and Obedience of the Second Adam did merit the efficacy of Grace for us Alius non perfectius meritum Christi esset causa salutis predestinatorum quam reproborum quia quod attinet ad sufficientiam meriti aequaliter respicit omnes tum reprobos quam predestinatos c. Bannez 1. part Aqui. 23. q. art 5. And 5. If Christ did not merit the efficacy of Grace he should merit no more for those that are saved in Heaven than for those that are damned in Hel for he merited a sufficiency of Grace say the Adversaries even for those that are in Hel but that is an ugly Assertion even in the Eyes of moderate Papists But 6. Do we not pray for the Efficacy of Grace and of Christs Death When David said Incline my heart to thy Law and not unto Covetousness when he said Open mine Eyes that I may see the wonders of thy Law did he only pray for the sufficiency of Grace No but the efficacy of it therfore we may and do stil pray so and that upon the account of Christs Merits Surely therefore Christ hath not only merited the sufficiency but the efficacy of Grace 4. Cujus oppositum est erroneum maxime si nâ—gâ—tur Christum nobis meruâ—sse fiaâ—m Bannez 1 pâ—re q. 23. art 5. Zumel 1. part q. 23. art 5. He did not only merit some Blessings of the Covenant but that which is commonly called the Condition of the Covenant He died to procure Faith and Repentance he did not only die to merit a power for us to beleeve but by his Death he did also merit Faith and Repentance for look what the Father worketh in us by him that he merited but the Father worketh Faith and Repentance by him For he worketh in us that which is wel-pleasing in his sight by Jesus Christ Heb. 13.21 Now Faith and Repentance are wel-pleasing in his sight 2. Christ merited al that Grace which the Father hath promised for al the Promises are Yea and Amen in him but the Father hath promised not only to give us a poweâ— to beleeve but to take away the heart of stone that is actual resistance and to give an heaâ—t of flesh that is a yielding heâ—rt and what is Faith but a yielding unto God And ye shal all know me saith God 3. Christ merited for us that which he works in us but he works Faith in us for he is the Author and Finisher of our Faith Heb. 12. 4. We pray to God for Faith and Repentance I beleeve Lord help my Vnbelief and Christ prayed for Peter that his Faith might not fail Si quis sicut augmentum ita etiam initium fidei ipsum credulitatis offectum quo in eum credimus qui justificat impium et regenerationem baptismatis pervenâ—mus non per gratiae donum id est per inspirationem spiritus sancti corrigentem voluntatem nostâ—am ab infidelitate ad fidem ab impiâ—tate ad pietatem et naturaliter nobis inâ—sse dicit Apostolicis dogmatibus adversarius approbatur Concil Arausican 2. Can. 5. Qui orat et dicit ne nos inseras in tentationes non utique id orat ut homo sit quo est natura neque orat id ut habeat libeâ—um arbitâ—tum quod â—â—m â—ccepit cum crearetuâ— ipsa natura neque orat remissionem peccatoruÌ„ quia hoc supâ—rius dicitur demitte nobis dâ—bita nostra neque orat ut accipiat mandatum sâ—d plane orat ut faciat mandatum Concil Milevetan Epist Familiaris B in Et hoc a deo ipso datum est vobis ut non solum credendo credatis in ipsum Christum Fabr. Boderian Et hoc a Deo ipso datum est vobis ut non solum credendo credatis in Meschicho Quiodmanstad We also pray for the Faith and Conversion of Infidels and that in the Name of Christ do we only pray that God would give them and us a power to beleeve that it 's said we have already we pray for Faith and Repentance in the Name of Christ therefore Christ hath merited Faith and Repentance And 5. The Apostle tels us expresly that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very work of Beleeving is given us upon the account of Christ Vnto you it is given for Christ not only to beleeve on him but to suffer for him Phil. 1.29 Some would read these words otherwise being much pinched with the strength of them but the old Siriack Translation reads them thus though Grotius either consulting with the Latin Translation or his own declined Judgment makes these words for Christ to be a Pleonatine but Councelâ— Fathers and others read them thus Unto you it is given for Christ not only to beleeve on him and so the words ought to be read for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be read in the first clause of the verse as it is read in the last but in the last part of the verse it is read for to suffer for Christ what is that is that in the behalf of Christ No but for his sake So therefore the same words in the former part of the verse are to be read for Christ that is for the sake of Christ to you it is given to beleeve for Christs sake Now look what the Father gives as an act of free Grace that he gives upon the account of Christs Merit for free Grace and Christs Merits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Versio Siriaca Concil A ausican 2. can 5. 25. Milevitan ad Innocent in Epist 95. Austin lih de praedest StoruÌ„ cap. 2. Ambros Anselm comment Vide Justinian Velasquez in Locum Vasquez in 3. part tom 1. Q 19 art 4 c. 2. go together in the Language of Pauls Epistles but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the work of Faith is given us as an act of free Grace for saies the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and look what the Father gives for Christs sake that Christ hath merited but as the Father hath given us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to suffer for him that is for his sake so saith the Apostle he hath given us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Christ that is for his sake to beleeve So that when Christ died for us he did not only merit a power to beleeve and repent but he did merit Faith and Repentance Now if Christ did merit al these things then knowing that the Father is Faithful in paying and performing what the Son purchased he must needs know and be fully assured that he should see and enjoy al those effects of his Death which he travelled for when he died Applic. 1 If the e be the Effects of Christs Death and he had such ful assurance to obtain them al then surely Christ did not die for al the particular men of the World for he did not only merit Eternal Life and Salvation but Grace and Holiness Faith and Repentance for al those whom he died for and he shal uâ—ely obtain al the
as to beleeve But if you do beleeve be in Christ are godly and have made your Peace with God blessed are you of the Lord nothing shal offend you nothing shall discourage you But if not godly if not in Christ if not beleeving every thing shall offend thee and discourage thee and thou hast no reason to be encouraged whatever thy condition be Shall we not then my beloved all of us as in the presence of the Lord seriously look into our condition and consider whether we be in Christ I or not But suppose I be in Christ or I be not in Christ beleeve or not beleeve what then If yet you do not beleeve if yet you be not in Christ if yet you be not Godly this Doctrine doth here from the Lord hold forth an invitation to you to come unto Jesus Christ for if a man be in Christ and be Godly then he hath no reason to be discouraged whatever his condition be If a man be not Godly he hath no reason to be encouraged whatever his condition be On the one hand there lies al Encouragements On the other hand there lies all Discouragements Now therefore in the Name of the Lord do I here this morning lay before this Congregation Life and Death Encouragement on the one hand and Discouragement on the other hand and if there be an Adulterer a Swearer a Lying Child or a Stealing Servant if there be ever a poor Wanton a Sabbath-breaker an Opposer of God here I beseech you in the Lord come unto Jesus Christ by all these Encouragements that I have been speaking of by all the Mercies of the new Covenant and by the Salvation of thine own soul man or woman I beseech you come unto Jesus Christ O! that men and women would give no rest unto themselves til they have made their Peace with God and til they have gotten into Jesus Christ And in case that you be in Christ and that you do beleeve that you be godly and have made your Peace with God Then see that ye walk up unto all these Encouragements see that you walk in the Comforts of the Holy Ghost O! you that are Godly if these things be as you have heard Why hang you down your heads why are you cast down and disquieted why do you not walk in the comforts of this Truth declared and in the strength of these Encouragements You see what a venture we have run to speak comfort to you that want comfort You have heard in several Exercises That a godly man hath no reason for his Discouragements whatever his condition be Not in regard of sin Not in regard of Failings and successlessness in Duties Not in regard of want of Assurance Not in regard of Temptation Not in regard of Affliction Not in regard of Desertion And now not in regard of his Condition in it self considered Now after all this I appeal to you you that are without comfort Do you not think that there are some wicked men in this Congregation that have presumed when they have heard these things preached and have said These things belong to me and so have endangered their own souls by presumption comforting themselves when they should not be comforted I appeal to you Whether you do not think That there are some wicked men in the Congregation that have thus endangered their souls by mis-application of these Consolations And if so that there hath been this hazard run and all to comfort you then will you now refuse this comfort O! you that have refused comfort al this while receive it in the Lord and you that were never comforted before now comfort your selves and walk in the comforts of the Holy Ghost And you that have gone up and down fearing trembling doubting and much discouraged yet now at the last say Why art thou cast down O my soul and why art thou disquieted within me Hope in God wait on God trust in God for I shall yet praise him who is the health of my Countenance and my God How you should so hope and wait and trust in God as to bear up your hearts against all discouragements I shall yet speak to in the next Exercise So much for the Ninth and Last Instance THE CURE OF Discouragements BY FAITH IN Jesus Christ Sermon XIII PSALM 42.11 Why art thou cast down O my Soul Stepney June 25. 