have much Experience yet if we do not trust in the Word of Promise under Christ over and beyond al our Experience we do evil And if al our Experience is to be reduced to the Word written then the Scripture is more excellent than al Experience but all our Experience is to be reduced unto Scripture Surely therefore the Scripture or the Word of God written is more excellent than al Experience and the Light thereof And thus I have done with the Fifth Instance Instance 6 As for Divine Providence the Scripture is a more sure Light than it For God doth somtimes try us by his Providence he doth somtimes lay a Providential Dispensation before us to try and see what we wil do So he led the Children of Israel in the Wilderness forty Yeers to try them and to know what they would do and to humble them But the Scripture is the Rule of our doing and therefore a more safe and sure Light to walk by And if the Providence of God extendeth unto al our Actions good and evil and to evil as wel as unto what is good then there is no certain Rule or Judgment to be made up from thence Now so it is that the Providence of God extendeth unto al our Sins the Jews crucified Christ Gods Providences did extend unto that Being delivered up by the determinate Counsel and fore-knowledg of God ye have taken and by wicked hands ye have crucified him Acts 2.23 When Jonah fled from God there was then present a Ship that was bound for Tarshish here was a Providence And when Josephs Brethren sold him into Egypt there came by certain Merchants who did trade into Egypt here was a Providence Now if the Providence of God do thus extend to our very Sins then we cannot make up our Judgment our Rule from a bare Providence but you may make up your Judgment and Rule from the Scripture and the Word of God written Quest Doth not God speak by Providence guide and direct by Providence somtimes Answ 1 Yea He doth somtimes guide us with his Eye as the Psalmist speaks Thus when the King could not sleep he called for the Records and â—ound therein that Mordecai had been faithful to him the Providentiâ—l Eye of God did guide the King to do somthing for Mordecai And when Abrahams Servant prayed and the Damsel came forth to meet him according to his Prayer The Providence of God did lead and guide to that Marriage of Isaac and Rebecca But though the Lord doth somtimes guide us with the Eye of his Providence yet if I make the Providence of God the Rule of Lawfulness or Unlawfulness then am I in a great error and exposed thereby unto al sin for then may I say if I be tempted to kill or murder my self the Providence of God is the Rule of Lawfulness or Unlawfulness Now here is a Knife a Rope a Pond or an Instrument of Death which fals in my way by unexpected Providence therefore I wil and must now murder my self Understand the thing rightly therefore I pray you thus In case that two things are before me and both are Lawful Providence opening a door to one and shutting the door upon the other it doth direct to that one and not to the other but the Providence of God doth not make a thing Lawful which is in it's self unlawful it doth direct us in doing of a thing Lawful but it doth not make a thing Lawful it is not the Rule of Lawfulness or Unlawfulness but the Scripture and the Word of God is it is the only Rule whereby I may and must make up my Judgment of Lawfulness and Unlawfulness it is that only which doth stamp Lawfulness upon an Action Surely therefore the Light of the Scripture is more excellent Light than Divine Providence And thus I have done with the Sixt Instance Instance 7 As for Humane Reason and the Light thereof Scripture-Light is more excellent than it For Though Humane Reason be a Beam of Divine Wisdom Morn praefat Lib. de vera relig prefat Lib. de Euch. Ames de traductione peccatoris ad vitam et de lum nat et Grae. Dr. Vort. de ratione humana de rebus fidei Alting Loc. com pars 1. Loc. 2 dg Tunc solum vere Deum cognoscimus quando ipsum esse credimus supra omne id quod de Deo cogitari ab homine possibile est Aquin. contra Gent. Lib. 1. Cap. 5 6. yet if it be not enlightened with an higher Light of the Gospel it cannot reach unto the things of God as it should it is Panis pauperum the poor mans Bread compared by some to the Dough which the Israelites brought out of Egypt which was prepared with much Labor and then called Panis Pauperum Deut. 16.3 But the Word of God in the Scriptures is compared to Manna called the Bread of Angels for the Gospel did come down from Heaven in a special manner for though Reason be the Gift of God yet it doth proceed from God as he is God and General Ruler of the World But the Gospel and the Light thereof did proceed from the Father by the Son to the Church Rev. 22.1 And he shewed me a pure River of Water of Life cleer as Crystal proceeding out of the Throne of God and of the Lamb. John 1.17 18. Though Reason be the Gift of God and a Beam of the Wisdom of God yet it cannot sufficiently discover a mans Sins unto him not his secret sins not his Original Sin not his Sin of Unbelief and against the Gospel but the Word of God the Scripture Light can and doth And as meer Humane Reason cannot make a sufficient discovery of Sin so it cannot strengthen against Sin and Temptation Temptations answered by Reason wil return again it cannot convert the Soul But the Word of the Lord is perfect converting the Soul Pâ—al 19. Though the Lâ—ght of Reason be good yet it is not a saving Light How many are there in the World who have strong Reason yet shal go to Hell and miscarry to al Eternity But the Light of the Scripture Gospel-Light is saving Light Surgunt indocti said a great Bishop and learned man et capiunt Calum et nos cum omni Doctrina nostra trudimur in infernum Poor men arise and take the Kingdom of Heaven by force when we with al our Learning are thrust into Hell Why so The poor receive the Gospel not many wise not many Learned Father I thank thee saith Christ thou hast revealed these things to Babes 'T is Revelation-Light from the Gospel that doth bring to Heaven meer Humane Reason cannot do it Quest Is there then no use of Reason and of the Light thereof Answ 1 Yea much Not only in Civil things but in the things of God comparing Spiritual things with Spiritual Dr. Voeti p. 5 6 7. de ratione humana in rebus fidei Did not Christ himself make use of Reason to
Testator Heb. 9.17 4. Then also the Miracles that Christ wrought and the Apostles preaching with the Gifts that Christ gave to them upon his Ascention should confirm the Covenant for saith the Apostle Heb. 2.3 How shall we escape if we neglect so great Salvation which at the first began to be preached by the Lord and was confirmed unto us by them that heard him God also bearing them witness both with signs and wonders and with divers Miracles and Gifts of the Holy Ghost verse 4. It seems then that the Truth of the Goâ—pel was confirmed to us by Miracles and the Apostles preaching yet the Miracles and preaching of the Apostles are not said in Scripture to confirm the Covenant which yet might very wel be said if Christs Death should confirm it by way of Testimony 5. If the Death of Christ doth confirm the Covenant by way of Testimony then the blood of Buls and Goats might have confirmed the Covenant for when God testified the Truth of his Promise to Adam Gen. 15. He said to him Take thee an Heifer of three years old and a shee Goat of three yeers old and a Turtle Dove and a yong Pidgeon and he took them and divided them in the mid'st ver 9 10. But the Apostle tels us plainly Heb. 9. That the blood of Buls and Goats could not confirm the Covenant 6. The Ordinance of the Lords Supper doth testifie Gods willingness to forgive sinners That Cup is the New Testament in Christs blood shed for many for the remission of sins But though the Lords Supper be a Seal of the Covenant sealing to us evidencing testifying and assuring us of Gods Love bâ— Christ yet it is not a Seal of the Covenant as Christs blood was which did not only â—eal to us but was a Seal of the Covenant it self as it lay between God the Father and him But if Christs death did only confirm the Covenant by way of Testimony then the Lords Supper might as wel be said to confirm the Covenant which is no where affirmed in the Scripture But 7. Look how the Obedience of the first Adam should have confirmed the Covenant in case he had stood and look how he broke that Covenant by his Disobedience so did the Death and Obedience of Christ the Second Adam confirm the new Covenant Now if the first Adam had stood and confirmed that Covenant he had confirmed it by performing the Condition of it and he brake it by not observing and not doing the Condition of it so the Second Adam Christ did confirm the new Covenant by his Death and in that by his Obedience he did perform the Condition of the New Covenant for his Seed Thus I say he confirmed the Covenant of Grace even by performing the Condition of it and this confirmation of the Covenant was the next and most immediate Fruit and Effect of his Death And thus you have seen both Negatively and Affirmatively what are not and what are the next and immediate Effects of the Death of Christ Secondly As for the remote Effects of the Death of Christ they are many As 1. Freedom from the Law Curse and the Wrath of God Gal. 3.13 1 Thes 1.10 2. Our Effectual Vocation or Calling 2 Tim 1.9 3. Our Justification and actual Reconciliation with God Rom. 5.1 Ephes 1.8 4. Our Sanctification and holiness of Soul and Life Ephes 5.25 26 27. Heb. 9.14 1 John 1.7 5. Our Adoption and al those Spiritual Priviledges whâ—ch belong to the Sons of God Gal. 4.4 5. 6. Our Peace Comfort and Freedom from Fears 1. Luk. 74.2 Heb. 14 And to name no more but this 7. Our Salvation in the World to come Heb. 9.15 Al which I cal the more remote Effects of the Death of Christ which though he did not presently see the obtainment of yet he shal surely see them And so I come to the Second thing propounded to be cleered and evidenced Viz. The Assurance of his Issue and the sight thereof Quest Having therefore seen what are the Fruits and Effects of the Death of Christ How may it appear that Christ shal certainly see the obtainment of these last Effects and what assurance had or hath he thereof Answ He had the Assurance of the Pre-salvation of many thousand Souls for when Christ died on the Cross many thousands were in Heaven upon the account of his Death God the Father took Christs word promising to die for sinners and so saved many aforehand As the Son died and took the Fathers Word for the Salvation of many after his Death so the Father took the Sons Word and saved many before his Death upon the account thereof Now when Christ died this pre-salvation of so many thousands was a great Assurance to him of the accomplishment and obtainment of al those things which he travelled for Secondly He had the Assurance also of his own Merit and his Fathers Faithfulness Merita Christi sunt causae omnium auxiliorum et totius gratiae quae in Natura lapsa conferuntur hominibus et idem dicendum de omnibus dispositionibus tam proximis quam remotis justificantem gratiam antecedentibus et de augmento gratiae Meruit gratiam et gloriam Thom Aquin. quest Q. 29. de gratia Châ—isti art 7. ad arg 8. Scotus Lib. 3. dist 19 qu. unica Altissiod Lib 3. Tract 1. quest 7. Aâ—uarez de anxil disput 29 Conclus 1. Molina de Lib art 6. concord qu. 23. ar 4 5 disp 2 conclu Vasquez in 3 part Thom. Tom. 1. disput 77. cap. 2. 3 4. Suarez in 3. part Thom. disput 41. Sect. 2 3. Astunicens de gratia Christi q. 5. 2 conclus Râ—ph Aversa pars prima qu 23. sect 15. Aureolus Lib. 3. in sent dist 20 q 1. Roder. de Ariaga in part 3. Thom. Tâ—â— 6 477 Zumel in 1 part Thom. qu 23. art 5. Bâ—nner in 1 part Thom. qu 23 art 5. Tâ—nnerus disput de incarnat q. 6 dub 5. Tom 4. T B Medina in 3. part Tho. 9. q 19 art 4. â—â—râ—aâ—iens in â— qu. contra Gent. Lib. 4 Cap. 55. Si qâ—is dixâ—â—it eandem gratiam Dâ—i â—eâ— Jâ—â—um Christum Dominum nostâ—um propter hoc taâ—uÌ„ nos acjuvaâ—e ad noâ— peccandum quod pâ—r ipsâ—m nobis revelatur â—t â—peâ—â—tur intelligentâ—a mâ—ndâ—toâ—umâ—â—â— sciamus quid appeâ—â—re quid vitare dâ—beanâ—us non autem per iliam nobis prâ—staâ—i ut quod fâ—ciendum cognovâ—timus etiam facere diligamus atque valeanius anathema â—it cum enim dicit Apostolus scientia â—â—slat charitas vero edificat valde impium est uâ—câ—edamus ad eam quae inslat nos habere gâ—atiam Christi ad eam quae edificat non habere cum sit utrumque donum Dei et scire quae facere debeamus et diligere ut faciamus Concil Milevitan 2. can 4. Bin. Tom. 1. For 1. He did not only merit Heaven and Salvation for those whom he died for but he merited Grace Holiness and Regeneration
