Gods Love in Christ some return upon you again in the day visibly some return in the night invisibly when you see them not there is a visible and there is an invisible return of Prayer What more usual with Gods People than to say and think thaâ— the Lord doth not hear their Prayer nor make return to them when indeed he doth and that visibly unto others also Luke 1. you read of Zacharias and Elizabeth that they were very righteous verse 6. They were both righteous before God And Zacharias and Elizabeth had no Children but Zacharias prayed for Children for at verse 13. the Angel said unto him Fear not Zacharias for thy prayer is heard and thy Wife Elizabeth shall bear a Son and thou shalt call his name John The Lord heard his Prayer and sent an Angel to tel him his prayer was heaâ—d but Zachaâ—ias doubted thereof verse 18. Zacharias said unto the Angel Whereby shall I know this for I am an old man and my Wife well stricken in yeers Here he doubts and it was his sin thus to doubt as you may see by verse 20. Behold thou shalt be dumb and not able to speak until the day that these things shall be performed because thou beleevest not my words Here plainly now was a return of prayer yea here was a visible return of Prayer and yet Zacharias though a Godly and a Holy man doubâ—ed whether the Lord had heard his Prayer or no. So that I say this is no new thing with Gods own People and dearest Children to say and think somtimes That the Lord doth not answer their Pâ—ayer when the Lord indeed doth anâ—wer and thaâ— visibly too But Thirdly If the Lords not hearing granting and answering your Prayers presently be â—omtimes matter of great encouragement then it is not alwaies a matter of discouragement Now the Lords not hearing and granting your prayer preâ—eâ—tly is somtimes matter of great encouragement You have divers â—hildren at your Table some yonger and some elder some Babes and little ones some grown whâ—n you come to carve out your meat unto them you carve first to the little ones and you do noâ— carve first to the greater for say you these little ones will cry and they have not Patience to stay and thereâ—ore they shâ—â—l be first â—erved but those greater have more wiâ— and more patience and they will stay Beloved thus now it is between God and us The Lord hath two sorts of Children that come to him in Prayer and hâ— intends to serve them both but he looks upon those that are weak and serves them first as for thâ—â—â— that are strongâ—â— and have more faith and patience saith the Lord you are able to stay I see your faith and patience and therefore I wil serve the little ones first but as for you I wil serve you last Thus it was with Abraham after the Lord had made Abraham a Promise of a Seed he made him stay a great while Why Because he saw he had faith to stay So now thou hast not presently a return or answer to thy prayer Why Because the Lord it may be sees thou hast strength faith and patience to stay And is not this rather matter of encouragement than discouragement But Fourthly Who ever stayed and waited long upon God but he had more than he prayed for Either God answers your prayers presently or if he do not he will not only pay you the principal but he wil pay you forbearance money and you shal have good Security and a pledg for the principal too The desire is a pledg of the thing desired Prayer is a pledg of the thing prayed for a waiting heart is a pledg of the thing waited for and the longer you stay the more your hearts shal be weaned from the thing prayed for and the more you shal be taught to wait upon God and somtimes a waiting frame of heart is a greater mercy than the thing waited for By this means also you shal be weaned from your prayer so as not to rest on it A Child may so love the Nuâ—se as to forget the Mother and one may possibly so love Duty as to forget Christ but by Gods delaying to answer you are weaned from this Nurse and kept from resting on it Or it may be you came to Duty with too high esteem of your own performance and too low esteem of the Duty it self Hereby God teachech you to come to the Duty with high esteem of it and with low esteem of your own doing it Yea the longer you stay the more you shal be humbled and your self-despising thoughts because you cannot pray may please God more than your best prayer You see that when a man angles he throws his line into the Water and there is the hook and the bait those are heavy then there is the Cork and that is light and when the Fisher or the Angler sees that the light cork is drawn under water now the Fish bites saith he now there is hope now there is somthing coming So you go to prayer and there is somwhat heavy and weighty in your spirit but there is somthing that is of a corky and light Nature in your spirit the longer you stay the more your Cork shall be drawn under water that lightness of Spirit shal be drawn under water and so the more you shall be humble and humbled Thereby you are caught to fan your prayers There is much Chaff amongst the good Wheat of our Duties and Gods delaying time is our fanning time when the Fish doth not bite the Fisher mends his bait it may be saith he my hook is not well baited So should you do when you take nothing by prayer Gods delay cals for your amending Yea by this means you may remember how you delayed the Lord he spake often to you and it was long ere you heard him shal