1648. and why art thou disquieted within me Hope in God or wait thou or trust thou in God YOU have heard of the Saints Discouragements and the unreasonableness of them there is no just cause or reason for their Discouragements Would you now hear of some means against them The Psalmist saith in these words Hope thou in God or trust thou in God or wait thou on God And so the Doctrine plainly is this Doct. Faith is the Help against all Discouragements Hoping Trusting Waiting on God is the special if not the only means appointed against all Discouragements I had verily fainted unless I had beleeved saith David to see the goodness of the Lord in the Land of the Living I had fainted unless I had beleeved Faith bears up the heart against all Discouragements For your more cleer understanding of this Truth and our better proceeding I shal labor First To shew you what it is to Hope Trust in God or to Wait on him Secondly That Faith doth quiet ones heart in the times of Discouragements Thirdly That it is the Duty of all the Saints and People of God when Discouragements do arise then and then especially to trust in God and to exercise their Faith Fourthly VVhat there is in Faith that can bear up the heart against all Discouragements and how Faith doth it Quest 1 First If ye ask VVhat it is to Hope in God to Trust in God and to VVait on him Answ I Answer That to Hope in God is to expect Help from God To Trust in God is to rely or rest upon God for Help And to wait on him is to continue and abide in this Expectation or Relyance Properly according to Scripture Phrase Trusting in God is the Recumbency or the Relyance of the soul upon God in Christ for some good thing that lies out of sight I say first it is the Recumbency or Relyance of the soul upon God the staying of the soul upon God so you read in Isa 26.3 Thou wilt keep him in perfect peace whose mind is stayed on thee because he trusteth in thee So the Spouse in the Canticles is found leaning upon her Beloved and so we are commanded to trust not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on him that raiseth Christ from the dead which notes a siducial repose Rom. 4. â—3 so that Trusting in God is to stay upon him And then I say it is the Relyance or the stayance of the soul upon God in Christ and so I take it to be meant here for the word here translated God Hope or Trust in God
things that Faith will do still Answ Faith wil do as great things now surely in Gospel times new Testament times as ever in old Testament times and I shal not instance in those ten Particulars only so far as to make forth the general Doctrine and to bring it unto our selves I shal shew you what great things Faith wil do stil and shal speak to that more Positively and absolutely and then Comparatively Faith true saving Faith it wil resist great Temptations it wil perform great Performances it wil suppress al your Fears it wil mortifie al your Cares it wil asswage and subdue al your Griefs it wil make you a stranger in this World it wil keep your hearts steady and upright in al the turnings and changes of your Life it wil make you faithful under al your Betrustments it wil reallize Eternity to you and make those things visible to you that are in themselves invisible and it wil make you live in continual dependance on Christ and fetch al from him Al these things are great things and I must not dwel upon any of them but only touch upon each of them Is it not a great matter for a man to resist and overcome great Temptations Joseph did so sorely tempted by his Mistris but he overcame the Temptation How He beleeved How shall I do this evil and sin against my God Is it not a great matter for a man to perform Duties to the hazard of his Life Thus Daniel did set open his Windows when he went to pray prayed and kept to his Duty to the hazard of his life why Because he beleeved Again Is it not a great matter to mortifie your Fears and al your Fears your great Fears This Faith wil do What time I am afraid I will trust in thee Again Is it not a great matter to mortifie your Cares and extream thoughtfulness This Faith wil do In Prov. 16.3 Commit thy Work unto the Lord and thy thoughts shal be established Commit thy work there is Faith and thy thoughts shal be established And It is not a great matter to have your griefs asswaged when they are great Faith wil do it Hannah was a Woman of a sad and a sorrowful Spirit and the Lord gave her in a word a particular word and she beleeved and was no more sad Is it not a great matter to be kept straight and even and steady in times of Changes the great turnings and Changes of your life This Faith wil do Job met with many Changes but his heart was kept steady and upright in the midst of al Lord though thou kill me yet will I trust in thee Again Is it not a great matter to be a stranger to the World to be a stranger from the World Faith wil do this It is said of Abraham in Heb. 11.9 By Faith he sojourned in the Land of Promise as in a strange Country Mark the Expression he sojourned in the Land of Promise There are some outward Blessings that we have by Prayer that we have by Promise it may be a Child or such a Relation that we have by Prayer and by Promise and we think we may be very indulgent to our Affection in regard of that mercy but see here Abraham was a stranger ger in the Land of Promise as in a strange Country And then again Is it not a great matter for a man to be Faithful under al his betrustments Caleb and Joshua were so they were sent to spy out the Land of Canaan and when the other Spies brought up an ill report they were faithful in their Report why Because they beleeved The Lord hath given them into our hands as bread say they Faith wil make a man faithful under al his Betrustments And Is it not a great matter for a man to see those things that are invisible to reallize Eternity and to see those things that are invisible By Faith Moses saw him that is invisible And Is it not a great matter for a man to live in continual dependance on Christ and fetch al from him Faith wil do this for as Christ could do nothing without Faith he could do no great things there because of their Unbelief so Faith can do nothing without Christ I live yet not I but Christ liveth in me why Because I live by the Faith of the Son of God Faith wil make a man live in continual dependance on Christ and fetch al from him Now Beloved these are great things every one of these is a great matter but true saving Faith wil do al these things But then to speak to it yet more Comparatively there are two or three great Agents in the World that are close at work and Faith wil out-work them al and do greater things than any of them 1. There is a Carnal Policy with Power which is a great Agent and Worker in reference to the Affairs of the World 2. There is Civil Honesty a great Agent in reference to our dealing between man and man And 3. There are Gospel Gifts Parts and common Grace which are great Agents in reference to our Religion Now not to show the difference between them but to give you a little tast that I may make out the general Doctrine That Faith doth work beyond al. And First of al If you compare it with Power Power cloathed with Policy or Policy cloathed with Power Faith wil do more than al Policy and Power can do And I pray turn unto 2 Chron. 13. where you shal see this cleerly proved to you verse 3. There is a great Battel fought And Abijah set the Battel in Array with an Army of valiant men of war even four hundred thousand chosen men Jeroboam also set the Battel in Array with eight hundred thousand chosen men being mighty men of Valor Jeroboam had as many again Abijah but four hundred thousand Now if you look into verse 16. it is said the Children of Israel fled before Judah and Abijah and his People slew them with a great slaughter verse 17. So there fel down slain of Israel five hundred thousand chosen men such a slaughter as you shal not hear of Abijah had but four hundred thousand men and they slew five hundred thousand Why they had power enough they were as many again What was the matter did they wane Policy it is said verse 13. But Jeroboam caused an Ambushment to come about them so they were before Judah and the Ambushment was behind them here was Power and here was Policy and yet this great Army is beaten with half the Company and five hundred thousand slain How comes this to pass Indeed you read of the Children of Judah That they cryed unto the Lord They cried unto the Lord at verse 14. But if you wil have the reason look to verse 18. Thus the Children of Israel were brought under at that time and the Children of Judah prevailed because they relied on the Lord God of their Fathers See Faith can do
