart and mouldring and pining and wasting of him this made him speak words that he would never have spoken at another time the Apostle shews that when a man is overmuch sad and grieved and dejected and cast down and lyeth moaping and the devil hath a great deal of advantage by this therefore he speaks to the Corinths to have a care of that poore man that had committed an horrible sinne and it pleased God to humble him he was excommunicated and delivered over to Satan now the Câ—rinths were something harsh to this poore man and were ready to trample upon him and tread upon him as if he were not humbled enough 2 Cor. 2. 7. O saith he forgive him and comfort him least he be swallowed up of evermuch sorrow wherefore I beseech you confirme your love towards him least Satan should get an advantage of us ver 11. that was the reason why he would have him careful of this least Satan should circumvent us the meaning is least the devil should make us guilty of overwhelming a poor man and others by that example might do the like and so the devil might have advantage in aftertimes In the next place it may be hindred by the unskilfulness of a Minister many Grace may be hindred by the unskilfulness of a Minister times those that are effectually called may chance to lye a long time ignorant of Gods mercy unacquainted with the work of grace which God hath begun in their souls by the unskilfulness of the Minister the Minister that should bind up those that God hath broken may be like those that efflict him whâ—m God hath smitten Psal 109. he doth not feed the lambs of Christ and hold forth the grace of Jesus Christ perhaps he may preach good truths admirable excellent passages and yet make those sad whom God would not have made sad and make those grieved whom God would not have grieved as the Lord complains Ezek. 34. 4. The diseased have ye not strengthned neither have ye healed that which was sick neither have ye bound up that which was broken neither have ye brought againe that which was driven away c. A Minister though he preach the wayes of God and Jesus Christ and the promises of the Gospeâ— and eternal life yet if he preach it not in a right maner A Minister ought to preach the word of God in a right manner if he carry it not as he ought to do rightly dividing the word of life he may do a world of mischief if a man preach hell and damnation indeed if a man be going on in his sinnes and be hardened in his wicked courses we are to preach hell and damnation to him but if a man preach hell and damnation to a man that is sencible of his sins and is of a tender conscience and ready to think too hardly of his sinnes it is as if a man should take a beetle to kill a fly upon a mans forehead to lay a heavy load upon those that are not able to beare it Ministers may do a great deal of hurt by preaching the law without distinguishing and all exceptions being shewed when he hath not a tender heart towards those whom God hath wounded and doth not alwayes put in that that may do them good when a Minister knows what it is and hath gone through the pikes himself he can the better stay up the souls of those that are dejected and yet belong to Christ therefore David prayeth give me the way of thy salvation and then I shall teach sinners the way unto thee Psal 51. 12 13. as who should say if I do not know what belongs to the comforts of the Spirit if I have not waded through â—â—ese things and know not how they are given and how they are taken I shall never teach sinners the way unto thee I shall never carry my self aright in that way he that is a Surgeon had not need to have a hard hand so those that have a tender heart and those that are truely broken for their sins and are of a contrite spirit a man had need deale gently with them according to the estate and condition wherein they are Ministers many times are too blame in not preaching Christ aright as they ought to do and so may 〈◊〉 hinderance to the comfort of their people What a woeful thing is it when a man is not able to say thus what laborinths and meanders is such a soul in and what heart aches and terrible fears and terrours and afrightments and quakings and misgivings are they subject unto they must needs be in a miserable and pitiful case for whether can they go what can they hang upon to get comfort and this is the case and condition of most of those that are amongst â—â— even of the best sort though many of them have some good things in them yet who almost comes to know that he is effectually called of God these are declining times and languishing dayes and people are marvelously scattered for want of care and diligence and watchfulness and paines-taking in the wayes of God there is a woeful deale of unsetling and want of groundedness in a good estate people are very much off and all to pieces and that you may see what a woeful thing this is do but consider these particulars First Your consciences cannot but accuse you you cannot say Christ bare First conscience doth accuse your sins you know not whether you are in him or no you know Christ bare the sins of his people but whether he bare your sins or no that you cannot tell all your sins and iniquities lie upon your consciences still though you have been bewailing your sins and confessing of them and craving forgiveness of them yet all your actual sins they still ly upon your consciences what your consciences could accuse you of formerly they accuse you of still such by-thoughts such wandring prayers such unprofitable hearing Paul could say 1 Tim. 1. 15. This is a good saying that Christ came into the world to save sinners whereof I am chief you cannot say so though you can say that of sinners you are the chief yet that you have obtained mercy your conscience will not let you say it you question whether you ever had any mercy or any hold of the mercy of God therefore you must be like a dry leafe driven to and fro or a reed shaken with the wind and as weak as water you are altogether unstable what a miserable thing is
