Strength stability and solidity Two Scriptures I shall fix on and by the Exposition of them clear the Analogy The first Scripture is Gen. 49. v. 24. Jacob giving the Blessing to his beloved Son Joseph saith But his Bow abode in Sub 〈◊〉 typo depicta est nobis imagâ— Christi qui antequam emergerat Victor mâ—rtis Author vitae positus 〈◊〉 Calvin Strength and the Arms of his Hands were made strong by the Hands of the mighty God of Jacob from thence is the Shepherd the Stone of Israel By this Shepherd and Stone Jacob endowed with a Prophetick Spirit look'd with the Eye of Faith upon Christ for Joseph was a Type of Christ who is the Shepherd of Israel the Foundation Stone and the Corner Stone of his Church Joseph as a Shepherd fed his Father and Brethren and was a helpful Instrument to save much People alive in the time of Famine So Christ is the Shepherd and Preserver of his People to provide for them and supply them Joseph was as a Rock or Stone for defence as an hiding place in providing for his Father and Brethren in Egypt So Christ is a Rock and Refuge and Shelter unto his People Without question that Prophecy of a King that shall reign in Righteousness is to be applied to Christ Isa 32. 1. Jerome one of the Learnedst of all the Fathers applyeth this Prophecy to Christ and the safety of God's People by Christ mentioned ver 2. And a Man shall be a hiding place from the Wind and a covert from the Tempest as Rivers of Water in a dry place as the Shadow of a great Rock in a weary Land * Quicuâ—que sub ejus umbraculo fuerit sic tutus â—rit in tribulationibus angustiis in mundi istius tempestate 〈◊〉 qui ventâ—m turbinem fugiens se tuto abscondit loco Hieron in loc Another Scripture which is more clear I shall mention out of Isa 28. 16. Therefore thus saith the Lord God Behold I lay in Zion for a Foundation a Stone a tried Stone a precious Corner Stone a sure Foundation These are rare excellencies of a Stone and this Stone is laid in Zion i. e. the Church of God Let 's review all these excellencies of a Stone and it will evidently appear that they all meet in Christ in an eminent manner 1. This Stone is laid for a Foundation 1. A Foundation Stone A Foundation Stone must be strong and firm whereon the Superstructure may depend for if the Foundation fail the Building either sinks or falls down Now Christ is the Foundation of our Faith He hath founded and setled his Church and if we rely and hold fast on Christ we cannot miscarry The Doctrine of the Gospel is built on Christ Other Foundation can no Man lay than that that is laid which is Jesus Christ 1 Cor. 3. 11. The Foundation which will hold is neither Gold nor Silver Hay nor Stubble no Merits no devised Will-Worship these are rotten Foundations and will fail But the Foundation which will hold is that of the Apostles and Prophets Jesus Christ himself being the chief Corner Stone Eph. 2. 20. 2. This Stone is a tryed Stone Some 2. A Tried Stone Stones are tryed and they moulder and are unfit for a Building but Christ is every way tried by Buffeting Scourgings Crucifixion and by the highest Malice that Men or Devils could put forth against him Many try their Armour before they venture into Battel whether it be Shot-proof Now Christ is Bullet proof as we say and Armour of Proof the whole Quiver of God's Arrows were shot against him and yet he endured it and came off Conqueror 3. This Stone is a precious Stone So 3. A precious Stone Christ is precious in himself He is the Pearl of Price and Plant of Renown the chiefest of ten thousands Christ is precious in the estimation of the Father he is the beloved Son the brightness of the Father's Glory the express Image of his Heb. 1. 3. Person And he is precious in the account of all true Believers they know how to value him they admire his Beauty and are ravished with his Love They have interest in the Blood of Christ and this is more precious than Millions of Worlds If the Soul be precious as we all acknowledg how much more must he be precious who redeems the Soul and Christ alone is the Redeemer of the Soul 4. This Stone is a Corner Stone Other 4. A Corner Stone Stones are knit and cemented to the Corner Stone so all true Believers are cemented in one Body and knit to Christ their Head He is the Corner Stone and the Head of the Corner 'T is true that the Builders rejected this Stone The Jews reviled persecuted and crucified Christ yet he is the Person of whom the Prophecy Psal 118. 22. was fulfilled And so the Apostle expounds that Prophecy in his Sermon Acts 4. 11. This is the Stone which was set at nought of you Builders which is become the Head of the Corner 5. This is a sure Foundation Stone 5. A sure Foundation Stones may and are oftentimes laid for a Foundation but they are not firm and stable and no ways able to support the Building but Christ is a sure firm and strong Foundation To build on this Foundation there 's Strength and Security I might further add 6. That which 6. A living Stone is beyond humane Sence Christ is a living Stone And yet it is evident from the Word of God 1 Pet. 2. 4 5. To whom coming as unto a living Stone disallowed indeed of Men but chosen of God and precious Ye also as lively Stones are built up a Spiritual House Now Christ is a living Stone and he communicates Life unto his Members and by vertue of his Life they live The Dead were raised by the Voice of Christ and those that are dead in Trespasses and Sins are quickned by Christ Eph. 2. 1. Dry Bones take Flesh and Sinews and become an Army when the Spirit breaths Life into them so the Ezek. 37. dead sleepy drowsy never so unlikely in the Eye of Man may be quickned by the Life of Christ But this comparison I need inlarge no farther SECT II. Shewing that Christ is resembled to a Fountain A Second Resemblance of Christ is to a Fountain There are choise Words spoken by the Church as is conceived resigning all the praise of Beauty and Dignity unto Christ who gave it to her The Words are Cant. 4. 15. * Significat populum hunc habuisse foecunditatem copiam donorum spiritualium Clarius A Fountain of Gardens a Well of Living Waters and Streams from Lebanon Gardens that are of the greatest Note have Fountains to water them Standing Pools are not valued here 's mention made of Streams and Living Waters and these Streams come from Lebanon The Head of the Streams of Jordan riseth from Lebanon and makes the Land
God's Word and staying our Hearts upon his Promises let 's be diligent and conscientious in the discharge of the duties of our calling and questionless God will provide and supply and sustain us by his gracious Providence let 's do our duty and leave all successes unto God CHAP. V. Containing a Fourth Argument from the Saints Experiences THe Fourth and last Argument shall Arg 4 from Saints Experiences be drawn from the Saints particular Experiences Their Experiences are grounds of singular consolation and incouragement So Hezekiah after a signal deliverance from a great Sickness makes a grateful acknowledgment Isa 38. 16. O Lord by these things Men live and in all these things is the Life of my Spirit so wilt thou recover me and make me to Live The Seventy render the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Per promissa tua facta So Grotius Men live by promises and providences The experience of these things keeps the Children of God alive and revives their Spirits in the midst of their sorest Afflictions Now Hezekiah had singular experience of God s Faithfulness in recovering him from Sickness which was as is thought the | Cum ficus a medicis etiam nostris adhibeantur ad pestem maturandam fieri potest ut dominus mediciâ—am promissione adjuvaret Calv. in Is 38. 21. Pestilence and granting him a Lease of Fifteen Years for his Life he makes a Poem of Gratitude and communicates his experience to Posterity * It 's Quia celebris etiam erit futurae atati semper vigebit in omnium memoria Calv. a strong Reason which Calvin gives on the Place Because this History will be Famous to future Ages and be kept fresh upon Record And as Hezekiah so David draws grounds of support and comfort from former Experiences When David was to Encounter with Goliah | Saul lookt for one as much Higher than himself as he was Taller than the rest he expected some austere Face and brawny Arm young rudly David is so far below his thoughts that he receives rather contempt than thanks B. Hall's Contemplat Impar congressus a most unequal Encounter in humane Conjecture yet David hath recourse to Faith and Experience which were Armour of Proof He had given his probatum est as you may Read how strongly he urgeth an Argument from 1 Sam. 17. 34 35 36. And David said unto Saul thy Servant kept his Fathers Sheep and there came a Lion and a Bear c. After David had escaped out of Abimelech's Court that was his appellative name or Achish King of Gath you Read what good use David made of this Experimental deliverance Psal 34. 6. This poor Man cryed and the Lord heard him and saved him out of all his Troubles David himself was that poor distressed Man that received such a signal Deliverance whereupon he calls others to joyn with him in Praising of God v. 3 4. By this Example Exemplo suo persuadere conatur reliquis pollicens illis si properent ad Dominum certe fore exaudiendos he perswades others Promising them that if they make hast to God certainly they shall be heard So Musculus on the place And as this Holy Man tells his own Experiences and how Graciously God dealt with himself so he Musters up admirable Experiences of God's Dealings with others as so many Incentives for his faith and recumbency upon God There 's an eminent Instance which I shall mention of great Consequence as the Psalmist expresseth it Psal 74. 13. Thou didst divide the Sea by thy Strengh thou brakest the Heads of the Dragons in the Waters How the Sea was divided is mentioned Exod. 14. 21 22. God caused the Sea to go back by a strong East Wind all that Night and made the Sea Dry Land and the Waters were Divided And the Children of Israel went into the midst of the Sea upon the Dry Ground and the Waters were a Wall unto them on their Right Hand and on their Left Here 's one great Experience that the Sea was dried up and became passable for the Israelites Another is that the Heads of the Dragons were Nominat Principes proceres exercitus pharaonis Dracones hosque ita a truculentia saevitia quam exercuerunt in â—sraelitas appellat Moll broken in the Waters What were these Dragons Answ They were Princes and Captains in Pharaohs Army who for their fierceness and cruelty against Israel were like Dragons What became of these Dragons and furious Enemies See Exod. 15. 4. These were Pharaohs chosen Captains that were Drowned in the Sea The Psalmist goeth on in the same Psalm 74. 14. Thou brakest the Heads of Leviathan in pieces and gavest him to be Meat to the People Inhabiting the Wilderness Hence arise Three Questions 1. What 's meant by this Leviathan 2. How his Heads were broken in pieces 3. How he came to be Meat to the People Inhabiting the Wilderness Quest What 's meant by this Leviathan Answ By Leviathan we understand Pharaoh Calvin observes upon the Place Leviathan non abs re vocatur Pharao propter commoditates maris quia illic regnum suum quasi Balaena exerceat Quest. 2. What 's meant by breaking of the Heads of Leviathan Answ The Forces Strength and Power of Pharaoh were all broken to pieces not one of the Egyptians Escaped Exod. 14. 28. Exod. 15. 19. Now that the great Proud Leviathan Pharaoh was Destroyed and his Captains Horsemen and all his Host these were great Deliverances Quest But 3ly How did this Leviathan become Meat to the People Inhabiting the Wilderness Answ Some understand it of the Spoils and Prey which these Israelites got from the Dead Bodies and that these Dead Bodies were Meat to Wild Beasts and Fowls But I conceive there 's yet a further meaning of these Words God gave the Leviathan to be Meat to the Israelites for their Faith Security and Dependence and in the exercise of their experience and recumbence upon God to this purpose Calvin gives the Sense of the Words Victuals were then laid in Annonâ— fuit tunc reposita quâ— vesceretur populus quia extinctis hostibus securitas non aliter ac cibus vitam protraxit Calv. for their Food because when the Enemies were Destroyed Security as well as Food protracted their Life A few parallel Instances I shall Select St. Peter was delivered from the Fury of Herod Act. 12. 11. And hence he took a ground of Incouragement to go on resolvedly in the Work of the Ministry St. Paul makes a Catalogue of his Sufferings 2 Cor. 11. How often was he delivered from perils of Robbers perils of Waters perils among false Brethren He was delivered out of the Mouth of the Lion i. e. Nero that cruel Man And by all deliverances he was a Gainer and lays down his Experience 2 Cor. 1. 4 5. Who comforteth us in all our Tribulation that we may be able to comfort them which are in any Trouble by the