it was a great matter she did Why Because she did it by Faith And so the Woman of Sarepta when the Prophet said give me a Cake first it was no great matter that her Faith was imployed about a Cake and a little that she did but a great matter in giving him first So that I say Faith may do great things although it be not imployed about great matters O! but I do great things and therefore I hope I have this true saving Faith I do great things that is wel But I pray only consider this Those things are great which are great in their own present Generation that which was a great matter heretofore may be a smal matter now and that which was a smal matter heretofore may be a great matter now In the times of the Bishops it was a smal matter then to keep the Doctrine of Religion and a great matter to oppose the Ceremonies Now it is a smal matter to oppose the Ceremonies and a great matter to keep the Truth and the Doctrine of Religion I say that which was a great matter before may be a smal matter now and that which was but a smal matter heretofore may be a great matter now But if your Faith be true you wil do great things there wil be some great thing or other found in your Life and such as are great indeed Applic. 2 If this Doctrine be true In case Christians that you have any great work to do cal in for Faith cal in for Faith In case ye have a great outward imployment you wil send to the most skilful man in that Faculty If it be to build a House or go to Law you wil cal in for the most skilful Agent True saving Faith is a great Agent a great Worker and therefore if you have any great work to do cal in Faith look to your Faith It is said of Mr. Tyndal in the Story of his Life there being a Conjurer in the Low Countries where he lived that would undertake to fetch a Dish of Meat off any Princes Table and make a great Dinner for his Friends and it being reported he had often done it they being met together to behold this Skil Mr. Tyndal would go in among them and he sets himself to beleeve that this Fellow should not be able to do it and when al his Company was met together he could not do it saith he There sits the man that hinders me O! Faith can do more than al the Conjurers in the World Have you any great matter to do Christians Cal in for Faith And certainly there are yet great things to do Antichrist to fal the Jews to be called great things to be done for this Land God hath done great things yet greater things are to be done God hath done great things for your and my Family there are yet greater things to be done God hath done great things for your Soul there are yet greater things to be done When any great thing is to be done Christians Christians Cal in for Faith set Faith a work now Quest You wil say What shall we do and bow shall we so improve our Faith as we may do great things thereby Answ 1 First of al Study much the greatness of God for the more you study the greatness of God the more wil your mind be grandeur'd greatened and your Faith strengthened Children do little things because their minds are not upon great things Kings and Princes are the great men of the Earth they do great things for their minds are great they have great minds Why Because their minds are exercised about great things Saith Solomon I wil build a House a great House Why For it is to the great God Would you do great things study much the Greatness of God Thus wil your mind be great and your Faith strengthened to do great things Secondly If you would to improve your Faith as you may do great things thereby keep close to the Ordinances of God Faith lives upon God in the Ordinances Those that cast off the Ordinances do not live by Faith What then By Experiences by Revelations Impressions and Visions I had almost said by Fancies they do not live by Faith Faith lives upon God in the use of Ordinances and it gathers strength thereby Look I pray again into 2 Chron. 13. and you shal see how Abijah's Faith was raised by Faith he overcame Jeroboam and slew five hundred thousand of them together but I pray how did he strengthen his Faith Mark the words And Jeroboam came out against him and Abijah stood upon a Mountain and said Hear ye me Jeroboam and all Israel verse 4. Ought ye not to know that the Lord God of Israel gave the Kingdom of Israel to David for ever And verse 9. Have ye not cast out the Priests of the Lord the Sons of Aaron and the Levites and have made you Priests after the manner of the Nations of other Lands So that whosoever cometh to consecrate himself with a yong Bullock and seven Rams the same may be a Priest of them that are no Gods But as for us see how he strengthens his Faith the Lord is our God and we have not forsaken him and the Priests which Minister unto the Lord are the Sons of Aaron and the Levites wait upon their business and they burn unto the Lord every morning and every evening burnt Sacrifices and sweet Incense the Shew-bread also set in order upon the pure Table and the Candlestick of God with the Lamps thereof to burn every evening for we keep the Charge of the Lord our God but ye have forsaken him and behold God himself is with us for our Captain c. He argues God had not forsaken him because they had not forsaken the Ordinances Would you therefore so improve your Faith as you may do great things thereby keep close to Ordinances Thirdly If you would so improve your Faith as you may do great things thereby do not check your Faith do not rate off your heart from beleeving do not chide off your heart from beleeving let your heart beleeve to the utmost Our Lord and Savior Christ hath given us a very good encouragement in this respect for saith he I say unto you Whatsoever things ye desire when ye pray beleeve that ye shall receive them and ye shall have them Do but beleeve it saith our Savior Christ I charge you saith he do not doubt do not chide off your Faith do not check your Faith do not rate off your heart from beleeving there are many do so they check their Faith by doubting and rate off their Faith by Unbelief Fourthly If you would so improve your Faith that you may do great things thereby use your Faith to do smal things put your Faith to work every day use your Faith to do smal things It is a good Rule Do not commit any sin because it is smal do not neglect any Duty because it is not
unto the special Protection of God though not to free yet to sanctifie and sweeten your Affliction That day you were converted and brought home to God you had a Right and Title given you unto al the Ordinances Jus ad rem though not in re they are your Fathers Plate and as a Child you may drink out of your Fathers Plate That day thou wert converted and brought home to God thou hadst a special Right and Title given thee unto al the Creatures you may look up to Heaven and see the Stars and say these are my Fathers Candles and when you hear the Thunder you may say this is my Fathers Voyce and when you see the Sea you may say this is my Fathers Fish-pond and when you see the Godly men of the World you may say these are my Fathers Children and when you see wicked men you may say these are my Fathers Dish-clouts to make his Children clean and when you consider of the Devils you may say these are my Fathers Hang-men his Executioners and when you see the Gold and Riches and Wealth of the World you may say this is my Fathers Dung-hil I say that day thou art converted and brought home to God God doth great things for you in that moment Now the more that you consider what great things God hath done for you the more your heart is engaged to God and the more your heart is engaged the more willing and able you wil be to suffer Secondly If you would strengthen your Faith to suffer great and hard things study much the Book of the Revelation which is a standing Cordial for the relief of the Saints in suffering in Anti-christian times and study and read and commend to your Children the Book of Martyrs where you have Examples to the Life of the People of God dying for the Faith but above al things study much the Sufferings of Christ Faith true saving Faith it loves to dwel in the Wounds of Christ and beleeve it the sight of a suffering Christ wil teach one to suffer nothing like it the example of Christ especially the sight of Christs Sufferings wil not only teach you to suffer but wil sanctifie your heart by the Suffering and wil provoke you to suffer What! shal the Lord Christ suffer such great things for me and shal I suffer nothing for him Study the Sufferings of Christ Thirdly If you would so strengthen your Faith as you may be able to suffer hard things consider much and frequently the great gains of Suffering possess your heart therewithal Beloved Suffering times are gaining times and if your heart and mind were but possest with that Truth it would not be a hard thing to suffer hard things and that by Faith I shal therefore spend a little time to make out this for the strengthening of your Faith that suffering times are gaining times Suffering times are Teaching times Blessed is the man whom thou chastisest correctest and teachest out of thy Law Schola Crucis Schola Lucis The Cross is Gods free School where we learn much Suffering times are teaching times As Suffering times are teaching times so suffering times are sin-discovering times Afflictions recal sins past and prevent sin to come Afflictions shew us the emptiness of the Creature the fulness of God the vileness of sin When Adonibezek had his Thumbs and Toes cut