their condition be John 14. vers 1. Let not your heart be troubled saith our Savior to his disciples As if he should say I am now to dy to leave you al to go to my Father and when I am gone you wil meet with many troubles but I would not have you discouraged Let not your heart be troubled But now if thou dyest we shal then lose thy presence and what greater trouble or affliction can there be than the loss of thy presence Wel saith Christ yet I would not have you troubled at heart Let not your heart be troubled But if we lose thee O Lord we shal lose al the ordinances and those many sweet opportunities of receiving good for our souls which we have injoyed by thy presence Be it so saith our savior yet I would not have you troubled at the heart Let not your heart be troubled But Lord if we lose thee we shal be as sheep scattered some wil deny thee al wil forsake thee and when the shepherd is smitten we as sheep shal be al disperst and fal into sad temptations afflictions and desertions Wel saith he however it be yet I would not have you troubled at the heart let not your heart be troubled however this is Christs mind wil and pleasure concerning his disciples And if you say how may it appear that God the father would have his people to be of the same mind and disposition never to be discouraged It appears plainly because God hath provided promises of comfort succour and relief sutable to al conditions I dare boldly challenge al men to shew me any one condition which God hath not provided a promise of comfort mercy and succor sutable unto it Yea and if you look upon the promises and mark them wel you shal find they are so laid worded and moulded as that al discouragâ—â—g objections may be fully answered and taken off as the rise For example suppose the Church of God be under perse ution of enemies Isa 54.17 No weapon that is formed aâ—â—â—i â—hâ—e shal prosper But you wil say our enemies O Lord are â—any they rise up against us and gather into bodies and conâ—â—â—â—rate against thy servants vers 15. he takes off that thus bâ—â—â—d they shal surely rather together but not by me whosoever shal gaâ—her together against thee shal fal for thy sake But O Lord they have go ten instruments of death and the whol power oâ— the Militia and Ammunition into their hands Be it so saith the Lord vers 16. Behold I have created the Smith that bloweth the coles in the fire and thaâ— bringeth forth an instrument for his work and I have created the waster to destroy no weapon that is formed against thee shal prosper But O Lord they have got authority on their side and they rise against us in judgment Mark then what follows vers 17. And every tongue that shal rise against thee in judgment thou shalt condemn But this is a promise made unto the Jewish Church only and not to us Not so this is the heritage of the servants of the Lord vers 17. So that if you be the Servants of the Lord this promise tels you it is made to you But we are in an unbeleeving condition and are not able to lay hold on this promise Wel but saith this promise this is the heritage or the servants of the Lord Children shal have their inheritance though for the present they are not able to sue for it it falls upâ—n them in course O! but we may sin against the Lord cut our selves off from this promise this inheritance Mark then what follows and their righteousness is of me saith the Lord not only this promise is of me but the righteousness whereby they shal beleeve and lay hold on it and walk under it is of me saith the Lord. O! how Graciously is this promise laid whereby al unbeleeving objections may be taken off so it is in al the promises do but observe and mark them they are so moulded ordered worded as that every word of the promise doth hold forth a distinct answer unto your objections Now if God have so laid his promises that al unbeleeving objections may be taken off as they rise what doth this argue but that God our Father would not have his people discouraged whatever their condition be therfore they have no reason for it Answ 4 There is no matter of discouragement which the Saints do or can meet withal but there is a greater incouragement bound up therewith or comes along with it God doth never more Graciously appear to his people than when there is the greatest matter for their discouragement John lay some years in the bosom of Jesus Christ whilst Christ lived but then he had not the revelation given him Christ dies John is afflicted persecuted driven into the Isle of Patmos there an exile and there Christ appears to him and gives him that blessed book of comfort the book of the revelation We read of Jacob that at one time especially he did so see the Lord that he called the name of the place Peniel for I have seen the Lord Gen. 32.30 saith he and when was that but when Churlish Laban was on one side of him and his rough brother Esau coming out against him in an hostile way on the other side Once he had a vision of a Ladder the top whereof was in heaven and the foot on earth Angels ascending and descending upon it which in John 1. Chap. Christ interprets to be himself You shal see the Angels ascending and descending upon the Son of man but when had he this vision not al the while he was in his Fathers house buâ— when he was fain to fly from the anger of his brother lay in the open field in the night and had no pillow but an hard stone to ly upon then doth Christ thus appear to him and make such a discovery and manifestation of himself as he never had before And when was it that Mr. Robert Glover was so filled with heavenly joyes that he cryed out he is come he is come ye read of him in the book of Martyrs that for five years together he was worn out consumed with fears and troubles he could neither eat nor sleep he was so afflicted in his soul upon the apprehension of some backsliding he thought he must needs be thrown down to hell when he died yea he thought saith the story of him that he could not more despair in hell yet after this long time of wrastling with this Temptation it pleased God to come in with comforts But I say when was this why then especially when he came within sight of the stake then he cryed out with clapping of his hands he is come he is come Thus doth God with whom are reserves of mercies reserve his sweetest consolations for the time of our sowrest afflictions and doth temper the one with the other in most fit proportion Yea
but Satan comes and wresteth his staff out of his hand and beats him therewithal then comes Jesus Christ and takes it out of the hands of both O! saith the Child of God but I pray thee Lord give me this Creature-Comfort for it is my Staff true Child saith Christ it is thy Staff but thou hast not strength to weild it against Satan he wil abuse thee with it therefore I wil keep it from thee and in due time thou shalt have it again Doth Christ our Lord and best friend do him any wrong in keeping it from him Object 2 O! but my Afflictions are not ordinary and usual but new and strange Answ You think so but the Apostle saith Think it not strange concerning the fiery tryal as if some new thing had befallen you And what if God wil carry you to Heaven by some back way and let you in at some back door hath not he promised to lead us in a way that we have not known Object 3 O! but I do not only want one mercy but I do want another and another Afflictions come thick and I see no end I feel no bottom Answ And was it not so with David the Type of Christ Psal 40.1 2. I waited patiently for the Lord and he inclined his Ear unto me and heard my cry he brought me out also of an horrible pit or as some read it out of an unbottomed pit out of the miry Clay and set my feet upon a Rock and established my goings Three things here that are most observable 1. David was in such an Affliction wherein he did feel no bottom at the first saw no end 2. Though he felt no bottom at the first yet at the last he did and a Rock which God set his feet upon and established his goings 3. Till he did find this Rock he prayed and waited patiently and he was not discouraged What therefore though our Afflictions be as thick as any mire that therein you do stick so fast as you cannot get out that you feel no bottom see no end yet if in this case you pray and cry and wait patiently on the Lord as David did you shal be set upon a Rock in due time and your goings shall be also established And whereas you say That your Afflictions are thick and long and hard How long man What! is your Bush consumed Do they not make you long more for Heaven When the Apprentiship is hard and tedious the yong man longs for the day of his Freedom O! saith he that I were in my Fathers House O! that the time of my Freedom were come So here Long and hard Afflictions make us long more for Heaven Now will ye count that too long which makes you long more for Heaven And as for your Relational Comforts Did God ever take away the Comfort of an outward Relation and not make it up in the sweetness of Spiritual Relations Object 4 But this is not all my case for I do not only want such and such Comforts I do not barely want the Comforts and the love of my Relations but I feel the anger and the smart of them for my own familiar friends and acquaintance are become mine Enemies they reproach me curse me speak all manner of evil of me without cause and this they do since I set my face towards Heaven Time was heretofore when they did love me dearly but now they hate me they persecute me and do all manner of evil to me and is this nothing is not this a just cause and reason