we think it long ere he hear us when it was so long ere we heard him it may be you have forgotten your delayes of God but by this forbearance he doth Graciously mind you thereof Yea by Gods forbearance to answer you the Lord teacheth you to forbear Gods forbearance doth teach us forbearance and is that nothing let al this be considered and you wil say indeed here is more matter of incouragement than discouragement Fiftly If you would be discouraged in case God should alwaies answer your prayer presently then you have no reason to be discouraged because he doth not answer you presently But now if the Lord should alwaies answer thy duty and prayer presently you would be discouraged why because you would say thus I look into the scripture and there I find that God doth not alwayes answer his children presently his children have prayed and then they have waited and this hath been the way that God hath taken with his children now God doth not take this way with me and therefore I fear I am none of Gods children and so you would
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
Savior give this as a Reason why they did not beleeve because they were not of his Sheep 5. The Apostle Paul saith Rom. 10.14 How shal they beleeve in him of whom they have not heard and how shal they hear without a Preacher and how shall they preach except they be sent But now al the particular men in the world have not heard of a crucified Christ by the preaching of the Gospel And if it be said Yes but the Sun Moon and Stars do preach Christ as the Apostle saith in the same Chapter Their sound and words is gone forth into all the Earth I answer It 's true indeed that the Apostle doth here allude to that 19. Psalm where it 's said that the Voyce of the Sun Moon and Stars is gone forth unto al the Earth but the Apostle doth not contradict himself for he saith How can they beleeve in him of whom they have not heard and how can they hear without a Preacher and a Preacher sent If men can hear of Christ by the Preaching of the Sun Moon and Stars then they can hear of Christ without the preaching of one sent which he denies ver 14 15. And if the Sun Moon and Stars do preach Christ crucified then is the Matter of the Gospel no Divine Revelation And then why might not Adam beleeve in Christ in the state of Innocency the Sun Moon and Stars preach the same Doctrine now that they preached then and then the same that they preach now if therefore they do preach Christ crucified now then also they preached him in the state of Innocency and so Adam in the state of Innocency had a power to beleeve on Christ which the Maintainers of this Opinion deny Neither can it be said That if al men have not a Power to beleeve Quando homo non potest si volit propter voluntatem impossibilitas non imputatur si autem non vult propter impossibilitatem voluntas non excusatur Hugo de St. vict L. 2. de Sacr. part 14. Cap. 6. Cornel. Jansen August lib. 3. de gratia Christi salvatoris then God should be unjust in punishing so many for Unbelief for besides that al had a Power in Adam God doth punish and damn men for their will not for their want of Power for as Hugo observes wel when a man cannot if he wil for the wil the impossibility is not imputed but if he wil not for impossibility the wil is not excused Eightly Some again do think that Christ died to obtain a Power Dominion Smalcius Cateches Racov. de officio Christi Regio Theses Francis Davidis Thes 5. and Lord-ship over al things especially a power to forgive sins which he had not before his Death and that the next Effect of his Death was the obtainment of this Power and Dominion But this cannot be for if Christ had this Dominion Power and Lordship over al by vertue of the Hypostatical Vnion then it was not meri ed by his Death but this he had by that mysterious Union and therefore as soon as he was born the Angel said unto the Shepheards For unto you is born this day in the City of David the Savior which is Christ the Lord Luke 2.11 2. Christ did not merit for himself as the Protestants speak against the Papists for if Christ should merit such a glory and Dominion for himself then the Love of Christ to man in his Death would be much lessened it 's said indeed Dio non causam sed ordinem et consequentiam notat Acts 20.26 Heb. 3.7 2 Pet. 1.10 sic Luc. 24 26. oportuit illum pati et sic intrare sic sancti per multos tribulationes debent regnum ingâ—odi quae tamen hujus non sunt Causae Quistorp Annot. Bibl. in Psal 110. that upon his Suffering as a Consequent thereof or by way of Declaration say some God gave him a Name above every Name c. Phil. 2. but that relates to the former words also Who thought it no robbery to be equal with God yet took on him the form of a Servant verse 7. which notes the Hypostatical Union 3. If Christ bought in this Power and Dominion by his Death then he purchased it with his blood but his blood iâ— propitiatory and satisfactory not procuring Lordship and Dominion 4. The Power Lordship and Dominion which Christ hath is either Essential or Dispensatory and â—ediatorian His Essential Power and Lordship was not merited by his Death for he hath that as he is God and he had it before his Incarnation for Esaiah saw his Glory and did see him chap. 6. verse 5. For mine Eyes saith he have seen the King what King Even the Lord of Hosts verse 5. the holy holy holy Lord of Hosts