off he could remember his own sin You see how it is in Winter when the Leaves are off the Hedges you can see where the Birds Nests were when the Leaves were on in Summer time you could not see those Nests And so in prosperous times men do not see the Nests of their hearts and lives but when their Leaves are off then their Nests are seen Suffering times are sin-discovering times As Suffering times are sin-discovering times so Suffering times are Self-bethinking times You see many a man run on in the day of his Prosperity and never bethinks himself When the Prodigal was pinched then he bethought himself and Manasses in Prison then he bethought himself and saith Solomon praying for the People in Adversity If then they shal bethink themselves There is many a man that I may say doth owe his Convertion to his Affliction and can say If I had not been afflicted I had never been converted Suffering times are Self-bethinking times As Suffering times are Self-bethinking times so Suffering times are fruitful and growing times Every Branch in me he pruneth that it may bring forth more Fruit. Suffering times then are growing times As Suffering times are growing times so Suffering times are Truth-advancing times In the time of Prosperity we lose Truth in time of Adversity we find Truth and bear our Testimony for Truth then Truth is advanced It is a good Observation that Marloret hath upon Dan. 8. to shew that Truths were advanced by Suffering verse 11. it is said of the little Horn He hath magnified himself even to the Prince of the Host and by him the dayly sacrifice was taken away and the place of the Sanctuary was cast down And an Host was given him against the dayly Sacrifice by reason of Transgression it cast down the Truth to the ground and it practiced prospered That is saith he not the Horn as it is ordinarily carried for it is in the Feminine Gender which only can relate to the word Truth not to the Horn he cast down the Tru h and the Truth practiced and prevailed So that Suffering times are Truth-advancing Times As Suffering times are Truth-advancing Times so Suffering times are uniting times In times of Prosperity Professors they wrangle fal out divide but when the Shepheards Dog comes then the Sheep run together Suffering times are uniting times As Suffering times are uniting times so Suffering times are Praying times He that wil pray we say let him go to Sea there he wil be sick and that wil make him pray that is the meaning In their affliction they will seek me early Suffering times are praying times As Suffering times are praying times so Suffering times are Soul-assuring times There is many a man or woman goes up and down many years doubâ—ing and hath no assurance and when they grow sick God doth send in his Evidence for Heaven by the hand of that sickness and he hath Assurance for Heaven that never had it before according to that in Hos 2.14 I will allure her and bring her into the Wilderness and speak to her heart Comfort ye comfort ye my People saith your God speak ye comfortably to Jerusalem because her Iniquity is pardoned When In the day of her Warfare for her Warfare is accomplished her Iniquity is pardoned for she hath received double from the hand of the Lord. Suffering times are Soul-assuring times As Suffering times are Soul-assuring times so Suffering times are Weaning times when this Mustard is laid upon the Breast of the World then are we Weaned Suffering times are Weaning times Lastly Suffering times are Heavenly times and
Doctrine Page 325 3 If you do beleeve then see that you walk answerable thereunto ibid. Sermon XIII Means against Discouragements Page 327 DOCT. Faith is the Help against all Discouragements Page 328 For your better understanding consider 1 What is Hope ibid. 2 That Faith quiets the heart in sad times ibid. 3 It is the day of all the Saints to trust in God especially at that time ibid. 4 What there is in faith and how faith can do it ibid. Quest 1. What is it to trust in God ib. Answ 1 To trust in God is to rely on God for help c. ibid. 2 He that trusteth in God doth trust unto him for some good thing that lieth out of sight Page 329 Quest 2. How may it appear that Faith will quiet the soul Page 330 Answ It is proved several waies out of Scripture ibid. Faith gives free access to God Page 331 There are three Vails in Scripture 1. Of Obscurity 2. The Vail of covering guilt 3. A Vail of shame Page 332 Quest 3. How may it appear that when discouragements arise Faith must then be exercised and then especially ibid. Answ It was Davids case and the Scripture is express for it ibid. Quest 4. What power hath Faith to allay discouragements what is in faith can do it and how doth faith do it Page 333 Answ 1 Faith gives a man the true prospect of things past present and to come And all Discouragements arise because men do not see things as they are ibid. 2 True saving Faith sees that in God and in Christ which answers all our fears Page 335 3 Faith puts the Soul under Gods Commandements to answer all Objections Page 336 More briefly of saving Faith 1 It is the proper work of Faith to resign our wils unto Gods wil. Page 337 2 It is the proper work of Faith to apply a suitable Promise ibid. 3 True faith will not venture without Gods Call Page 338 4 True faith sees the hand of God in every dispensation ibid. 5 True faith looks on both sides of Gods Dispensation and of our own Condition ibid. 6 Fath sees one contrary in another ibid. 7 It is the work of true faith to engage God to suffer ibid. Application Then if discouragements arise exercise your faith ibid. Quest Will every faith quiet a mans heart ibid. Answ Negatively For There is a feigned and uneffectual and there is an unfeigned and effectual faith A counterfet faith will not quiet a mans soul c. ibid. Quest How then shal a man exercise his faith that he may bear up against all Discouragements Page 339 Answ 1 You must be humbled for your unbelief c. ibâ—d 2 Go not to God without Christ Page 340 3 Trust in the Lord himself and not in your own duties ibid. 4 Trust in the Lord before you do act in your business ibid. 5 Trust in Jesus Christ before you trust in the Promise Page 341 6 If God give you a Promise never let it go though you see nothing but the contrary ibid. Object I fear I should presume and tempt the Lord ibid. Answ To doubt after so much experience were rather to tempt the Lord Page 342 Quest If God give me a Promise and I see no performance how shall I not be discouraged Page 343 Answ Either it is thy Duty to beleeve on Christ or not if not why dost thou beleeve at all If it be thy Duty why shouldest thou not rely on him ibid. Be of good comfort for 1 If you want assurance in God look on Christ Page 344 2 If you want assurance turn your eyes from those Objections that invade your faith ibid. 3 Beleeve that you do beleeve Helps for Faith Page 344 1 God never leads his People to any great mercy but he puts the sentence of death on all means that tend to it ib. 2 It is a great sin to limit Gods mercy as to limit his power ibid. 3 When God gives a Promise he somtimes trieth whether we will beleeve or not ibid. 4 God often times fulfils one Promise and denieth another ibid. 5 When we see nothing but what is contrary to help then is Christs time to help Page 345 6 Be your Affliction ordinary or extraordinary you must trust to God for mercy ibid. 7 Questions to ask a mans own Soul to encourage us Page 346 8 Consider frequently and seriously what a blessed thing it is to trust in God Page 347 It is reasonable to wait on God For 1 He waited on you for your Repentance ibid. 2 You have waited on men wil you not wait on God ibid. 3 When you give over waiting deliverance may come to your shame Page 348 4 If you give over waiting you lose all your former labor ibid. 5 If you wait on God he will not alwaies forget your work of Faith Page 349 The Sin against the Holy Ghost ON Matth. 12.31 32. THere are two Arguments in the words Page 353 1 The largeness of Gods heart in forgiving sins to men ib. 2 The unpardonableness of the sin against the Holy Ghost ibid. I had rather speak first to the former but to prevent Objections from some distressed soul I shal fiâ—st speak to the latter Page 354 For opening the words Quest 1. Whether the Jews our Savior spake then to did then sin against the Holy Ghost ib. Answ Some think No But I rather think Yes for the Reasons in the Text. ibid. Quest 2. Is there any so giveness of sins in the world to come ibid. Answ It is an unusual Phrase noting the eternity of misery Page 355 DOCT. The Sin against the Holy Ghost is an unpardonable sin Page 355 The Truth opened by the enquiry into two things 1 What the Sin against the holy Ghost is ibid. 2 How this sin is unpardonable beyond other sins ibid. For to say what this sin is ibid. I answer Negaâ—ively and Affirmaâ—â—vely ibid. 1 Negatively It is not that sin whereby men do barely deny the Deity of the Holy Ghost c. ibid. 2 Nor is it every opposition to the work of the Holy Ghost c. Page 356 3 It is not necessary that every man who sins against the holy Ghost should be an universal Apostate as iâ— is ordinarily thought ibid. There is a two-fold Apostate Either one that declineth from the profession of the Truth Or one that rebels against the Tâ—uth revealed and wil go no further cleered by an example Page 357 4 Final Vnbelief and Impenitency is not the sin against the holy Ghost neither that a man lives and dies in nor that he purposeth to live in to the last for many have so purposed to live yet have been converted ibâ—d 1 The Jews did then commit this sin yet they had not continued in it to their death ibid. 2 Final unbelief is rather sin against God the Son ibid. 3 If final unbelief be this sin then Christ should threaten that he which dieth in his sin should not be forgiven