a great affront and indignity But how much greater must it be to give the Lye to the Great GOD of Heaven and Earth as is plain from 1 Johâ— 5. 10. He that believeâ—â— Quis non horrâ—at fidem Eâ—angelio derogare in quo Deus â—nice verax fidelis vult haberi Calv. not God hath made 〈◊〉 a Lyar because he belâ—veth not the Record thâ— God gave of his Son An Unbelieveâ— belyeth the Holy Gospel and malâ—esâ— in his account no better than a Fableâ— and Christ no better than an Impoâ—â—â— O! How great then must this Sâ— be Third An Unbeliever is a Thief and 3. An Unbeliever is a Thief a Robber He so far as in him lyeth robbeth God of his Glory and Honour We must distinguish for prevention of Mistakes of a twofold Glory viz. Essential and declarative It 's imposible to Rob God of his Essential Glory But an Unbeliever doth his utmost to Rob God of his Declarative Glory For he distrusts God's Power Wisdom Mercy and Truth He calls all the Attributes of God into Question and this is an interpretative Blasphemy and a transcendent Affront and indignity offered unto the Great GOD of Heaven and Earth Could Pythagoras a Heathen Philosopher so far prevail upon his Schollars as his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what he said was Authentick and Perswasive And shall not the Word of Christ who spake as never Man spake even the words of Eternal Life shall not these gain Credit and Obedience But I proceed to reprove a Second 2. Murmurers are Reproved Sort who are Murmurers complaining and discontented Persons They are so far from being thankful as they ought to be for what they have already Received insomuch that they Murmur swhich they ought not for what they want These entertain hard Thoughts of God And when they are not Satisfied nor answered as soon as they call they break forth into repinings and discontented Language So did the murmuring Israelites smart for their Murmurings and became Spectacles of dreadful Judgments They were denied entrance into the promised Land Numb 14. 29 30. The Earth opened her Mouth and Swallowed Korah Dathan and Abiram And the Psalmist gives the Reason of their overthrow in the Wilderness Psal 106. 25. because They Murmured in their Tents and Hearkned not unto the Voice of the Lord. The Mischiefs of murmuring and discontented Spirits are exceeding great I shall represent them in these ensuing Aggravations First There is a great deal of Unthankfulness Aggrav 1. There is Unthankfulness in Murmuring in a murmuring Spirit It is the Lord's Mercy that we are not Consumed because his Compassions fail not We are yet Living Men That we are not struck Dead in our Sins is Mercy and we have great cause of Thankfulness that we are Living Men Wherefore then â—am 3. 39. should the Living Man complain Yet we are on this side Hell and Eternity and if we have less than Hell it 's more than we deserve Unthankful and uâ—holy 2. Tin 3. 2. are Ranked together Unthankfulness is a Wicked Effect that comes from a murmuring Spirit For though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quibus nullum juâ— est nec 〈◊〉 Beza many receive Mercies heaped and varieties of Loving Kindnesses Yet Murmurers account the Mercies which they Receive as no Mercies or very small things because they have not what they would have And thus Men lessen God's Mercies and lightly Esteem of them which is a very great Evil. Thus the Israelites accounted Manna but Light Bread They were weary of it and their Murmuring Numb 21. 5. They counted Ainsw discovered their great Ingratitude it base and vile in comparison with otheâ— Meats Secondly Murmuring hinders the Practice 2. Aggra Murmuring hinders the Practice of Duties of Duties A Man Discontented cannot set himself to pray Aright When we Pray we should acknowledge God's Soveraignty over us and resign our wills to His disposal But by Murmuring we presume to Prescribe to God and to be our own Carvers and so undoe our Prayers How can a discontented Man reap Profit by a Sermon when his Mind is Distracted and roving in the uttermost parts of the Earth How can a Man that 's dayly Murmuring and Discontented perform as he ought to do the Duties of his Relations as a Husband Father Master c. when as his Spirit is Perplexed and his Mind Tortured like one upon a Rack His Bread is his Gravel his Bed a Bed of Thorns he hath a restless and unquiet Spirit which unfits him for every Duty Thirdly Murmuring adds greater 3. Aggra Murmuring adds greater weight to Afflictions Weight to any Affliction If a Marriâ—er in a Storm will be froward and angry at the Storm and will not pull down his Sails his discontented Humour may hazard the losing of the Ship So a discontented Heart is a froward Heart and frets and fumes and swells with Pride and will not yield and therefore the Affliction is much more Grievous and Insupportable Fourthly and Lastly A murmuring 4. Aggra Murmuring ends in a Curse and discontented Spirit terminates in a great Curse Psal 59. 15. Let them wander up and down for Meat and Grudg if they be not Satisfied This is an Imprecation and Certe justo Dei judicio ad eum moâ—um punâ—untur tyrannorum satellices â—iserâ—â—um â—oppressores quibus bona pâ—â—perum per injuriam ablatâ— impenduntur ut oâ—es per caluâ—â—â—m aâ—qâ—isitas non dâ—â— obtineant deinde ad â—gâ—statem reâ—acti neminem inveniant qui â—furientium Commisereatur digni qui â—andem inhumaâ—â—â—â— quam itsi antea exercuerunt in immâ—ritos expâ—riantur Muâ—cul in Loc. Curse upon wicked Men that if they be not Satisfied they shall Grudg There is likewise a Curse upon those that are not Content with their present Condition Deut. 28. 67. In the Morning thou shalt say would God it were Even and at Even thou shalt say would God it were Morning Neither Evening nor Morning pleaseth a discontented Person He is such as the Proverb saith Who is neither contented Full nor Fasting There is a Curse likewise Deut. 28. 4. upon thosâ— Who served not the Lord with Joyfulness and with Gladness of Heart for the abundance of all things God would have his People serve him with Chearfulness This was the Resolution of the Church when she was in a low trembling Condition Hab. 3. 17 18. Although the Fig-Tree shall not Blossom neither shall Fruit be in the Vine the Labour of the Olive shall fail and the Fields shall yield no Meat the Flock shall be cut off from the Fold and there shall be no Herd in the Stalls Yet will I Rejoyce in the Lord I will Joy in the God of my Salvation None indeed have cause Gaudiâ—â—â— propriuâ— est Piorum Aug. of Joy but God's Children Joy saith Augustin Is only the Portion of the Godly Away then with and abandon all murmuring discontented Speeches Labour Res
the price of our Redemption He is not only a Priest but an Altar and a Sacrifice The Burnt-offering Trespass-offering Sin-offering Scape-Goat Dead Bird all these mention'd in the Book of Leviticus related to Christ who alone made satisfaction for the Sins of his People Now this satisfaction is made up of two kinds of Obedience viz. Active and Passive 1. For Christs Active Obedience He 1. Christ's Active Obedience fulfill'd to a Tittle all that the Law required Christ was made under the Law and became obedient to the Law of Circumcision he came not to destroy but to fulfil it The Law required exact and perfect Obedience It will not abate a Tittle but curseth all the Transgressors of it Now Christ by his Perfect Obedience performed whatever the Law required No meer Man could ever keep the Covenant of Works Christ alone who was God and Man fulfilled the whole Law Christ pleased the Father in every Matt. 3. 17. thing He is the Beloved Son in whom he is well-pleased This the Apostle fully clears Rom. 8. 3. For what the Law could not do in that it was weak through the Flesh God sending his own Son in the likeness of sinful Flesh and for Sin condemned Sin in the Flesh And the Reason is added v. 4. That the Righteousness of the Law might be fulfilled in us who walk not after the Flesh but after the Spirit The meaning is not that the Law was weak in it self but through our default The Law pointed at our disease but could not heal it But Christ took Flesh upon him and he by Offering himself a Sacrifice expiated for Sin and by his Death was the Death of Sin And thus the Law is fulfill'd which requires perfect Righteousness and perfect Obedience And only they have interest in this great Priviledge who are not Carnal but Spiritual whose Walks are not after the Law of their own Lusts but after the Law of the Spirit of Life Here 's a discriminating Note Who walk not after the Flesh but after the Spirit A Learned * Jus justitiae Justificatio legis in eo consistit â—â— per omnimodam cum lege conformitatem justi atque inculpati habeamur coram Deo Id obtineri non potuit dum per legem peccatâ—m viveret ac regnaret sed damnatoin carne Christi peccato atque ipsa lege damnationem hanc approbante per plenariam Christi capitis nostri cum lege conformitatem Justi atque inculpati in eodem capite fatente lege habemur nec hoc tantâ—m sed ut membra capiti sint conformia â—â—uat ex eo in nos spiritus Regenerationis qui in nobis quoque ipsis justificationem Legis perficiat Is nos ita regenerat ut mente nostrâ Lege Dei delectemur Quâ—dque in carne reliquum est peccati ita paulatim abolet ut tandem sine maculâ â—ut labe ab ipsâ lege simus agnoscendi L. de Dieu in Rom. 8. 4. Expositor writes appositely to this Sense the Righteousness and Justification of the Law consists in this that by a through Conformity with the Law we may be accounted Righteous and Vnblameable before God That cannot be obtained whilest Sin Liveth and Reigns but Sin being Condemned in the Flesh of Christ and the Law it self approving of this Condemnation by the full Conformity of Christ our Head with the Law we are accounted Righteous and Vnblameable in our Head even by the Testimony of the Law nor in this only but that the Members may be conformable unto the Head from him flows the Spirit of Regeneration which in us perfects the justification of the Law The same so regenerates us that we take delight in the Law of God And the Reliques of Sin in the Flesh he doth by Degrees abolish that so at length we may be acknowledged by the Law it self without Blot or Spot Thus far that Judicious Author And thus it evidently appears that Christ hath made satisfaction to Divine Justice by his Active Obedience in fulfilling the Covenant of Works and yielding perfect Obedience to the whole Law 2. Let 's consider Christs Passive Obedience 2. Christs Passive Obedience in suffering the Wrath of God due to Man upon the Cross Many are the degrees of Christs Humiliation as by taking Flesh upon him as it were Uniting a clod of Earth unto his Divine Nature and by suffering Contempt Ignominy and Reproach in the World by taking upon him Humane Infirmities of Weariness Thirst Hunger c. But the highest degree of Christ's Humiliation whereunto we purpose to speak was the Death of the Cross which was the Signal Obedience of Christ as the Apostle expresseth it Phil. 2. 8. He humbled himself and became obedient unto Death even the Death of the Cross There 's a Gradation in the Words Christ humbled himself that was much and became obedient unto Death that was more but to become obedient even to the Death of the Cross that was most of all even beyond all degrees of Comparison For Christ to yield up himself to Crucifixion was a kind of Humiliation more than Superlative For a more full Discourse of the Passive Obedience of Christ let us consider 1. The Fore-runners of his Passion 2. The Passion it self 3. The Consequents thereof From these Particulars the Preheminence and Exaltation of Christ will most evidently be Demonstrated SECT III. Of the Fore-runners of Christs Passion 1. FOr the Fore-runners of Christs 1. The Fore-runners of Christs Passion 1. Christ was Betrayed Passion 1. Christ was Betrayed by Judas with an Hypocritical Kiss Matt. 26. 49. Judas one of the Twelve Disciples was one that did eat at Christ's Table and saw his Miracles and was Commissionated by Christ to Preach the Gospel even Judas a Disciple Betrayed his Lord and Master 2. Christ the Lord of Life was Arraigned 2. He was Arraigned before Pontius Pilate an Heathen Judge 3. False Witnesses were Suborned to 3. False Witnesses Deposed Accuse him Their Accusations are no less than Blasphemy and Treason by the one to Condemn him in the Civil Court by the other in the Ecclesiastical Court The Blasphemy that they charge him with was in that he said that he was Christ the Son of the Blessed Mark 14. 61. Jo. 19. 7. The Treason they Accused him of was that he made himself a King Joh. 19. 12. 4. His Disciples Deserted him Peter 4. His Disciples deserted him himself followed asar off and as soon as he was Assaulted he was Conquered by denying his Lord and Master and adding Perjury to his denial 5. Consider his great Sorrow and 5. Consider his Sorrow earnestness in Prayer and Sweating of Blood earnestness in Prayer and Sweating of Blood Matt. 26. 38 39. Then saith he unto them My Soul is exceeding sorrowful even unto Death tarry ye here and watch with me And he went a little farther and fell on his Face and prayed saying Father if it be possible let this
Spirit of Christ asswage and bring down all proud swelling thoughts High Inclinations are cast down by the Spirit of God The hard Heart is molified and of insensible it becomes sensible and of seared it becomes tender and apprehensive of Sin 2. Ointment hath a penetrating Power to pass through the Pores and diffuse it self through every Pore of the ill affected part So where there is the Unction of the Spirit it openeth the Eyes subdues the Will raiseth the Affections enlargeth the Heart Hence saith the Apostle 1 Joh. 2. 20. But ye have an Vnction from the Holy One and ye know all things i. e. All things needful for Salvation And this Unction is an abiding Unction ver 27. But the annointing which ye have received of him abideth in you and ye need not that any Man teach you that is they need not that any should teach them any new Opinion Let them retain those Principles wherein they have been taught and stick close unto them 3. Ointment hath a refreshing and comforting Vertue Ointments as they make way for the emission of all noxious Humors so likewise for the free passage of all Vital Spirits which do enliven refresh and comfort the Heart Hence we Ps 104. 15. â—sal 4â— 7. Isa â—1 3. Joh. 14. 25 Joh. 14. 16 read that Oil makes the Face to shine And it 's called the Oil of Gladness and the Oil of Joy So the Spirit of God is a Spirit of Consolation call'd the Comforter A Comforter that may abide with us for ever In all our Troubles if we can get God's Spirit for our Comforter we shall chearfully rejoice in Tribulation The Question was Job 15. 1. â— propounded to Job Are the Consolations of God small with thee So it may be ask'd Are the Consolation of God's Spirit small with thee No questionless for they abound in Comfort The Illapses Influences and Communications of the Spirit of God in comforting the Afflicted binding up the Broken-hearted refreshing the Languishing raising up those that are Fallen strengthning the Weak all these set forth abundantly the singular benefit of Divine Consolations flowing from the Spirit of God A fourth Demonstration that Believers Demon. 4. Believers have a Pâ—eâ—ions Inheritance are Precious in the sight of Christ is because that Christ assures them of a Precious Inheritance in the Kingdom of Heaven Heaven is Christs Purchase and by vertue of Christs Purchase it becomes the Saints Inheritance The Tenure where by the Saints hold is in capite in their Head Christ Now for their full assurance there 's a threefold Title whereby true Believers lay claim to Heaven viz. By Promise Donation and Possession 1. By Promise Christ hath promised 1 Title by Promise Heaven unto his Children Amongst many I shall select a few excellent Promises one is Joh. 14. 23. In my Fathers House aâ—e many Mansions if it were not so I would have told you I go to prepare a place for you and if I go and prepare a place for you I will come again and receive you unto my self that where I am there ye may be also Another nother Promise is Matth. 19. 28. Verily I say unto you that ye which have follow'd me in the Regeneration when the Son of Man shall sit in the Throne of his Glory ye also shall sit upon twelve Thronis Judging the twelve Tribes of Israel A third Promise is Matth. 19. 29. And every one that hath forsaken Houses or Brethren or Sisters or Father or Mother shall receive an hundred fold and shall Inherit Everlasting Life The meaning is not that all these things should be made up in kind that he should receive so many Fathers Mothers and Sisters in the room of them but the meaning is that he shall receive Christ and Everlasting Life which is his Purchase and is infinitely more worth than all the World A second Title which Believers have to 2. Title by Donation Heaven is a Title of Donation Eternal Life is the gift of Christ as may appear Joh. 10. 28. And I give unto them Eternal Life and they shall never perish neither shall any pluck them out of my Hand Further Christs Donation is evident John 17. 22. And the Glory which thou hast given me I have given them Heaven is Christs Gift and there is no merit nor any thing in the Creature to procure God to bestow his great Gift for saith our Saviour Luk. 12. 