Christ be our great High-Priest and it be the Office of the High-Priest to bless and to give Peace then Christ by vertue of his Office also is engaged to give Peace unto his People Take all these Three together Christ the Second Person is engaged By his Endowments he received from the Father By his own Disposition By his Office And it appears plainly that there is a great engagement upon Jesus Chriâ—t to give Peace unto his Servants III. As the Father and the Son are engaged to give Peace and quietude unto the Saints and People of God So also the Spirit the Holy Ghost is engaged to give peace unto them For as I may so speak with Reverence he is as it were the great Executor of Jesus Christ When Christ died he made his Will and gave a Legacy to his Disciples My Peace I give unto you and then he sent the Comforter the Spirit from Heaven on purpose to beget peace within their souls Yea The Holy Ghost is not only this Executor to see this Will of Christ fulfilled but he is as it were our Advocate Indeed we have but one Advocate that is Christ But I say we have as it were two Advocates One in Heaven above and one in our bosom When a man sins a godly man sins Satan accuses him in Heaven And therefore saies John If any man sin 1 John 1.2 we have an Advocate with the Father Jesus Christ the Righteous But if a godly man sin Satan doth also accuse him to himself And therefore saies the Apostle We have the Spirit within us making intercession John 14.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et sic translat Syriac And saies our Savior Christ I will send another Comforter So ye read it but it is the same word that is translated Advocate I wil send you another Advocate Yea the Spirit of the Lord is our Witness also For the Spirit shall bear witness with our Spirits that we are the Children of God Now when the Spirit bears witness with a mans spirit that he is â—he child of God then he hath peace and quiet So that if you consider al theâ—e Ingagements the Father ingaged the Son ingaged the Holy Ghost ingaged for the peace and quiet of Gods Children Must you not needs conclude this Point and Doctrine and say Surâ—ly there is an inward peace and quietness of soul which ordinaâ—ily Gods People are endued withal Object But our Experience seems to speak the contrary for â—here are many of Gods own People that have not Peace and Quiet within them but are full of Doubts and Fears about their everlasting condition Answ The Second Doctrine therefore speaks to that It is possible this peace may be interrupted Object But some never had Peace all their daies O! saies one I have been a long while afflicted troubled two four six yeers and never yet had Peace and quiet within me Either therefore this Doctrine is not true or else I am not Godly Answ All that may be which you speak of and yet this Doctrine may be true General Rules have alwaies some exceptions Though the Garment that the Saints do ordinarily wear be white yet here and there some do go in black and go so a great while But that there may be no stumbling concerning this matter I shall desire you to consider with me some few Distinctions First Ye must know That there is a Fundamental Peace which the Saints and People of God have and there is an Additional Peace A Fundamental Peace which does Naturally arise and slow from their Justification Being justified by Faith we have Peace with God Rom. 5. And then there is an Additional Peace which arises from the sence of their Justification Possibly a Child of God may for a long time lose the latter but the former he shal never lose As a Woman that hath a great Joynture goes abroad some Journey and meets with Theeves and they take away all the money that she hath about her but yet saies she though they have taken away my spending Money they cannot take away my Joynture I have not lost my Joynture So now the Saints somtimes may lose their spending money they may lose the peace that arises from the sence of their Justification but as for the Peace that ariseth and issues from their Justification it self the first Peace that they shall never lose Peace is the Churches Joynture and that Peace they shal never lose Secondly Ye must know That there is a great difference between Peace Comfort and Joy A man may have Peace that hath no Comfort a man may have Comfort that hath no Joy one is beyond the other one a degree above the other As now it may be day-light and yet the Sun may not shine forth the Sun may shine forth and yet not noon-day Possibly a man may have Peace and yet not much Comfort only stayed upon God possibly a man may have Comfort and yet not much Joy But now many a poor soul thinks because he hath no Joy therefore he hath no Comfort and because he hath not much Comfort therefore no Peace Labor to know the difference between these Thirdly Ye must know That there is a Peace which lies in opposition to what one hath been and a Peace that is in opposition to what one would be A godly man a weak Christian when he considers what he would be and what he would have he hath no rest nor quiet But now come unto the same man and say thus You remember what a wicked life once you led ye were a Drunkard or ye were a Wanton What say ye would you be in that condition again Oh no saith he then I would not be in that condition for all the world Here now the Soul hath Peace in opposition to what it hath been though it hath not Peace and Quiet in opposition to what it would be Fourthly Ye must know That there is a Secret Dormant Peace and there is a wakened and Apparent Peace Peace in the Seed and Peace in the Flower As it is with many a wicked man for the present he hath great Comfort but when affliction comes and the day of death comes then he hath trouble trouble in regard of sin Why the sin and guilt was in his heart before only it lay sleeping there but now it is risen So with a Godly man in regard of his Peace possibly for the present he may be full of trouble but when affliction comes and the hour of death comes then he hath Peace and Comfort Why it was there before it was at the bottom only he was not aware of it he did not know of it For now ask such a weak Christian who is thus full of fear for the present ye see there is a Drunkard a Swearer a Wanton Would you be in his Condition would you be contented to be in that mans condition O no saies he I would not be in such a condition for all the world
and Blasphemy Surely it doth Have ye any reason then to be discouraged under the power of this Objection Object But suppose that a man have sinned greatly against his conscience or against his light against his knowledg hath he not just cause or reason then to be cast down and to be quite discouraged Answ No For if there be a Sacrifice for such a sin as this is then a man hath no reason to be quite discouraged cause to be humbled as you shal hear afterward but no reason to be discouraged Now in the times of the old Testament in the times of the Law among the Jews there was a Sacrifice not only for sin committed ignorantly but also for sin coâ—itted against light and against consc ence and I appeal to you who ever you are that make this objection do you not think that Peter when he denyed his Lord and Master sinned against his conscieâ—ce against his light and against his knowledg surely then there is no reason that a man should be quite discouraged no not in this respect Object But suppose that a mans sins be exceeding great gross and hainous for I do confess that possibly a Godly man may sin some sin against his light and against his conscience somtimes but as for me my sin is exceeding great gross and hainous and have I not just cause and reason now to be discouraged Answ No not yet For though your sin be great is not Gods mercy great exceeding great is not the Satisfaction of Christ great are the merits of Christs blood smal is not God the great God of Heaven and Earth able to do great things