for my Discouragement Answ No For if our worst Enemies be somtimes our best Friends then what reason is there that we should be discouraged although we be much opposed Now so it is many times as our best Friends are our worst Enemies by flattering us so our worst Enemies are our best Friends by making us more watchful So many Enemies so many School-Masters saith one Totidem inimici totidem paedagogi Hath not our Lord and Savior Christ said Our Enemies are those of our own house they shall ever revile you and persecute you but blessed are you when they do all this for my Name sake And I pray tell me Whether is it worser to be persecuted or to be a Persecutor Your Friends persecute you speak all manner of evil and do al manner of evil to you even since you have looked towards Christ and for his sake â—hey do it for his sake ye are persecuted opposed maligned but you might have been the Persecutor and they the persecuted Which is worst Will you not say O! it is infinitly better to be opposed for the way of God than to oppose and to be persecuted than to persecute I would chuse rather to be persecuted than to be a Persecutor God might have left you to be a Persecutor and your persecuting Friends might have been persecuted by you but now that God hath so ordered it by his Providence and Grace that you are persecuted and they persecutors have you any reason to complain or to be discouraged Know ye not that the world hateth his own So long as the por stands empty and there is no Honey in it the Bees and stinging Wasps do not gather about it but if once there be Honey in it then they flock about it And so long as you were empty of what is good and walked on with an empty heart no opposition was made unto you But now these stinging Bees and Wasps flock about you what doth this argue but that you have gotten some Honey somwhat that savoreth of good and of Christ which you had not before why should you not therefore rather praise God for what you have than be discouraged under your opposition Object 5 This is not my case For I praise God I do not meet with any opposition or persecution from my friends nor do I need for my very Affliction is an opposition unto what is good my Affliction doth indispose me unto what is good and expose me unto what is evil to temptations and many sins it keeps me from Duty from Ordinances and Opportunities of doing and receiving good and therefore I am thus discouraged under my Affliction have I not cause and reason now Answ 1 No For it may be that you are mistaken here and think that you are hindred from the Work of God when indeed you are not We read of Paul that he was whipped up and down the streets like a Rogue that he was oft imprisoned and who would not think but that his reproaches and imprisonments should hinder him in the work of his Ministry But he saith That his Sufferings turned to the furtherance of the Gospel Answ 2 When God leads a man into an Affliction then God doth call him to another work So long as a man is well and in health he is bound to go abroad and to hear the Word but when he is sick then his work is not to hear but to be patient
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
and Places The Duty is commanded and commended Ye do well that ye take heed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye do well or beautifully this is your Christian Beauty and Comliness in the Eyes of God Now this Duty is urged and amplified urged by divers Arguments some taken from the excellency of the Word it self First It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Word of Prophesie or a Prophetical Word written by Divine Inspiration the same that is spoken of in verse 20. called Prophesie of Scripture Secondly It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a more sure Word Some think the Comparative is put for the Superlative as Acts 25.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as thou very wel or best knowest But I take it rather to be meant Comparatively for the Word of God written is surer than that Voyce which they heard in the Mount whereof he spake in the former Verse More sure is the Word written than that Voyce of Revelation not ratione veritatis not in regard of the Truth uttered for that Voyce was as true as any word in the Scripture but more sure ratione manifestationis more certain setled and established Secondly Some Arguments are taken from the usefulness of the Word to us for it is as a light shining in a dark place and therefore it is good for us to take heed thereunto But how long must we take heed to it even as long as we live and whilst we are in the dark especially even till the day dawn and the Sun shine in his ful strength and brightness in your hearts which is the Second thing whereby this Duty is amplified Some think that is to be understood of a Supernatural Revelation and Light which God doth set up in the Soul which when a man hath obtained then he is to take heed to the written Word no longer But that cannot be 1. Because the Apostle doth here prefer the written Word before a Revelation from Heaven Now if he do prefer it before a Divine Revelation then it is not to give place to the dawning of some special Light and Revelation in the Heart for then he should destroy in the latter part of the Verse what he had affirmed and built up in the former part 2. One Scripture is to be explained by another but Esai 3.20 the Lord saith To the Law and to the Testimony if they speak not according to this Word it is because there is no Light or morning in them If therefore any man do pretend Light or the shining of the morning Star in his Soul so as to lay by the Word written that Light is no true Light and so this Interpretation can be no true Interpretation of these words 3. This Interpretation doth suppose that this morning Star did not shine in the Apostles Time and that then the Apostles with the Saints of those Times had not this Light within them for the Apostle saith We have a more sure Word and ye do well that ye take heed thereunto Al the Saints and People of God then did walk by and take heed unto the written Word yet they had Light within them This Interpretation therefore is contrary to the sence of â—he Apostle here Others think that these Words are spoken to the beleeving Jews in reference to the Prophets of the Old Testament as if the Apostle should say The glorious Light of the Gospel hath not yet fully conquered your hearts and therefore til your Gospel-Light be more cleer you shal do wel to take heed to the Prophets of the Old Testament who do al testifie with us of Christ But this wil seem to argue That when Gospel-Light doth more fully rise upon us then we may lay by the Prophets of the Old Testament Others think that this day dawning and the Day-star arising doth note that ful and cleer Vision of God and Christ which is yet to come Now because the whol Earth shal be filled with the knowledg of the Lord in the latter daies in respect to which Time it 's promised Revel 2.28 I will give him the morning-star and in Chap. 22.16 Christ doth appear to the Saints under that Title saying I am the bright morning-star Therefore it is conceived by some That the Apostle here doth relate to that time and so the sence of the words should be this Though now ye be in the dark yet ye have the Light of the Scripture to walk by whereto ye shal do wel that ye take heed til ye be brought to and under a more glorious and cleer Dispensation But the word used for the morning-Star Revel 2.22 is not the same that is here used and translated the Day-Star The Scripture shal not be out of date in the daies of those glorious Times for the Wals of that City the New Jerusalem which shal come down from Heaven hath twelve Foundations and in them the names of the twelve Apostles of the Lamb Revel 21.14 This Interpretation doth suppose that the morning Star or the Sun for so the word may be rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suid. as Suidas saith doth not shine in our hearts now and that it hath not shined already whereas it is said Luk. 1. concerning Christs first coming verse 78. Whereby the Day-spring from on high hath visited us to give light to them that sit in darkness c. And the Apostle Paul saith the day is far spent and ye are the Children of Light and of the day Surely therefore the day had then dawned in those Times and therefore these words cannot only relate to the glorious Times that are yet to come Others say these words do relate unto Heavenly Glory and so the meaning of the words should be That we are to take heed unto the written Word until we come into Heaven which thing is true But where do we find in Scripture that the Glory of Heaven is said thus to dawn or shine in our hearts Or that Christ is said thus to shine in our hearts in regard of Heavenly Glory Therefore I think the word Vntil is not to be taken exclusively but as in other Scriptures Psal 110. Sit thou on my right hand until I make thine Enemies thy foot-stool Shal Christ sit on Gods right hand no longer Shal he not sit there for ever Yea he shal sit there for ever after al Enemies are subdued But the words shew what Christ shal enjoy and do whilst the Enemies rage he shal sit in power judging on the right hand of God not that he shal not sit there when they are subdued So here Ye do well saith the Apostle that ye take heed to the Word till the day dawn and the Day-Star arise and shine in your hearts that is til ye have more cleer Light not that ye lay by the Word then but because ye are now in the dark I 'le tel you saies the Apostle what ye shal do whilst ye are in the dark even take heed to the Word written And so the Doctrine