32. Fear not little Flock for it is your Fathers good Pleasure to give you the Kingdome But though we cannot merit Heaven yet we must be constant and conscientious in the performance of our Duties we must repent believe and be zealous to do good works and to such as are faithful unto Death the promise will be made good unto them Rev. 2 10. I will give thee a Crown of Life It 's true that Salvation is a free Gift and Heaven is the purchase of Christs Blood yet our Duty is to work out our own Salvation with Fear and Trembling Phil. 2. 12. A third Title to Heaven is that of Possession 3. Title by Possession Joh. 3. 36. He that Believes in the Son hath Everlasting Life A Believer hath such an assurance as present Possession can give him For the Word of God is his assurance He hath a Witness 1 John 5. 10. He that believes on the Son of God hath the Witness in himself And he hath both Sealing and Earnest Eph. 1. 13 14. Ye were Sealed with that Holy Spirit of Promise which is the Earnest of our Inheritance The Sealing of the Spirit is Assurance the Earnest is part of Payment or some first fruits of the Harvest so than to have a Title of Promise Donation and Possession must needs be a strong Title Quest But the Question hence will be moved whether any can be assured of their Salvation in this Life Answ To this I Answer That some have been assured and others may be assured 1. Some have been assured as Job c. 19. v. 25. I know that my Redeemer liveth and Paul Gal. 2. 20. Who loved me and gave himself for me And 2. Why others may be assured of their Salvation in this Life For in those Beautitudes mentioned Math. 5. If upon serious search and Examination a Believer can conclude that he is poor in Spirit pure in Heart c. Thence he may infer that he is in a state of Blessedness Likewise the Scriptures give several distinguishing Characters whence we may evidence the assurance of Salvation One is love to the Brethren 1 Joh. 4. 14. We know that we have passed from Death to Life because we love the Brethren Another Character is the loving of Christs appearing The Apostle speaks not only in his own name but also in the name of all Saints Henceforth there is 2 Tim. â—8 laid up for me a Crown of Righteousness which the Lord the Righteous Judge shall give me at that Day and not to me only
but unto all them that love his appearing A third Character is effectual calling If we make our calling sure thence we may be assured of our election 2 Pet. 1. 10. Wherefore the rather Brethren give diligence to make your calling and Election sure These may suffice for the Trial of the Grounds of assurance But we must know 1. That many Precious Servants of God may for a time want the sence of Gods favour and be at a loss for assurance Ps 10. 1. Psal 88. 5. David complains of Gods hiding his face from him And so did Heman complain that he was free among the Dead like the Slain in the Grave whom thou remembrest no more And he likewise expostulates the case with God why hidest thou thy face from me Gods Children are always in a safe condition yet they are not always apprehensive of their safety Sometimes they are under Desertions and Withdrawings of Gods Countenance A Child of Light may walk in Darkness Comfort Isa 50. 10. may be near him and yet he may not discern it as Mary could not see Christ for Tears in her Eyes 2. Assurance admits Degrees sometimes it 's more sometimes less The best are not always at a stand Upon strict Inquisition in their Hearts they find cause of Humiliation and walking heavily The remembrance of an old Sin may cause a great damp and sadness upon the Heart 3. Assurance may be a long time before it be obtained There will be long searching the Heart fighting against Sin Fervent and Assiduous Prayer a great deal of combating against the Flesh A Holy Martyr could not get assurance till he came to the Stake at last he told his Friend O Glover Act. Mon. Q. M. dayâ— Austin he is come he is come he is come 4. Notwithstanding there may be assurance yet sometimes Doubts and Troubles may arise in the Spirit upon Apprehensions of Gods clouding his Countenance and upon Apprehension of the difficulty to get rid of some secret Sin Quest But what 's our Duty Answ 1. Allow thy self in no Sin be Direct 1. it ancient customary beloved or secret away with it The hankering after any beloved Sin the delay of executing Justice upon it may break thy peace and hinder thy assurance Wherefore give no quarter to Benhadad nor to Agag Make a League with no Gibeonite Foster no Dalilah no Herodias Throw Jonah over Ship-board that 's the way to make the Sea calm Stone Achan that 's the way to make the Valley of Achor a door of Hope Brain Goliah a Champion Sin and than other Hos 2 14. Sins will sooner be vanquished as the Philistines were when Goliah was destroyed 2. Make it thy serious business to clear Direct 2. Make it thy business to clear up thy evidences up thy Evidences for Heaven Examine whether thou hast Christ formed in thee whether the new Creatute is manifested in thy understanding to know God in thy will to obey God in thy affections to love him in thy Heart and Life whether they are inlarged to run the ways of Gods Commandments search and examine whether Sin be mortified and the Body of Sin Crucified Whether thou art Justified by the Bloud of Christ and Sanctified by the Spirit of Christ whether thou art Redeemed from thy vain Conversation upon such a serious Inquisition into thy Heart assurance may be obtain'd 3. If thy Evidences be dim and thou canst not read them yet let not thy Direct 3. Let not thy hold go hold go What thou wantest in Evidence make up in Adherence to and recumbance and reliance on God Thus did David under Disertions Ps 42. 11. Why art thou cast down O my Soul and why art thou disquieted within me Hope thou in God for I shall yet Praise him who is the health of my Countenance and my God And thus did Job behave himself amidst all his Afflictions Job 13. 15. Though he slay me yet I will trust in him And such as are in a dark condition who apprehend not the light of Gods Countenance they are exhorted to trust and stay upon God Isa 50. 10. Who is among you that feareth the Lord that obeys the voice of his Servant that walketh in Darkness and have no light Let him trust in the Name of the Lord and stay upon his God 4. Be fervent and frequent in Prayer Direct 4. Be frequent and fervent in Prayer Gen. Rebekkah when there were struglings in her Womb went to enquire of God If it be so why am I thus So amidst the Troubles Fears and Tumults of thy Spirit exercise Prayer If Gods Countenance be clouded pray with David Restore unto me Ps 51. 22. the Joy of thy Salvation Thou wantest assurance and art troubled upon the suspensions and hidings of Gods Countenance thy duty is to be an earnest Solicitor unto the Throne of Grace and pray that the Lord would lift up the light of his Countenance on thee Ps 4. 6. Great things are promised Ezek. 36. viz. Sprinkling of clean Water v. 26. A new Heart the Spirit 27. Security 28. Plenty and Fruitfulness yet God expects and requires the Prayers of his Children Ch. 36. 37. Thus saith the Lord God I will yet for this be enquired of by the House of Israel to do it for them If than we would obtain assurance of Gods Love we must pray much and joyn Fasting and Watching with Prayer Gods loving kindness is better than Life Ps 63. 3. therefore we must pray for it and labour to get assurance of Gods love unto our Souls How welcome was Samuel to Hannah being the Child of her Prayers And oh how highly valued will assurance be to him who hath obtain'd it in answer to his Prayers Wait than and pray continue instant in Prayer And to Prayer joyn Hearing Reading Meditating and receiving of the Lords Supper And when once thou hast got it be sure thou be thankful and watchful Take heed of the least Sin The least crum of Leaven must be cast out A Servant being incouraged by more wages hath more strong Obligations on him to serve his Master with more diligence and Fidelity Assurance and Manifestations of Gods love to a Christian are Ingagements to excite him to a more humble holy and close walking with God The more mercy he recieves the more he is ingaged to a faithful performance of his Duty Whatever Manifestation of love is given unto thee know that thou ought to be more thankful and fruitful in every good work The Apostle Writing of the Blessed Vision 1 Joh. 1. 2. For we shall see him as he is infers our great Duty to be reduced unto Practice v. 3. And every Man that hath this hope in him purifies himself even as he Matt. 5. 8. Heb. 12. 14. is pure The pure in Heart are Partakers of the Blessed Vision And without Holiness no Man shall see the Lord. Let 's than follow after Holiness If ever we hope to
to all Cheating Tricks whatsoever However as Beza notes Though they be Subtile Vt cunque sunt vafri Eos tamen Dâ—minus capiet cum eorum artes reipsa declarabit illud ipsum esse quo sese in volve rint Beza in Loc. and Crafty yet God will catch them and discover them to be what they are Now from this instance of the Wisdom of God we may give an abundant proof of his All-Sufficiency For when we are Intangled and be wildred with worldly Cares and Fears and know not how to get out when we are involv'd in Mazes Perplexities and Labyrinths and know not how to extricate our selves and we are at our Wits end then Wisdom from heaven makes a Way for our Evasion sets us at Liberty When Isaac was bound on the Altar and Abraham Stretcht forth his Hand to give the Deaths Stroke all the Wisdom of the wisest Men on Earth would have been Non-plust not knowing how to contrive a Deliverance But the Wisdom of God exerteth it self and interposeth in that needful instant between the lifting up the Hand and the Striking of the Blow and a Voice speaks from Heaven Lay not thine Hand upon Gen. 22. 12. the Lad. However Isaac was unexpectedly delivered yet Abraham would gladly Offerâ— a Sacrifice and he knew not where upon such a sudden to make Provision Behold further How the Wisdom of God contrives and provides a Ram for a Burnt Offering What then vers 13. must we do in all our doubts and difficulties but make our Addresses and Supplications unto God God is a God Jam. 1. 5. of Wisdom of Him we must ask Wisdom Christ is the great Counsellor The Wisdom of God He hath the Spirit Isa 9. 6. of Wisdom and Understanding When 1 Cor. 1. 24. Isa 11. 2. Troubles befall us we wander up and down like Noahs Dove finding no rest for the Sole of her Foot till Noah took her into the Ark. We in our Afflictions use to go from Creature to Creature and Consult with Flesh and Blood like Squirrils we leap from Bough to Bough or like curious Palates Tast of all Waters and try all manner of Projects hence it comes to pass that we miscarry by many sad Disapointments and Frustrations How dreadful a Woe is threatned against them who take not Counsel of God Isa 30. 1. Woe to the Rebellious Children saith the Lord that take Counsel but not of Me and that cover with a covering but not of my Spirit that they may add Sin to Sin There 's a grand Curse also threatned in Ezekiel That the Law shall Perish from the Priest Ezek. 7. 26. and Counsel from the Ancients Here then consists our great Duty amidst Troubles and Sufferings to learn to deny our own Wisdome our own Reason and Counsel and whatsoever is selfish in us neither any more to sacrifice to our own Net and Drag but to rely depend and wholly lean and stay our selves upon the Wisdom of God Solomon fully Prov. 3. 5. 6 7 8. prescribes our Duty in several choice and excellent Lessons Trust in the Lord with all thine Heart and lean not unto thine own Understanding In all thy ways acknowledge Him and He shall direct thy Paths | Ne in tua teipsum sapientia contemplari velis Eam elige disciplinam in quam cum inspicias non taâ— teipsum quam Deum ipsum intuearis Be not Wise in thine own Eyes Fear the Lord and depart from Evil. It shall be Health to thy Navel and Marrow to thy Bones I proceed to another Instance drawn from the Power of God The Power and Omnipotency of God abundantly prove His All-Sufficiency This Attribute of Power Omnipotency is the Strong-hold of all Gods Children This is their 2. Attribute viz. The Power of God Shield Buckler Deliverer what not It 's all in all And the Power and Omnipotency of God is a Terror to the Wicked to crush them to peices and to destroy them utterly God is the Universal Omnipotent Soveraign Lord and Commander over the whole World Bildad speaks a great Deal in so short Job 25. 2. a Chapter Dominion and Fear are with him c. God hath all Power in his Hand and can put it forth more or less when and where he pleaseth All the Granaries Treasures Magazines and Fortifications All the Cattle on a Thousand Mountains are at the sole command disposing of the Soveraign Lord and Governour of Heaven and Earth God gives one Creature a Commission to help another God knows such an one to be in sore distress and he saith go Creature Relieve Refresh and Comfort such a One he is my Servant Another is in great danger of being Rob'd Murthered or Drowned as he is a Travelling God sends his Angel to preserve him | Ingens Bonitas Dei cura paterna erga Ecclesiam describitur quod tales nobis Presides adjungit Molles Angeli sunt Domestici Dei caeli cives Bern. And how much we ought to give God thanks for the Ministry of Angels how few of us are sensible Likewise the Hearts of all Men are at Gods Command even the Hearts of the greatest Kings are at Gods Command Prov. 21. 1. As the Rivers of Water he turneth them whithersoever he will The Hearts of inveterate and implacable Enemies are new Molded and Wrought on effectually by the Power of God Amongst others that 's a pregnant instance in Esau in whose Heart lodged an old grudg of Twenty Years standing against his Brother Jacob. And it seems very probable that when he came to meet Jacob with Four Hundred Men that he had in his Heart Rancor and Malice and his Intentions were as Mischiveous as Jacob feared to destroy The Mother and Gen. 32. 11. the Children Yet God who hath the Hearts of the worst of Enemies in his Hand affected the Heart of Esau and melted it into Tears we Read Gen. 33. 4. And Esau ran to meet Him and embrac'd Him and fell on his Neck and kissed Him and they Wept Hence that Proverb of Solomon is an Experimental Truth that When a Mans ways please Prov. 16. 7. the Lord he maketh even his Enemies to be at Peace with him The best way to obtain Friendship with Men is first to make God our Friend The Duty mainly incumbent on us all is to believe Gods Omnipotency and stay and depend thereupon Thus let 's argue from what hath been done by the Almighty Gen. 1. 3 4. Power of God In the Creation God brought Light out of Darkness Order out of a Chaos of Confusion God made Exod. 14. 22. the Red-Sea to become Dry-land and passable for the Israelites but the Sea returned to his strength and overthrew the Egyptians in the midst thereof God ver 27 caused the Flinty-Rock to become a Springing-Well to quench the Thirst of the Israelites God fed them by a Numb 20. 11. Exod. 16. 13 14. Deut. 25.