you grant that God is almighty in providing for you and is he not almighty also in pardoning wil ye spoil God of his almightiness in pardoning You say your sin is great but is it infiniteâ— is there any more infinites than one and that is God is your sin as big as God as big as Christ Is Jesus Christ only a mediator for smal sins wil you bring down the satisfaction of Christ and the â—ercy of God to your own model Hath not the Lord said concerning pardoning mercy That his thoughts are not as our thoughts but as the heavens are greater than the earth so are his thoughts in this respect beyond our thoughts Hath not the Lord said in Isa 43. unto the people of the Jews at vers 22. But thou hast not called upon me O Jacob but thou hast been weary of me O Israel Vers 23. Thou hast not brought me the smal cattel of thy burnt offering neither hast thou honored me with thy Sacrifices Vers 24. Thou hast bought me no sweet cane with mony neither hast thou filled me with the fat of thy Sacrifice but thou hast made me to serve with thy sins thou hast wearied me with thy iniquity yet vers 25. I even I am he that blotteth out thy transgression for my own sake and wil not remember thy sins Here are sins and great sins and if the Lord wil therefore pardon sin because it is great unto his people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quoniam grandis est Hierom. then surely they have no reason to be quite discouraged in this respect Now look what David saith in Psal 25. vers 11. For thy name sake O Lord pardon mine iniquity for it is great mark his argument pardon mine iniquity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuag 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chaldee Par. for it is great if David use this reason then may you also and if this be a reason why God should pardon sin because it is great then this cannot be a reason a just reason why you should be discouraged Object But suppose that a mans sin be the sin of revolting declining for this is my case wil some say I have striven and striven against my sin a long while and I return unto it again times were heretofore that I have been exceeding forward and ready unto what is good but now I am much declined abated and even gone backward with revolting and deep revolting and I have layn long so even for many years have I not reason and just reason now to be discouraged and cast down within my self Answ No not yet For though this be a sufficient cause of great humiliation for backsliding in scripture phrase is called rebellion and rebellion as the sin of witch-craft yet a good man hath no reason to be discouraged in this regard for thus saith the Lord Jer. 3.1 They say if a man put away his wife and she go from him and become another mans shal he return unto her again shal not that land be greatly polluted but thou hast played the Harlot with many lovers yet return again unto me saith the Lord. And vers 12. return thou back-sliding Israel saith the Lord and I wil not cause mine anger to fal upon you for I am merciful saith the Lord and I wil not keep anger for ever again vers 14. Turn O back-sliding Children for I am marryed unto you if ever the Lord Jesus Christ did betroth himself unto any soul he wil never put that soul away again I hate putting away saith God Men put away their wives among the Jewes but saith the Lord I hate putting away And Isae 50. vers 1. Thus saith the Lord where is the Bil of your mothers divorcement whom I have puâ— away or which of my creditors is it to whom I have sold you Among the Jews the husband did put away his wife upon smal occasions As for adultery you know that was death he did not put away his wife upon adultery she was to dy for it but the husbands put away their wives upon other occasions and when they put away their wives they gave the wife a bil of divorce that so upon al occasions the woman might shew thereby that she was free from such a man Now saith the Lord you that charge me and complain that I have put you away come and shew me the bil of divorce Thus saith the Lord where is the bil c. Poor soul thou complainest that I have put thee away come then and shew me the bil of divorce let any one who complains that I have put him away and cast him off come and bring out his bil of divorce This ye cannot do men indeed put away but if ever the Lord Christ doth match himself unto thee he wil never put thee away again And whereas you say That you are declined and have much revolted and so have continued even many yeers Consider whether you be not mistaken Every abatement in affection is not a declining in grace possibly we may not grieve for sin afterward so much as at our first conversion yet we may hate it more at first you may pray more against it yet afterward watch more against it we never see the face of sin so ugly as in the glass of Gods free love do you not see the
whether do you not think that there is many a soul now in heaven that whilst he lived said I am sure to go to hell you know that ordinary Story of the woman that took a glass in her hand and throwing it on the ground said As sure as this Glass breakes I shal be damned and the Glass broak not Wel then thy condition is not alone others of Gods people may be and have been led in this way of temptation and therefore no reason why thou shouldest be cast down or discouraged Object But yet this doth not reach my case or condition For I do not only want the Assurance of Gods love and of mine own Salvation but I have wanted Assurance this two this four this six this eight this ten years and I have continued so long doubting in unbelief and my heart is so hardened with it that I am affraid I shal never be healed or saved O! I have sate under such and such precious Gospel-means and if ever I should have Assurance of Gods love I should have had it before this I have sate under many a comfortable Sermon and under the Gospel preached many years and yet have no Assurance of my Salvation surely if the Lord would ever have bestowed Assurance upon me I should have had it ere this but stil unbeleeving and stil I do want Assurance and my heart hardened under unbelief and therefore I am thus discouraged have I not cause and reason now Answ 1 No not yet For our evidence for heaven is in Gods keeping our comforts as wel as our Graces and our evidence for heaven as wel as our heaven and Salvation and he wil bring it forth when we have most need in a due time though not in our time And if you look into Isa 46. you shal see what a Gracious promise the Lord makes unto hard-hearted sinners An invitation and promis together vers 12. and 13. hearken unto me ye stout-hearted that are far from righteousness I bring near my rightousness it shal not be far off and my Salvation it shal not tarry O! but I have no râ—ghteousness to lay my assurance upon wel yet saith the Lord never speak of thy righteousness man I wil bring near my righteousness O! but my heart is dead and hard stout Then hearken unto me ye stout-hearted â—aith God O! but I am far off from righteouâ—ness Be it so yet hearken to me ye stout-hearted that are far from righteousness I wil bâ—ing near my righteousness it shal not be far off and my Salvation shal not tarry Answ 2 But that you may have more ful satisfaction in this I shal desire you to consider Three or Four Propositions Prop. 1 First Though it be possible for a man to attain to ful Assurance of Gods love yeâ— he may have saving Faith that hath no Assurance Faith and Assurance differ and therefore sâ—ith the Apostle draw near with ful Assurance of Faith Assurâ—nce of Faith comforts but the â—eliance of faith saves It is poâ—â—â—ble that a man or woman may have such an Assurance as that they never doubted of Gods love Prima pars salutis est nullam sperare salutem Ideo terret nos ira Dei ut ad fiduciam illius nos urgeat Luther but ordinarily a man never had assurance of his Salvation that never