which the Evangelist John doth apply unto Christ and tels us plainly that this Lord whom Esaiah saw was Christ Chap. 12.41 These things said Isaiah when he saw his Glory and spake of him His Mediatorian Power and Lordship could not be merited by his death for he was Mediator before he died and therefore had his Mediatorian Power before his Death 5. We find him actually possessed of this Power and Lordship over al before his death witness his casting out of Devils commanding Winds and Seas which obeyed him and his answer to the Owner of the Ass which he sent for Say the Lord hath need of him And 6. As for his Power to forgive sins as if he would on purpose obviate the Doctrine of the Socinians he doth declare it in so many words But that ye may know that the Son of man hath power on Earth to forgive sins c. Matth. 9. Now if he had this Power on Earth then the obtainment of it was not the great and next Effect of his Death no nor any thing which his Soul travelled for in his Death Quest If these things be not the next and immediate Effects and Fruits of Christs Death and Sufferings what are and what is that Issue of his Death which he did presently see and was possessed of Answ Affirmatively Look what the first Adam destroyed that the Second Adam did build up again for his Seed the Second Adam recovered and gained that in a better Edition for his Seed which the first Adam lost from his Seed Therefore First As the first Adam by his Sin and Disobedience did break the Law of God affront his Justice and provoked the Anger and Wrath of God against his Posterity so the Second Adam did by his Obedience and Death satisfie the Law and Justice of God for al his Seed whom he died for which Satisfaction he did perform immediately For 1. When he died our sins were imputed to him and laid and charged on him for he was made sin for us who knew no sin 1 Cor. 5.21 that is the guilt of our sin was imputed to him The meaning of the words is not He was made a Sacrifice for it 's said that he knew
that came at the latter end he did not murmur nor say surely my penny is naught because I have a penny given me as wel as he that hath born the heat of the day If any should complain those that have born the heat of the day that have been so much troubled should in reason be the persons but hath the Lord taken you and given you a penny the same peace with him who bare the heat of the day and wil you complain and say surely my penny is falâ—e coyn and my peace naught because I have not born and indured so much trouble as another hath you know some children are born into the world with more pain than others some with less pain should the Child that is born with less pain say I am a Bastard because I was not born with so much pain as the other was When Christ is formed in the souls of men women some are regenerate and born again with more pain some are regenerate and born again with less pain should he that is born with less pain say I am a Bastard and not a true Son because there was not so much pain at my first regeneration as such a one had you know how it was with Zacheus Christ comes unto his house and the same day that he came he said to Zacheus This day it Salvation come to thy house He had assurance the first day But Paul is converted and he lyes troubled and is three dayes blind Should Zacheus now say Surely I am not Converted for I never lay three dayes blind nor was so much troubled as Paul was No surely no more may you say that your Peace is false because you have not such abundance of trouble as others have you are not to make anothers Measure your Rule God goes several waies with his People as well in regard of Peace as in regard of Grace This therefore I say unto you Look unto your Peace it self Have you peace and quietness of soul Then bless and praise the Lord for that peace of yours Yea do not only praise the Lord for your peace and quiet but praise the Lord that ye came so sweetly by it in a way of Free-grace and if for any thing you are to be troubled it is for this That you should nick-name the Grace of God and call it little or false Christ calls it free and you call it false O be humbled for this and praise the Lord for any measure of quiet and peace that he hath given unto thee Object But wil another say All this doth not come up to my case for I have no Peace nor Quiet in my soul to be thankful for Some there are that have Peace and Quiet indeed and they no question ought to be very thankful for it but my poor soul hath been long afflicted troublâ—d and I never yet had assurance of Gods Love in Christ I have not this Peace and Quiet within What shall I dâ— that I may attain unto it or what should a poor soul do to get and attain this Peace and Quiet within Answ Ye know what the Psalmist saies I will hear what the Lord will say for he will speak Peace unto his People Psal 85.8 It is not in my power or in the power of any poor Creature to speak Peace unto you but it is the Lord only that must speak Peace unto thy soul and the Lord speaks Peace in the way of an Ordinance Quest But what does the Lord say what does the Lord speak from his Word in the way of an Ordinance that I who was never yet setled may attain unto this inward Peace and Quietude of soul Answ 1 First He wills you to study and consider much the Death Sufferings and Fulness of the Satisfaction made by Jesus Christ Go down into the