Tempestuous Waves of the Sea dashing one upon another with renewed Violence Now though Job could not remove these heavy Afflictions yet he found the Sense of them much abated and his Spirit much quieted by Praising God for all and acknowledging the Hand of God in all as appears Job 1. 21. Third However though Afflictions 3. Afflictions are Sanctified continue very great and painful and neither removeable nor sense of Mitigation appears at present yet the worst of Afflictions are through Mercy Sanctified to the Children of God Affliction in it self is not Bonum yet it 's turn'd in Bonum to the Good of all true Believers The Good Figgs were carried away Captive for their Good Jer. 24. 5. The Tribe of Judah resembled by those Good Figgs was carried away Captive into Babylon but God wrought Good for them out of their Captivity Men would be apt to pass Censures because of the Sufferings of Judah in their Captivity but the Lord Corrects their Censures in promising that all shall be for their Good Quasi diceret prepostere fieri judicium de calamitate paucorum annorum sed expectandum esse finem Calvin in Jer. 24. 5. Luther in Gen. 6. As if he should say That a Judgment of the Calamity of a few Years is made preposterously but the End must be expected as Calvin observes on the place fore-quoted Jer. 24. 5. The Lord Professeth that he humbled and proved his People and his end was to do them Good in the latter End Deut. 8. 16. We are Corrected for our Profit Heb. 12. 10. Luther used to say Schola crucis est Schola lucis non est Christanus qui non est crucianus It 's a common saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Corrections are Instructions so they should be and they are happy where Correction and Instruction meet together as the Psalmist Cum vibices dorso meo imprimeres precepta tua cordi meo insculpsisti Rivet in Psalm expresseth Psal 94. 12. Blessed is the Man whom thou chastneth O Lord and teachest him out of thy Law Joseph's Brethren when they were in distress in Egypt reflected upon their Sin and were perplexed for it which was committed many Years before and lookt upon their present Suffering as a just Punishment for that Sin Gen. 42. 21. And they said one to another we are verily Prius quam urgeret eos afflictio tor pebant nunc ingredi coguntur in suas conscientias Calvin in Gen. 42. 21. Guilty concerning our Brother in that we saw the Anguish of his Soul when he besought us and we would not hear therefore is this Distress come upon us They are good Observations Oculos quos culpa claudit poena aperit vexatio Qui tribulantur Sacras Scripturas melius intelligunt Secundi prosperi eas leguâ—â— sicut Oviâ—ii carmen Luther dat intellectum The Fiery Furnace did not hurt the Three Children Only Three were cast into the Furnace but there appeared a Fourth even the Angel of God for their Deliverance The nature of Fire was changed insomuch as it had no power so much as to Singe an Hair of their Heads The Mouths of the Lyons were stopt and could not hurt Daniel Daniel was Dan. 7. 22. cast alone into the Den but he was not alone there for he had the company of an Angel of God who was sent to shut the Lyons Mouths The Deluge of Water which Drowned the whole World did not drown Noah's Ark. but bare it up so Afflictions when Sanctified are so far from hurting God's Children as they help them and lift them up nigher to Heaven Afflictions are as a vantage ground to raise them higher to see a great deal further or like so many Looking-Glasses to represent to the Children of God their Stains and Deformities I shall apply a saying of St. Ambrose Quod pateris unde plangis Medicina est tibi non poena castigatio non damnatio noli repellere flagellum Domini nisi vis repelli ab haereditate Tribuâ—atio est aqua salsa quae Scabiem purgat abstergit Guil. Paris de morib 9. It 's reported that salt Marishes cure disseased Sheep I am sure Salt preserves Meat from Putrifaction Scullions scoure away Rust from Vessels The Fan separates the Wheat from the Chaff much more do Afflictions when Sanctifi'd advantage God's Children But we must know that it was not the moving Veniet tribulatio mea veniet purgatio mea August Psal 61. Joh. 5. 4. of the Waters of the pool of Bethesda that made them Healing but it was the coming of the Angel at a certain Season who troubled the Waters and afterwards who ever stept in first was Healed It was not the Mantle of Elijah that divided the Waters but the God of Elijah neither will Troubles Losses Sufferings meerly considered as in themselves do us any good unless the Lord Sanctify them to us and by them Purge Purify Refine and Cleanse us and make us partakers of his Holiness Wherefore our Duty is with a calm and sedate Spirit to submit unto God's Correcting Hand and act Faith on Promises and exercise Patience and Pray Job 36. 10. that God would open our Ears to receive Discipline and Purge out our Dross and Tin so that by Afflictions and Corrections our Sins and Corruptions may be wrought out and Graces wrought into our Hearts If Afflictions produce such good Effects we shall be exceeding great Gainers by our Losses and after a deliberate reflecting upon all our Sufferrings we shall Experimentally conclude with David every one of us in particular as Psal 119. 67. Before I was Afflicted I went astray but now I have kept thy Words Comp. with vers 17. It is good for me that I have been Afflicted that I might learn thy Statutes What great benefit God's People get by their Sufferings is evidently Represented Psal 68. 13. Though ye have lain among the Pots yet shall ye be as the Wings of a Dove covered with Silver and her Feathers with yellow Gold | Etiam jacueritis inter vasa plena fuliginis i. e. oppressi fueritis magna calamitate candidi laetique reddemini ob liberationem Vatab. This as good Authors observe sets forth the happy Issue of Afflictions and the great Benefit which the People of God get by them but of this more largely in the next particular Fourthly and lastly though Afflictions 4thly Vnde sequitur non semper jucunda serenitate frui Ecclesiam sed ex tenebris erutam splendorem recuperare ac si ab omni malo intacta foret Calv. may be heavy for a time yet the exceeding great Compensation and Profit acruing in the close will make amends for all So it was with Job Jam. 5. 11. Ye have heard of the Patience of Job and have seen the end of the Lord. And what that was we have Recorded Job 42 10. | Scriptura monet ipsi duplo facultates amissas fuisse
redditas benedictione sc Domini quae abunde ditat Merc. The Lord gave Job twice as much as he had before Christ makes a large Promise consisting of many particulars which according to the Rule of an Induction concludes Universally Mat. 19. 29. And every one that hath forsaken Houses or Brethren or Sisters or Father or Mother or Wife or Children or Lands for my Names Sake shall receive an Hundred Fold and shall Inherit Everlasting Life The meaning is not that a Man should receive an Hundred Fathers or Mothers c. but that he should receive Christ who is infinitely | Ipse unus Christus erit tibi omnia quia in ipso uno bono bona sâ—nt omâ—â—a August Exoâ— 12. 36. more worth then all Sometimes God makes up the Losses of his Suffering Servants in kind God gave the Israelites Favour in the Eyes of the Egyptians so that at parting from them They Spoiled them And God took away the Substance of Laban and gave it unto Jacob in Recompence of his rigorous Servitude however if God doth not make up worldly Losses with the Riches of the World yet he makes them up to his Children with Spiritual Riches which are as much better as Heaven is better than Earth David lost his Wives his House even all that he had of the World at the sacking of Ziglag but he had that which was infinitely better than all that he had Lost for he had Consolations from Heaven and Supportation from God 1 Sam. 30. 6. But David incouraged himself in the Lord his God It 's a saying commonly observ'd Virtus repulsae nescia Sordidae I have Read that when Alexander was in a great Strait and was put upon an hard Service he said En periculum par animo Alexandri here 's a Danger fit for the Mind of an Alexander to Encounter withal So David in his great Straits at Ziglag discovered heroical Magnanimity he sunk not under those heavy Pressures but made use of the Right and only Support and Strength in Trouble as the Text Specifies But i. e. notwithstanding the Burning of Ziglag the carrying away his Wives and many People Captive and the Mutiny of the discontented Souldiers who threatned to Stone him David encouraged himself in the Lord his God Manasseh gain'd more good by a Prison than by a Palace and was a greater gainer for his Soul by an Iron Chain than by a Chain of Gold when the Prodigal fed on Husks he understood himself better than when he fed delicately at his Fathers Table Zeno could say after he Jam didici Philosophari Zeno. had suffered Shipwrack Now I have learned to be a Philosopher And should not a Christian say Experimentally By Sufferings Losses and Crosses I have Learned to value all things under the Sun at a lower rate than ever and Christ and his Graces and Heaven at an higher rate It was a frequent saying of Aquinas that great School-Doctor Mallem bonam conscientiam quam plenum marsupium Aquinas I had rather have a good Conscience than a full Purse But instar omnium the Apostles Determination takes place Phil. 3. 8. who counted all things but Loss and Dung in comparison of Christ The Original words are Emphatical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Loss and Garbidge Put Christ and his Riches in one Scale and the World with all its Pomp and Bravery in another Scale and these are less than the Dust of the Ballance in comparison of Christ and his Riches for these will infinitely preponderate Wherefore let us make sure of Eternal and never fading Riches It was a choice saying of Lewis of Bavoyer Emperour of Germany Hujusmodi comparandae sunt opes quae cum naufragio simul enatent i. e. Such Riches are to be got as when a Shipwrack comes they will Swim out with us And these are only the Riches of Christ CHAP. VIII Containing a Second Reason drawn from the excellency of a quiet and submissive Frame of Spirit I now Proceed to a Second Reason 2. Reason drawn from the excellency of this submissive Spirit drawn from the excellency of this submissive Frame of Spirit which yields to God and Resignes all to his Disposal Solomon tells us Prov. 12. 26. The Righteous is more excellent than his Neighbour and Prov. 17. 27. A Man of Understanding is of an excellent Spirit Now wherein doth the excellency of this Wise Man Shine but by the lustre of his Graces Grace is the Beauty of the Soul and no Ornament like those of Divine Graces to Adorn a Christian Now a Man of a Wise composed Spirit who depends on God for his Portion and stays upon his All-Sufficiency and makes it his Study to resign himself and to submit to God's Will in all Estates and Conditions whatsoever such a Man doth in a Conspicuous and Eminent manner exert and exercise six choice Graces viz Wisdom Faith Hope Patience Self-Denial and Holy Courage Every one of these is an expedient and help for the right Management of a Christian excellent Spirit amidst varieties of Hardships and Sufferings incumbent on us First For Wisdom As it is a sign of 1. Wisdom Prov. 22. 3. Mich. 6. 9. Prudence to Foresee Evil so it is a Character of a Man of Wisdom To hear the Rod and who hath appointed it He is a Wise Man that deliberately observes the handy Works of God and acknowledgeth his Wisdom Power and Soveraignty in ordering all Affairs It 's a doggish Quality to snarl at the Stone and not to take notice of the Hand that Threw it To make a strict enquiry into Second Causes to find out such and such an Evil Instrument and to quarrel wlth them by reviling words and revengeful deeds Oh! How unsutable is this to a Christian Spirit That eminent Servant of Jesus Christ Mr. Dod was a signal example of Meekness and Compassion towards his Enemies In the beginning of the late sad and lamentable Wars a Souldier who had Plundred his House and gave him reproachful and threatning Language a few days after that Souldier being Sript in the Battle at Edge-Hill Fled for his Life and came again to Mr. Dods House in a forlorn Condition ready to be Starved for want of Cloathing which when that good Man Mr. Dod heard of hâ— sent Cloaths unto him to cover his Nakedness Here 's the Wisdom of a Christian Spirit to understand the great Duty mentioned by the Apostle Not to Rom. 12. 21. be overcome of Evil but to overcome Evil with Good When the Psalmist tells of the Afflictions of God's Children Psal 107. 39. and of their Deliverance ver 40 41 42. he Concludes ver 43. Who so is Wise and will observe those things even they shall understand the Kindness of the Lord. Quid de paenarum acerbita te qnecimur unus quisque nostrum se punit Slav. lib. 3. A Wise Man under Afflictions will inquire into the Cause and reflect upon himself as the Church did