doubted of his Salvation The first step to Salvation is to see that there is no Salvation we must go to heaven by hell gates and he that is not troubled sometimes with Satan is possessed by him I say ordinarily a man never had Assurance of his Salvation that never doubted of his Salvation a man may have true saving faith that yet hath no Assurance of his Salvation This is the first Prop. 2 Secondly As a man may have true saving faith and yet no Assurance so a man may have strong Faith and Assurance yet many doubts fears and mistrustings may be left in his soul It is observed to my hand that of al the Churches the Church of the Thessalonians are most commended for their faith and their Graces So that they were examples to al that believed 1 Thes 1.7 yet in Chap. 3. vers 10. The Apostle saith There was something lacking in their faith Night and day praying exceedingly that we might see your face and might perfect that which is â—acking in your faith Something was lacking in their faith yet they were examples of faith unto al the Churches Prop. 3 Thirdly As a man may have strong faith with Assurance and yet some doubts and fears may be left in the soul stil so a man may have strong faith and Assurance yet for a long time may be deprived of the feeling of it And therfore whereas the spouse in the Canticles in one place saith I am my beloveds and my beloved is mine in another place she saith I sought him whom my soul loveth and I found him not I opened to my beloved and he was gone and my heart failed I called and he answered not Prop. 4 Fourthly As a man may have strong faith and yet for a great time may be deprived of the feeling of it so it is possible a man may be a Godly Gracious man yet may continue and go on doubting for a long time yea possibly he may dye doubting also The Godly and the wicked are contrary now for the wicked you shal find that a wicked man may think his condition good yet it may be very naught he may have hope and perswasion that he shal goe to heaven and he may die in these perswasions yet he may goe to hell Rev. 3. ye read thus of the Churches of Laodicea at vers 16. So then because thou art luke-warm and neither cold nor hot I wil spew thee out of my mouth I would thou wert cold or hot vers 15. These were very wicked had these people any thoughts of mercy or did they think their spiritual condition was good Râ—â—d vers 17. Because thou saiest I am rich and increased with goods and have need of nothing and knowest not that thou art wretched and miserable and poor blind and naked So that I say a wicked man may think his condition good and yet it may be very naught Yea daily experience tels us besides the Parable of the foolish Virgins That he may die in these perswasions So on the contrary a man may think his condition naught and go fearing and trembling a long while yea even die under these fears yet his condition may be very good Consider it rightly I know indeed ordinarily God doth come in with some comfort or other unto a child of God before he dies but I would be loath to say and you wil be loath to think that certainly that man goes to hel that doubteth of his Salvation or that dies doubting of his Salvation No possibly a man may doubt and fear and doubt long even die doubting without a setled assurance of Gods love yet he may
the notion of them for there is a knowledg of things in the notion of them which wicked men may have and there is a knowledg of the things themselves which the Saints and People of God have But may not a good mans Eyes Quest be held from this Scripture-Light Answ 1 Yes in somethings But though his Eyes be held it is only quo ad hoc as to this or that Truth in particular When he is converted and brought home to Gâ—d thâ—n are his eyes said to be opened then is he â—nointed with the Unction of the Holy One and doth know al things necessary unto his Salvation yet as Hagars eyes though open were held thâ—m seeing the Fountain of Water that was by her when she said I will not see the death of my Child so a good mans eyâ—s may be open yet they may be held quo ad hoc as to this or that Truth or way but though they be held yet I say it is but quo ad hoc not in regard of all Though a good mans eyes may beheld from some part of this Scripture-Light yet if he be in health and not under some Temptation and Spiritual sickness he doth not shut his own Eyes against any Scripture-Light A sick man wil not endure the opening of the Window or Case yea but if a man be in health Set open the Window saith he that light may come in though some smoak do come in withal I 'le venture and hazard the smoak for light I must have and I cannot be without it So if a man be in health for his â—oul he cal for the opening of the Windows possibly some Errors and Smoak may come in with Light and Truth yet set the Windows open saith he But iâ— sickly and weak he is so afraid of Errors and Smoak that he dares not endure the means of further Light but even turns his back and shuts his Eyes against some Scripture-Light but a good man in health doth not so Though a good mans Eyes may be held from some Scripture-Light and Truth insomuch as he may be in the darkness or some ignorance yet he knows more than he is able to utter and he feels more than he can speak A knowing learned man it may be can utter more of the Scripture than he feels but a good man feels more than he can utter And though some Scripture Truths may be hidden from him somtimes yet he hath his intervals of light As with a man in travel When he comes upon such or such an Hill or Mountain he sees the Steeples and Pinacles of the Town which he is going to then he comes into a Valley and he loseth the sight of them again then he comes again to another Hill and then he sees them again So in our Journey or travel to Heaven we see such and such Truths to day then we come into a Valley and we lose the sight of them then God raises our hearts again and we see them again Thus the Saints have their intervals of sight And though a good man may be in the dark yet God doth not leave him so as it is in the darkness of Fears so in al other darkness Matth. 28. ye read that when Christ rose from the dead the stone was rowled away from the Sepulchre and they that were about it were in great fear There were keepers of the Sepulchre whom the Jews had set to watch the same and there were the Godly women waiting for the Resurrection both were in fear and in great fear But the Angel appears to Mary and the good women saying Fear not ye ye seek Jesus he is risen he is not here fear not ye he did not say so to the wicked Soldiers that kept and watched the Sepulchre they feared and he left them in their fears and in their dark Condition but the good women feared and were in a dark Condition but the Lord did not leave them in it but gave them Scripture-Light to comfort them he is risen as he said So that a good man may be in the dark yet God will not leave him in his Darkness but even then he hath a Light and a sure Light to walk by And that 's the Second thing Thirdly This Scripture-Light is the most excellent safe and sure Light It is the Light of Lights the most excellent Light of al under God in Christ For It is a true Light There are many false Lights in the World but Scripture Light is the true Light The proper work of Light is to make manifest They will not come to the Light saith our Savior lest their deeds be made manifest Now the Light of the Scripture doth manifest things unto us it is by James compared to a Looking-glass When ye look upon a Looking-glass ye see three things the Glass your self and al the other things Persons Stools or Pictures that are in the Room So in looking in the Scripture this great Looking-glass ye see the Truths that are therein contained concerning God and Christ there is God seen especially and Christ seen there also you see your self and your own dirty face there also you see the Creatures