Christ hath eternal life he that believes in Christ hath a present possession of that he believes in Christ for eternal Confidence in Christ for life and salvation is true justifying faith Arg. 1. From the several expressions of faith in Scripture â— Trusting life is his for the present he hath present justification and acceptance with God and hath a title to all good and all the mercies of the Covenant of grace Now we come to prove this that this confidence is a true justifying faith and the Arguments to prove it are these and the first is taken from the several expressions of faith in Scripture Psal 78. 22. it is called a trusting they believed not in God Why They trusted not in his salvation so that faith is a trusting in God when a man hath confidence in God and can fiducially leane upon God for all good things As Alexander trusted his Physician when his Physician gave him a Potion before he took it a friend of his wrote unto him do not take the Potion the man is set to poyson you if you take it you are a dead man he read the letter and then took the Potion and then gave the letter to the Physician and said I have trusted to your faithfulness and cast my self upon you if you have given me poyson you have killed me you see by the letter I have witness of it but I trust you and suppose you have not done it So faith is a trusting upon God when the soul resolves to follow God in all wayes and when the world and the flesh come in and object if you be so strict and follow these courses you will undo your self and be laughed at and loose your friends your very living depends upon such a course and you will be a begger and will never have any delight you are given to pleasure and laughter but all these must be gone farewell all carnal pleasure Well but the soul now believes in God God bids him come to him for comfort for friends for delight for pleasure for the satisfaction of all his desires and he shall want no manner of good he trusts upon this and he will never leave God never leave his wayes this is rooted in him and now he can go to God and say the Devil told me I should loose my friends and I should never have comfort never be able to live my flesh and my own heart said so but I have trusted thee and if friends go so farewell friends if means go so farewell them I am told so flesh and blood say so but I believe in thee is eternal life and in thee is all peace and happinesse and comfort and this is that which drawes me to thee and keeps me to thee and I rest upon thee for all good thus you see that faith must be an affiance in God because it is a trusting in God Secondly it is called a relying upon God as Asa when the Aethiopians and 2. Relying on God Lubims came against him the Scriptures shewes that he believed in God now mark how the Scripture expresseth his faith 2 Chro. 16. 8. Because thou didst relie upon the Lord therefore he delivered them into their hands May be the world might tell him what do you think to overcome these enemies with strictness and fasting and praying You had more need make a league with the King of Syria and take some other course but he relied upon God and if he failed him he failed him he would relie upon him and therefore faith must needs be an affiance in God Thirdly faith is called a staying upon God when a man stayes himself upon God Isa 50. 10. there faith is expressed by staying a mans self upon 3. Staying upon God God He that sitteth in darkness and seeth no light let him trust in the Lord and stay himself upon his God It is a similitude taken from a staffe and old man that dares not trust to his own legs but thinks I shall fall and get some mischiefe he takes a staffe and stayes himself upon it now is this all that he looks upon that he conceives the staffe is able to bear him so a man that hath no staffe knows that such a staffe is able to beare him that is not the thing but this man doth not only believe the staffe is able to beare him but he commits himself unto it and leanes upon it and if he falls he is content he laies the bulk of his body upon the staffe and dares leane upon it so it is with faith it is not only an assent to this that God is wise and omnipotent and gracious and an hearer of prayers and that he comforts them that mourne for sinne and satisfies them that hunger for righteousnesse he not only believes there is a Christ and salvation in him he not only assents to these things but he staies upon them and commits himself to them Fourthly it is expressed by a mans rolling himself upon God Psal 37. 5. 4. Rolling ones â—elâ— on God We translate the words Commit thy way unto the Lord but in the Originall it signifieth to roll a mans way upon God so Psal 22. 