Light indeed As it is a safe and sure Light so it is a pleasant and satisfying Light Light is pleasant to the Eye and the Eye ordinarily is not satisfied with seeing but this is that light which doth bring men to rest for when a man knows what shal be his Portion for ever then his heart is at rest and not before Now it is only the Scripture and the Light thereof which under Christ doth discover and manifest that unto men Stand in the old and good way saith the Prophet and ye shall find rest That way is this Scripture way if a man once depart from the Scripture he runs from one Error to another and he rests not but here is rest to be found This is that satisfying Light which doth bring unto rest As it is a pleasant satisfying Light so it is a ful and sufficient Light able to make the man of God perfect unto Salvation The Law of the Lord is perfect Psal 19. and it makes perfect else it were no Rule of Life for as Austin speaks the Regula must be Regulato suo adaequata Surely therefore it is sufficient to administer help unto al Conditions It 's a Lanthorn to our seet whatever ground our feet are on or in what dark place soever this Light can find them out What state can you be in but the Scripture wil find a Commandement for your Rule and a Promise for your assistance and reward It is able to reach unto al cond tions for it is a ful and sufficient Light As it is a ful and sufficient Lighâ— so it is a cleâ—r Light a Light that shineth it hath no Thief in it as many Lights and Candles have not that there are no hard things therein and difficulties where is the man that ever was able to untie al the knots and difficulties of Scripture Passimur apertis exercemur obscutis illie fames pellitur hic fastidium Austin Pauls Epistles have their hard things to be understood even in the Eyes of Peter Epist 2. Chap. 3. Verse 16. Yet what Truth is in all the Scripture which is necessary to Salvation but doth he plain and cleer For this Commandement which I command thee this day is not hidden from thee neither is it afar off It is not in Heaven c. Nor is it beyond the Sea c. But the Word is very nigh unto thee in thy mouth and in thy heart that thou mayest do it Deut. 30.11 12 13 14. Rom. 10.6 c. Vnto you it is given saith Christ to his Disciples to know the mysteries of the Kingdom If the Gospel be hid it is hid unto them that perish but we have the mind of Christ 1 Cor. 2.16 Surely therefore this Light is a cleer and a shining Light As it is a cleer Light so it is the best Light in the World the most excellent Light a Light beyond al other things which do pretend to Light Seven or eight things there are in these Times which men do cry up as great Lights whereby many do profess to walk And those are 1. Revelations or Visions 2. Dreams 3. Impressions made upon the heart with or without a Word 4. Experience 5. The Law and Light within 6. Providence 7. Reason 8. Judicial Astrology But now if you compare these Lights with Scripture Light ye shal find that this is that only Light which doth exceed them al and that there is no more Light in them than what they do borrow from it Quest Wherein doth this Scripture-Light exceed or go beyond Revelations or Visions and the Light thereof Instance I. Answ 1. This Scripture-Light as you have seen is a ful Light a Light which did â—hine forth at once in and by Jesus Christ Revelations and Visions are more particular though God did somtimes speak in that way and manner yet then he spake drop by drop guttatim but now he hath in these last daies spoken his ful mind by his Son These were but as the Apples which did fal from the Tree of Wisdom but in the Gospel and Scripture ye have the whol-Tree iâ— self Look therefore what difference there is between the Tree and some particular Apple that doth fal from it so great a difference there is between thâ—s and those Scripture-Light is the highest Light Scripture Dispensation the highest Dispensation The Dispensation of Visions and Revelations was of a lower rank When the People of God were in their Infancy they were lâ—d much by Visions and Revelations that being a Dispensation which did most suit with an Infant state And what is the reason that so many Christians now do desire Visions and Revelations but because they are weak and upon the return to the Law again The stronger any Christian is the more he doth walk by Faith and the more he doth live by Faith the more he doth chuse to walk by the Scripture the written Word of God the Object of Faith 'T is recorded of Luther That when he had fasted and prayed a whol day and then had a Vision of Christ he cried out and said Avoid avoid thou confounded Devil I know no Picture of Christ but the Scripture Therein is Christ livâ—ly pictured described and set forth before our Eyes 'T is not so in Revelations and Visions This Scripture-Light is a more sure and certain Light For if God should now speak unto you by Visions or Visional Revelations how would you know that this were the Voyce of God and not a delusion of Satan Would ye know it by the Truth that is spoken how do ye know the Truth but by Scripture Ditamus preterea quoniam non est humanitus regula generalis vel ars dabilis ad discernendum semper et infallibiliter quae verae sunt et quae falsae aut illusotiae revelationes Gersom Tract de distinctione verarum et falsar visionum Tom. 1. 175 176 c. And who doth not know that the Devil wil speak an hundred Truths that he may crowd in one Lye amongst them Or would ye know that it is a true Revelation and not an illusion by the high things that should be revealed What greater higher things than the things of the Gospel these are the mystery of the Kingdom called the deep things of God and saies the Apostle Paul I fear lest by any means as the Serpent beguiled Eve through his subtilty so your minds should be corrupted from the simplicity that is in Christ And how did Satan beguile Eve but by perswading her to high things that she should be like to God And thus I fear many are beguiled even at this day amongst us Or would ye know a Revelation of Gods from the delusion of Satan by the event in that some future thing is revealed to you which doth fal out accordingly then read what the Lord saies in Deut. 13.1 If there arise among you a Prophet or a Dreamer of Dreams and giveth thee a sign Sancti autem viri inter
prove the Resurrection There is a Resurrection saith he for God is not the God of the dead but of the living If God be the God of Abraham then Abraham must rise again Rationis in Theologia usus Alting pars 1. loc 209. but he is the God of Abraham for he is not the God of the dead but of the living Here he makes use of Reason so the Apostles after him Surely therefore we are not so to adhere to the Letter of the Scripture as to deny the use of our Reason in finding out the true sense and meaning of the Scripture for then we must hold with the Papists That the Bread in the Lords Supper is turned into the Body of Christ for the Letter saith This is my Body Reason is of great use even in the things of God and wel hath he said Contra Rationem nemo sobrius against Reason no man is sober against Scripture Conrra Rationem nemo sobrius contra Scripturam nemo Christianus contra Ecclesiam nemo Pacificus no man is a Christian and against the Church no man is Peaceable But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Just Mar. Q 107. Qâ—id Athenis et Hirofolymis quid Academia et Ecclesia quid Haereticis et Christiâ—nis nostra institutio de Poâ—ticu Salomonis Tertul. de Prescript 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. vâ—lde stulti sunt qui rationibus m xime peâ—miâ—tunt quae non licet invenire nisi per fidem ex Philosophia res Divinas velle intelligere est condens ferrum non forcipe sed digitis contrectare Chrysostom 1 Cor. Hom. 5. Auâ—eâ— Argumenta ubi fides queritur Ambros Lib. de fide Cap. 5. Si quis potest intelligere Deo gratias agat si non potest non immittat cornua ad ventilandum sed submittat caput ad venerandum Anselm Ep. de fide arvo Pap. Cap. 2. Laudatuâ— maria quod rationem fide prevenit et punitur Zacharias quod fidem ratione tentavit Bern. Epist 109. Rationes precedentes minunt fidem subsequentes augent Dicimus nullam rationem humanam esse principium quo seu per quod aut ex quo seu cur credamus aut fundamentum aut legem aut noâ—mam credendorum ex cunis prescripto judecemus c. Dr. Voct de ratione humâ—na in rebus fidei Disp Select pars prima Tâ—anseundum est è navicula rationis Verulam Apud Aâ—istotelem argumentum est ratio rei dubiae faciens fidem sed Apud Christum argumentum est fides faciens rationem Altisodoren prefat sum Si quis idiota tali Philosopho qualis Aristot aut Pythâ—goras fuit de rerum principiis obstreperet nonne audiret arrogans et insaniens at quanto major est insania ideo non credere Divinae Philosophiae quod multa non allequatuâ— humanus intelâ—ectus Erasmus in Symb. Catech. Tâ—ntum abest ut humana ratio fidei sit mensum ut ne Natuâ—ae quidem propter ignorantiâ—m et pravitatem esse possit Morn prefat Lib de vera Religione 2. Though th re be a good use of Reason even in the thing of God yet Reason is but a Drawer of Water an Hand-maid and therefore â—f Hagar wil pâ—â—k above her Mistriss the Scripture she must be â—â—â—ned out of doors And â—ough you do make use of your Reason in the th ng of God yet if you wil not yield unto Scripture Truth and Gospel Truth â—â—l you can see Reason â—or the thing beleeved and how in a way of Humane Reason such a thing can be then you are in a great Error For as Luther peâ—ks in the matter of the Gospel we must shut our Eyes and go blindfold into the Commandements of God The wisdom of the World saith the Apoâ—â—le looks upon Gospel Truths as foolishness and as none knowâ— the things of a man but the Spirit of man so n nâ— knows the things of God but by the Spirit of God therefore not by Humane Reason only The Sun is not seen but by the Light of the Sun nor Christ but bâ— the Light of Christ This lâ—â—â—â—e first â—â—eâ— the â—postle in this Text though you do atâ—e d to the word of Prophesie yet you must haâ—e the Spirit of God not Humane Reason only Why For as it was written so it must be understood â—ut all Prophesie of Scripture was written by the Inspiration of the Spirit and did not come from man The Schoolmen speak wel Reasons before Faith lessen and diminish it after Faith they strengthen it 3. Though you do make use of Reason in the things of God yet your very Reason is to be mortified crucified Crucifigamus istam pestem quare saies Luther we must crucifie that Pest and Plague Why Deus non vult non esse quaristas vel rationistas God would not have us that are Christians to be Quarists or Whereforeists naked simple obedience is best in the Eyes of God With man saies he we must consider Quid what it is that is Commanded but in our Obedience to God we must consider Quis who it is that commandeth And this is to be the Ground of our Faith and Obedience as we must renounce our Will so we must deny our Reason But we must not deny the Scripture nor crucifie the Scripture nor renounce the Scripture Surely therefore tâ—e Light of the Scripture and the Word written is beyond and more excellent than al humane Reason and the Light thereof And thus I have done with the Seventh Instance Instance 8 As for Judicial Astrology That is another thing that is cryed up as a great means of Light in these dark times of ours Thereby men wil undertake to tel how things may be found that are lost what Persons shal be joyned together in Marriage what shal be the issue and end of Suits in Law and Diseases what ends men shal come to in reference to their Lives and what Plagues and Mortalities in Common-wealths and what not This is I say this Judicial Astrology is cried up as a great Light in these daies of ours But is in Truth a Work of Darkness for where do we find in Scripture that God doth command any of his People to attend upon Astrologers or Star-gazers as the Word cals them for any such things as these We are forbidden to learn the way of the Heathen in fearing the Signs of Heaven Jer. 10.2 and Deut. 18.9 Thou shalt not learn to do after the abominations of those Nations Wherein Verse 10. There shall not be found amongst you any that maketh his Son to pass through the fire or that useth Divination or an Observer of Times or an Inchanter or a Witch or a Charmer or a Necromancer The Observation of Times is one of these things the e were the waies of the Nations these things were abomination to the Lord these things cannot stand with a perfect heart verse 13. Thou shalt be perfect with the Lord thy God This destroies Prophesie for if a