that are in the room with you and their emptiness the emptiness of men and of al comforts and Relations This is that manifesting Light under Christ that is true Light indeed As it is a true Light so it is an admirable and wonderful Light for there are the wonderful things of Gods Law whereupon David prayed Open thou mine eyes that I may see the wonderful things of thy Law There is the Light of Christ who is called a marvelous Light and the more ye look into the Scripture and know the more ye wil admire In other Knowledges the more ye know the less ye admire Amor noti admiratio ignoti but in Scripture Knowledg the more Light ye have and the more ye know the more you wil lift up your hands and admire at your own Ignorance and at Gods Grace It is a most admirable Light As it is an admirable Light so it is a safe and a sure Light Other false Lights do lead men into Fens and Bogs but we have a more sure and safe Light and the more of it fals upon your Eye the more is your Eye preserved 'T is not so with outward Lights Vehemens sensiblle destruit sensorium Your Eye is able to bear a moderate Light but if the Light be vehement your sence is not able to bear it but is destroyed by it not so with this Scripture-Light the stronger and more vehement it is the more it doth perfect the Eye of your Soul it 's not destructive but it 's perfective Light Upon which account Austin prayed to God Sint sacrae Scripturae tuae deliciae meae in quibus nec fallere possum nec fulli O Lord said he let thy Holy Scriptures be my delights by which I can neither deceive nor be deceived This is that safe and sure
hers say they was of God But others think rather that it was from Satan who would have hundred the death of Christ and so the great Work of Mans Redemption But if ye look into Job 7. ye shal find that he saith to God Thou skarest me with Dreams yet it was Satan that did it for as before when Satan by his Instruments took all from Job he saith The Lord hath taken away so here when Satan vexed and skared him with Dreams he saith to God acknowledging his Providence Thou skarest me with Dreams and yet I say it was Satan for he was put into Satans hand and whatever affliction he met with it was from Satan and his Instruments So that the trouble and suffering of the Dream doth not argue that it is from God It is a very hard thing to know whether it be of God or from Satan And in case that the Dream be of God yet it is an hard thing to know the meaning and Interpretation of it for Pharaoh had a Dream but al his Magitians could not interpret it that was a work for Joseph And so though Nebuchadnezzar had a Dream and that might be oâ— God yet neither he nor his wise men could tel the Interpretation thereof that was a work for Daniel the work of a Prophet A wicked man may have a Dream from God but it requires the Spirit of no less than a Prophet to give the Interpretation thereof But now Are we at such Uncertainties in reading the Word Can none but a Prophet understand the Scripture The Priests and Levites gave the Sence of the Word to the People ordinarily yet they were no Prophets The Word of the Lord is a Light and Lanthorn unto al our feet plain and easie to be understood in al those things that are absolutely necessary unto our Salvation Quest But may not God speak unto us by a Dream now if he will Answ Wiâ—hout doubt he may if he please God is free But where do we find in Scripture that Dreams are an Ordinance of God now wherein he hath commanded us to wait upon him for the expectance of any Mercy And if God should speak to me by a Dream yet if I make that a sign of mine own Godliness or of Gods Love to me then am I under a delusion for even wicked men have had their Dâ—â—â—ms from God Balaam and Pharaoh and Nebuchadnezzar and others Do I therefore dream a strange Dream and conclude that therefore I am in Gods Love because he thus speaks to me then am I deceived What wise man is there in the World that wil or dare lay and venture his Soul and Salvation upon a Dream or the Interpretation of it But you may and must say and venture your Souls and Salvation upon the Scripture Surely therfore the light of Dreams is not to be compared therewith Quest But suppose that I have an immediate Voyce is not that to be compared with the Scripture Answ An immediate Voyce say you Either that immediate Voyce is from Hel or from Heaven If it come from Hel to report and certifie you of the Torments thereof that you may repent of your Sins then hear what our Savior saith of that in compare with the Scripture Luke 16.31 they have Moses and the Prophets And if they hear not Moses anâ— the Prophets neither will they be perswaded though one rose from the dead And if that Voyce which you have do come from Heaven then either it is the voyce of an Angel or of God himself If it be the Voyce of an Angel then see what the Apostle saith of that in compare with the Word and Scripture Gal. 1.8 Though we or an Angel from Heaven preach any other Gospel unto you than that which we have preached unto â—ou let him be accursed And this is thâ—â— Gospel which we have now written in this Book of the Galaâ—ians And if the Voyce which you have do come from God himsâ—lâ— then see what the Apostle saith here of that in compare with the Scripture verse 17. There came a Voyce to Christ from thâ— excellent Glory saying This is my beloved Son and this â—â—yce which came from Heaven we heard verse 19. And we have also a more sure Word of Prophesie which is the written Woâ—â— for saith he no Prophesie of Scripture c. So that ye see this written Word of God or the Scripture is beyond al Dreams and immediate Voyces It may be some wil say But may not God â—peak by an immediate Voyce to a Soul now To which I answer What God may do is one thing and what he doth in the way of a setled Ordinance wherein we are to wait on him and expect from him is another thing ye read in Heb. 1.1 2. thus God who at sundry times and in dâ—vers manners spake in time past by the Prophets hath in these last daies spokâ—n by his Son In time past he spake by Visions Dreams and Voyces If there be such an Ordinance stil wherein we are stil to wait on God why doth the Apostle make this difference between times past and the present time of the Son Nay saies Luther but there is such a sufficiency in the Scripture That thâ—ugh some men should have Visions Dreams and Voyces yet the Scripture is so ful that nec curo nec desidero I neither care for nor desire them I read of a certain Woman a Religious Lady of the Emperesses â—ed-Chamber whose Name was Gregoria that being much troubled about her Salvation did write to Gregory that she would never cease importuning him til he had sent her word that he had received a Revelation from Heaven that she should be saved To whom he returned this Answer Rem difficilem postulas et inutilem Thou desirest an hard matter and unprofitable hard for me to obtain and unprofitable for thy self to have And so say I If any should come to me desiring to implore God for such a Voyce or Dream or Revelation I must answer Man or Woman thou desirest an hard work for me to do and a thing unprofitable for thy selâ— to have Thou hast the Scriptures go search the Scriptures wait thou upon God therein for in them are the words of Eternal Life they are a sure and a safe Light more sure safe and certain than al Revelations Visions Dreams or immediate Voyces And thus I have done with the Second Instance Instance 3 As for Impressions made upon the Soul whether by a particular Word or without it the Scripture or the written Word of God is more sure than those and the Light thereof the best and most excellent Light in compare with the Light of Impressions For First Impressions though good are not our dayly food Aqua vitae or strong Water is good in a quothing fainting fit but it is not good to make it our dayly Drink So here In case the Soul be in a fainting fit it 's good to have the Impression of
no sin Now it cannot be said that he who knew no Sacrifice was made a Sacrifice for us indeed it follows by Consequence that he was made a Sacrifice for us which he was on the Cross For he offered up himself once for all saith the Apostle Heb. 9.26.28 which cannot be understood of his appearing in Heaven for us for that he ever liveth so to appear for us seeing he ever liveth to make Intercession for us Heb. 7. and when he gave himself unto God for us then he was made an Offering and a Sacrifice to God for a sweet smelling savor Ephes 5.2 But when he died for us then he is said to give himself for us Gal. 2.20 Who loved me and gave himself for me that is who loved me and died for me yea the very same word that is used for the Sin Offering Levit. 16. is attributed unto Christ Isai 53.10 When he shall make his Soul an Offering for sin The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sin-Offering Now the Sins of the People were laid on the head of the Sin-Offering and Christ being our Sin-Offering when he died on the Cross our sins were then laid on him and imputed to him 2. As our sins were charged and laid on him so they were laid on him by the hand of the Father Isa 53. It pleased the Lord to bruise him and he hath put him to grief verse 10. And the Lord hath laid on him the iniquities of us all verse 6. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth somtimes signifie to pray and intercede but so it cannot be taken here for then the words should be read thus He hath made our Iniquities to pray or intercede on him or by him or with him but there is no good sense in that neither can it be said Verba Prophetae sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secundum Socini interpretationem orat pro illo 1. Christo sed hoc absurdum hac interpretatione itaque rejecta dicit Socinus vertendum esse Jehova occurrit per eum sive cum eo iniquitati omnium nostrum sed neque haec interpretatio consistere potest nomini enim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nulla prepositio apposita est quae tale quicquam innuat docendum enim esset 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut autem ababsolute positum ita accipiatur neque ratio suadet neque syntaxis patitur nec simili exemplo ostendi potest Sib. Lubbert de Jes Christo servatore contra Socin Lib. 2. Cap. 5. p. 162. that the word here signifies to obviate as if the sense should run thus He hath made him to obviate our sins or our sins to be obviated by him which is that Interpretation which the Socinians do most adhere unto for the word is in Hiphil noting an efficiency and causality without any Preposition before the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sin and therefore according to the Interpretation of the word the words must be translated thus He hath made our sins to obviate by him or on him which is no sense but rather than men wil lose their own sense and apprehension they wil make the Scripture to speak no sense The true Translation and reading of the words is thus He hath made our sins to meet on him and so our sins were laid on Christ by the hand of the Father 3. As the Father laid and did charge out sins on Christ on the Cross so he laid them on him by way of punishment our sins being the meritorious cause of his Sufferings and his Sufferings being the Punishment of our sins for what is a Punishment Paena vel supplicium est malum passionis quod infligitur propter malum actionis but a just inflicting of some Natural evil for some sinful evil It is the inflicting of the evil of Suffering for the sinful evil of Doing Now when Christ died on the Cross He was wounded for our Transgressions and bruised for our iniquities Isa 53.5 And where do we read either in Scripture or any Author that a man is said to be scourged wounded or afflicted for a fault but it notes a punishment and that such a fault is the meritorious cause thereof When God threatens to punish men for sin he threatens them with the bearing of their Sin So Levit. 20.17 He shall bear his iniquity is the same with he shal be killed verse 16. and he shal be cut off verse 18. So Numb 14.33 Your Children shal wander in the Wilderness and shall bear your whoredoms that is the punishment which is due to them So Ezek. 18.20 The Soul that sins shal die and the Son shal not bear the iniquity of the Father that is the Son shal not be punished for the Fathers sin So that in Scripture Language to bear the sin of another is to be punished for another So the Goat did bear the sins of the People and Christ who was our Sin-Offering did bear our sins on the Cross Isa 53. 1 Pet. 2.24 Who himself bare our sins in his own Body on the Tree Why so but because he did bear the Punishment that was due thereunto 4. As he did then bear our sins on the Cross so he accepted thereof and did willingly undergo this Task for saith he Lo I come to do thy Will thy Law is within my heaâ—t I delight to do thy Will Longe à salute mea verba delictorum meorum Longe hic Divinitus loquitur verba delictorum meorum quia nostra peccata reputat sua Hieron in Ps 21. et 41.5 Sana animam quamvis peccaverim tibi quamvis ego sum omnium maximus peccator imputative imo peccaâ—um 2 Cor. 5 ult et Phrasi Hebraea peccaverim tibi ratione officii quod sustinco Redemptor non personae quaÌ„do sum integer et peccatum nullum feci Tarnov in Psal passional p. 233. in Psal 41. quod igitur ad Deum Patrem spectat se non esse ratione officii innocentem fatetur ô Deus Pater inquit qui ratione humanae naturae es Deus meus Ps 22. tu novisti stultitiam meam hoc est peccatum Christus peccator Tarnov in Psal 69. p. 263. which he speaks in reference to these sufferings Heb. 10. Psal 40.8 and John 10. he saith I lay down my life no man taketh it from me but I lay it down of my self verse 17 18. yea and when our sins were thus charged on him he did accept of that Charge and cals those sins his Psal 40.12 Mine iniquities have taken hold of me so that I am not able to lookup which words are the words of Christ as appears plainly by the former Verses And so again Psal 69.5 O God thou knowest my foolishness and my sins are not hid from thee which Psalm is a Psalm of Christ who standing in our room and stead speaketh thus as being made sin for us So that as the Father charged our sins on him so he did accept of that charge 5. As he did
willingly accept of this great charge bearing our sins for us So when he died on the Cross he did stand in our room and stead not only dying for us that is for our profit good and benefit but for us that is in our room and place and stead for he laid down his Life for us as a Ransom Now when one dies for another in way of Ransom he doth not only die for the benefit and profit of the Ransomed but in the place and room and stead of the Ransomed So did Christ die for us as himself speaketh Matth. 