Grave of Christ Christs Blood is the Object of Faith and Faith brings Peace Unbelief is a painful sin and Faith is an easing and quieting Grace Being justified by Faith we have Peace c. Rom. 5.1 The more you see the free and infinite Love of God the more will your heart be at rest and quiet within you And where shall you see the Love of God but in the Death of Christ By seeing Christ on the Cross you see Divine Love in triumph All true Peace within arises from sight of Peace made without Where shall you read of that but in Christ's Death And therefore saies the Prophet The Chastisement of our Peace was upon him In Psal 41. ye have a Promise made of great Blessing unto him that considereth the Poor Blessed is he that considereth the poor Who is this poor Tarnovius tels us from the 10. verse That it is Christ in his Sufferings for as he observes this Psalm is a Psalm of Christ verse 9. Yea mine own familiar friend in whom I trusted which did eat of my bread hath lift up his heel against me They are the words of Christ and Christ speaks this Psalm and this poor to be considered is Christ in his Sufferings Saies he I will not here debate the truth of this Interpretation but if true the Lord promised here a blessing to him that doth wisely consider the Death and Sufferings of Christ And wherein doth that blessing he and consist Pauper hic Christus est et beatos istos predicat qui dolores et cruciatus ipsius quos pro nobis sustinuit grato et fideli animo recte considerant Tarnovius in Psalmum 41. The Lord will deliver him in the time of trouble 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the evil day or in the day of evil saith the Chaldee Paraphrase In the day of vexation saith Symmachus Now the day of Temptation Doubts and great Fears is an evil day and a day of vexation This Day will God deliver him from who doth wisely ponder on the death of Christ Could we see the heart of Christ we should doubt no more and in his death you may see his heart in his Blood you may see his heart Ye know what the Prophet Isaiah saies Lord wilt thou not ordain Peace who hast wrought all our works for us And where shall ye find that God hath wrought all our works for us but in Christs Grave and Death Secondly Ye must not only go unto the Grave of Christ and study his Death but you must go unto Christ Himself for Peace He is the great Peace-maker hath a Commission to take up all Differences without us and within us Ye know his words The Lord God hath given me the Tongue of the Learned saies he that I may speak a word in due season to him that is weary Go then to Christ and press this engagement and say Lord thou hast therefore received the Tongue of the Learned that thou mayest speak a word in due season to him that is weary And O Lord I am one of those wearied souls wearied with my Temptations wearied with inward trouble now Lord speak a word
King said It 's a vain thing to wait on God any longer but the Prophet in the next words saith To morrow about this time shall a measure of sine flower be sold for a shekel and two measures of barley for a shekel in the Gates of Samaria Chap. 7. verse 1. So that deliverance doth somtimes come when men give over waiting And if deliverance do thus come to you what shame and grief wil this be to you how wil you befool your self and say O! what a fool was I that I could not wait a little longer I have given over waiting and lo now deliverance is come and I have no comfort in it When you give over waiting then you lose al your former labors though you have performed many Duties yet if you do not wait upon God therein you do lose al your prayers It 's said of Saul 1 Sam. 28.6 That he enquired of the Lord who answered him not and so he sought unto a woman that had a Familiar Spirit ver 7. yet 1 Chron. 10.14 it 's said That he enquired not of the Lord He enquired and he enquired not how doth this agree Wel for though he did enquire of the Lord yet because he did not wait upon God therein but gave over waiting his enquiring in Scripture Phrase is said to be no eâ—quiring Prayer without waiâ—ing in Scripture Phrase is no Prayer Look when a man doth give over waiting then d th he lo e al his labor his former Prayer is noâ—hing his former Duty noâ—hing it shal not once be remembred or imputed to him On the other side If you wait on God he wil not alway forget your work of Faith though he may seem to forget you yet the patient abiding of the meek shall not be forgotten for ever Psal 9.18 God wil come and visit you in due time He that doth come wil come and will not tarry yea and your very waiting that I may speak with reverence wil make him come the sooner 'T is not so with men if you expect a friend you do go forth to meet him but 't is not your expecting waiting that wil make him come But so it is with God your very expecting of him and waiting for him wil make him come and therefore the holy men in Scripture use this Argument with God for mercy Let me not be ashamed for I have waited on thee yea and if God do come he wil come with a recompence and pay you al your forbearance-Money Es 35. yea and when he doth come you shal be able to triumph in his appearing and say Lo this is our God we have waited for him if you have not waited you cannot triumph in his appearance but if you wait you shal say when he comes Lo this is my God and I have waited for him yea the Lord wil not