the Body of Christ and again verse 14. For by one Offering he hath perfected that is consecrated saith Calvin for ever them that are sanctified And saith our Savior Omnes prorsus authores quos ego legerim interpretantur pro iis ego me in sacrificium offero et cum dicit ut sint ipsi sanctificati in veritate significat initiari consecrarique sacrificio Maldonat in Joan. 17. Calvin in Heb. 10. For this cause do I sanctifie my self that is saith Maldonate according to al the Authors that I have read I do consecrate and offer up my â—elf a Sacrifice that they also may be sanctified or consecrated in Truth and not in Ceremony as the People were by the Sacrifices of the old Testament which were but a shadow of the great and true Sacrifice Christ on the Cross And if our Lord and Savior Christ when he died on the Cross was then offered unto God as our first Fruits then al the crop and lump must be sanctified thereby but when he died he was offered up unto God as our first Fruits and therefore saies the Apostle Heb. 2.11 For both he that sanctifieth and they who are sanctified are of one as the first Fruits and the Crop or Lump were of one plainly therefore when Christ died for us he did then sanctifie and set apart al those whom he died for and so the consecration and sanctification of his Seed is another Fruit and immediate Effect of his Death Thirdly As he did consecrate al his Seed by his Death so he did merit Heaven and Eternal Salvation for them opening the Gates of Paradice I mean the Coelestial Paradice for them again for as the first Adam by his Sin and Disobedience did bring Death and Eternal Condemnation upon al his Seed Humilitas passionis Christi meruit nobis apertionem januae quod per eam datum est sufficiens pretium redemptionis nostrae quia tanta fuit humilitas in redemptore quanta fuit superbia in prevaricatore Altissiodor Lib. 3. Tract 1. c. 7. and did cause the Gates of Paradice to be shut against him and al his Posterity so the Second Adam did by his Death and Obedience open the Gates of Paradice and Salvation for al his Seed and therefore when he was on the Cross he told the Thief This day shalt thou be with me in Paradice why did he not rather say This day shalt thou be with me in the third Heavens for our Paradice is the third Heavens as appears plainly by comparing the 2d and 3d Verses of the 12. Chapter of 2 Cor. But because as I conceive he was performing his Obedience on the Tree as our Second Adam and so opening Heaven and our Paradice in opposition to that hurt and mischief the first Adam did by his Disobedience in eating of the forbidden Tree and if ye look into Heb. 10.19 20. ye shal find that the Apostle Paul saith thus Having therefore Brethren boldness to enter into the Holiest by the Blood of Jesus by a new and living way which he hath consecrated for us through the vail that is to say his flesh So that the opening of this way to Life for his Seed was the proper and immediate Effect and Fruit of Christs Death and Sufferings Fourthly As he did merit Eternal Life and Salvation for his Seed opening the Gates of Paradice again for them So he did by his Death recover the Image of God unto al his Seed For as the First Adam by his Sin and Disobedience did then lose the Image of God which loss he saw as an immediate Fruit and Effect of his Sin so the Second Adam Christ did by his Death and Obedience merit the repair and recovery of the Image of God 〈…〉 for his Seed which Purchase he did then obtain presently and did see the right thereunto immediately setled upon his Seed and Children whom he died for for saith the Apostle Heb. 9.12 But by his own blood be entred in once into the holy place having obtained Eternal Redemption for us So that before he entred the holy place he had obtained our Redemption look therefore what that is which we in Scripture are said to be redeemed from that he obtained presently for his Seed Now we are not only said to be redeemed from the Wrath to come but from all Iniquity Tit. 2.14 or from our vain Conversation and that by his blood 1 Pet. 1.18 19. Qiemadmodum non transit Adae damnatio nisi per generationem incarnaliter ex eo generatos sic non transit Christi gratia et peccatoruÌ„ remissio nisi per regenerationem spiritualiter per ipsum regeneratos sicut delictum Adae non nocet nisi suis in eo quod sui sunt sic nec gratia Christi prodest nisi suis in eo quod sui sunt Parisiens de causis cur Deus homo Cap. 9. This purchase therefore he obtained presently by his Death Neither can it be said that then al his Seed should be immediately freed from their vain Conversation For as Parisiensis doth observe wel As the sin of the first Adam doth not hurt his Seed but in that they are his so the Grace of the Second Adam doth not actually profit his Seed but in that they are his But the Seed of Adam are his as they receive Flesh from him when they are born so the Seed of Christ are not his but as they receive the Spirit from him and when they are born again but though the Seed of Christ have not this Image actually stamped on them til they do beleeve yet they have a right both to Salvation and Sanctification immediately setled on them by the Death of Christ as a Child may have a right to a Land by the Purchase of his Father before he comes of Age though he be not actually possessed of the Land til he do come of Age This Right therefore and the Settlement of it upon the Seed of Christ is another fruit and immediate Effect of his Death and Sufferings Fiftly As he did recover the Image of God by his Death Nunc judicium est mundi nunc princeps hujus mundi eâ—icietur foras Joan. 12. justitia Dei hoc efficere dehuit ut ab eo pateretur Diabolus quod ille inique intulerat scil ut ab eo ligaretur quem inique ligaverat seu ligari procuraverat ab eo ejiciretur de mundo quem ipse et spiritualiter et corporaliter injuste ejecerâ—t Paris cap. 9. so he did spoil and destroy the Power of Satan which Satan had over al his Seed For as by the Sin and Disobedience of the first Adam Satan got a Power over al his Posterity so by the Death and Obedience of the Second Adam this Power was broken in reference to the Seed of Christ for saith the Apostle Heb. 2.14 He also himself took part of the same that through Death he might destroy him that had the power of
if you ask him why do not you sow your ground and repair your houses his answer is ready I dare not lay out much cost because my title is in question So here so long as a mans title to Christ is in question he cannot improve Christ as he should If a man be going a journy and know not his way he loseth much of his way and of the comfort of it in inquiring after the way and thinking whether he be right or wrong when he comes at three or four turnings there he stands whilst he might ride a mile and when he comes above in the field and sees a shephard at a distance from him he rides up to him to inquire whether he be in his way or not yea and al the day long he is thinking of his way whether he be right whereas if he knew his way he might have many precious thoughts of God and of the word So in this case while a man is doubting and fearing and knows not whether he be in the way to Heaven or no how much precious time is lost thoughts of Christ lost thankfulness for Mercy lost of al hearts the scripture saith an unbeleeving heart is an evil heart and when mens hearts are discouraged and cast down are they not unbeleeving Who would not therfore take heed of these discouragements and of the interruption of their peace Quest 4 But suppose now that I have lost my comforts times were heretofore when my soul was ful of joy but now I am quite discouraged what should a poor soul do to recover his peace and comfort again that interrupted peace may be restored Answ 1 Some things by way of Question some things by way of direction First Hast thou quite forgot the yeares of the right hand of the most high hast thou lost al thy former experiences too I know that usually when our comforts fail our former experiences fail yet not alwaies for the Psalmist saith here my soul is cast down yet at the same time vers 6. he saith Therefore I wil remember thee from the land of Jordan and of the Hermonites from the hil Missar So Psal 77 The Psalmist having said at the 7. vers Wil the Lord cast off for ever and wil he be favorable no more is his mercy clean gon for ever and doth his promise fail for evermore hath God forgotten to be Gracious c he addeth in the same breath but I wil remember the years of the right hand of the most high Ye know what the disciples said Did not our hearts glow within us while he opened the scriptures to us Luk. 24.32 Beloved you have no comfort now wel but you remember at such a time when you were al alone in your chamber and no soul was near you how the Lord came and opened the scriptures the promise to your soul wherewith your heart did glow within you Have you quite forgotten the openings of those scriptures to you I speak not of the Glowings for I suppose they are now gone but are the scriptures gone that were then opened to you did not you say in your last trouble and down-cast condition if ever the Lord appear to me again I wil never doubt of his mercy more And did he not appear unto you and open the promise unto your heart and have you now forgotten these things this is your infirmity why should you not remember the days and times and workes and experiences of the right hand of the most high Answ 2 Secondly Do you not use the means for the restoring of your comforts in such a manner as thereby you do lose them more A man may have great desire after some preferment and place which many ride for but one is so hasty that he rides over hedg and ditch and thereby fals and hurts himself so others get before him and by his too much hast he doth lose his place Thus it is sometimes with good people they make so much hast to their comfort that they lose it by their hast they would have it sooner if they went on in an ordinary way of waiting on God without such posting hast but they must have it to day O! let me know my interest in Christ to day saith one or else I am undone for ever Thus by stinting and limiting God to a time they tempt the holy one and so are more distant from their comfort the more the child cries and is froward under the rod the longer is the rod continued Some seek comfort in a way of reason and think to reason out their temptation and to reason in their comfort but as one saith wel dispute not with God lest you be confounded dispute not with Satan lest you be deceived Some again tire themselves in duty neglecting of their calling the truth is prayer is a friend to comfort and more than ordinary time is to be used in prayer for those that are troubled in conscience but when men under temptations and without comforts throw up their callings thinking that nothing is to be done but prayer by throwing aside their calling they lay themselves open to more temptations of Satan they do so tire out their natural spirits in duty that they are flat and dead in duty so their temptations are the more increased and their comforts more distanced Wherefore consider if you would have comfort restored again whether you do not use the means of comfort in such a manner as to set you at a further distance from it Answ 3 Thirdly Whether have you not strained and reached for some outward comfort so far as to lose your inward comfort I read of Francis Spira that when he was in horror of conscience he could not with peace and quietness behold his wife and children for to get an estate for them he denyed the truth and therfore when they came before him in his trouble he cryed out in much horror How terrible is the sight of these to me they had been comforts to him before yet now he could not away with the sight of them O! thought he for your sakes and for your provision I have denyed the truth and yeilded to these superstitions and therefore sayes he How terrible is the sight of these unto me What peace or comfort had Judas in the sight of his thirty pence look what outward comfort a man strains his conscience for that wil be death unto him to behold We read of David that when his men had ventured for the waters of Bethlehem he would not drink of it but poured it out before the Lord for saith he why should I drink the bloud of these men he did not sin in desiring of it nor did he command his men for to venture through the enemies quarters for those Hebrew words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quis dabit who wil give me are but words of wishing who wil give me to drink of the waters of Bethlehem that is O! that I had the waters of