20.28 Mark 10.45 The Son of Man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 came to give himself a Ransom for many and if Christ did die for us as only for our profit then why should Paul say 1 Cor. 1.13 Was Paul crucified for you or were you baptized into the Name of Paul It seems by this Speech that none can die for us in that sense that Christ died for us but such as whose Names we may be baptized into but one man may die for anothers profit and benefit as the Martyrs have done and yet the other may not be baptized into his Name and the Apostle Paul saith in Rom. 5. Christ died for the Vngodly verse 6. scarcely for a righteous man wil one die yet peradventure for a good man some wil even dare to die verse 7. Now Christ did so die for us and in that sence that he saith scarcely for a righteous man wil one die and in that sense did Christ die for the ungodly that he saith peradventure for a good man some wil even dare to die But when the Apostle speaks of a mans dying for a righteous man and for a good man he doth not mean that one wil scarce die for the benefit or profit of a righteous or good man but he speaks of dying in their place and stead and therefore when he speaks in the former Verse Nullus alius fult competentior modus quia nullus morbus competentius curatur quam per suum contrarium oportuit enim quod sicut purus homo voluit ascendere ad excelsa Dei per superbiâ—m suam ita purus et verus Deus ascenderet usque ad infima hominis scil usque ad mortem Crucis et sic per contrarium facta est perfectio curationis humanae Altissiod in Sent. Lib. 3. Tract 1. Cap. 8. Sicut ergo Adam per furtum et rapinam factus est quasi dives cum nihil haberet sic oportuit ut Deus fieret quasi pauper cum omnia haberet Et videtur justa compensatio per ad aequationem contrariorum complexorum ut mois aeterna ejus qui temporalis erat morte temporali ejus qui aeternus erat redimeretur Parisiens de causis cur Deus homo Cap. 7. of Christs dying for the Ungodly he must needs mean for them as in their room and stead else he had not spoken ad idem in verse 6. to what he had spoken in verse 5. But the Apostle did certainly speak ad idem and therefore when our Lord and Savior Christ died for us he did not only die for our good and profit but in our room place and stead And 6. As when he died for us he did give himself a Ransom for us so that price and Ransom was most sit and suitable being in it self sufficient to pay al our debt a price beyond al compute for saith the Apostle Peter We are not redeemed with Silver and Gold but with the precious blood of Christ as if he should say with such a price as is beyond al compute in respect whereof al the Silver and Gold in the World are of no value a price in it self infinite and of infinite value not only satisfying the debt by way of acceptation but by that intrinsecal worth and value that was in it self for if Christs Death and Obedience should only satisfie God for our sin by way of Divine Acceptation then it should satisfie no more than the Blood of Buls and Goats might have done for such Blood might satisfie by way of Acceptation Christi satisfactio non solum ex Divina acceptatione sed ex proprio valore quam habebat ob dignitatem personae satisfacientis aequalis fuit Divina offensae compensandae Aquinas 3. part qu. 48. art 2. Altissiodorens Lib. 3. Tract 1. cap. 8. Patisiens lib. cur Deus homo Asturicens de Christi gratia sect 3. dub 3. Abulens in Exod. cap. 37. q. 7. p. 277. Anselm cur Deus homo lib. 2. c. 14. Ruiz de voluntate Dei disput 53. s 5. Greg. de valent de Christo mediatore cap. 4 5. Bart. Medina in part 3. Thom. 1. q. Art 2. Conclus 3. Vasquez disput 5. cap. 2. in 3. part Tho. Tom. 1. Suarez disput 4. sect 3. ubi ait conclusio haec certa est et contraria nee probabilis nec pia nec fidei consentanea Quo spectat etiam illud Apostoli ad Hebr. impossibile est sanguine taurorum auferri peccata ubi ex antithesi apparet sermonem esse de aequali satisfactione nam per modum satisfactionis imperfectae adeoque ex acceptatione Divina etiam sanguis hircorum et taurorum satisfacere poterat ad auferenda peccata Tannerus de incarnar quest 2. dub 2. in 3. partem Tho. Tom. 4 Chrysost hom 10. in Epist ad Roman Cyprian de ascens pretii magnitudo superat negotium But the Scope of the Apostle in Chap. 9. of the Hebrews is to shew that the Blood of Christ is more efficacious in it self than the blood of al the Buls and Goats and therfore it was not satisfying in a way of Divine Acceptation only but in a way of intrinsecal worth and merit Now if the price that Christ laid down for us was in it self sufficient to satisfie and this was not wrested from him but he did freely offer it up unto God for us and he did pay and suffer al this in our room and stead as a punishment due to us and inflicted on him by the hand of the Father then God the Father must needs be satisfied with this great payment which indeed he was as appears by that entertainment which he gave unto Christ when Christ came into Heaven saying Sit thou on my right hand Surely therefore the Satisfaction of Divine Wrath and Justice was an immediate effect of the Death of Christ which he saw presently Secondly As he did satisfie the Law and Divine Justice for al his Seed so he did by his Death sanctifie and set them apart for God consecrating them even al those that he travelled with to the use and Service of the Lord for as the first Adam did prophane debauch and defile al his Seed by his Disobedience so the Second Adam did by his Obedience consecrate sanctifie and set apart his Seed for God for saies the Apostle Heb. 10.10 By the which will we are sanctified through the offering of
coming from the root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying to run up and down to and fro with solicitude and carefulness as the Wife doth run up and down looking to and caring for her sick Husband being afflicted with him in al his afflictions So Christ doth carefully tender and is solicitous for the Saints good his heart as it were running up and down for them and being afflicted with them in al their afflictions she saith here and his desire or his running up and down affection is towards me Now what greater argument of delight and contentment can there be Is it not an high expression of his delight and satisfaction in them to spend and lay out his time and eternity for them and on them Thus it is before he came into the World he saith Prov. 8.31 I was by him rejoycing in the Habitable Parts of his Earth and my delights were with the Sons of Men When he came into the World he came to and for them Isa 9. For unto us a Child is born unto us a Son is given while he lived here he lived for them Behold thy King comes to thee meekly riding on an Ass when he died he died for them The Just for the unjust he died for our sins and when he rose again he rose for them who died for our sins saith the Apostle and rose again for our Justification when he went to Heaven he went for them I go to prepare a place for you saith he John 14. when he ascended he did ascend for them that he might give Gifts unto men and when he appeared before the Father he did appear for them Heb. 9.24 and now he continues in Heaven for them Seeing he ever liveth saith the Apostle to make Intercession for us Heb. 7 there he negotiates for them stil and doth transact al their business why should not we negotiate for him on Earth who doth negotiate for us in Heaven why should not we spend of al our time for him who hath and doth spend of the daies of his Eternity for us But if Christ do thus spend and lay out himself and day and time and eternity for his Seed then surely he doth and must needs take much contentment and satisfaction in them Is it not a great Argument of his delight and satisfaction in his Seed that he wil not suffer a cold wind to blow upon them to hurt them When a Mother is so render of her Child that she wil not suffer a cold wind to blow upon it you say see how she loves and delights in that Child Now Christ hath said concerning his People He that toucheth you toucheth the Apple of mine Eye Zach. 2. The Eye of man is the most tender part you know and men are the most tender of that but I pray observe what kind of men they were that Christ was thus tender of in Deut. 32.10 it 's said that God kept the People of Israel in the Wilderness as the Apple of his Eye There they were in a low and sad condition yet there was the Love of their youth expressed in following God but now these men were in Babylon and they were that part of the People of the Jews which did stay behind when others were gone to re-build the Temple and through Unbelief did this part stay behind therefore saith the Prophet verse 6. Come forth and flee from the Land of the North yet concerning these even these rebellious and unbeleeving Residue doth the Lord say He that toucheth you toucheth the Apple of mine Eye verse 8. Surely then if Christ had â—uch tender care of theâ—e in