only câ—me buâ— he wil come with a blessing for Blessed are all those that wait on him yea he wil not only bless you upon your waiting but he wil strengthen you therein Esai 40. Those that wait on the Lord shall renew their strength O! what a blessed thing is it then for to wait on God who would not hope trust wait on the Lord Is there any thing to be gotten by your sad Discouragements O ye of little Faith Are you able to alter one hair of your Condition by al your thoughtfulness Is it not much better now for to wait on God Why then do you not call your own heart aside and say Come O my soul Why hast thou limited the Holy One of Israel thus long Why hast thou dishonored Christ thus long by thy vain fears Why art thou cast down O my soul and why art thou disquieted within me Hope trust wait on God for he is the health of my Countenance and my God And thus now I have done with this great Argument ye have had the Patience to hear it Isa 35.4 the Lord give you Grace to practice it I conclude all with the words of my Commission Ye that are of a fearful spirit be strong fear not behold your God will come even God with a recompence he will come and save you OF THE SIN Against the HOLY GHOST Wherein is shewed I. What this Sin against the Holy Ghost is II. How and in what respect this Sin against the Holy Ghost is above all other Sins the Vnpardonable Sin By William Bridge of Yarmouth LONDON Printed by Peter Cole in Leaden-Hall and are to be sold at his Shop at the sign of the Printing-Press in Cornhil neer the Royal Exchange 1656. OF THE SIN Against the HOLY GHOST Matthew 12.31 32. Preached At Stepney Decemb. 29. 1650. VVherefore I say unto you All manner of sin and blasphemy shal be forgiven unto men but the blasphemy against the Holy Ghost shall not be forgiven unto men And whosoever speaketh a word against the Son of man shall be forgiven but whosoever speaketh a word against the Holy Ghost it shall not be forgiven him neither in this world neither in the world to come HERE are two great Arguments laid before you in these words First The largeness of Gods heart in forgiving sins unto the Children of men Every sin All manner of sin and blasphemy shall be forgiven unto men Secondly You have here the unpardonableness of the Sin against the Holy Ghost But the blasphemy against the Holy Ghost shall not be forgiven unto men I would rather chuse to speak unto the former Argument but if I should do so at the first possibly some poor soul would say Though Gods heart be very large in forgiving sins yet there is one sin that shal never be forgiven the Sin against the Holy Ghost and I fear I have committed that That I may therefore take away this Obstruction and make your way plain and easie to the forgiving mercy of the Lord I shal at this timâ—â—eak unto the last of these two Arguments But the blaspheâ—â—â—â—â—ainst the Holy Ghost shal not be forgiven Whosoever speaâ—â—â— against the Holy Ghost it shall not be forgiven him neither in this world neither in the world to come For the opening of which words two Questions must be answered Quest 1 The First is Whether these Jews that our Savior spake these words unto did then sin against the Holy Ghost Answ Some think No. But I rather conceive That these Pharisees did sin this Sin against the Holy Ghost for if you look into the 3d Chapter of Mark ye shal find that our Lord and Savior spake this because of some words that they had spoken against him he had cast out Devils and they said He â—ast out Devils by the Prince of Devils verse 22. Whereupon our Savior reasoned with them and at last he saith 〈◊〉 verse â—8 Verily I say unto you All sins shall be forgiven unto the Sons of men and blasphemies Verse 29. But he that shall blaspheme against the holy Ghost shal never be forgiven And the reason
of this speech is given at verse 30. Because they said he hath an unclean Spirit And indeed if these men did not sin the Sin against the Holy Ghost our Lord and Savior Christ should tel us that there is an unpardonable Sin and not tel us what it is for unless it be in this Scripture you shal not find either in the Gospel or in the Epistles That the Sin against the Holy Ghost is any where mentioned in express words Now our Lord and Savior would not tel us that there is an unpardonable Sin and not tel us what it is but he saith expressly That whoever doth blaspheme or speak against the holy Ghost shal never be forgiven And he chargeth those Jews that they blasphemed and spake against the Spirit of God or that work which was done by the Spirit and therefore without doubt they did then sin the unpardonable Sin the Sin against the Holy Ghost Quest 2 But Secondly Why is it here said That he that sinneth this Sin shall never be forgiven either in this world or in the world to come is there any forgiving of sins in the world to come Answ Chrysostom saith As men are punished in this world and in the world to come so they are pardoned in this world and in the world to come Pardoned in this world when any temporal Affliction for sin is removed So I also understand that Parable in Matth. 