give unto man what Law he pleased which Liberty or Power of God say they was the next effect of Christs Death But this cannot be for then Christ died to redeem the Power of God out of the hand of his Justice for that which is delivered by the Death of Christ is redeemed but where do we find in Scripture that Christ is said to redeem God or any thing of Gods 2. This doth suppose that God was willing to shew mercy to man and to do that for man which he could not do but that cannot be with God man may be willing to do that which in Justice he cannot do because his wil may be unjust but Gods wil cannot be unjust and therefore he cannot wil that which he cannot do in Justice 3. This makes void the death of Christ Si potestas et jus salvandi in Deo consideretur absolute Deus si voluisset potuisset nos salvare citra satisfactionem Christi sed non voluit id facere Cornivus contra Molin p. 436. Deus potest de suo jure quantum vult dimittere instar Regis creditoris Matth. 18. nisi velimus Deo minus quam nobis licere Sorex Vorstianus pag. 4 5. according to the Maintainers of this Opinion for they say That God could pardon the sin of man without the death of Christ and therefore if Christ died to procure such a power and liberty to God then he died for nothing for according to themselves he had this power before 4. This Opinion doth suppose that there is a velleity and voluntas in God an half and a ful Wil and if Gods Wil may be imperfect and perfect then his Knowledg also may be Plena et Semiplena Perfect and Imperfect and so Imperfection wil be charged upon God 5. The Apostle Paul tels us Heb. 9. That Christ died as Mediator of the New Covenant therefore not to set God free to make what Covenant he pleased with the Children of Men. Mirabilis ille status in quem homines restitui dicunt per Christum neque est status gratiae Evangelicae quae non fluit ex faedere gratiae neque potest esse status legis neque ullus alius status in quo homines stare solent Ames Antisynodal de morte Christi Cap. 4. p. 149. 6. What state shal redeemed man be in presently upon this account not under the Gospel for God is left free by the Death of Christ they say to appoint what Covenant he pleases and not under the Law for he was by Christ redeemed from the Law 7. If the Confirmation of the New Covenant were the next Effect of Christs death as appears by Heb. 9.14 15. then Christ did not die to procure such a power and liberty to God that he might appoint what Covenant he pleased Surely therefore this power or liberty in God is not an effect of Christs Death much less the next effect of it Fourthly Some think that the next and immediate effect of the death of Christ Remonstrantes sic declaratio sent circa 2. Artic. Acta Synod 286. Sociniani sic Crellius contra Grotium p. 304. is the forgiveness of original sin unto al the World none say they are damned only for original sin this by the death of Christ was immediately forgiven to al the Children of Men. But this cannot be for then al the World should be actually reconciled unto God and justified for according to their own Opinion Justification and forgiveness of sin are one and the same thing but the Apostle tels us that whom God justifies them he also glorifies Rom. 8. 2. Then also there should not only be an impetration of Redemption and Grace for al but an application unto al which they deny 3. Then the Children of Heathens and Pagans should be in a better state and condition than the Godly who live under the Gospel for according to their Opinion the Godly living under the Gospel may fal away and be damned and so though they be Godly they have no assurance of their Salvation but if a Pagans Child die he is sure to go to Heaven because his sin is pardoned and he is justified 4. The Apostle Paul tels us 2 Cor. 7. That the Children of Beleevers are clean and holy and upon the account of the Parents Faith but if original Sin be pardoned to al the World then the Children of Infidels and Unbeleevers also are holy and if so why doth the Apostle tel us that our Children are holy upon the account of the Parents Faith 5. The Apostle Jude tels us That the Sodomites endured the Vengeance of Hel surely there were some Children in the Town and place The Wages of sin is Death saith the Apostle Paul and Death reigned from Adam to Moses even upon them that had not sinned after the similitude of Adams Transgression And if the Wrath of God do abide upon al til they do beleeve then surely original sin is not forgiven unto al the World by the Death of Christ Fiftly Others think that the obtainment of this Decree viz. Whoever beleeves shall be saved and whoever beleeveth not shal be damned is the next and great effect of the Death of Christ Answ But this cannot be the Effect of Christs Death For 1. We read of no such general Decree of God in the Scripture We read of this Gospel Truth Whoever beleeves shall be saved and whoever beleeves not shall be damned but every Gospel Truth is not a Decree of God Christ is the Son of God is a Gospel Truth The Lord wil write his Law in your hearts is a Gospel Truth and Promise but this is not called Gods Decree Electio est alicujus particularis cum rejectione alterius hoc sitâ—ante jacta mundi Fundamenta ergo datur aliquid plusquam Decretum generale Ames Antisin 2. Such a General Decree doth exclude and deny Election of particular Persons The Scripture tels us plainly of the Election of particular Persons Ephes 1. Who hath chosen us Rom. 8. Whom he hath predestinated them he hath also called the Foundation of God standeth sure he knoweth who are his but now if there were such a General Decree as this Whoever beleeves shal be saved and whoever beleeves not shal be damned there would need no Election of particular Persons but only an Execution of that general Decree Decreto isto generall Deus nihil magis velit uni quam alteri sed Rom. 9. magis vult uni quam alteri Ames Antisyn 3. By that general Decree God doth wil no more to one than to another but Rom. 9. God doth wil 〈◊〉 more to one than to another for Jacob beloved and Esau be hated 4. If there were such a general Decree Totum et integrum predestinationis decretum Act. Synod pag. 48. none else as some say then the wil of God should be undetermined as to the Salvation of this or that particular Man until he beleeved and so should
whether do you not think that there is many a soul now in heaven that whilst he lived said I am sure to go to hell you know that ordinary Story of the woman that took a glass in her hand and throwing it on the ground said As sure as this Glass breakes I shal be damned and the Glass broak not Wel then thy condition is not alone others of Gods people may be and have been led in this way of temptation and therefore no reason why thou shouldest be cast down or discouraged Object But yet this doth not reach my case or condition For I do not only want the Assurance of Gods love and of mine own Salvation but I have wanted Assurance this two this four this six this eight this ten years and I have continued so long doubting in unbelief and my heart is so hardened with it that I am affraid I shal never be healed or saved O! I have sate under such and such precious Gospel-means and if ever I should have Assurance of Gods love I should have had it before this I have sate under many a comfortable Sermon and under the Gospel preached many years and yet have no Assurance of my Salvation surely if the Lord would ever have bestowed Assurance upon me I should have had it ere this but stil unbeleeving and stil I do want Assurance and my heart hardened under unbelief and therefore I am thus discouraged have I not cause and reason now Answ 1 No not yet For our evidence for heaven is in Gods keeping our comforts as wel as our Graces and our evidence for heaven as wel as our heaven and Salvation and he wil bring it forth when we have most need in a due time though not in our time And if you look into Isa 46. you shal see what a Gracious promise the Lord makes unto hard-hearted sinners An invitation and promis together vers 12. and 13. hearken unto me ye stout-hearted that are far from righteousness I bring near my rightousness it shal not be far off and my Salvation it shal not tarry O! but I have no râ—ghteousness to lay my assurance upon wel yet saith the Lord never speak of thy righteousness man I wil bring near my righteousness O! but my heart is dead and hard stout Then hearken unto me ye stout-hearted â—aith God O! but I am far off from righteouâ—ness Be it so yet hearken to me ye stout-hearted that are far from righteousness I wil bâ—ing near my righteousness it shal not be far off and my Salvation shal not tarry Answ 2 But that you may have more ful satisfaction in this I shal desire you to consider Three or Four Propositions Prop. 1 First Though it be possible for a man to attain to ful Assurance of Gods love yeâ— he may have saving Faith that hath no Assurance Faith and Assurance differ and therefore sâ—ith the Apostle draw near with ful Assurance of Faith Assurâ—nce of Faith comforts but the â—eliance of faith saves It is poâ—â—â—ble that a man or woman may have such an Assurance as that they never doubted of Gods love Prima pars salutis est nullam sperare salutem Ideo