reference to al that might touch or hurt them I may truly say in regard of his Seed he wil not suffer a cold wind for to blow upon them herein is his delight and love manifested The neglect of himself whilst he lived in reference unto their good and Salvation speaks thus much also If a Child be fallen into the fire or water the Mother laies by al other business to pul it out she laies by her very Meat and Drink and dressing forgets and neglects her self til she have obtained the safety of her Child and this argues her delight in it So it was with Christ in the daies of his flesh he forgâ—t and neglected himself altogether til he had setled the great business of Mans Salvation I have Meat to eat that ye know not of saith he he had not whereon to lay his Head and did not mind himself but was restless til he had set al things in safety in reference to the Salvation of his Seed why but because of that great delight and satisfaction which he took in his work and their good And when he went away and could no longer stay here on Earth he left his Seed a blessed Token of Love which he would have them wear in their Bosoms til he comes again I mean the Lords Supper Do this as oft as ye do it saith he in remembrance of me When a Man goes from a place and doth leave his Friends he bestows some token of Love upon his best Friends or if he die he gives his choyce and beloved Friend a Token of Remembrance he doth not so by those whom he loves not but by such as he loves much and delights in Thus did our Savior Christ when he went away and died he left a Crucifix as I may so cal it this Ordinance of the Supper to be worn in the Bosom of al the Churches as a Memorial or Remembrance of him The Socinians who are Enemies to the Cross of Christ Ex istis Pauli verbis apparet graviter errasse illos qui existimarunt verbum ut vulgata et Erasmi interpretatio habet commemorationem quod in Graeco est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mutari debere in recordationem neque enim dicit Paulus mortem Domini recordamini c. Non est igitur quod quis ex verbo illo colligat ernam Domini in eum finem institutum fuisse ut nobis suggerat et in memoriam revocet mortem ipsius Domini id quod nulla alioqui sacratum litterarum authoritate nullave ratione probari potest Faust Socinus de usu et fine â—â—nae Domini tel us that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Remembrance should rather be translated Celebration do this in the Celebration of me and that the word doth signifie Celebration and not Remembrance but if ye look into Heb. 10.3 ye shal find it 's said But in those Sacrifices there is a remembrance again made of sin every year it is the same word that is used for the Lords Supper and should it be translated a Celebration there should the words be read thus but in these Sacrifices there is a Celebration of sin every year surely no wel then is the word translated in the Institution of the Lords Supper do this in remembrance of me and in that Christ hath left such a remembrance for his Seed
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
white in the blood of the Lamb But why are they in white Robes and their Robes washed Because by their Tribulations they are washed from filth Affliction is Gods Soap before a godly man goes into Afflictions his very Graces are mixed with sin his Faith is mixed and dirtied with Unbelief and doubtings his Humility with Pride his Zeal with Luke-warmness but now by his Tribulation his Garments and Robes are made white and washed and he shall be of a more royal spirit and be cloathed with Robes But though the Lord make use of my Tribulations thus to wash yet I fear that by these publick Calamities I shall be driven from Ordinances the Temple and Worship of God nay saith he therefore at verse 15. They are before the Throne of God and serve him day and night in his Temple But what though we have the Ordinances if Christ be not present with them He ads therefore And he that sits on the Throne shall dwell amongst us But though we have the presence of Jesus Christ yet we may suffer much with want true yet verse 16. They shall hunger no more neither thirst any more neither shal the Sun light on them nor any heat for the Lamb which is in the midst of the Throne shall feed them and shall lead them unto living Fountains of Water O! but yet we may be brought in the mean while into grievous streits and be in a sad and mournful Condition True but there is a time a coming when all tears shall be wiped away from our Eyes and therefore he ads this at verse 17. And God shall wipe away all tears from their Eyes How should tears be wiped away hereafter if they were not shed for the present Though then you do fear it now and shed many tears yet all shall be wiped away and not one left O! what gracious dealing is here Thus will Christ deal with his People in troubleous times and therefore though our condition in regard of the Publick be exceeding sad and very grievous insomuch as we have all cause to mourn and weep yet if you be in Christ and have made your Peace with God you have no reason to be cast down And thus it is with every godly man surely therefore a godly gracious man hath no reason for his discouragements whatever his Affliction be Quest But what shall we do then that we may not be discouraged whatever our Affliction be whether Publick or Private National or Personal A good man indeed hath no reason to be discouraged under his Affliction but it is a hard thing to bear up against all discouragements under great Affliction what shall we do in this case Answ 1 First Either you have Assurance of Gods Love in Christ or not if not this Affliction shal be a Messenger to bring it to you So look upon your Affliction and if you have Assurance then actuate your Assurance reflect much on your Interest in and your Peace with God through Christ put your selves often upon this Disjunction Either there is enough in God alone or not If there be not enough in God alone how can the Saints and Angels live in Heaven who have no Meat Drink nor Cloaths there but God alone And if there be enough in God alone why should I not be contented with my Condition and comforted under it whatever it be What though man hate me if Christ love me O! labor more and more to see your Interest in Christ and ever hold it to your Eye Answ 2 Secondly If you would not be discouraged under your Afflictions remember much your fellowship with Christ in his Sufferings thus Now by these my Sufferings have I fellowship with Christ in all his Sufferings and therefore as Christ died and did rise again so though my Name dieth Estate dieth Body dieth and all my Comforts die yet they shall rise again The Apostle argueth and proves That the Romans should die no more in their sins Because Christ being risen from the dead died no more and therefore saith he though you fall into sins yet you shal die no more because you are risen with Christ So say I though your Afflictions be great and seem to swallow up all your Comforts yet your Comforts shall not be buried in them for if Godly you are risen with Christ and have fellowship with him and so die no more When therefore Affliction comes rejoyce in that you are made partakers of his Sufferings and say Rejoyce not over me O mine Enemy for though I fall yet I shal rise again for by my Sufferings I have fellowship with Christ in his Sufferings and so in his Resurrection Comforts and Glories Answ 3 Thirdly If you would not be discouraged under your Afflictions Labor more and more to be strangers to the world and to be acquainted with the waies of God under Affliction The Dog doth not bite or tear or hurt those that dwell in the House if a stranger comes he flies upon him and tears him because he is not acquainted with him And what reason is there that mens Afflictions fly upon them and tear them so much as they do but because they are strangers to and know not the