18. at the latter end and pardoned in this life when a man is justified Rom. 4. pardoned and forgiven in the world to come So saith the Apostle in Acts 3.19 That your sins may be blotted out in the day of refreshing Which day of refreshing compared with the Speech which you have in Heb. 2. speaking of the World to come shews that the day of Refreshing is the time of the World to come but it is an usual phrase with Scripture noting the eternity of misery and therefore if you look again into Mark 3. you shal find That whereas here in Matthew the words run thus Shall not be forgiven either in this World or in the World to come Mark hath it thus He shall never be forgiven that Never being the Explication of this not in this World nor in the World to come The Words being thus far opened the Doctrine then will presently be this That the Sin against the Holy Ghost Doct. is the Unpardonable Sin That whosoever sins against the Holy Ghost shall never be forgiven either in this world or in the world to come For the opening of this great Truth which I shal the rather desire you to hearken unto because as it lies out of the ordinary Road so it makes your way clear to the laying hold of the former words of Gods Mercy I say for the opening of this Truth we must enquire into two Things First What this Sin against the Holy Ghost is for people are very ignorant of it Secondly How and in what respect this Sin against the Holy Ghost is above all other sins the Unpardonable Sin First If you ask What this Sin is I Answer both Negatively and Affirmatively First Negatively It is not that sin whereby men do barely deny the Personality or the Deity of the Holy Ghost possibly a man may deny the Personality or the Deity of the Holy Ghost and yet not sin the Sin against the Holy Ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysostom in Math. 12. For as Chrysostom observes in his time there were divers Hereticks that did deny the Personality and the Deity of the Holy Ghost and yet afterwards repented and were received into the bosom of the Church And ye do not find that these Pharisees who are here charged with this sin did either deny the Personality or the Deity of the Holy Ghost So that plainly then the Sin against the Holy Ghost doth not consist in this The meer and bare denying of the Personality or the Deity of the Holy Ghost Secondly As it doth not consist therein so neithâ—r doth it consist in every opposition or in a bare opposition unto the work of the Holy Ghost as distinct from the Father and the Son Unto God the Father belongs Power unto the Son Wisdom unto the Spirit Holiness The Work of the Father is to Create the Work of the Son to Redeem the Work of the Spirit or the Holy Ghost to Sanctifie Aâ—d hereupon some havâ— thought That opposition unto Holiness is the Sin against the Holy Ghost But you find here it is a blasphemy therefore not every opposition And if you look into Acts 7. you find that Stephen speaking of the Jews saith at verse 51. Ye stiff necked and uncircumcised in heart and ear ye do alwaies resist the Holy Ghost yet they did not sin this Sin against the Holy Ghost Why for Stephen praies for them at the last verse Lord lay not this sin to their charge But now saith the Apostle John in 1 John 5.16 There is a sin unto Death I do not say that ye shall pray for it Had they in Stephens account sinned this Sin unto Death he would not have prayed for them but he did pray for them So that this Sin against the Holy Ghost doth not consist in every opposition unto the Work of the Holy Ghost as it is distinct from the Father and the Son Thirdly As it doth not consist therein so it is not necessary that every man that sins the Sin against the Holy Ghost should be an Universal Apostate back-sliding from the Profession of the Gospel and the Power thereof I know it is ordinarily thought so but I say it is not necessary that whosoever doth sin the Sin against the Holy Ghost should be a Gospel Apostate back-sliding from the Gospel and the Power thereof once profest for these Pharisees who sinned against the Holy Ghost never profest the Gospel neither do we read of any back-sliding in them from the Power of the Gospel once profest and yet they sinned against the Holy Ghost Surely therefore such a Gospel-Apostacy is not of the essence of the Sin against the Holy Ghost Only here I must distinguish concerning the word Apostacy A man may be said to be an Apostate two waies either because he doth decline and fall away from the Profession of the Truth and Power of Godliness once profest or else because he doth rebel against Truth revealed and the Will of God manifested and wil go no further I wil express it thus Five or six men go a great Journey suppose to Wales or into the North to Scotland when they come about the middle of the way two or three of them say these waies are dirty and longer than we intended and therefore we wil go no further but say the other Let the way be as dirty and as long as it may be we wil go on and on they go Which of these men do depart one from the other do those that go on depart from them that stay No those that wil