Samson who was amidst the Philistines after his Locks were Shaven Affections we may compare to Fire and Water which are good Servants but bad Masters Fire we say is good upon the Hearth but mischievous in the Thatch If Water Keeps within its Banks we are Secure but when it breaks through and makes an inundation it may Drown a whole Country For Instance in the Affections of Love Joy and Anger to use these with Moderation may be useful A Stoical Apathy is hurtful and when Passions are immoderate then they become exceeding Prejudicial To Mourn for the loss of a dear Relation argueth a Sympathizing tender Heart but to Mourn as without Hope is not beseeming a Christian and to Mourn so as to become the Elegy and the Hearse to be thus immoderate in our Sorrow becomes Sinful When Reason rules a Man he is his own Master but when Passion rules him he is his own Slave Wherefore the best as I suppose of Heathen ‑ Curcendum est ut appetiture rationi obedientem praebeamus Cic. 1. lib. Off. Orators adviseth ‑ That we make our Appetite obedient unto Reason To be like Hercules Furens or like the Lunatick in the Gospel rending and tearing himself or like a Door pluckt off the Hinges So is a Man who cannot Govern himself and hath no command of his Passions Fortior est qui se quam qui fortissima Magnus est Dominus qui sibi imperat vincit Maenia Wherefore as when a River breaks all Banks and Bounds Men cut a Passage elsewhere to turn the Stream so let the Stream of our Affections be turned and then all will be well And to this the Apostle exhorteth Coll. 3. 2. Set your affections on things above and not on things on the Earth To turn the Fear of Man into the Fear of God to turn Worldly into Heavenly Joy Carnal Love into Spiritual Love Earthly Desires into Heavenly to cease from rash Anger against our Brethren and to be Angry against Sin O! What a Blessed Alteration is this and a change every way for the better Fourth Our Actions and our whole 4. Our Actions must be set in Order Conversation must be rightly Ordered What are all fair Speeches unless Actions keep pace with them To speak and to do To name the Name of Christ and to Non habitu Sapientiam sed mente praeferimus non eloquimur magna sed vivimus Minuc Fel. depart from Iniquity to Hear and Practise herein consists the Vitals of Religion Therefore the Profession and Conversation ought to go together in a Mutual Equipage It 's a good Advice Speak that I may see thee for Words Loquere ut te videam dicta enim factis deficientibus erubescunt without Deeds cause Shame When we have been put into a Furnace we should come forth as Gold When we have been emptied from Vessel to Vessel our old Scent should be took away Our Conversation should be Holy We 1 Pet. 1. 15. Eph. 5. 15. should walk Circumspectly Do we profess Submission and Resignation of all that 's dearest and nearest unto God If so the Holiness of our Lives will Testify the Truth of our Profession When we meet with straits and difficulties and hard measure from unreasonable Men we dare not take irregular Courses we dare not practise any excentrique Motions The Primitive Christians in Tertullians time profest Oramus non pugnamus q. d. We Intreat we Volens locum mihi commissum non deseram coactus repugnare non novi Arma enim nostra praeces sunt lachrymae Amb. Hom. de Basil tradend Fight not Ambrose in his time mentions an excellent Professor that said Willingly I will not desert my Place wherewith I am Entrusted being compel'd I know not how to resist for our Weapons are Prayers and Tears The same good Spirit of God guide all Suffering Christians that they may Suffer as Christians by choosing Affliction rather than Sin and not Suffer as Evil doers by resisting Authority or acting beyond their Callings in any indirect irregular Motion Unbelievers in their Distress Patienter expectemus ultionis diem nec ad vindictam doloris nostri querulae invidiosa festinatione properemus Cyp. de Bono patient betake themselves unto indirect and unlawful Means and they pay dear for taking of wrong Courses But a True Believer repairs to God for Counsel God is his Riches Refuge and hiding Place He dares not presume to take God's Office out of his Hand by pursuing a personal Revenge but he leaves Revenge unto God In a Word the whole Conversation of a Christian is so Ordered according to the Rule of the Word of God as he will not recede from it but Order his Life accordingly And Gal. 6. 16. as many as Walk according to this Rule Peace be to them and Mercy and upon the Israel of God CHAP. X. Containing a Fourth Reason concerning the sad and mischievous Consequences of Striving Strugling and Repining against God A Fourth and last Reason shall be Causa Reason 4 from the Mischiefs of striving against God a contrario drawn from the Mischiefs of striving against God and not relying and depending upon him this will appear more Evidently by these following Convictions First Repining Discontent and 1. Murmuring provokes God to bring those Evils upon us which we Fear Murmuring Justly provoke God to bring those Evils upon us which we Fear with greater strength and renewed violence None ever Opposed God and Prospered Children by Strugling have more Lashes inflicted on them What gain'd the Israelites by Murmuring but dreadful Judgments one upon the Neck of another They boasted of their Onyons and Garlick and Flesh-Pots in Egypt and Murmured for want of Food in the Wilderness God sent them Manna and Quailes It was sweet Meat but there was sower Sauce added to it For While the Meat was in their Mouths the Wrath of God came upon them and Slew the Fattest of them and smote down the chosen Men of Israel Psal 78. 30 31. And what was the Ground of Intellectui fides aditum aperit infidelitas claudit Aug. Ep. 3. all but unbelief ver 32. For all this they Sinned still and Believed not for his wondrous Works And what Judgments successively befell them is set down ver 44 45 46 47 48 c. And however Men may Murmur and Repine they are never the nearer for God's Will shall stand when all is done Men hurt themselves but do not in the least help themselves by Murmuring Second By Murmuring Discontent 2. By Murmuring Men become their own Tormentors and Non-submission Men become their own Tormentors and Executioners When a Burthen I say is imposed upon thee and thou Frettest and Fumest and Disquietest thy Self thou makest thy Burthen heavier and thy self more unfit to bear it Patience and Chearfulness facilitate a Burthen whereas impatience adds more Load thereunto ‑ Cyprian that excellent Martyr tells us
believe when Sense Fails him He will not pray alwayes he will not hold on in the Profession of Religion farther than may consist with his own Secret Designs and Self-Interests CHAP. XV. Directing to Three special Duties to be put in Practice viz. To Live by Faith and To set the Spirit of Prayer a working and To get a meek and quiet Spirit HAving laid down several Motives and removed some Impediments for a Close of this Use here are several Duties as Helps to stay our Selves and rely upon God necessary to be Practised The First Duty is To Live by Faith 1. Duty To Live by Faith There 's no Life like to this All other Lives in Comparison of this are no better than sharking shifting Lives Epaminondaâ— that great Theban-Commander after a great Overthrow ask't Whether his Buckler was safe A great Man of our Nation in the Time of his Sufferings ask't Whether his Honour was safe Now the Buckler and Honour of a Christian is the Life of Faith Faith is a Shield and a Buckler a Stay and a Staff in the greatest Afflictions When Sense and Reason fails and Men are even at their Wits ends then is the Time for Faith to act on Promises then is the Time to live the Life of Faith and to strive that Faith and Patience may hold out It is storyed of Cynagirus That when Justin. he was thrown over Ship-board then he held by his Hands and when one Hand was cut off he held by the other and when that was likewise cut off he held by his Teeth and as the Historian saith Instar rabidae ferae morsu navem detinuit Thus a true Believer will not let go his Hold he will not be beaten from his Strong-hold The Promises are as so many Fort-Royals to a Believer wherefore he is resolved to stand his Ground and lay fast hold on the Promises Though he be beaten off several Holds and deprived of several Helps and disappointed of his Expectations yet he Heb. 10. 35. is resolved not to let go his Confidence in God Here then consists the Life of Faith in an Eminent way when the Oyl fails in the Cruse and the Meal in the Barrel then to depend upon God's All-sufficiency and trust God upon his Word though Sense and Reason fail And such a Man who acts Faith on Promises applyeth himself to all good Means he Fides Maxima Heroiâ—a operatur Lut. in Gen. 29. will not tempt God by Negligence and Sloathfulness presuming of Supplies without the Use of lawful Means But as the Antients held the Plow and Prayed so a Believer will be diligent in his Calling seek God by Prayer exercise Faith and Patience This is the most excellent Life in all the World The Apostles experimented it Gal. 2. 20. The Life which I live in the Flesh I live by the Faith of the Son of God The Life of a Believer is a None-such without a Parallel there is none like to it Some live by their Lands some by their Trades some by their Wits and Shifts not one of these Lives will hold out when a Storm comes Wherefore let us labour to live that Life which will hold out amidst the greatest Sufferings and support us against the sorest Burthens either Imminent or Incumbent upon us This Grace of Faith is not an Herb that groweth in our Gardens It is a Plant of our Heavenly Father's Plantation it 's the Gift of God There are Three sorts of Faith viz. Eph. 2. 8. Phil. 1. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fidem ipsam nobis exigit Deus non invenit quod exigit nisi dederit quod inveniat August A General Assenting-Faith A Special Resting-Faith and A Particular Applying-Faith We must joyn all these together for we have need of all i. e. We must trust God upon his Word because he hath said it We must Assent unto the Truth of his Word Thus did David trust God upon his †Psal 119. 42. Numb 23. 19. Word Whether God threatens Judgments or promiseth Mercy we must believe his Word to be True Balaam himself though a Mercenary-Prophet gives a true Attestation viz. God is not a Man that he should Lie neither the Son of Man that he should Repent Hath he said it and shall he not do it Or Hath he spoken and shall he not make it good 2. There is a Special Resting-Faith which is called a Faith of Adherence or Recumbence when we rely and stay our selves upon God and will not part with any one of his Promises The People when Rabshakeh Railed Rested themselves 2 Chron. 32. 8. on the Words of Hezekiah All Rabshakeh's Railing Speeches could not batter down Jerusalems Walls nor drive back Hezekiah and his People from Trusting and Relying on God Thus Job did act singularly and resolvedly Job 13. 15. Though he Slay me yet will I Trust in Him There 's a Third sort of Faith which is a Particular Applying-Faith Thus did Thomas acknowledge Christ in particular in those words My Lord and my John 20. 28. God And St. Paul professeth Christ hath loved me and given himself for me Gal. 2. 20. A Believer will apply the Promises to himself by Faith And though under some Desertion he is afraid to apply Christ to himself yet he applyeth himself to Christ begging his Counsel and his Wisdom to direct and his Consolations to revive him Christ is All in All to the true Believer Christ is the Way the Truth and the Life Whereupon St. Bernard gives a choice Exposition We saith he will Nos sequemur â—e perte ad te quia tues via veritas vita via in exemplo veritas in promisso vita in praemio Bern. Serm. 2. de Ascen Domini follow Thee by Thee unto Thee because Thou art the Way the Truth and the Life Thou art the Way in Example the Truth in Promises the Life in Reward A Second Duty is To set the Spirit of Prayer Duty 2. To set the Spirit of Prayer a working a working To pray by the Spirit is the Property only of a Gracious Spirit For the Spirit of Grace and Supplication are joyn'd together Zech. 12. 10. That we may know wherein the Spirit of Prayer consists we have it set forth Rom. 8. 26. With Groanings which cannot be uttered By the Spirit of Adoption crying Abba Father Gal. 4. 6. Rom. 8. 15. 1 Sam. 1. 15. by Pouring out the Soul as Hannah did by Wrestling as Jacob did Gen. 32. 24. And what this Wrestling was the Prophet Hosea * Hos 12. 4. expounds Yea he had Power over the Angel and prevailed he wept and made Supplication unto him Although God is Omnipotent and is every way able to help his People yet he will as it were suffer himself to be commanded by the Prayers of his People for so we read Isa 45. 11. Thus saith the Lord the Holy One of Israel and his Maker Ask of Me
exceeding fruitful So do the Rivers of Grace and the Wells of Salvation which flow from Jesus Christ make glad with her Streams and refresh the City of God But the place which I shall chiefly insist upon is Zech. 13. 1. In that Day there shall be a Fountain opened to the House of David and to the Inhabitants of Jerusalem for Sin and for Vncleanness The Exposition of this Text will abundantly conduce to the proof of this Assertion That Christ is a Fountain It 's said In that day i. e. After they had mourned and been affected with Godly Sorrow for Sin This is evident from Zech. 12. 10 11. They shall look upon me whom they have pierced and they shall mourn for him as one mourneth for his only Son and shall be in bitterness for him as one that is in bitterness for his First-Born And to express the greatness of the Sorrow it 's said ver 11. In that day there shall be a great mourning in Jerusalem as the mourning of Hadadrimmon in the Valley of Megiddo Which mourning for the greatness of it becomes a Proverb and it was for the Death of that rare King Josiah Now observe after that mourning Christ is promised and he is called a Fountain opened There are Multitudes for whom Christ would not pray nor wash To these he may be said to be a Spring Cant. 4. 12. shut up a Fountain sealed But to the House of David and the Inhabitants of Jerusalem i. e. his own Children by Grace and Adoption those whom Christ loveth and washeth to them he is a Fountain opened and he purgeth them from Sin and from Uncleanness In a Fountain are considerable 1. That there 's a confluence of Waters Fountainâ— are not drawn dry Christ is a Fountain of Waters his Blood can never be drawn dry Christ compares himself to a Well of Water Joh. 4. 14. springing up to Eternal Life In Christ is plenty of Grace riches of Mercy abundant effusion of his Spirit Now to repair to a Cistern and forsake a Fountain O! what madness and Folly is it Of this the Lord complainâ— Jer. 2. 13. For my People have committed two Evils They have forsaken me the Fountain of Living Waters and heâ—ed them out Cisterns broken Cisterns that â—â—n hold no Water 2. The Waters of a Fountain are living Waters Waters in Ponds and Ditches are dead Waters noisom and muddy Garbidge is thrown in them and makes them unwholsom and infectious But a Fountain will not keep any noisom thing but purgeth it away Christ is this Fountain of living Waters He is the gift of God and his Promise is to give Living Waters And as Living Waters run and communicate themselves from the Spring-Head to the Streams So Christ the Spring-Head communicates Waters to the Streams He as the Head hath influence upon all his Members More I would prosecute this Comparison but that I have prevented my self by handling this Argument upon Zech. 13. 