humble and what they do want at the first they have it afterwards by degrees soaking into their souls Have they then any reason to be discouraged in these respects surely no. Quest But should not a Godly Gracious man be fully grieved and humbled for his sin Answ Grieved humbled for his sin yes surely though the Lord through the over-ruling hand of his Grace do work never so much good out of my sin unto me yet I am to be humbled for it and the rather to be humbled for it because he works good out of it I have read indeed of the Mother of those three Learned men Lumbard Gratian and Comaestor the three great pillars of the Roman Church for Lumbard wrote the sentences and Gratian the Popish Decretals and Comaestor Historiam Scholasticam that when she lay on her death bed and the Priest came unto her and called upon her for repentance of her whoredomes Hos tres Gratianum viz. Pet. Lumbardum et Pet. Comaestorem fuisse Germanos ex adulterio natos quorum mater cum in extremis peccatum suum confiteretur et confessor redargueret crimen perpetrati aduâ—terii quia valde grave esset et ideo multum deberet dolore et penitentiam agere respondet illa Pater scio quod adulterium peccatum magnum est sed considerans quantum bonum secutum est cum isti silii mei sint lumina magna in Ecclesia Ego non valeo paenitere Cui confessor hoc ex dono Dei est ex te autem adulterium crimen magnum et de hoc doleas c. Decret fol. 1. Gratiani vita for these three Lumbard Gratian and Comaestor were her bastards as the very popish writers do record it he telling her that she must be greatly afflicted grieved and humbled for her uncleanness or else she could not be saved why said she I confess indeed that whoredom and uncleanness is a great sin but considering what a great deal of good hath come to the Church of God by my sin that three such great lights have been brought forth into the world by my sin Non valeo paenitentiam agere I cannot I wil not repent thus it is with many poor ignorant souls when they see how the Lord by his over-ruling hand doth work good unto them out of their sin as some outward blessings mercys they do not repent of their sin but rather justify themselves in their sins but now take a Godly man a gracious soul and the more that he sees the Lord working good out of his sin the more he is humbled for it and upon that very ground because God works good of it therefore he is humbled the more Yet further it is observed that though the Lord did ordinarily cal David his servant yet when David had sinned that great sin he sent the prophet to him saying Go say to David he had lost the title of servant now bare David now single David now David without the title my servant And so though God ordinarily called the people of Israel his people yet when they had committed that great sin of Idolatry in the matter of the Golden Calfe the Lord doth not cal them his people but he saith to Moses The people not My people but The people and Thy people Moses now they had lost their old title Thus I say the sins of Gods own people do deprive them and divest them of their spiritual priviledges and can a gracious heart look upon this and consider how he is divested and disrobed of his spiritual priviledges and not mourn under it Can one friend grieve another friend and not be grieved himself The Saints by their sins they grieve God who is their best friend and therefore certainly they must needs be grieved they must needs be humbled or there is no Grace not grieved not humbled not Gracious But now because they are grieved and humbled for sin committed therefore they are not discouraged I say because they are grieved and because they are humbled for sin committed therefore they are not discouraged for discouragement is a hinderance to humiliation and the more truly a man is humbled for sin committed the less he is discouraged and the more a man is discouraged the less he is truly humbled Quest You wil say then but what is the difference between these a man is to be humbled and not discouraged not discouraged and yet to be humbled what is the difference between these two being humbled and being discouraged Answ It is a profitable question and worth our time by way of answer therefore thus First When a man is humbled truly humbled the object of his grief sorrow or trouble is sin it self as a dishonor done unto God the object of discouragement is a mans own condition or sin in order to his own condition the ultimate object of discouragement being a mans own condition when a man is discouraged you shal find stil that his trouble runs al out upon his own condition O! saith a discouraged person I have sinned I have thus sinned and therefore my condition is naught and if my condition be naught now it wil never be better Lord what wil become of my soul Stil his trouble is about his own condition But when a man is grieved and truly humbled for sin his trouble is about sin it self as a dishonor done unto God To clear this by scripture you know Cain was discouraged but Cain was not humbled how may that appear Cain was troubled about his condition Ah! saith he My punishment is greater than I can bear on the other side the poor prodigal was humbled but not discouraged how may that appear his trouble was about his sin and not about his condition I wil return unto my Father saith he and I wil say unto him I have sinned against Heaven and before thee and I am no more worthy to be called thy Son make me as one of thy hired servants David sometimes was both discouraged and humbled and then you find his repentance and humiliation to be very brackish but if you look into the Psal 51. you shal find David humbled but not discouraged for it is a penitential Psalm therefore humbled and not discouraged for stil he did keep his Assurance vers 14. Deliver me from blood-guiltiness O God thou God of my Salvation But what was his repentance his trouble about It was about his sin and not about his condition read vers 23. and so on Wash me throughly from mine iniquity and clense me from my sin for I acknowledg my transgression and my sin is ever before me Against thee thee only have I sinned and done this evil in thy sight Behold I was shapen in iniquity and in sin did my mother conceive me stil ye see his eye is upon his sin and not upon his condition only So that I say when a man is truly humbled and grieved for sin the object of his grief is sin as a dishonor
along Christus non meruit sibi Christ did not die for himself nor obey for himself but he did die for us and obey for us and all his Seed were in him as in a common person look whatever evils Christ did bear those he did bear for us and we did bear in him as in our Second Adam and therefore when he was tempted he stood as a common person in his Temptations and in him all the Saints and People of God who are his Seed were tempted and in his overcoming they did overcome for as when the first Adam was tempted he being a Common Person we al were tempted in him and when he yielded to Satan we did all yield in him when he was overcome we were overcome in him and when he did eat the forbidden fruit all his Seed did eat in him and every Child of Adam may now say I did then eat the forbidden Fruit So when Christ was tempted all his Seed were tempted in him and when he overcame all his Seed overcame in him And therefore when you read the Story of Christs Temptations ye are not barely to say thus and thus Christ resisted for my Example but in his resisting I did resist in his overcoming I did overcome for as I did eat in the First Adams eating and yield in the First Adams yielding so I did refuse and resist and overcome in Christ the Second Adams refusing resisting and overcoming Thus with all the Saints and People of God who are the Seed of the second Adam Christ hath not only overcome their Temptations for them but in Christ their second Adam thâ—y have overcome Satan and made a spoil of Principalities and Powers and therefore why should they be discouraged whatever their Temptations be Answ 4 Fourthly If God hath such an over-ruling hand of Grace upon all the Temptations of the Saints as that they shall turn to their good then they have no reason to be cast down or to be discouraged because of them Now God would never suffer his People to be tempted but that he intendeth to destroy their Temptations by their Temptations look what is the end and issue of an evil that was Gods design in suffering that evil to come to pass and this is the end and issue of all the Saints Temptations that thereby they are more enlightened Tentatio dat intellectum Temptation gives understanding tempting times are teaching times Thereby they are more humbled For this cause saith Paul I received a Messenger of Satan he speaks it twice that I might not be exalted Thereby they are the more occasioned to live in God and depend on him Watch and pray saith our Savior lest ye fall into Temptation Watching doth note our diligence Praying doth note our dependance And why Watch and Pray but lest ye enter into Temptation Thereby the Grace and Power and Might of God in Christ is the more discovered and revealed to them My Grace is sufficient for thee saith God to Paul in the time of his Temptation a word which he had not heard before Thereby their Graces are more encreased as the Israelites were multiplied by being oppressed Vnus Christianus tentatus mille Christiani Oâ—e tempted Christian is worth a thousand saith Luther for as the wind and breath of the Bellows though contrary to the fire blows up the fire and encreaseth the flame thereof So though the breath