go no further depart they are the forsakers So in the way to Heaven Professors let out together and some find the way long further than they thought of we wil go no further say they and we wil have no more Light but say the other God willing we wil on and on they go Which of these two sorts are the Apostates Those that wil go no further they think not so but the Lord knows the truth that those that wil go no further are they that leave and forsake the other I wil give you one Scripture for it it is in Numbers 14. there were certain Spies went into the Land of Canaan and they brought an il report upon the good Land And the Children of Israel murmured against Moses verse 2. whereupon Moses speaks unto them and saith at verse 9. Only rebel not against the Lord the words in the Septuagint which Greek the new Testament follows are Only be not Apostates against the Lord. So that in Septuagintal Language those that rebel against Light revealed and wil go no further are called Apostates Now indeed this kind of Apostacy alwaies goes with the Sin against the Holy Ghost but not the former alwaies for we do not find that the Pharisees were guilty of the former for they did not profess the Gospel So that the Essence of this sin doth not consist in Apostatizing or back-sliding from the Profession of the Gospel and the Power thereof Fourthly Some think that this Sin doth consist in final Unbelief and impenitency But final Impenitency and Unbelief Altissiodorensis Lib. 2. Tract 30. in Sentent Desperatissimos convertit Deus August Sic homo potest penitere de finali impenitentia Altissiodorensis ibid. is not the Sin against the Holy Ghost for by final Unbelief and Impenitency they either understand that Impenitency and Unbelief which a man lives and dies in or that which he purposeth to continue in to the last The latter cannot be the Sin against the Holy Ghost for many have purposed to continue in their Unbelief to their death and yet have been converted and pardoned And the first cannot be the Sin against the Holy Ghost For 1. The Jews whom Christ spake unto did then commit this Sin and yet they had not continued in it to their death 2. Final Unbelief is rather a Sin against the Son but the Sin against the Holy Ghost is distinguished from that 3. Our Savior saith Those that commit this sin shall not be forgiven in this world nor in the world to come Not in this world If therefore final Unbelief or Impenitency be this sin then Christ should threaten that he that dies in his sin shal not be forgiven whilst he lives 4. If a man sin against the Father or Son and die impenitently in that sin he shal not be forgiven either in this Life or in the Life to come but herein the Sin against the Holy Ghost is worser than the Sins against the Father or the Son and therfore it cannot consist therein 1 John â— 16 5. The Apostle saith There is a sin unto death I say not that you pray for it Doth he say that we must not pray for a man and for the forgiveness of his sin when he is dead 6. It is that sin for which there lies no remission but a man may sin such a sin whilst he lives for if any man sin wilfully there remaineth no sacrifice for sin and wilfully a man may sin before his Death 7. It is such a sin as a man may know anothâ—r man is guilty of whilst he lives for saith the Apostle There is a sin unto death I say not that you pray for it but final Unbelief and Impenitency is not known til death 8. Our Savior saith He that speaketh a word against the Holy Ghost shall not be forgiven but a word may be spoken against the Spirit long before a man dies and therefore surely this sin against the Holy Ghost doth not consist in final impenitency and unbelief final unbelief and â—mpenitency is not this Sin against the Holy Ghost 9. For then al wicked men living under the Gospel and dying impenitently should sin the Sin against the Holy Ghost Blasphemia in spiritum sanctúm ca â—se vidâ—â—â— qua quis destinâ—ta malitia contra proprium animi sui sensum spiritâ— sancti gratiam et virtutem deique gloriam oppugnat Luc. Brugen in Math. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysostom in Math. 12. which is false You wil say then What is this Sin against the Holy Ghost and wherein doth it consist Secondly Affirmatively It is that wilful sinning against God whereby a man doth maliciously oppose and blaâ—pheme the proper and peculiar work of the Holy Ghost and that after he hath been convinced thereof by the Holy Ghost 1. I say It is a wilful sinning against God and so the Apostle speaks saying If any man sin wilfully after he hath received the knowledg of the Truth there remains no more sacrifice for sin Heb. 10.26 So that the sin for which there is no sacrifice and of which there is no remission is a wilful Sin Now a man is said to sin Wittingly Willingly and Wilfully Wittingly in opposition to Ignorance Willingly in opposition to Force and Constraint Wilfully in opposition to Light Knowledg and Reason and so he that sins against the Holy Ghost doth sin for saies the Apostle If any man sin wilfully after he hath received the knowledg of the Truth or after the acknowledgment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 2. He that commits this Sin doth also oppose and blaspheme the proper and peculiar Work of the Holy Ghost for it 's called here Dicere verbum contra spiritum sanctum est verbis impugnare Deum sanctificantem Cajet in Math. 12. vide sixt Senens in locum a blasphemy and a blaspheming of the Spirit as distinct from the Father and the Son Now the Work of the Father is to Create the Work of the Son to Redeem the Work of the Holy Ghost to Sanctifie and therefore he that sins this Sin doth oppose and blaspheme Holiness and Goodness and so these Jews did for when our Savior Christ did cast out the Devil that unclean Spirit they said he did it by the power of the Devil calling the work done a work of the Devil and did oppose him therein Yet this is not all For 3. It is that Sin whereby a man doth maliciously oppose Peccatum in spiritum sanctum dicitur illud quod ex certa malitia sit quod solent distingui tria genera peccatorum peccatum in patrem ex infirmitate humana peccatum in filium ex ignorantia quod patri appâ—opriatur potentia filio sapientia peccatum in spiritum sanctum ex malitia quia bonitas attribuitur spiritui sancto Altissidorens Lib. 2. Tract 30. in Sent. Scot. in Sent. Lib. 2. Quest 2. and blaspheme and so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 10.26