1. published in print SECT III. Christ is compared to a Tree THe Tree of Life in Paradise was a Type of Christ Joseph in his great Sufferings was a Type of Christ and he is said to be a fruitful Bough by a Well Gen. 49. 22. Trees grow best by the Rivers side and so become more fruitful Of all Trees these most properly resemble Christ 1. Christ is compared to an Apple-Tree Cant. 2. 3. As the Apple-Tree among the Trees of the Wood so is my Beloved among the Sons I sat down under his Shadow with great delight and his Fruit was sweet to my Tast From this Scripture many Learned Authors infer that the Church sets forth the Excellency of Christ by the Similitude of an Apple-Tree 1. We are to consider the benefit of the 1. Consider the Shadow of an Apple-Tree Libens sub ejus umbra versor in illo ab aestu persecutionis afflictionis vitiorum omnis denique infirmitatis aut molestiae refrigerium quaerens ad eum confugiens me ut in tutissimum asylum recipiens Merc. in Cant. 2. 13. Shadow of an Apple-Tree The Shadow keeps off Heat and Storms so Christ is a Shadow for refreshing and comforting against the heat of Persecution Christ is compared to the Shadow of a great Rock in Isai 32 2. Isai 25. 4. Isai 4. 6. a weary Land he is a Shadow from the Heat likewise he is a Shadow for a Tabernacle in the day time from the heat and for a place of refuge and for a covert from Storm and Rain So that whatever Persecutions and Sicut Tentâ—rii tegmen defendebat olim Israelitas â— Sâ—le Vento pluvia sic nunc hos Deus tutos praestabit Groâ— Troubles may befal us let us make sure of our Interest in Christ and we shall be safe 2. The Fruit of an Apple-Tree is pleasant 2. The Fruit of an Apple-Tree is pleasant to the Tast Ps 34. 8. to the Tast it 's a wholesome and delightsome Fruit The Palate relisheth it well Much more is Christ delightful to the Spiritual Palate of a True Believer The Psalmist calls upon us * Monâ—tâ—â—â—â— verbâ— gâ—standi nos in hac vstâ illam bonit at em Deâ— expâ—riri tantùm ex parte non enim dicit Implemini sed Gustate Gâ—stus quidem nobis praebetur in hac vita non plena fruitio Mollerus in Loc. to Tast and see that the Lord is good Blessed is the Man that trusteth in him To taste Christ in an Ordinance how delightsome is this to a True Believer 3. The Apple affordeth more variety of 3. The Apple-Tree affords variety of Fruiâ— Fruit than any other Tree No Fruit-Tree hath so many kinds of Fruits as an Apple-Tree hath it is difficult for any to reckon up the several kinds of Apples of different Tast So Christ excelleth in variety of Graces which he bestoweth on his Church 2. Christ is compared to a Vine John 2. Christ is compar'd to a Vine 15. 1. I am the true Vine and my Father is the Husbandman Of all Trees none more fruitful than a Vine No Tree hath a more succulent Root full of Sap and Juice communicating it to the Branches We read of the Fruit of Canaan which the Spies brought by way of Tryal or earnest of more to be received One cluster of Grapes cut down at the Brook Eshcol was a Burthen Numb 13. 23. sufficient for two Men to carry Between Christ and the Vine there are these Resemblances 1. A Vine is the Root Foundation and 1. A Vine is the Root Foundation and Support of all the Branches support of all the Branches insomuch that as soon as a Branch is cut off it receives no more nourishment so Christ is the Foundation and Support of his Church The Church cannot thrive unless it receive influence from Jesus Christ Christ is the Foundation of all Foundations and if any Foundation be laid besides Christ it will fall and be utterly ruined
Neither is Faith the Hand of a Work-Man that earns his Wages but the Hand of a Beggar that receives all of Favour and Mercy 2. Justification by Faith consists in the 2. Justification consists in the Remission of Sins Remission of Sins and non-imputation of Transgressions Ps 31. 1 2. Blessed is he whose Transgression is forgiven and whose Sin is covered Blessed is the Man to whom the Lord imputeth not Iniquity Likewise the Apostle declares how the great work of Reconciliation was transacted 2 Cor. 5. 19. Not imputing their Trespasses unto them It 's true that the best of Gods Children have their Failings For in many things we offend all and he that is without Sin let him cast the first Stone and it will recoil upon himself that casts it But Gods Children are humbled for Sin they water Psal 6. 6. their Couches as David did with their Tears They sigh with Ezekiel to the Ezek. 2â— 6. Jer. 31. 19. breaking of their Loins with Ephraim they smite upon their Thighs Sin is their Sorrow Grief and Burthen wherefore they are by Christ call'd unto Repentance and Christ imputes their Sins not unto themselves but unto himself They indeed are the Principal Debtors but Christ hath made himself liable to pay their Debts and make full satisfaction because he hath become surety for them unto the Father 3. Justification consists in the Imputation 3. Justification consists in the imputation of Christs Righteousness of Christs Righteousness 2 Cor. 5. 21. We are made the Righteousness of God in him Of Unrighteous we are made Righteous of Ungodly we are made Godly And though we are Ungodly Christ justifieth us for he doth not find us good but he makes us so Now this Righteousness of Christ is altogether a Righteousness without us not depending on any inherent Righteousness nor any work in us But it 's free and Gratuitous without any Praevision or Intuition of Grace in the Person to be justified St. Bernard Assignata est homiâ— justitia â—lienâ— quiâ— carâ—it suâ— Justitia Bern. Ep. 190. fully expresseth it saying that anothers Righteousness is assign'd to Man because he wants a Righteousness of his own Hence our Works and Services though Failings in themselves are accepted Righteous by imputation of Christs Righteousness How miserable would our condition be if our Services were no better offer'd to God than they come from us But Christ mends our Services in the carriage by offering them to the Father in his own Name and Mediation so that though our Duties be raw weak and imperfect yet Christ makes them perfect by the imputation of his own Righteousness and so they obtain acceptance with the Father 4. Justification brings forth choice and 4. Justification brings forth choice and excellent Fruits excellent Fruits as we may read Rom. 5. 1 2 3. All those choice Fruits grow on that Tree of Justification Faith is the Mother-Grace there mentioned Peace and Access unto the Throne of Grace Joy Hope Glorying in Tribulation are the Daughters or the Fruit which grow on this Tree Wherefore though Faith only Justifies yet Faith is not alone when it Justifieth For it is accompanied with a Goodly Train of Graces Though Faith Justifieth the Person yet Works Justifie the Faith or declare the Faith to be true Faith works by Love and purifies the Heart Gal. 5. 6. Act. 15. 9. and it 's the Apostles charge Tit. 3. 8. This * Hujus fidâ—i charitâ—â— non est forma sed frâ—ctus pâ—nitâ—â—tiâ— est justificati conditiâ— non causa justificationis fidâ—s 〈◊〉 quâ— justificat non quae justificat est sine operibus sola dicitur in isto munere non solitaria respectu comitatus aliarum virtutum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Per non propter fidem Justi declaâ—â—â—r per 〈◊〉 〈◊〉 â—icâ—t 〈◊〉 〈◊〉 Prideaux Manuductio ad Theologiaâ— is a faithful saying and these things I will that thou affirm constantly that they which have Believed in God might be careful to maintain good Works A Learned Professor very dextrous in stating of Controversies concludes thus Love is not the form but the Fruit and Repentance is the Condition of him that is Justified not the cause of Justification c. This then is the Purchase of Christ who imputes his perfect Righteousness to his Members and their Sins to himself and this Justification is active whereby Christ fulfilled the whole Law and passive whereby Christ became obedient unto Death even the Death of the Cross SECT II. Of Sanctification by the Spirit of Christ A Second Purchase of Christ is Sanctification 2. Purchase of Christ Sanctification â—â— the Spirit For whom Christ justifies by his Grace those he Sanctifies by his Spirit In order of Nature Justification may be conceived to preceed Sanctification because Justification is the Root or Mother Grace The Works of Sanctification are the Fruit proceeding from it yet in order of time they are simultaneous Those who are purged from the guilt of Sin labour to be purged from the filth of Sin It 's a good Character to be as solicitous and desirous for Mercy to sanctify renew and purify as for Mercy to pardon us Wherefore Sincerity is an undoubted evidence of a justified Condition Psal 32. 2. It 's an infallible sign of Justification In whose Spirit there is no Guile In handling of the Doctrine of Sanctification we are to consider these ensuing Particulars which may serve as so many strong Arguments to perswade or as so many Motives to stir us up to the practice of Holiness The first Motive is drawn from Election Motive 1. We are elected unto Holiness we are elected unto Holiness Eph. 1. 4. According as he hath chosen us in him before the Foundation of the World that we should be holy and without blame before him in love Election doth not give the least licentious Liberty but engageth us unto Holiness Observe the Words now cited It is not said that we should live as we list Non eliguntur Paulus qui ei similes sunt quia â—rant sancti immaculati sed eliguntur praedestinaâ—tur ut in sequenti vita per â—pera atque virtutes sancti immâ—culaâ—i fiaâ—t Hieron in â—ph 1. 4. but that we should be holy Neither is it said that we are elected for any Holiness foreseen Election and effectual Calling go together and to be assured of our Election we must make sure of our effectual Calling 2 Pet. 1. 10. Calling is put before Election in the situation of the Words and in respect of our Duty incumbent on us Wherefore saith the Apostle the rather Brethren give diligence to make your Calling and Election sure Now if we ask why doth Christ purchase Sanctification for us The Answer is because he loved us His Love moved him to wash and put such Royal Dignities upon his Children Rev. 1. 5 6. Vnto him that loved us and
Children They are Honourable and Precious in his Sight Isai 43. 4. And he it is that hath made them Kings and Priests Rev. 1. 5. unto God And if he be Honourable and his People are so in his account hence we may infer that no Honour is like unto the Honour of a True Believer It 's true that in this World there are distinctions of Persons and due reverence ought to be given towards great Personages according to their Qualities for all Levelling Designs are plain Breaches of the 5th Commandement Yet those are most noble whom Christ ennobles with the Graces of the Spirit these render Nobility Noble indeed It 's the high Commendation of the Bereans Act. 17. 11. These were more Noble 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cùm comparatio videatur instituta non Generis erant enim omnes isti Judaei sed virtutis ac pietatis generosiores malui interpretari quam nobiliores Beza than those in Thessalonica in that they received the Word with all readiness of Mind and searched the Scriptures daily whether those things were so According to the Philosopher Honor est in honorante and so is a Man more or less Honourable as he is in the esteem of Jesus Christ Now if there be Honour in ther Ceature what is there in the Creator If there be Water in a Rivulet what is there in the Fountain from whence it flows If then we price and value here on Earth Persons of Honour preferring them before our selves O! how much more should we honour Christ and prize his Ordinances viz. His Word Sacraments and Sabbaths O! How should we honour the Faithful Ministers of the Gospel and give them that which they are worthy of as the Apostle saith 1 Tim. 5. 17. Let the Elders that Rule well be counted worthy of double Honour especially they who labour in the Word and Doctrine That Christ is not only honourable but Honour it self 4. Let 's instance in the Wisdom of Christ and herein he appears infinitely 4. The Wisdom of Christ precious He is the Wisdom of the Father the Treasurer of all Wisdom and Knowledg for saith the Apostle In whom are hid all the Treasures of Wisdom and Knowledg Col. 2. 3. Christ is a Counsellor Isa 9. 6. And such a Counsellor as is beyond all compare Other Counsellors give Counsel for their Fees being mercenary and according to their Reward take more or less pains for their Clients but Christ is a free Counsellor he gives his Counsel freely without expectation of Reward Other Counsellors many times betray their Trust but Christ never doth for he is a most faithful Counsellor Other Counsellors have their Errors and err in Counsel but Christ is infallible and never errs and all his Counsel is infallible Other Counsellors may give good and profitable Counsel but they cannot command Obedience thereunto but Christ can command the Heart and so mighâ—ity over-rule the Spirit of a Man as to engage him to yeild ready and chearful Obedience unto his Commands Farther other Counsellors though perhaps they may give their Counsel freely and may give good Counsel and prevail with their Clients to follow it yet no Counsellor will give himself and part with his Life for the good of his Client But Christ gives himself lays down his Life for the good of his Children whence then must we beg Wisdom but from Jesus Christ the great Counsellor and O! how precious is he for his Wisdom unto all true Believers SECT III. Containing a second Head of Reasons in respect of all true Believers A Second fort of Reasons and Arguments A second sort of Reasons in respect of true Believers are drawn from true Believers The Question is How comes it to pass that they only account Christ precious I answer they only have their Sences exercised they only have experimented how good and how excellent Christ is More particularly 1. Every true Believet hath a Spiritual 1. Every true Believer hath a Spiritual Eye Eye and an inlightned Judgment to discern Beauties Riches Honours Wisdom Holiness and all other Excellencies that are in Jesus Christ A Stranger an Alien from the Life of Christ discerneth no Beauty in a crucified Christ but a true Believer who is renewed in the Spirit of his Mind discerns Beauty in Christ even when he was spit upon and crowned with Thorns and crucified he discerns the price of his Redemption purchased by the effusion of Christ's precious Blood A Believer beholds excellency in all the ways of Christ even an exact pattern of Holiness and he beholds excellency in all the Ordinances of Christ The Word is sweeter to him than the Honey and Honey-comb and more pleasing than his appointed Food Christ's day even the Christian Sabbath called the Lord's Day Rev. 1. 