of Temptation be contrary to Grace yet thereby Grace is more encreased and raised to a higher flame When Satan curseth God blesseth and when God blesseth he saith Encrease and multiply Thereby all the Saints are made to triumph over Satan It is a Christians Duty not only to triumph over the World but over Satan therefore saith the Apostle The God of Peace tread down Satan under your Feet those are words of triumph and Paul in the name of other Christians triumphs over Principalities and Powers How shal a man triumph if he never have Victory and how shall he have the Victory if he never fights Therefore God leads his People into the Field that they may sight but in all this Fight God stands by Christ stands by Love stands by and God hath no design but of Love upon his Children in their Temptations Yea Upon this account our Savior saith That he doth appoint unto his Disciples a Kingdom because they continued with him in his Temptations Luke 22. and shall his Disciples then lie down and be discouraged or complain because they are with him in his Temptations Surely they have no cauâ—e they have no reason for their Discouragements whatever their Temptations be Object 1 But I have been tempted long and long and long assaulted yet I have no deliverance Answ How long as long as Christ himself He was in all points tempted as we are sin excepted Heb. 4. Indeed Satan found nothing in him no tinder to receive the sparks of his Temptations but do but abate the sin of his Temptations and then in all points he was tempted as we are even as much and as long for if you look into Luke cap. 4. ver 2. you shal find that he was at one time tempted forty daies and then when Satan left him the Text tels us He left him for a season for he was dayly tempting of him and though you have been long assaulted hath not Satan left you for a season have you not had some intermissions some revives some breathing times Job complained that he was not suffered to swallow his spittle he had no breathing time as he thought But though your Temptations have been long and very long yet you have had revives Satan hath lest you for a season And if that be true That God hath such an over-ruling hand of Grace upon your Temptations that your very Temptations shal turn to your Good that thereby you are more enlightened humbled and your Grace encreased then the longer you are in this School the better Scholler you shall be the more enlightened and the more humbled and the more gracious why should you then be discouraged though your Temptations be very long Object 2 But I am tempted many times to doubt of my Child-ship Whether I be the Child of God or no. Answ And was not Christ our Savior tempted so There is but three particular Temptations mentioned in all the forty daies of Christs Temptation and two of them run so If thou be the Son of God wherein Satan labors to draw a cloud upon Christs Assurance and to write an IF upon his Child-ship or Son-ship Do you think to march through your Enemies Countrey to Heaven and never be at a stand about your Condition Suppose a man should travel through a strange Countrey which were very long wherein he never was before and wherein are many cross waies would you not wonder that â—e should â—ravel all the way and never be at a stand about 〈◊〉 â—ever question his way whether right or wrong If you be the Child of God you are
a man is never quite overcome till he lie down then through Grace every Godly man should say I wil never give up my weapon Why art thou cast down O my Soul Still wait on God Object 6 But yet all this reacheth not my Case or Condition for I fear that Temptations are not such Temptations as are incident unto Gods People as my sin and spot is not the spot of Gods People so that my Temptations are not that they are not such as Gods own Children do meet withal and I rather fear it because that since the time that I have set my face towards Heaven I have met with such Temptations as I did never feel before Surely therefore all is not right with me have I not cause then to be discouraged and cast down Answ No For I pray what are the Temptations of Gods People and how do they take them First When a Godly man is tempted to any sin if he fal into it then he is tempted again with Unbelief to think that all is naught even all that ever he had done before tempted to aggravate his sin and to despair When a wicked man is tempted to what is evil if he fall into it then he is tempted to presume tempted to excuse his sin and to think and say This is but a slip or youâ—hful carriage God is merciful and the like and so he is tempted to presume This usually is the way and manner of Satan with the Godly and Ungodly Secondly When a Godly man is tempted to what is evil if he fal into it the Devil then tempteth him to think it was no Temptation and to lay all upon himself saying I have done foolishly I will go out and weep bitterly the Devil had no hand here in it it was al mine own When a wicked man is tempted to what is evil if he fal into it he is then tempted afresh to think it is but a temptation and I was drawn into it by others it was not my self Satan tempted me or such a one tempted me the Woman that thou gavest me or the Friend that was with me and so he doth lay it on others This is usually the way and manner of Satan with the Godly and Ungodly Thirdly When a Godly man is tempted to what is evil he rather startles at the Sin than at the burden of it When a wicked man is tempted to what is evil he rather startles at the Burden and at the Punishment than at the Evil and sin of it And this we see cleerly in Matth. 26. our Savior tels the Disciples at verse 21. that one of them should betray him whereupon they were all of them astonished and said every one one by one Lord is it I These were good Disciples Judas yet stirs not But at verse 25. it is said Then Judas which betrayed him Answered and said Master is it I Then When Look to verse 24. and you shal read that our Savior speaks of the burden and punishment of his sin The Son of man goes as it is written of him but wo unto that man by whom the Son of man is betrayed it had been good for that man if he had not been born Then Judas answered Is it I Lord Then he startled The true and gracious Disciples of Christ startled at the sin when Christ did but name the sin but Then not a word from Judas but when Christ speaks of the punishment and burden of his sin then Judas startleth and not a word from them So that plainly a gracious soul startleth at the Evil of a Temptation more than the Burden of it a wicked man more at the burden than at the Evil of it This is the way of the Godly and Ungodly in their Temptations And as for you poor tempted doubting Souls that labor under sad Temptations and think it hath not been with you as with others have you not even found it thus Can you not say of a Truth Lord My Soul hath found it thus For after I have sinned I have been tempted again to doubt of my Child-ship and to sad despair when I have been tempted to sin and have fallen into it I have laid all upon my self and said it is no Temptation but this is my own corruption yea Lord thou knowest my soul hath been more startled at the Evil of the Temptation than at the Burden as for the Burden of my Temptation I leave that to thee take it off when thou wilt but O that my soul were freed from the evil of it Then be of good Comfort it is no otherwise with you than what may be with Gods dearest Children your spot is no other than what may be the spot of Gods own People And whereas you say I fear that al is not right because I find such Temptations now since I have looked towards Heaven which I did never feel before Do you think that Peter ever did deny Christ before he was converted to Jesus Christ Did David ever number the People whilst he was in the state of Nature Do you read that the Children of Israel wanted Water and Bread while they were in Egypt or that they met with so many Temptations there as they did after God had appeared mightily to them Was not Christ tempted after baptized and heard a voyce from Heaven saying This is my well beloved Son in whom I am well pleased Did he ever meet with such Temptations before he was so declared to be the beloved Son of God from Heaven And if God do not measure a godly man by any one Action under any present Temptation nor cast his everlasting condition thereby then what reason is there why he should be discouraged in this respect Look into the Scripture and you shall find That though God doth chastise his People for their miscarriage and change of their behavior under their Temptation yet he doth never measure a godly man or cast his everlasting Condition by that You wil not measure Milk when it seeths and wallops but when it is cool And God wil not measure his Children by what they are when they wallop in some Temptation but by what they are when they are cool and most themselves So he did deal with Job Jeremiah and Moses and al his Children indeed he doth not deal so by the wicked he measures them somtimes by one carriage and they are cast thereby that even everlastingly they are cast thereby Ananias and Saphira lyed but once to the Holy Ghost that we read of and Satan had a hand therein for saith the Apostle Why hath Satan filled your heart that you should lie unto the Holy Ghost yet they were cast thereby It was but one Act that Saul did when he spared Agag and the Fatlings yet he was cast thereby It was but one act that Adam did and Eve did when they did eat the forbidden Fruit and Satan tempted them to it yet they were cast thereby and al Man-kind lost thereby Why