8. He trusted God would deliver him it is the same word is used here he rolled himself upon God this is a similitude taken from a Cart-wheele that rolls it self about the Axeltree and staies it self upon it and helps it self in its motion it could not move but for that and by vertue of that it moves to and fro So this is true faith not only when a man assents to the promises of God but rolls himself upon God moves his soul upon Christ and commits himself unto Christ in all his wayes Fifthly faith is expressed by adherence and sticking unto God Psal 119. 31. I have stuck unto thy Commandements Lord put me not unto confusion as who 5. Adhering unto God should say Lord here I hang here I hold here I will stick fast I will ever fear thee I will ever obey thee here I hang and hold and will keep my hold Lord put me not to confusion that is Lord I hope thou wilt do as thou hast spoken Lord let me not be confounded let me not be scoffed at in the world if I be put to shame I am confounded doth this man now only believe the promises in general No but he relieth upon these promises he dares go and take this Bear by the tooth and dares venter upon those harsh duties that are crosse to a mans will and seeme to have no good in them What because he assents to the promises that they are true No but because he is confident that the promises shall be performed So Deut. 4. 4. there saith Moses to the Israelites You that did cleave to the Lord your God you are all alive at this day as who should say though your brethren went away from God some to satisfie their lusts as in the matter of quailes
not able to get out Whether is such a man the formal Object of mercy I mean whether is he such a one as the Gospel hath promised deliverance unto When a man by the Law is made a dead Creature and is altogether deprived of life and health he hath no life actually and there is no life actually to be had for him for so the law leaves him without any hope of getting any life Whether is this man the formal Object of mercy whether is he such a one as the Gospel doth make promise to of quickning and enriching and gathering and finding and saving and comforting and the like whether is this man the formal Object of mercy Every man is the Object of mercy but whether hath this man got those properties that belong to the actual Object of mercy The reason why I propound this Question is this Because the Scripture seems to make such a one the formal Object of mercy such a one as mercy is promised to such a one as the Gospel looks upon as the proper and actual Object of mercy for the Gospel is said to quicken the dead and to give them life it is the Letter that killeth and the Spirit that giveth life 2 Cor. 3. 6. It giveth life to him that was before a dead man to him that was killed by the letter So for poverty Luk. 4. 18. To the poor the Gospel is preached the Spirit of the Lord is upon me because he hath annointed me to preach the Gospel to the poor he hath sent me that I should heal the broken hearted and preach deliverance to the Captives and recovering of sight to the blind So that when the Law hath made a man a poor man and hath stripped him of all his conceited riches and hath made him a begger it seems that Christ is anointed to preach mercy to such a one it seems that such a one is the formal Object of the Gospel See Psal 147. 2. He gathers the out-casts of Israel when the Law hath made a man an out-cast it seems he is the formal Object of mercy The Gospel undertakes to gather such people so far lost The Son of man is come to save that which is lost Mat. 18. 11. he is come for that purpose it is his Commission he is sent to save that which is lost when the Law hath made a man to be a lost man that he seeth he is utterly undone without mercy Christ is come to save such people and to look upon them as the formal Object of mercy So for death it self when a man is made dead by the Law The houre shall come saith our Saviour and now is that the dead shall hear the voice of the Son of God and they that do hear it shall live Joh. 5. 25. It seems that the Scripture makes such as are made dead by the Law and poor and blind and naked and wretched and miserable by reason of the Law being pressed upon them and pulling them down with terrour and conviction it seems such a one is the formal Object of mercy such a one to whom mercy is promised I do not mean that he is the formal Object of the invitations of the Gospel that is most certain there is no question of that Come unto me all ye that are weary and heavy ladâ—n and you shall find rest to your souls Come unto me all you that are poor and blind and naked and dead and I will give you life have you a hard heart that you cannot free your selves from come unto me and I will free you from it have you no power to repent and believe come unto me and take mercy upon my terms and believe in me whatsoever weaknesse is in you I will strengthen you whatever discomforts and wants lye upon you I will relieve and chear you This is certain the more a man seeth himself a dead man the more he is the formal Object of the invitation of the Gospel But the Question is Whether he is the formal Object of the promises of the Gospel I Answer No There is a great deal of difference between legal Privations and these Privations as they are Evangelical as the Gospel makes Answ them before it quickens a man there is a great deal of difference between a man that is dead and poor and blind and naked and miserable by reason of the Law and a man that hath these privations wrought in him by the power of the Gospel when a man is made dead by the Law and sees himself a lost creature by reason that the Law plainly shews him his estate and condition this man may be a Reprobate for all this and go to hell there is no promise in the Word that God will quicken him and raise him up Christ is free from any promise in this kind he may quicken him if he will and not quicken him if he please I may say in this sense as Christ himself saith Joh. 5. The Son of man quickens whâ—m he will He is free to quicken whom he will though a man be made a dead man by the Law and cry out he is a dead man and a damned man though he hath the works of the Law and be terrified and gastered and humbled by the Law yet Christ is free from any promise he hath made to these people there is never a Promise in all the Word that Christ hath bound himself by to these people to quicken them they cannot say there is such a Promise in the Word that Christ shall quicken them There are plain places in the Scripture wherein the Lord invites such people upon condition they will come and believe and submit to the Gospel there is a conditional invitation upon these terms But that these People shall be quickned and shall have eternal Life given them there in no such Promise the Lord is free the Lord hath not bound himself to it but when a man is dead according as the Gospel makes a man dead before it quickens him and when a man is poor according as the Gospel makes him poor and when a man is blind according as the Gospel makes him blind now a man is within the compasse of Gods Promises he is one that is the formal Object of Mercy he is one that shall have Mercy and shall have Salvation and Redemption by Jesus Christ these dead shall hear the voice of the Son of God and shall live the tongue of these stammerers shall speak plain the eyes of these blind shall see these out-casts shall be gathered these naked shall be cloathed these lost shall be found these poor shall be enriched when a man is dead so as the Gospel deads a man before it quickens a man for the Lord damns a man before he saves a man and kills a man before he quickens him like a good Surgeon that cuts before he cures or like a good Physician that kills a man almost with Physick so the Lord doth bring a man
help from or can do no good to others Therefore the Apostle prayeth God in the behalf of the Corinthians That the Members of Christ may be of one minde and live in peace 2 Cor. 13. 11. Thirdly Here we may see how to try our acquaintance and whether To try our acquaintance hereby the company we joyn our selves unto be good or no If our company be right the Spirit of God tyeth the knot therefore the Apostle will tell you whether you have the right communion and fellowship or no try the spirits whether they be of God or no saith he If the fellowship we have one with another be not of God if the Spirit of God do not knit us together our fellowship is not right 1. Joh. 1. 3. there is an excellent place That they may have fellowship with us saith he and truly our fellowship is with the Father and with his Son Jesus Christ As who should say We would fain have you have fellowship with us and I tell you what kind of fellowship you must have if you be acquainted with us you must have fellowship with the father and with the Lord Jesus Christ for our fellowship is with the Father and his Son Jesus Christ so that we may see whether our Company be right or no by this The Last Vse is this Is it so that the Spirit of God joyns all the Saints To stir up a sympathy amongst the Saints of God together in one Body Then we should have a fellow-feeling with all the Members of Christ Do not say thou art a Member of the Church of England and not of France or Germany do not say thou art a Member of this Parish but not of another do not say so for if thou art a Member of Christ there is one Body and one Spirit Eph. 4. 4. If there be one Body there must be one Spirit and therefore we should have a fellow-feeling But how shall we have a fellow-feeling with the Members of Christ How to work maintain and express this sympathy By informing our selves concerning one another I say First We must inform our selves as much as we can concerning one another As when the Ark of God was among the Philistims old Eli though he gave way too far to his Sons wickednesse yet was he very careful of the Ark and people of God and therefore 1 Sam. 4. 13 14. he went out and sate in the high-way that so he might hear in the first place what was the news and you know how his heart trembled when he heard that the Ark of God was taken So it was with David when any came out of the Camp of Israel he saith to them What is done I pray thee 2 Sam. 1. 4. So we should enquire concerning one another Secondly We should visit our fellow-members As it is said of Moses By visiting our fellow-Members though he were a great Courtier in Pharaoh's Court yet he went out to look upon his Brethrens burthens Exod. 2. 