10. He accounts the Market day of his Soul and the desire of days And the Lord's Supper he receives in remembrance of Christ and therein testifies his Love and Thankfulness and prepares himself for the reception of such an Heavenly Banquet Now then seeing the Believer only hath the Eyes of his Mind opened and his Understanding inlightned He only knows how to value Jesus Christ He hath an experimental knowledg of Christ he hath had Communion with the Father and the Son he hath been partaker of his ravishing Consolations and therefore values Christ before all the Treasures of the Universe A Pearl of great price may be brought to an ignorant Quis Magnam emit Margaritam nisi cui notum est pretium Musc Man but he heeds it not and will not venture any price for it but when the same Pearl is brought to a skilful Jeweller he will set a great value of it and give largely for it So carnal and ignorant Men of the World undervalue Christ and with the foolish Gadarens desire his Room rather than his Company and wish him Mat. 8. 13. to depart from them But a true Believer esteems Christ's Company before all the Company in the Universe beside He discerns such rare Beauties and Excellencies in Christ as he looks upon all sublunary things as contemptible and of no value in comparison of Christ This is the Man that hath his Eyes in his Head who is endowed with a Spirit of Wisdom and Understanding He is the Spiritual Man who judgdeth all things and shall be judged 1 Cor. 2. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theâ—phyl of none whereas a carnal or natural Man receiveth not the things of the Spirit of God for they are foolishness unto him neither can he know them because they are spiritually discerned O! what a great Mercy is it to have a seeing Eye and a hearing Ear and a believing Heart Christ pronounced such blessed Math. 13. 16. Blessed are your Eyes for they see and your Ears for they hear and for this the Apostle pours forth his servent Prayers and Supplications Eph. 1. 17 18. That the God of our
Lord Jesus Christ the Father of Glory may give unto you the Spirit of Wisdom and revelation in the knowledg of him the Eyes of your understanding being inlightned that ye may know what is the hope of his calling and what the Riches of the Glory of his Inheritance in the Saints 2. A true Believer hath a spiritual tasâ— 2. A true Believer hath a spiritual tast â— ph 1. 14. and relish of Christ's Goodness He hath tasted that the Lord is gracious he hath received the earnest of his Inheritance viz The first Fruits of Glory even some glimpses of a beautiful and Transcendently excellent Saviour Now having experimental knowledge of Christs Mercy in pardoning and purging of him and making particular Application of Christ as St. Paul did Gal. 2. 20. who loved me and gave himself for me Upon these considerations I say how can it be otherwise but Christ must be Precious to such an one Christ hath preheminence in a Believers estimation for in his doubts he hath experimented Christ to be his Counsellor and in his distress his Comforter a Refuge in storm Riches in Poverty Health in Sickness Life in Death Christ is all in all to those who have experienced of his goodness All true Believers put the highest appretiation upon Jesus Christ both for what they already have and whatever they shall have 1. They already have part of payment 1. Believers receive in this Life part of payment earnest given in this Life of his love They have Influences from the Spirit of Christ They are endowed with the Graces of his Spirit They injoy a Sacred Communion with him They tast sweetness in his Ordinances by his Gracious Presence and by the Gracious Operations of his Spirit For it 's Christ's presence and the effectual working of his Spirit that makes an Ordinance effectual to the Soul Of this all the Adopted Sons and Daughters of God are Partakers more or less in this Life Now for what they now enjoy they have cause and accordingly endeavour to extol the Dignity and Honour of Jesus Christ 2. For what Believers shall have hereafter they account Christ pretious Though 2. Believers shall have Glory Heb. 11. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It importeth a removing of the lâ—ye from one Object to another Moses turned his Eyes from the Pleasures of Egypt and fix'd them on Heaven Dr. Gouge Col. 1. 27. â—ui Christus dulcescit mundus amarescit they are not mercenary yet with Moses they have an Eye unto the reward The Israelites in their tedious Pilgrimage had Canaan in their eye and the Thoughts of Canaan sweetned their present hardship and Sufferings Observe the order mentioned Rom. 12. 12. Rejoycing in hope patient in Tribulation The hope of Glory is cause of rejoycing and will make us more chearful to undergo Afflictions in this present World Christ the hope of Glory when he hath the preheminence in all things and we account him all in all then all things are but loss and dung when compared with Christ All things are accounted bitter where Christ is sweet Now the Crown of Glory the purchased Possession and the price of the high calling and Eternal Life all these are the gift of God through Jesus Christ having then these things in our deliberate and serious Meditation O! how infinitely shall we esteem of Jesus Christ more then our Hearts can conceive or our Tongues can express 3. A true Believer hath Spiritual Affections 3. A true Believer hath spiritual Affections and sets them all on work to magnifie the excellency of Christ For Instance 1. His Love is swallowed up with the 1. The Love of a Believer is on Christ Love of Christ He is with the Spouse sick of Love for Christ The Love of Christ constrains him 2 Cor. 5. 14. to do and suffer what Christ would have him 2. His Joy is fixed on Christ Christ is 2. His Joy is fix'd on Christ the Believers Joy he cannot rejoice in Corn and Wine and affluence of earthly things for there is Vanity and vexation in them all But he rejoyceth in Christ He delights hearing Christ speak to him in his Word and in his speaking to Christ in Prayer and Supplication We read of the Joy of Espousals and of the Joy of Harvest and Vintage but no Joy like to the Joy in God and to Joy in the Holy Ghost which is Joy unspeakable and full of Glory Senica would have Joy Volâ— laetitiam tibi esse Domi. Sen. Vis nunquam esse tristis bene vive Bona vita semper Gaudium habet conscientia rei semper in poena est Beza de inter Dom. to be at home Inward Joy Joy of the Heart is better than an outward flashly Joy and that is Joy wherein the Mind is quieted Now Christ alone can quiet the Mind and rejoyce the Spirit For other Joys Men may be seemingly Merry and force an outward Mirth when there 's a damp upon their Spirits and they are inwardly sad but the Joy of Christ causeth a serious solid Mirth so that a Believer may be full of inward Joy though he may seem outwardly sad i. e. or rather serious having a sedate and composed Spirit Now to rejoice in Christ shews how much we prize him 3. Our desire is on him That which 3. His desire is on Christ we desire above all and are most eager in pursuit of it plainly evidenceth that it 's in our highest estimation It 's Christ whom the Believer desires above all and as Rachel cryed out Give me Children or else I dye So a Believer cries Give me Christ or else I dye So did the Martyr in J. Lambert Fox Act. and Mon. Vol. 3. the Flames None but Christ none but Christ Christ is the Love Joy Delight and Desire of every true Believer The Hunted Hart doth not more earnestly thirst after Water then a Believer thirsts after Christ Nothing but Christ can satisfie his desire Cicero's works could not please Austin because Christ was not mentioned Aug. Con. l. 3. c. 4. Valde protestatus sum me nolle sic satiari ab â—o Ad in vita Lutheri in them Luther would not be put off with outward things he lookt for Christ and his Riches He preferred them before all Preferments They would not satisfie Bazil nor Caracciolus nor other Heroick Spirited Christians Their Desires and Longings were after Christ and Christ alone could satisfie their Desires No satisfying or quietting a Believers Heart without Christ SECT IV. Containing an Vse of Reproof to alâ—Vnbelievers Of Reproof THE second Use is for Reproof unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non credentibus Vulg. Ed. all Unbelievers These are call'd disobedient in the next words following my Text Christ is the Stone which the â—uilders disallowed yet it 's made the head of the Corner Now as Christ is to Believers Pretious and esteemed the chief Corner Stone so unto Unbelieves he is a
And Faith through Gods Gift is a Buckeâ— to Isa 12. 3. draw Waters of Consolation out of those Wells All the Promises are as so many Breasts of Consolation and Faith is as i were a Mouth to suck Milk out of those Breasts Wherefore in all Conditions inward or outward let Faith act on Promises and depend on them and by experience a Believer will find ground of singular support and comfort in the Promises 5. Faith gives us an insight into Heaven 5. Faith gives us an insight into Heaven and a Prospect of Eternity and a prospect into eternity Paul was wrapt up into the third Heaven and by Faith had a foretast of those unspeakable Joys * A Reverend and eminegâ—ly learned Divine gives his conjecture that at that time when Paul was Stoned â—â— was in a Trance and saw the third Heaven The Reaon of his Supposition he gives because the self same Year that Paul was Stoned he was caught up into the third Heaven A. B. Uâ—â—â—r Stephen by the Eye of Faith though the Stones were about his Ears saw the Heavens opened and Christ standing at the Right Hand of his Father Job on the Dunghil when he was scraping himself with a Pot-shread by the eye of Faith saw his Redeemer By Faith Moses amidst all the Reproaches and Cruel Bondage in Aegypt saw the recompence of reward Faith is the Eye whereby we peep through the Curtains of Mortality and take a view of the Glory of Heaven By Faith we enjoy Communion with Father Son and Holy Ghost we receive the first Fruits of that plentiful Harvest earnest or part of payment of a greater Sum which we shall receive in Heaven The Glory which is to be revealed is apprehended in part in this Life by true Believers We have a pledge and some foretasts of the Glory in Heaven What necessity then is incumbent on us to get this Grace of Faith both as to the truth and growth thereof We have such daily need of Faith as we cannot live without it When we pray Faith makes us successful when we hear the Word Faith helps us to profit when we suffer Affliction Faith helps us to be Patient In a Word in dissertion Faith makes us comfortable in Tryals and Encounters Faith makes us so couragious as to stop the Mouths of Lyons quench the Heb. 11 33 34. violence of Fire c. In Life Faith makes us fruitful and in Death Faith makes us Victorious And whilst we live in this World Faith helps us to a Prospect of Heaven As the Israelites saw a glimps of Canaan though a far off whilst they were in the Wilderness so a true Believer by the Eye of Faith sees the Heavenly Canaan He enjoys a Sacred Acquaintance and Communion with God in his Covenants Promises Gracious Influences so that by Faith we enjoy an Heaven upon Earth i. e. some fore-tasts of that Eternal Happiness which is reserved in Heaven for us SECT II. Containing an Vse of Direction SEeing then as it 's evident by the Use 5 for Direction how to get and increase Faith premises that only true Believers set a high estimate upon Christ and Faith is essentially requisite to get and keep so high an estimation of Christ I shall now proceed to the 5th Use which is for Direction how we may get and increase Faith To this purpose I shall prescribe some means partly internal and partly external both exceeding necessary First for Internal Means and that is the The Spirit is an internal means of getting Faith Holy Spirit of God Faith is a Divine Habit infused into the Soul by the Spirit of God Hence we are said to have the Spirit of Faith 2 Cor. 5. 13. The Spirit doth not stand in need of Moral Persuasions to excite us to Faith leaving it to the indifferency of our wills and understandings whether we will chuse or refuse assent or dissent But the Spirit of God Nolentem praevenit ut velit volentem subsequitur ne frustra velit Arg. de Grat. lib. Arg. works powerfully and irresistably and of unwilling makes us willing by antecedent Grace of willing makes us more willing by Subsequent Grace The Seeds of Faith are not sown in our Nature We are Dead as were those dry Bones mentioned by Ezek. 37. 2. Ezekiel until the Spirit of God infuse vital Operations into the Soul The Beginnings of Augmentations and finishings of our Faith all proceed from the Operations of the Spirit of God Where this Spirit is it opens the eyes of the Mind that so we may understand the infinite value of Christ and the absolute necessity of Faith to make particular application of him unto our selves Faith is a wise gift of God and it makes Believers wise unto Salvation Faith and knowledge are hand-fasted and may not be separated Joh. 17. 3. This is Life Eternal to know thee to be the true God and him whom thou hast sent Jesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. There can be saith a Learned Author no Knowledge without Faith nor any Faith without Knowledge 2. The Spirit of God as it opens the eyes so it inclines the will to yield ready Obedience unto Christ As soon as Divine Light breaks in upon the Soul by the powerful illumination of the Spirit then by the assistance of the same Spirit the will is made pliable and willing and becomes as swift in it's Motions as the Chariots of Aminadab to embrace Jesus Christ with the Arms of Faith Now we cannot Cant. 6. 12. John 6. 44. Cant. 1. 4. come to Christ unless the Father draw us Wherefore the Spouse prays draw me and I will run after thee Though we are not to be accounted as meer Stocks and Stones Because God hath endew'd us with a reasonable Soul and the faculties of understanding and Will yet unless we be assisted with Supernatural strength we cannot perform any Supernatural works We must fetch strength from Heaven otherwise we cannot perform any Spiritual action in a Spiritual manner But being prevented and assisted by Divine Grace we can cooperate through the assistance of that Strength as the Apostle professeth Phil. 4. 13. I can do all things through Christ that strengthens me We cannot understand any saving Mystery till the Spirit inlightens us neither can we will any good thing till the Spirit of God inclines us But by the assistance of the Spirit we have our eyes opened to discern what is good and our Wills inclind to act what is good Having mentioned the Internal means of getting and increasing Faith I come now to the External means and External means of getting increasing Faith they are three the Word Prayer and the Lords Supper 1. The Word is an External means 1. The Word is a means to get and encrease Faith both to get and increase Faith and we are to consider the Word in a threefold Capacity as it is Read Preached