way of God under them Labor therefore to live by Faith above the World to be a stranger to the world and be more acquainted with the way of Affliction Answ 4 Fourthly Consider what Christ hath born and left you to bear There are but two things to bear Sin and Sufferings Christ hath born all your sins wil not ye bear his Sufferings He hath born and carried the heavy end of the staff you have not one sin to bear and will you not then bear the Sufferings Answ 5 Fiftly Consider also and that frequently and seriously what abundance of good you and others get or may get by your Afflictions God by Afflictions le ts out nothing but corrupt blood Be of good comfort man said one now in Heaven to another complaining under his Afflictions Christ wil do thee no hurt in the latter end God never whips his Children but for their good and doth teach both them and others by them I was converted said one telling the story of his Conversion by seeing a man executed for thought I if a man be thus punished with death for breaking one of the Laws of men what do I then deserve who have broken all the Laws of God Affliction somtimes teacheth the by-stander much but especially it is teaching to your self thereby you see and read the fulness of God the emptiness of the Creature and the vileness of sin it recals sin past and prevents sin to come it quickens prayer and enlarges thankfulness and it may be thou mayest owe thy Conversion to some Affliction as a means thereof and if so much good do come by it will you be discouraged under it Think and think much of the good thereof Answ 6 Sixtly Whenever any Affliction comes do not stand poring on the evil
the time of his Liberty he was loose in the time of his Imprisonment he was sullen and when he was at the Stake he was mad with horror of Conscience mad O! but true saving Faith wil not flinch and give in at last The three Children did not only come to the Fire but rid out the storm But I say no more in this only thus Seventhly Though a wicked man may suffer much and that upon the account of his Religion yet he doth not bring forth the quiet fruit of Righteousness but true saving Faith doth it suffers and brings forth the quiet fruit of Righteousness So that now you see by al this that it is Faith alone it is true saving Faith and Faith alone that wil carry a man through Sufferings But then Quest Thirdly You wil say How and by what means can Faith do this What is there in Faith to do it to carry a man through hard things and through all Sufferings although they be never so great Answ 1 First It is the work of Faith to make a man resign and give up his wil to the wil of God and when a man can do so what may he not suffer Answ 2 Secondly It is the work of Faith the proper work of Faith to cleave close unto the Commandement of God True Satan I am an unworthy Creature but God hath commanded me to beleeve True I am a great Sinner but God hath commanded me to beleeve Faith doth peremptorily stick unto the Commandement and it leaves God to answer unto the Objections and Inconveniences that follow upon his Obedience to the Commandement it leaves that to God By Faith Abraham when he was called to go out obeyed not knowing whether he should go Now when a man can do this what may he not suffer Answ 3 Thirdly It is the proper Work of Faith to close with the Gospel whereby the Soul doth receive the fulness of the Spirit the Promise of the Father Now when a mans heart is filled with the Spirit of God what may he not suffer Pray do but consider the Apostles after that the Spirit came upon them you know they would suffer any thing though it were never so great before the Spirit came upon them though they had the Personal presence of Christ they could not suffer any thing though it was never so smal Now Faith doth close with the Promise of the Gospel whereby the Soul doth receive the Spirit of God the Promise of the Father Answ 4 Fourthly It is the proper Work of Faith to look upon the recompence of Reward By Faith Moses had an Eye to the recompence of Reward and so chose Affliction with the People of God Saith our Savior to his Disciples Let not your hearts be troubled How so Lord Saith he I go to prepare a place for you In my Fathers House there are many Mansions Faith shews one the Glory and the Joyes of Heaven and when a man sees those things what may he not suffer Answ 5 Fiftly The more that a man can see the hand of God as a Father upon the Rod the more able he wil be to suffer and the more cheerful Ye bring a Child to School and he sees the School hung with Rods in every corner a Rod and the Child is afraid but if his Fathers House be set with Rods the Child is not afraid in his Fathers House Now Faith true savâ—ng Faith wil shew one the hand of a Father upon the Rod. The Lord giveth and the Lord taketh away saith Faith I was dumb and opened not my mouth for thou Lord hast done it saith Faith Answ 6 Sixtly The more a man can see to the end of his Affliction and Suffering the more able he wil be to go through it Now Faith tels a man that there is an end No temptation saith the word of Faith hath befallen you but what is common and with the Temptation there is an out-let there is a door a door in the Ark although the door may be under water and the out-let may be under water Faith doth not only tel a man that there is an end but that the end shal be good and al shal work together for his good yea it tels a man that his affliction shall be but for a moment and that moment shal be recompenced with abundance of Comfort Psal 30. ver 5. For his Anger endureth but a moment in his Favor is Life Weeping may endure for a night but Joy cometh in the morning So also in Isa 54. verse 7. For a smal moment have I forsaken thee but with great mercy will I gather thee In a little Wrath I hid my Face from thee for a moment but with everlasting kindness will I have mercy on thee saith the Lord thy Redeemer Faith tels us this Now when a man knows and considers this what may he not suffer Answ 7 Seventhly It is the proper work of Faith to look on both sides of the Dispensation there is a dark side and there is a light side in Affliction and Suffering Sence and Reason looks only on the dark side but Faith looks to both sides of the Dispensation It is written of Mr. Latimer the blessed Martyr that when he was to go to the Stake taking leave of his fellow Prisoners saith he Be of good Comfort O my Friends and Brethren for though we go to the Stake to day and be burnt to Fire we shal light such a Candle in England as shal never be put out we shal make such a Fire in England to day as shal never be quenched he saw both sides of the Dispensation because he beleeved Faith wil shew one both sides of the Dispensation Answ 8 Eightly It is the proper Work of Faith to see one contrary in another or through another it wil see the Smiles of God in the midst of Frowns it wil see Love in the midst of Anger it will see Order in the midst of Confusion it wil see Mercy in the midst oâ— Misery it wil see a door of Hope in the Valley of Achor Faith it looks upon things with the Prospective of the Promise and the Promise speaks on this wise in Deut. 32. verse 36. saith the Lord there The Lord shall judg his People and repent himself for his Servants when he sees that their power is gone and there is none shut up or left Faith I say sees one contrary in another or beyond another and when a man can do so what may he not suffer And Answ 9 Ninthly and lastly If God do engage to help and succor in afflictions and if the Lord do count himself engaged to succor deliver and help in Affliction because men trust in the Lord surely Faith can do very much in the day of Affliction Now I pray look into Scripture and you shal see that the Lord is engaged upon this account in Psal 37. last And the Lord shall help them and deliver them he shall deliver them from the
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