11. he would be ever and anon steping out to see how his brethren fared and how did this affect his heart with their trouble Thirdly We should lay to heart their Afflictions It is a strange thing By laying to heart their afflictions how the people of God in all ages have been affected with the Afflictions of the Church nay though they have not seen it but only fore-saw what would be afterwards As Elisha wept when he fore-saw what cruelty Hazael would use towards the People of Israel 2 King 8. 11 12. So Daniel Dan. 8. 27. when God revealed the Afflictions of the Church to him two hundered years before it should come to pass yet when he heard of the Affliction that should fall out the text saith that Daniel fainted and how can we think that the Spirit of Christ hath united us into one Body when we have not this disposition in our souls OF THE SABBATH Exod. 20. 8. Remember the Sabbath day to keep it Holy THAT which I intend to speak concerning the Sabbath at this time I will cast into these Propositions The First is this That there must be some set time Proposit 1. A set time for worship for the Worship and immediate Service of God Now the Reason why there must be some set time for Gods immediate Worship is First Because all Actions cannot be done at once Reas 1 but by succession first one and then another for a man to perform the duties of Gods Worship in an instant and to get down the knees of body and soul before his Maker in an instant this cannot be Eccles 3. 1. There is an appointed time for every Action under the Sun Then if there be a time for all actions surely there must be a time for the Worship of God Secondly There must be a set time Because such is our dulness in the Reas 2 duties of Gods Worship that we had need to have times set apart for Gods Worship there is a great deal of ado required to fix a mans Thoughts upon heaven to have a fixed apprehension of the Presence of God these do not only require time but a great deal of time Secondly The Second Proposition is this That as there must be some Propos 2. Some set time for worship every day time for Gods immediate Worship and Service so there must be some set time every day all the dayes of our lives there must be some defined and determinate time for Worship of God every day at the least morning and evening David though he were employed in great affairs yet he had three times a day to glorifie God in in his holy Ordinances Three times in the day will I praise thee Psal 55. 17. The Reason of this is Because men live like Beasts without daily invocation upon God 2 Chron. 13. 10 11. Abijah there speaking against Jeâ—choam the King of Israel though himself had no great goodness in him he saith The Lord is our God and we offer sacrifices and burn sweet incense every day Every day they did it as who should say it were a sign that God were not amongst us if we did not this he takes it as a principle written in the conscience though he were a natural man yet he doth reason thus that where there is not every day some time for Gods Worship God is not amongst them Another Reason is Because every morning God reneweth his Mercies Reas 2 and every evening they are continued to us as the Church saith in the Lamentations ch 3. 23. Every morning his mercies are renewed to us and in the evening his compassions sail not therefore every morning we are to set our selves before God to ask of him the forgivenesse of our sins every morning and evening we are to do this Psal 92. 1 2. David saith It is a good thing to give thanks unto the Lord to sing praises to thy Name O thou most High To shâ—w forth thy loving kindness
and God would not hear them marke what 〈…〉 h saith I am thy servant Lord heare me 1 King 18. 36. as who should say here be people praying they pray they know not what and to they know not whom they are none of thine but I am thy servant hâ—are me Lord he comes and acts a better part and he will be heard before he goes and 〈◊〉 accâ—ptance before he departs when a man can say Lord I am thy servant 〈◊〉 one whom thou hast redeemed and effectually called heare me Lord this man prayes indeed he prayes to some purpose Sixthly Thou canst not sweetly go on in the waies of God all the duties of Religion will be a burthen to thy soul and thou wilt be weary of them We cannot go on in the waies of God without this knowledge which would be light and pleasant if thou didst know thy effectual calling of God but now they will be burthensome and thou wilt think the Sabbâ—th comes too often and good duties come too often about they come so fast that thou hast no heart or minde to them for want of that which should sweeten the wayes of God to a man the knowing of God and what he goeth about and the knowing of him he hath to deale withal without this a man can never go on nay it is a wonder that thou hast not broken thy neck before this day that thou hast not turned back to folly and revolted cleane to the wayes of sinne that thou hast not turned back to be a drunkard and profane person againe it is a wonder that thou prayest in thy family that thou hast not given over all holy duties and reassumed the works of the flesh and can off all the courses of a godly life it is a wonderful mercy of God that thoâ— hast not apostatized Take a man that knows he is effectually called it is a wonder to see that man fall I marvel saith Paul that ye are soone removed Gal. 1. 