they are much refreshed and if they want them then they are much discouraged and say Ah! Christ loves me not and God is gone wil return no more Why Because they measure Gods Eternal Love by some present Dispensation But if Gods present Dispensations may seem to run cross to his Eternal Purpose why then should they be discouraged and say he is gone for ever Now so it is he may hide his face he may withdraw and deny particular Comforts and Manifestations yet love me eternally O! that people would not measure Gods Eternal Affection by some present Dispensation so should they never be much discouraged Answ 2 Secondly If you would not be discouraged in this Condition Take heed of letting fal any despairing despondent unbeleeving Speeches for the more busie Satan is about you in the time of Desertion the more tedious wil that time be and more full of Discouragements Now look as it is with some Dog if you let fal a Bone or Bread or Meat the Dog staies and waits still but when he finds none he goes his waies So it is with Satan when a man is in a Desertion he comes and saith he this is a time for me to work who am the first-born Child of Darkness and this soul being in the dark it is a fit time for me to work upon him there he stands and if any despairing despondent Speeches do fall from you Satan staies the longer but if none fall he goes away the sooner Have you therefore been or are you under any Desertion and let fal any bones for Satan look back and gather them al up again gather up these crums again and mourn over them and take heed for the time to come for the more of these fall the longer Satan staies and the more you will be discouraged Answ 3 Thirdly Be sure that you hear things indifferently on both sides There are two Parties pleading in your souls in the time of Desertion One that doth plead for Christ to maintain and bear up the Love of Christ in your heart saying He is gone indeed and he doth hide his face but he wil come again and shine upon you again There is another Party that doth plead the cause of Satan against Christ saying He is now gone and will return no more you shall never see his face again In this case be sure that you do hear things indifferently and let not your Ear be open to one and shut to the other He can never judg â—g hâ—ly that doth not hear both parties Though it be no time to judg when you are under Temptation and in the dark yet how â—â—equently do poor souls judg themselves in this condition and even judg themselves to be under Judgment why but because they hearken more to one side than to the other If Satan come and tel them a story of Gods Displeasure they will be sure to hear that at large but if Christ come and tel them a story of Gods Love to sinners that they hear not or if they do yet as a man that reads a Book to confute it is disputing against what he reads all along so are they also disputing against the words of the Gospel all along as they hear them saying in their hearts O! but this is not made to me it is a good Promise but it belongs not to me this is not my condition and a hundred such O! buts But is this equal How is it possible but that a man should mis-judg and be much discouraged when he hears thus Wherefore my Exhortation from the Lord is which I beseech you in his Name to receive Never receive any Relation from the Law but be assured your Ears be as open for to hear the Gospel Never receive any Relation or Story from Satan but let your Ear be as open to hear what Christ saith And why should not this Exhortation be received Had I intreated some great thing for Christ would you not have done it But now that I only intreat you to carry things indifferently to have an Ear open as wel to Christ as to Satan will ye not yield to it O! me thinks every gracious soul should say Well through Grace I will hearken more to Christ I confess indeed I have heard what Satan hath said but when Comfort hath come I have turned away mine Ear and have not heard or if I have heard I have been disputing against what I have heard and making Objections all along now the Lord pardon this evil to me through Grace mine Ear shall be more open to Christ and less open to Satan So do and you will never be much discouraged whatever your Desertion be Answ 4 In the Fourth Place Labor more and more for to live by Faith When God seems to be mine Enemy saith Luther and to stand with a drawn Sword against me then do I cast and throw my self into his Arms and what better way than to venture upon God in this case and to say Whether saved or not saved whether damned or not damned whether Hypocrite or not Hypocrite I do cast my self upon God at a venture It is the Love and Favor of Christ that you mourn after and are discouraged for the want of you cannot get a more ready and compendious way to get this Love than when you are in the dark to throw your selves into Christs Arms at a venture this takes and wins the heart of Christ over to you what will this poor soul throw himself into my Arms saith Christ now I do seem his Enemy well then I will shew my self to be his friend and this is the proper work of this Life as for those sights and visions of God they are the work of Heaven and though God give them somtimes yet it argues more strength of Grace for to be able to live without them Suppose two men in your work one that must have his pay presently his wages presently yea before he hath done his work the other wil not have his wages till his work be all done and if ye offer him money no saith he I will stay till all be done and receive it in a lump together Which of these two is the ablest man or which the poorest man Will you not say surely he that cannot stay is the poorest and he that can stay longest for his wages is the ablest man So it is here God hath two sorts of Servants one that doth go by Visions and Manifestations of Love and are not able for to live at all by Faith but must have sights and visions and manifestations every day or else they die and murmur or complain And others say O! but these sights and visions are for Heaven if God wil have it so I am contented to stay til all my work be done which of these two is the poorest or the strongest Will not ye say surely he that is able to stay is strongest and he the poorest and weakest that is not able to stay or
Ordinance you cannot withstand him wherefore saith the Apostle Take unto you the whol Armor of God that you may be able to withstand in the evil day and having done all to stand stand therefore having your loyns girt about with Truth having on the Breast-plate of Righteousness and your feet shod wâ—th the preparation of the Goâ—pel of Peace Above all take the Shield of Faith and take the Helmet of Salvation and the Sword of the Spirit and pray alwaies with all manner of prayer and supplication and watch thereunto c. Ephes 6.13 14 15 16 17 18. Answ 6 Sixtly The more delight and contentment that you find in the good Waies of God the more your hearts wil be fixed established and staked down to them Comfort and Establishment go together 2 Thes 2.17 A man wil never hold to that work long which he finds no comfort and delight in when the Devil draws a man from Duty he doth not tel him at the first that the Duty is naught or evil but he labors to clog the way of that Duty with many Difficultieâ— for saith he if I can make this man draw heavily and uncomfortably in his Duty he wil soon cast it off And indeed what is the reason that men are so off and on to and fro in the good Waies of God but because they do not find delight and contentment in them Do you therefore desire to be fixed and established labor more and more then to make your way to Heaven easie and comfortable to you Now that the way to Heaven may be made sweet and easie to you 1. Be sure that you do not separate between Gods Commandement and his Promise there is no one thing which God hath commanded us to do but he hath promised strength and Grace to perform it with If I look upon the Command alone then the Work doth seem hard to me but if I take in the Promise then it is most sweet and easie 2. Be sure that you apply your self unto Gods Work according unto Gods Method let that be first which he hath made first and that last which he hath made last A Fâ—gge or â—â—llet is easily drawn from the Stack if you begin aloâ—â— but if you wil take out that first which doth lie below it wil come haâ—dly So in regard of Duties there are some Duties which do lie above and some that lie beneath some are to be performed firâ—t and some after first you must beleeve and then do good Trust in the Lord saith the Psalmist and do good But if you wil do good before you beleeve then it wil come off with difficulty Gods own Method observed makes his way sweet and easie 3. Be sure that you improve and make use of that variety which God hath given you Varietas refocillat variety refresheth and Gods variety is most refreshing But if I wil hold my self only to one Duty when God hath given me many and so neglect Gods variety no wonder that his Work is made hard and tedious Are you therefore weary with praying Apply your self unto Reading Aâ—e you weary in Reading Away then to Conference Possibly youâ— heart may be backward to Prayer but by that time you have been a while Reading and Meditating you shal be fit for Prayer and having been a while at Prayer you shal be more fit for Conference but if you wil keep your self only to one Duty your way to Heaven wil be more difficult Observe therefore Gods variâ—ty and neglect not the same 4. Be sure that you do not stint your self unto any Work or Duty so as to say Thus far wil I go and no further If a man be in a Journey and hath fixed al his Stages he rides in continual pain and fear lest he should not reach his appointed place by his time appointed But if he say I wil go as far as the Providence of God wil carry me then he rides more at ease in his mind al the day long So in our Journey to Heaven if you say thus far I wil go this day and no further then you wil go in continual pain lest you should not reach your appointed Stâ—ge but if you say I wil pray morning evening and as much as I can hear as much as I can read and meditate as much as I can I wil go as far for Hâ—â—ven this day as I can then the Work or God wil come off wâ—th more ease and â—weetness and with less difficulty I speak not this against set tiâ—â— of Pâ—ayer and Duâ—y but against stinting and â—â—nting God â—nd your own hearts O! let us take heed of â—â—aâ— 5. If you would so sweeten the Waies of God as that you may be more fixâ—d and established therein then labor more and moâ—â— to naturâ—â—ze them unto your own souls violent things nevâ—â— hold natuâ—â—â— things do The Sun is constant in rising every 〈◊〉 for it 's natural The Stone if thrown up into the Aâ—r doth descend conâ—tantly for it 's natural So iâ— the Woâ—k of God be Natural to you you wil be constant in it and though you be puâ— by it yet you wil return again and again Labor therâ—fore to naturallize the Work of God to your own soul so shal it be more and more sweet and easie and you wil be more fixed setled and established therein for it is delight that doth give fixation Answ 7 Seventhly If you would be fixed and established in the good Waies of God then consider these ensuing Motives 1. Thereby you shal rid and free your selves from Temptations which wil otherwise press in and return upon you The Jews saw that Pilate was wavering and not fixed for Christ so they came upon him with new volleys of Temptations and carried him at the last but when the Disciples saw that Pauls heart was fixed on his Journey to Jerusalem they gave over their siege and lâ—ft him to his own thoughts and though Naomi did perswade Ruth to return unto her own Country and Kindred yeâ— at the last she left speaking to her for saith the Text She saw that she was stedfastly minded to go with her Ruth 1.18 As an unsetled Spirit doth lie open unto new Temptations and doth invite them so a setled fixed and established heart shal be freed from them This fixation of Soul is a great honor unto your Profession and thereby ye shal walk worthy of the Gospel Phil. 1. he that is unsetled unconstant and uneven in his course doth bring no honor unto his Profession but laies stumbling-blocks before the blind and doth offend the World do you not see say they Qui servat constantiam servat dignitatem what a giddy and unsetled People some of these Professors are but there or there is a man that doth walk closely with God there is a Christian indeed he that keeps his constancy keeps his dignity Thereby you shal rejoyce the hearts of those that are set over you in the Lord who