terret nos ira Dei ut ad fiduciam illius nos urgeat Luther but ordinarily a man never had assurance of his Salvation that never doubted of his Salvation The first step to Salvation is to see that there is no Salvation we must go to heaven by hell gates and he that is not troubled sometimes with Satan is possessed by him I say ordinarily a man never had Assurance of his Salvation that never doubted of his Salvation a man may have true saving faith that yet hath no Assurance of his Salvation This is the first Prop. 2 Secondly As a man may have true saving faith and yet no Assurance so a man may have strong Faith and Assurance yet many doubts fears and mistrustings may be left in his soul It is observed to my hand that of al the Churches the Church of the Thessalonians are most commended for their faith and their Graces So that they were examples to al that believed 1 Thes 1.7 yet in Chap. 3. vers 10. The Apostle saith There was something lacking in their faith Night and day praying exceedingly that we might see your face and might perfect that which is â—acking in your faith Something was lacking in their faith yet they were examples of faith unto al the Churches Prop. 3 Thirdly As a man may have strong faith with Assurance and yet some doubts and fears may be left in the soul stil so a man may have strong faith and Assurance yet for a long time may be deprived of the feeling of it And therfore whereas the spouse in the Canticles in one place saith I am my beloveds and my beloved is mine in another place she saith I sought him whom my soul loveth and I found him not I opened to my beloved and he was gone and my heart failed I called and he answered not Prop. 4 Fourthly As a man may have strong faith and yet for a great time may be deprived of the feeling of it so it is possible a man may be a Godly Gracious man yet may continue and go on doubting for a long time yea possibly he may dye doubting also The Godly and the wicked are contrary now for the wicked you shal find that a wicked man may think his condition good yet it may be very naught he may have hope and perswasion that he shal goe to heaven and he may die in these perswasions yet he may goe to hell Rev. 3. ye read thus of the Churches of Laodicea at vers 16. So then because thou art luke-warm and neither cold nor hot I wil spew thee out of my mouth I would thou wert cold or hot vers 15. These were very wicked had these people any thoughts of mercy or did they think their spiritual condition was good Râ—â—d vers 17. Because thou saiest I am rich and increased with goods and have need of nothing and knowest not that thou art wretched and miserable and poor blind and naked So that I say a wicked man may think his condition good and yet it may be very naught Yea daily experience tels us besides the Parable of the foolish Virgins That he may die in these perswasions So on the contrary a man may think his condition naught and go fearing and trembling a long while yea even die under these fears yet his condition may be very good Consider it rightly I know indeed ordinarily God doth come in with some comfort or other unto a child of God before he dies but I would be loath to say and you wil be loath to think that certainly that man goes to hel that doubteth of his Salvation or that dies doubting of his Salvation No possibly a man may doubt and fear and doubt long even die doubting without a setled assurance of Gods love yet he may
is in the plural number Elohim and so when the Prophet in Isa 26. doth exhort unto Trusting in the Lord he gives this reason at verse 4. For in the Lord Jehovah is everlasting strength so you read it but according to the Hebrew thus Trust in the Lord for ever for in Jehovah jah is everlasting strength For in Jehovah jah Jah is an abridgment or an abreviation of Jehovah noting the Son of God and so when Jesus Christ comes in the latter end of the world to sit upon his glorious Throne the converting Jew shal praise him under that name singing as you read in Revel 19. Halelujah praise the Jah which if you compare with Psalm 68. you shal find is to be understood of Christ at verse 4. Sing unto God sing praises to his Name extol him that rides upon the Heavens by his Name Jah rejoyce before him extol him that rideth upon the Heavens by his Name Jah and they shal sing Hallelujah Now if you look into the 18. verse of that Psalm you shal find the reason why this Jah is to be praised for saith the Psalm Thou hast ascended on high thou hast led Captivity captive thou hast received Gifts for men Which words Ephes 4. are applied to Christ But unto every one of us is given according to the measure of the Gift of Christ verse 8. Wherefore he saith when he ascended up on high he led Captivity captive and gave Gifts unto men So that when the Prophet doth exhort us to trust in Jehovah Jah he exhorteth us to trust in the Lord in Christ and therefore I say both according to the old and new Testament Faith is the repose or recumbency of the soul upon God in Christ But yet that is not all A man that doth repose upon God in Christ trusting in him doth trust unto him for some good thing that lies out of sight and therefore the Apostle saith That Faith is the Evidence of things not seen Heb. 11. where he gives divers Instances of Abraham Sarah Moses and others who all did repose upon God for somwhat that lay out of view and this indeed is only worthy of the name of Faith I will trust a man that is most unworthy I will trust a Thief I will trust a Lyer so far as I can see him But as Parisiensis saith well this is Fides Deo digna Faith worthy of God to repose on God for somwhat that lies out of sight and out of view and when a man doth thus stay himself upon God in Christ for somwhat that lies out of sight then he is said to trust in God and when a man doth continue thus then he is said for to wait on God This is the First But then Quest 2 Secondly How may it appear that Faith and the exercise thereof will quiet the soul suppress or allay Discouragements Answ You know how it was with Hannah when she had received a word from God She went away saith the Text and looked no more sorrowful her heart was quieted Why she had a word from God and though before she was a woman of a sorrowful Spirit yet having received a word from God and beleeving that word her heart was quiet Prov. 16.3 Commit thy Works unto the Lord there is Faith and thy thoughts shall be established there is Quietude And if you look again into Isa 26. you shal find that the Scripture is most expresâ— for this verse 3. Thou wilt keep him in perfect peace whose mind is staid on thee because he trusteth in thee Mark the words First The Lord doth here engage himself to give peace unto those that do stay upon him that have this Faith of Relyance though they have not yet attained to the Faith of Assurance to be able to say I know my sin is pardoned and that Christ is mine yet if they can but stay themselves upon God the Lord doth hereby engage himself to give peace unto them yea he doth noâ— only engage himself to give peace unto such a soul as staies himself upon God but double Peace you read it in your English perfect Peace thou wilt keep him in perfect Peace but in the Hebrew it is Peace Peace thou wilt keep him in double Peace he shall have Peace and Peace not Peace and Doubting not Peace and no Peace but if he stay himself upon the Lord he shall have Peace Peace he shall have double Peace Yea the Lord doth not only engage to give Peace unto such a soul but to keep him in Peace Thou wilt keep him in perfect Peace or in Peace Peace and all upon this account Because he trusteth in thee not because he prayed not because he humbled hiâ—self though that is his Duty and he doth thereby placere Deo though not placare Deum but because he trusteth in thee because he stayeth himself upon thee And ye know that if ye have a business depending at Law though for the present you be much troubled about it yet if you have a Friend a Lawyer that is able faithful and willing to look to it if you can but leave your business with him it doth very much quiet your heart the very leaving your business with him doth quiet your mind So here If a man can but leave his business and his Cause and his Things with God then he is at rest and he may say Return unto thy rest O my soul as David did which is done by Faith And to cleer this a little Three or Four things there are that do ordinarily cause disquietude or discouragement First The darkness that is in the Understanding for when a man is in the dark especially if he be alone he is very apt to be skared and to be disquieted Secondly Inordinate and unruly Affections and Passions especially that of Fear whereby the soul is benighted Thirdly Guilt of Conscience Though there be much water that doth beat upon the Ship at Sea yet it sinketh not but when there is a leak a hole in the Ship then the Ship sinketh and the water doth become its grave So though there be many troubles that beat upon a man yet his heart doth not sink but when there is a leak in his Conscience when there is a hole there when a man hath a guilty Conscience then he sinketh and his heart fails him And Fourthly The apprehension of Gods Greatness with our distance from him Now Faith cures all this for in opposition to the first of Darkness Faith brings Light into the soul and shews a man his Way and his Warrant for what he doth Secondly It doth pare and take off those inordinate and unruly affections and passions that are in the soul and therefore in Psalm 37. at ver 1. and 7. you shal find that fretting and trusting are set in opposition Fret not thy self because of the evil Doer verse 3. but trust in the Lord. And again verse 7. Rest in the Lord and wait patiently for him fret not thy self