6. A man may wonder what ayleth that man that knows he hath an effectual call of God and falls that man is besides himself he is not his own man certainly if he turne back to folly when he knows God to turne from his Commandements to yeild to the lusts of the flesh and grow carelesse and negligent it is a wonder that such a man should be removed back but he that never knew of any such things he hath no knowledge of Gods goodness towards him it is a wounder that he doth not quite fall off for the knowledge of a mans effectual calling is that which doth preserve a man Jude 1. the Apostle saith Jude a servant of Jesus Christ to them that are preserved in Christ and called when a man hath an effectual call he hath that which should preserve him therefore when a man comes to know it what a sweet thing is this to be preserved of God to be kept and carried through when Gods people know not this they are subject to falls and returning back without the Lords wounderful mercy Seventhly What difference is there between thee and a very wretch as We differ not from wretches witâ—out this knowledge long as thou knowest not that thou art effectually called of God what difference between thee and one that is in darkness and under the power of darkness in thy own sence and feeling when David was but afraid of falling into this passe Psal 28. 1. O Lord saith he be not silent least I be like them that go down into the pit he was afraid of falling into that estate of doubting of Gods love and the assurance of his love and favour least he should be like unto those that go down into the pit so may I say of those that are unsetled in their minds and do not know whether they have any good at all wrought in their hearts what difference do you see between your selves and those that are wicked and abominable you can hardly pitch upon any thing wherein you differ from a wicked man as Throgmorton said brother what will you say if I dye a reprobate so such speeches may come out of thy mouth what will you say if I dye a reprobate as David when he had committed those two foule sins and had blurred his evidences and could not see Gods goodness and mercy towards him he was faine to begin the world again create in me O Lord a cleane heart c. as though he were to begin from the very ground againe as if he had lost all and had nothing in him what a miserable thing is this Eighthly Thou art of all men most miserable if thou knowest not thy effectual We are of all meâ— most misâ—â—aâ—le without it calling for other men though they have no comfort in heaven yet they have comfort in the world but as for thee thou hast neither comfort above nor here below the wicked of the earth they care not for thee because thou little for thee because thou art not right and so thou art as a meteor hanging in the ayre cast out from men and God conscience will not let thee close with God nor close with the wicked not with God because thou doubtest whether thou art his or no not with the wicked because thou art strongly convicted that their courses are damnable now what comfort canst thou have when a man cannot tell whether to go this is the case of a man that knows not whether he be effectually called of God or no. Nay lastly Let me tell thee this if thou be totally uncertaine thou wert We were never effectually called if we totally want it never effectually called of God to this very day but still remainest under the guilt of thy sins and the wrath of God and the curse of the law and the damnation of ungodly men for if a man be called he presently comes to be faithful chosen and faithful Rev. 19. it is faith that makes up the effectual call for this call differs from the other in that this call makes a man come to God by faith so that a man is a believer if he be effectually called now if a man be a believer there is some knowledge in faith Isa 45. 24. Surely shall one say in the Lord have I righteousness and strength saith the text look up and down in all the Scripture there is some surety in every believer that he hath righteousness in God that he hath salvation in his name as the Church saith Isa 53. 15. doubtlesse thou art our Father it is the speech of people that are marvelously troubled with unbelief and doubting yet at last they conclude it doubtlesse thou art our Father they cannot deny it so saith David Psal 23. 6. Surely goodnesse and mercy shall follow me all the dayes of my life 1 Joh. 5. 19. We know that we are of God he doth not only say it is thus but we knows it is thus nay take the doubtfullest man that ever
was which was Hâ—mâ—n Psal 88. 1. O Lord God of my salvation saith he he was able in some measure to speak it that God was the God of his salvation he was not totally uncertaine of it wheresoever there is faith there is some knowledge But then you will say what is the difference between the uncertainty that Obj. is in believers and other people it is true that all believers are effectually called of God but yet a man may be uncertaine now the question is how differs the uncertainty of a true believer that is called of God and others The difference is in these several particulars First A man that is effectually called of God as it may be he cannot say it Answ How the uncertainty of beleevers differs from others so he cannot deny it and as in part he cannot say it so in part he can say it though he hath a great deal of feare and terror and affrightment and in some measure he cannot say it yet in some measure he can Mark 9. 