and Meditated on and in all these respects the Word exceedingly conduceth both to the begetting and encreasing of Faith 1. The Word read is an Instrumental 1. The Word read means both for the begetting and augmenting of Faith John Huss whom Luther calls Sanctissimum Martyrem was Converted by reading of the Scriptures Reading of Scriptures in publick Assemblies is an Ordinance of God and anciently practised for we read Neh. 8. 8. So they read in the Book in the Law of God distinctly and gave the sence and caused them to understand the reading It 's our Duty likewise in our private Houses and in our Closets to read the Word of God Joshuah a great General is Commanded to read the Book of the Law His Military Imployment allows no dispensation from reading of the Book of God He notwithstanding his great and weighty affair was injoin'd both to speak of and Meditate in the Law of God Day and Night This Josh 1. 8. Book of the Law shall not depart out of thy Mouth but thou shall meditate therein both Day and Night that thou may observe to do according to all that is Written therein for then thou shalt make thy way prosperous and Deut. 17 18. thou shalt have good Success The Book of Books Kings themselves must read And it shall be when he sitteth upon the Throne of his Kingdom that he shall write a Copy of this Law out of a Book out of that which is before the Priest and Levites And it shall be with him and he shall read therein all the Days of his Life that he may learn to fear the Lord his God to keep all the words of this Law and these Statutes to do them The Holy Scripture is the Rule of the Government and the Conversation of the greatest Potentates By keeping close to the Rule of Scriptures they both learn to govern well and live well We read Acts 15. 21. For Moses in old time hath in every City them that Preach him being read in the Synagogues every Sabbath day The meaning I suppose to be this that after reading an Exposition was given of the sence and meaning It concerns all sorts of Persons to read the Scriptures It 's the Peoples Duty though Popish Priests Sacriligiously Rob the People of the reading of the Scriptures to read the Scriptures there 's an express charge given Deut. 66. 7 8. Deut 31. 11 12. And Christ gives a strict Joh. 5. 39. command Search the Scriptures for in them ye think ye have Everlasting Life and they are they which testify of me The Apostle Paul chargeth Timothy to give attendance 1 Tim. 4. 13. unto reading If then we would get Faith in Christ we must read and study the Word of God Every one is bound to believe with an Explicite Faith and not to take things upon trust by an implicite Faith from Popish Priests We must see with our own eyes as the Spirit of God hath opened them and not trust upon the Popes Spectacles It 's a great Sacriledge in the Pope and his Adherents to keep the Scriptures from the sight of such as they call Lay People It was in Q. Maries days Prohibited to read the Bible and some for reading of it were brought to trouble as William Hunter and others as in the Fox Acts and Mon. Q. M. Acts and Monuments stands upon Record And K. Hen. Eighth made a severe Law against the reading of the Scriptures in English Bellarmine denies the reading of Catholicâ— Ecclesia statuit ne passim omnibus concedatur Sâ—ript urarum Lectio Bellarm. L. 2. de verbo Dei Scriptures to all so doth Molanus Costerus Stapleton and others of that Bran. But are not People commanded to try the Spirit 1 Joh. 4. 1. and to prove all things and to hold fast that which is good 1 Thes 5. 21. But how can they do this unless they search the Scriptures Let us than consider it 's our Duty and make it our business to hear the Word read in Publick Congregations and to read it frequently when we are in private Let 's both hear and read with a serious reverential frame of Spirit Let 's in reading compare the Old Testament with the New how the Old Testament abounds with Prophecies and Promises concerning Christ and how the New Testament makes Performances of them 2. The Word Preach'd 2. As we must read the Word so we must with due regard hear it Preach'd The Word read is sound and solid and contains a sincere Milk but something like the Milk suckt out of a Sucking Bottle which through our weaknesses and dull Apprehensions may sometimes be dispirited But the Word Preach'd is like the Breast Milk It being deliver'd with Power and viva voce is like the Brest Milk most Nutritive Though God can work without means yet ordinarily he vouchsafes his Blessing upon the Word Preach'd in the demonstration of the Spirit and Power The Eph. 6. 17. Isai 53. 1. Rom. 1. 16. 2 Cor. 5. 19. Heb. 4. 12. Preaching of the Word is call'd the sword of the Spirit the Arm of the Lord the Power of God unto Salvation the Word of Reconciliation It 's an exact Critick of the thoughts It divides between the Joynts and Marrow There 's no such exact Inquisitor as the VVord Preach'd It will find out a Sinner in the Croud and tell him thou art the Man Though the Preacher knows nothing of such and such secret Crimes whereof the Sinner is guilty for no Man hath acquainted him with them yet the word of God meets with the Sinner and by the powerful Ministry of the word the most secret sins are discovered the most hidden works of darkness are brought to Light Some when such sins have been Preach't against have discovered their Murthers Committed long before The Power of the word hath so prevail'd that the most secret Sinner hath been discovered and with a troubled Spirit hath addressed himself to the Preacher by acknowledging of his Sins and begging Prayers and Counsels for his Souls edification Neither Mountains nor Castles neither Rocks nor Foretresses can be able to withstand the conquering Power of the Word of God If than we would get and increase Faith We must attend at the Posts of Wisdomes Gate and as Bartimaeus did we must lie in the way where Christ comes by We must wait at the Pool of Bethsdah where the Angel will come and stir the Waters We must neglect no Sermon for that Sermon for ought we know might be a means of our Conversion or Confirmation The Apostle tells us Rom. 10. 17. Faith comes by hearing and hearing by the Word of God Therefore if we would get Faith we must attend with all reverence and dilligence unto the Ministery of the Word Faith is like Oyl to the Lamp as it causeth it at first to give light so by additions of supplies it keeps it Burning Therefore let 's neither absent our selves from
and Intercession Christ's Blood his Agony his Sweating in the Garden his Crucifixion upon the Cross all these were for his People Isai 53. 5. He was wounded for our Transgressions he was bruised for our Iniquities The chastisement of our peace was upon him and with his Stripes we are healed So that hence it evidently appears that Believers and they alone have interest in Christs Merits and enjoy the benefits flowing from them They are his Seed the Church his Body his Members 〈◊〉 Redeemed ones a Peculiar People For them Christ pray'd Joh. 17. 9. For them Christ shed his Precious Blood For them he became a Ransome and a Price of Redemption For them he Died and Rose again For saith the Apostle Rom. 4. 25. Who was delivered for our Offences and rose again for our Justification And which is the highest Degree of Christs meriting for us He took our Sins upon him by imputation as the Apostle saith the 2 Cor. 5. 21. For he hath made him to be Sin for us who knew no Sin that we might be made the Righteousness of God in him A third Demonstration is That Believers Demon. 3. Believers have the Precious Influences Christs Spirit have the Precious Influences of the Spirit of Christ All true Believers do pertake of such Heavenly Influences as are from the Head shed down upon the Members Now the Influences of the Spirit of Christ are discovered 1. By the Graces of the Spirit and the resemblances whereunto the Spirit is compared 1. For the Graces of the Spirit or Fruits they are mentioned Eph. 5. 9. Goodness Righteousness and Truth And a large enumeration is set down Eph. 5. 22 23. Love Joy Peace Long-Suffering Gentleness Faith Meekness Temeprance Every Grace is the Fruit of the Spirit Now Christ as Head Communicates Grace to all his Members and they receive according to their Measure and Proportion There 's in Christ a fulness of Wisdom to Counsel of Mercy to Pardon of Righteousness to Justify of Holiness to Sanctifie And Pro Legis gratia quae praeteriit gratiam Evangelii accepimus hanc manentem pro numbris imaginibus veteris Testamenti gratia veritas per Christum facta est Aug. Epist 11. there 's a derivation from the Root to the Branches Joh. 1. 16. And of his fulness have all we received and Grace for Grace 2. Le ts consider the Resemblances whereunto the Spirit is compar'd There are certain Metaphors mentioned in the Scripture whereby the Properties and Influences of the Spirit of God are more evidenced as for instance 1. The Spirit is compared to a Fire 1. The Spirit is compared to a Fire 1. As Fire enlightens and gives Light to a whole Room so the Spirit of God inlightens the understanding 2. Fire ascends so where the Spirit of God is there the affections are raised from Earth to Heaven 3. Fire is Consumptive it burns Stubble so doth the Spirit burn and consume Corruptions 4. Fire hath a penetrative vertue to creep into the pores of a combustible Body So doth the Spirit penetrate the Windings and Diverticles of the Heart The Spirit searcheth the Reins and discovers the most hidden things 5. Fire doth inflame and transform things into its own nature It makes combustible matter like it self So the Spirit of God fills the Soul with a Divine Ardour It 's called the Spirit of burning Isa 4. 4. where the Spirit of God comes it purgeth away the Dross of Corruptions by the Spirit of Judgment and by the Spirit of Burning 2. The Spirit is compared unto Water 2. The Spirit is compared to Water 1. Water hath a quenching Vertue In Water there 's a quenching and purifying Property 1. In Water there 's a quenching Property Water quencheth Fire at least abates and cools the heat so where God's Spirit comes it sometimes quencheth the heat of inordinate Passions and sometimes abates cools and moderates the heat of them God's Spirit is a Spirit of Meekness A Man 's own Spirit is a boistrous Spirit which upon any disgust is all in a Flame But God's Spirit extinguisheth the heat of Fury and Anger When Christ bad the raging Sea be still there was a great Calm so when the Spirit of God comes into the Spirit of Man it becalms all the Affections it sets them in order and fixeth them upon the right Objects Philosophers write De sedandis affectibus and yet they are meer Strangers to that Meekness which is one of the Beatitudes Mat. 5. 5. Blessed are the meek for they shall inherit the Earth That is Meekness in a Theological acceptation which moderates Anger and keeps it within just bounds when there are causes of provocation To know when to be angry and when to be meek is a great Point of Wisdom To be zealous in the cause of God and meek in a Man 's own cause is well beseeming a Christian Wherefore Luther speaking of a right placed Anger or Zeal saith It 's the best Ira in suo loco est optimuâ—â— Dei Donum Luth. Gift of God But when Men are transported with Passion like the Lunatick in the Gospel rending and tearing themselves or like Cities without Gates or Bars or like Waters that will keep in no Banks or like Fire that flames higher and higher O! what necessity is there of the cleansing Vertue of the Spirit of God which as Water quencheth flames of Fire so it quencheth the flaming Fury of exorbitant Passions and brings a Man into a sedate and composed frame of Spirit In Water there 's a purifying and cleansing 2 Water hath a cleansing Vertue Property Water casts out Garbidg and noisom Carrion And as Water cleanseth bodily Filthyness so the Spirit of Christ cleanseth from filthyness of Flesh and Spirit i. e. both outward and inward defilements Where the Spirit of God takes it's habitation it ringeth and washeth all clean what 's filthy and noisom it throws out For God's Spirit will not cohabit with a Cage of unclean Birds and noisom Lusts We read that Elias Christ's Fore-runner was like a Refiners fire and like Fullars Soap As the Refiner purgeth out Mal. 3. 3. Dross so doth the Spirit of Christ purge out Sin and Corruption and as the Fullers Soap scours washeth and cleanseth the Cloth and makes it pure and white so doth the Spirit of Christ purify and cleanse the Soul At Christ's transfiguration we read Mark 3. 3. And his Rayment became shining exceeding white as Snow so as no Fuller on Earth can white them From this comparison it 's intimated that although other Fullers can make Garments white and clean yet no Fullers Soap can make the Cloth so white and clean as the Blood of Christ can purify and cleanse the Soul 3. The Spirit is resembled to Ointment A third comparison of the Spirit whereunto it 's resembled is Ointment The Properties of Ointment are 1. To supple and asswage Humors in the Body so doth the