hath now brought you into this extraordinary condition then know from the Lord that it is as great a sin for you now not to trust in God for extraordinary mercy as it would have been for you not to have trusted in the Lord for ordinary deliverance in an ordinary case You know how it was with the Children of Israel they sinned greatly in the Wilderness so much that the Lord kept them out of the Land of Canaan and many of their Carkasses fel in the Wilderness what was the reason the Text tels us they did not beleeve Wherein was their Unbelief They did not trust God for meat in the Wilderness why but that had been a miracle to have Meat in the Wilderness true yet this was their Unbelief That they did not trust God for Meat in the Wilderness Again they sinned and did not trust God for Water why but it was a miracle for them to have Water in that place where no Water was naturally true yet because the Lord had led them in a way of miracles before they sinned now in that they did not trust God for miracles and it was as great a sin that they did not trust God for Miracles being led in a way of Miracles as that they did not trust God for ordinary mercies when the Lord led them in waies of ordinary mercies So I say to you If God lead you in a way of ordinaries then must you trust God for ordinaries but if ordinary means cannot be had and God have led you in a way of extraordinaries it is then a sin in you to tie God to ordinaries Are you therefore in an extraordinary case and streit know that it is no sin now to trust God for extraordinary mercy help and relief Seventhly And if after al these things your hearts fail you and you would so trust in God as that you may not be discouraged whatever your condition be then ask thine own soul these Questions First Whether there be any gain by doubting whether there is any Spiritual gain to be made by doubting Faith purifies the heart but doth doubting purifie the heart Secondly Whether there is any thing in all the World more pleasing to God than to trust the Lord in and by Jesus Christ when all Comforts are out of view and when you see nothing but what is contrary to the thing promised Thirdly Whether you must not venture upon Christ at the last and if you must venture upon Christ at the last why not now as wel as at the last When a man comes to go over a River though he ride once and again into the Water and comes out saying I fear it is too deep for me yet considering that there is no other way for him he resolves to venture for saith he the longer I stay the higher the Waters wil rise and there is no other way for me and I must through at the last as good at the first as at the last and so he doth venture through and is safe Thus it is here You must venture upon Christ at the last there is no other way but venturing upon Jesus Christ thou must do it at the last and were it not as good for you to do it at the first as at the last Surely the longer you stay the harder you wil find it to venture and the more difficulties wil arise upon the work of Beleeving You say now O! but my heart is not humbled O! but I am a great sinner and should I venture upon Jesus Christ But wil thy heart be more humbled by keeping from Christ and shalt thou be a less sinner by keeping from him No certainly but the longer you stay from Christ the harder work it wil be to venture upon Christ at the last Wherefore if there be ever a poor drooping doubting fearing trembling heart in al this Congregation know That I do here in the Name of the Lord call out to you and say O soul man or woman Venture venture venture upon Christ now for you must come to this venturing Work at the last and if ever it is true here better at the first than at the last Must you not venture upon Christ at the last and if at last why not now Thus ply and follow your own souls with these three Questions And Eighthly If you would so trust in God as that you may not be discouraged whatever your condition be Then consider frequently and seriously what a blessed thing it is for to wait on God and for God yea what a reasonable thing it is that you should wait for him and on him For He hath waited on you and for your Repentance He waited in the daies of Noah for the Repentance of the old World and he waited long 1 Pet. 3.20 a long while also hath he waited for your repentance if he had not waited long what had become of you Yea and he hath not only waited but he doth stil and wil wait to shew Mercy Esai 30.18 he waiteth to shew mercy on them that wait for his Mercy Now shal God wait for us and for our Repentance and shal not we wait for him and his Grace Ye have waited on others and do stil wait on others who is there in al the World that you deal with but you do wait upon Will ye instance in great men must you not wait long to speak with them yea though it be for their own good It 's recorded of Henry the Emperor of Germany That when he came to speak with the Pope the Pope made him and his Wife and eldest Son stand waiting three daies in the cold Winter season at his Pallace Gates before he would speak with the Emperor Wil ye instance in your Inferiors and such as are beneath you must you not wait even for them that do wait on you your Servants if you bid them do a thing you must wait til it be done and if you bid them come you must wait til they come Or wil ye instance in other Creatures Do you not wait on the Sun for Light on the Water for Coolness on the Fire for heat Now if we wait on the Creatures al the Creatures is it not reasonable that we wait on the Creator Yet further Do ye not somtimes wait on the Lusts of men yea ye have somtimes waited on your own Lusts The Adulterer waiteth for the twy-light saith Job And hâ—w often have you waited for an opportunity of sinning Now wil ye wait on Men your Inferiors other Creatures yea on the Wils and Lusts of Men and wil you not wait on the Grace of God Look when you give over waiting then may deliverance come and if it come then how wil you be filled with shame and confusion 2 Kingâ— 6. last the King said It is a vain thing to wait on God any longer And if ye look into the next Chapter at verse 1. ye shal find that deliverance came in the next words No sooner had the
great and though the thing be smal put your Faith to work in ordinary matters put your Faith to work Somtimes you come to a great matter and you put on your Faith there but because your Faith is not used to smal things your Faith wil not come on here I remember a Speech of Mr. Greenham concerning Suffering saith he If you would suffer hard things from Papists be content to suffer smal things from Protestants and if you would be able to suffer hard things from Enemies you must be content to suffer smal things from Friends saith he you wil never be able to suffer great things from Enemies if you are not able to suffer smal things from Friends So say I in the point of Doing You wil never be able to do great things by Faith if your faith be not used to do smal things And therefore Christians in al things you do the Life you live in the flesh put your faith to work in your particular Callings in smal things and when your faith is used to do smal things you wil be able to do great things but you wil never be able to improve your faith to do great things if you use not your faith to do smal things Fiftly and Lastly Study much and look much upon the Cal you have to any Work and do not stand poring upon your own ability or upon the difficulty of the work Thus these Worthies when the Lord called them the work was great awd difficult and they were weak but they looked upon Gods Cal and they did not stand poring upon their own Abilities but as Abraham considered not his own Body so these and therefore they did great things by faith Possibly a man is called to a Place in the Magistracy and he looks upon it as a great Work I am not able saith he it is beyond me So a man is called to the Ministry I have no Parts nor Gifts the Work is beyond me So for beleeving a man is commanded to beleeve but I cannot beleeve my heart is dead I cannot beleeve whereas now if men did but look upon the Cal of God they would be able to do great things for God Either Christian thou art commanded to beleeve or not If thou are not commanded to beleeve then Unbelief is no sin and if you are commanded to beleeve then you are called to it do not stand poring upon the Difficulty of your Work but look upon the Cal of God and thus shal your faith work and do great things And thus I have done with the main Doctrine that grows out of these words There are some particular Notes that as little Twigs do grow from this great Oak which I shal draw out and so conclude and that is out of the 32. Verse First In that the Apostle saith What should I say more for the time would fail me c. The number of Beleevers in the times of the old Testament it seems was not smal The time would fail me saith he to tâ—l of the Beleevers of the old Tastament few shal be saved indeed comparatively but through Grace many there are that do beleeve If there were many in the old Testament times certainly then there are many now in the new Testament times that do beleeve Secondly In that the Apostle doth here instance in Gideon and Barak and Sampson and Jeptha Gideon and Barak he instances in