24. the man there that came to Christ as he could not simply say that he did believe so he could not simply deny it but he partly did and partly did not Lord I believe help my unbeliefe though he could not say he had the grace of faith so he could not deny it but other men though they would faine say it yet they cannot in spight of their teethes it makes it appeare unlesse they be presumptuous that they do but deceive themselves and rock themselves asleep in a fooles paradice but the people of God that are called indeed as they cannot say they are so so they cannot deny it Secondly They that are called of God effectually though they do not The 2 difference know it but it may be speak bitter things as though they were not called and deny it many times yet it is only in their haste in an odd sit that is come upon them I sayd in my haste all men are lyars Psal 31. 22. it was only in his haste it was only in a pang that came upon him but now other men they do not say it in their haste neither is it only in a passion when they question their effectual calling but they speak it in their sober witts nay they are never in their sober witts but then for when they think it is otherwise then they are in a passion in their haste they are then in their sober witts and speak most judiciously when they say it is not so Thirdly A godly man as he will say he hath no grace so he will let others The 3 difference say so too and it will humble him so much the more and he will be the more abased and caused to seek out more then ever he did before but an hypocrite though he will say in company sometimes I was never yet wrought upon yet if he hears another say so he begins to mince and saith you are mistaken Sir blessed be God I have beeen wrought upon they cannot endure to heare that another should say so but they make as though they had assurance and these and these gifts and graces though their own consciences witness to their teeths that they have it not yet they cannot abide others should say so but a child of God will not exercise himself in things that are too high for him as he is to seek so he is content to be taken to be such a one and when the people of God suspect him it humbles him and drives him nearer to God Fourthly Such persons that are effectually called indeed though they are The 4 difference very ungrounded and to seek in regard of their effectual calling yet they most love and esteem those that tell them of it that they may be better grounded and see God better when a man comes to them and tells them you are hypocritical and secure and you neglect duties in your families and you must give over this and that those that are effectually called of God indeed will love those that are most sound and most rip them up as it was with Paul when he was converted at first the Disciples questioned him Act. 9. 26. they would not believe that he was a convert did Paul now stomack them and shew himself offended no Paul did go on to manifest the truth of his grace more and more till at last it did manifest it self so those that are effectually called they love those most that are godly and question most their sincerity and it humbles them and they love a life to be in such company and they cannot abide those that dawbe them up with untempered moâ—ter but an hypocrite though his own conscience questions it and he is as one in a wilderness and in darkness that knows not whither he goeth yet he cannot abide another should beare him down so Fifthly The uncertainty of the people of God breaks their hearts and pulls The uncertainâ—y oâ— it breaks the heart them down before God it bursts their hearts and tears and rends them that they are not able to endure they must have the favour of God and the light of his countenance and know where they are and the things given them of God and they count themselves to have done nothing till they come to this as David was in this case Psal 55. 5. he was in a miserable case as if he were quite lost what did this make him do I wâ—nt to God and mourned in my prayer and cryed unto him as you may see in the beginning of the Psalm it made him mourne before God till the light of his countenance shined upon his soul but a wretched heart that hopes he is called though his conscience doubts of it this breaks not his heart nor awakens him but his vaine hopes build him up and so he is kept off from being right as he ought to be Againe those that are effectually called though they be uncertaine yet Faith supplies this uncertainty they believe they shall be certaine and they follow hard after God till he give them assurance and they build upon it that they shall have it one day and this builds them up as it was with Mr. Moore of Norwich a reverend Divine in all his Sermons for the most part he would in one passage or other move his people to get assurance in the end he sickened himself and called for all the good people in his parish and told them you know what Doctrine I have delivered to you and amongst the rest this was one that I frequently beate upon that you would labour to be assured now I must tell you that I never had assurance to my selfe but I did ever look for it and now by the mercy of God I have it and as I preached this doctrine to you when I was living so now I say unto you being a dying man labour to get assurance so that he did verily believe that he