them thus much you may note God will own that Faith that is but weak at first Gideons faith was weak at the first Baraâ—ks faith was weak at the first it is more like to live this faith that is weak at the first than that which is born with Teeth faith that is weak at the first God wil own It is true not only for Faith that is weak at first but al weak Faith God wil own the weak faith and commend the strong faith he will bear with the weak faith and commend the strong faith See it in the case of Thomas Thomas saith he Reach hither thy hand and thrust thy finger into my side Lord saith he I beleeve my Lord and my God wel saith Christ Thomas thou beleevest here he owns his faith though it is weak but commends the strong faith Blessed is he that hath not seen and yet hath beleeved Christ wil own the weak faith and commend the strong faith but I say he wil own the faith that is weak at the first May be here are some that are Beleevers that begin to look after Christ some yong Christians that begin to look after God and turn from their evil waies and begin weakly at the first remember this God wil own that faith as weak as it is But God see here Gideon before Barak and Sampson before Jeptha The Second Note from thence is Though the Lord wil own the weak faith weak at the first yet God doth most highly esteem of them that do most excel in faith Gideon is before Barak Sampson before Jeptha those are in most account with God that do most excel in faith But then Thirdly In that the Apostle doth here instance in Sampson for a Beleever It is possible that a great sinner may become a true Beleever yea possibly a man may have true faith yet he may fal foully so Sampson but if he do fal foully and be a Beleever he is like to pay dearly for it so Sampson both his Eyes went for it but though a man do pay dearly for it yet God wil return again and own his faith and record his faith so Sampsons faith is Fourthly In that the Apostle doth here make mention of Jeptha Jeptha who was a Bastard under a reproach yet recorded for a Beleever Possibly a Bastard may become a Beleever one that lies under great reproach in regard of Parentage may become a true Beleever Behold what that is that wil rowl away reproach from a Family it is faith true saving faith behold here was a reproach upon Jeptha and his family as a Bastard now he beleeves and faith rowls away the reproach from his person and from his family and he is recorded for a Beleever Let none be discouraged in regard of any reproachful Condition that they are in true faith wil rowl away the reproach and by faith you may become of good report Fiftly In that the Apostle doth speak of David Of David also and Samuel and of the Prophets Consider I pray these were extraordinary men When then God hath any extraordinary work to do he wil raise up extraordinary men to do it and when God doth raise up a man exâ—raordinarily he wil give extraordinary Gifts But mat I would have you consider thence is this That we may make use of extraordinary Examples to strengthen our ordinary faith here are extraordinary cases and brought in by the Apostle to this end and purpose to strengthen our faith Be not discouraged then when you go into Scripture and read of extraordinary Examples Satan tels you I but
If you love God the more for your imp oyment it came from Gods love to you ibid. 2 If God dâ—th any way acquaint me with his design therein he doth imploy me in love to me ibid. 3 He that is imployed in love hath high thoughts of the imployment bâ—t low thoughts of his own actings under it ibid. 4 He that is imployed in love is very tender of the Name of God Page 298 5 He that is imployed in love doth grow in grace ibid. 6 He will not pockâ—t up much for himself in Gods Service ibid. 7 He will do Gods work without any great noise of himself Page 299 8 He is willing to be used and contemed to be laid by ibid. 9 He will do Gods work fully though he do his own work by haâ—fs ibid. 10 When God calls a man in judgment he haâ—h ordinarily more skil to destroy what is mans than to set up what is Gods ibid. Quest Suppose that God shall not use me â—n his Seâ—vâ—ce or if he do I meet with such difficulties what must I do then not to be discouraged Page 300 Answ 1 If you are not called to publick Service then 1 Consider you have the more time to mind your own soul ibid. 2 If you be not called to work and yet be willing to work you shall be paid for that service you never did ibid. 2 In case you be called forth Page 301 1 Consider the greater the difficulties are you meet withal the more is your obedience in carrying on the work ibid. 2 The more assistance mâ—y you look for ibid. 3 In case you have no success in your work ibid. 1 Consider that the less success you have the more are you free from envy Page 302 2 Hereby are you kept from that great temptation of resting on your own labor Page 302 Sermon XII INSTANCE IX My afflictions are seated in my condition it self therefore c. Page 304 Answ negatively For 1 A good mans outward condition may be very bad Page 305 2 It may be worse in regard of the world than the condition of a wicked man ibid. 3 It may be worse after his conversion than it was before ibid. Yet a godly man must not be discouraged For 1 I demonstrate If a good mans condition be carved out by the hand of his Teacher he hath no reason to complain ibid. 2 If a man doth not live upon his condition it self but upon his call to it he haâ—h no reason to be discouraged Page 306 3 If there can be no condition of a godly man without mercy Christ hath paid for then he may nâ—t be discouraged Page 307 But I am a poor man in so mean a condition that I cannot serve God as the rich may therefore c. ibid. Answ Negatively For Do you know the burden of prosperity Bâ—rden and Service go together Numb 4. Page 308 Luther did a greateâ— woâ—k in way of Faith than Alexander did in conquering the world The more riches the more debts Page 309 Object 2. I am in an unsetled condition somtimes high somtimes low therefore c. ibid. Answ Negatively 1 For what settlement would you have in this world of vanity Page 310 2 If God loves you in your unsetled condition you need not be discouraged ibid. Object 3. I am troubled not for my outward condition but for the condition of my soul have I not cause now to be discouraged Page 311 Answ Negatively For 1 If you want Ordinances God will make that want to be an Ordinance to you ibid. 2 If you want memory know that there is a head memory and a heart memory the last is the principal and wil suffice if the other be wanting Page 313 3 As for yoar deadness it is some life to feel ones own dâ—adness ibid. 4 Aâ— for your unprofitableness under means there is great difference beâ—ween less fruitful and unfruitful for ib. 1 Though a g od man be unfruiâ—ful he will be sensible of it Page 314 2 Though a good man may be too unfruitful yet he doth not cumber the ground ibid. 3 He desires to use means to bring forth fruit ibid. 4 God wil prune him but not cut him down ibid. Object 4. I fear I am an Hypocrite therofore c. Page 314 Answ Negatively For 1 Though you have lain long dead under the means Christ may at length rowl away the stone ibid. 2 Gods Children usually think they are Hypocrites Page 315 3 Did ever Hypocrite long for Gods presence in Christ as the best good ibid. Object 5. But a few are elected and I fear I am not one therefore c. ibid. Answ Negatively For This is no prejudice to the growth of your comfort Page 317 1 As for Election It is true that there is a certain number only that are elected ib. 2 This number is unalterable ibid. 3 God knows them all certainly ibid. 4 A man may know himself to be one of those Elect. ibid. Three things here to be noted Page 318 1 That some are elected ib. 2 That a man may be assured he is one of them ibid. 3 The way to know it is not to begin aloft but at your Vocation as Paul did putting Election last ib. 2 Christ died for al men both Jew and Gentile but not for every particular man with intention to save him ibid. Vniversal Redemption is an enemy to an afflicted soul Page 319 I shal cleer this Point thus 1 This Doctrine makes void the satisfaction of Christ for actual sins for they that hold Vniversal Redemption say That thousands are damned for those sins which Christ hath satisfied for ib. 2 The intercession of Christ joyned with the death of Christ is a great comfort to a Christian but this Doctrine parts Christs death and intercession telling us Christ died for all but that he doth not intercede for all Page 320 3 This Doctrine is an enemy to free Grace ibid. 4 It destroys the assurance of Salvation Page 321 5 The mercy of God is made by it to depend on our performance of Conditions Page 322 Object 6. If Christ did not die for all how can I know he died for me ibid. Answ They that make this Obiection holding Vniversal Redemption do answer it themselves Yet to know further Page 323 1 There is a faith of Relyance and a faith of Assurance I have ground to rely on Christ because he died for sinners ibid. 2 The act of Reliance is below the act of Assurance but he that relies on Christ shall be saved ibid. Object 7. I am perswaded that never any good man was in my Condition Page 323 324 Answ Negatively For 1 The Saints usually think so ibid. 2 If it were so God works new things ordinarily ibid. Application 1 What great necessity we have to consider our condition whether we be in Christ or no for every one will say he beleeveth ibid. 2 If you do not beleeve you are here invited to it by this