man have sinned this Sin he is past Prayer and past Pardon he is past Sacrifice the truth is this man is in the Devils case The Devil you know is reserved in Chains unto the great Day and he cannot get out So if a man hath sinned this Sin though he live ten yeers twenty yeers or thirty yeers he is reserved in Chains and he shal never be pardoned he is upon the Devils ground O! what a misery is it to commit this Sin O! what a mercy is it then to be kept from it Now here is Hope for the greatest Sinner in the Congregation upon this account saith our Savior All manner of sin and blasphemy shall be forgiven unto men except the blasphemy against the Holy Ghost Hast thou therefore been a great Sinner Hast thou been a Drunkard Hast thou been a Wanton Hast thou been a Swearer Hast thou been an Opposer of the People of the Lord and hath the Lord kept thee from this great transgression Man or Woman here is Hope yet Who would not then turn to God Come Drunkard Swearer Wanton here is yet hope for thy soul who would not come in to Christ And O! What Comfort is here for Beleevers that are in Christ If thou beest in Christ and a Beleever thou canst not sin this Sin that look as it is with a man that hath sinned this Sin he cannot be pardoned so if a man be the Child of God a Beleever in Christ he cannot sin this Sin for he that is born of God sinneth not neither can he for the Seed of God abides in him O! you that are Beleevers comfort your selves with this Truth Here is Comfort for all the People of the Lord from this Doctrine Applic. 4 But in the fourth place If the Sin against the Holy Ghost be indeed the unpardonable Sin what cause have we al to look to our steps to our words to our actions Beloved this Sin against the Holy Ghost is the Professors Sin a man less than a Professor cannot sin this Sin against the holy Ghost this Sin against the holy Ghost is the knowing mans sin a man less than a knowing man cannot sin the Sin against the holy Ghost And as I said before a man may possibly go very far in sin and yet not commit this great unpardonable Sin So now on the other side I say Possibly a man may go very far in Religion and yet he may sin this Sin These Pharisees that committed it had the Key of Knowledg knowing they were and very knowing in the Scriptures as for Zeal they travelled Sea and Land to make a Proselyte for their Practice they fasted twice a week exceeding strict in observing the Sabboth day the Lights of the Church and the Eyes of all the People were upon them for their Guides and yet these men sinned this Sin against the Holy Ghost O! what care should there be in al our souls how had we al need to look to our waies The more Truth revealed the more danger of sinning this Sin the more great Works of God are done by the very Spirit and Finger of God if men do oppose and blaspheme the more danger of sinning this great Sin Now I wil appeal to you When was there ever more Light revealed than in these daies of ours yet when more opposing and blaspheming of it When were there ever such great Works done by the very Spirit and Finger of God and yet when more opposing and blaspheming Are there not some that have been convinced that the Spirit of God breathed upon their hearts in such and such Ordinances and such and such Waies and yet now oppose and blaspheme those very waies of God wherein they said heretofore they had the Spirit of God Are there not some that are convinced that in these Times great things are done by the very Finger by the Power and Arm of God among us and that in order to our salvation and yet how do men speak against them and blaspheme I wil not say that these men do it out of malice and therefore I do not charge this Sin against the Holy Ghost upon them But beloved in the Lord this is certain That in knowing Times Times when God is doing great things by his own Finger then is this Sin stirring most The Times of Christ and of the Apostles were Times of great Light when God wrought by his own Finger then was this Sin committed Now in these Times there is much breaking forth of Light and great things done by the very Finger of God therefore I say there is great danger if men do now blaspheme wherefore I say again take heed to your souls you that are Professors look to your steps in these daies of ours Quest But you wil say We grant indeed that this Sin against the Holy Ghost is the unpardonable Sin and wo be to them that do fal into it and it cannot be committed but by a knowing man but what shall we do that we may be kept from this great Transgression that whatsoever sin we do fall into yet we may be kept from this great Evil and this unpardonable Sin Answ I would that you would mind and consider the Description which you have heard and think of it But I wil tel you what David did saith David O Lord keep back thy Servant from presumptuous sins so shall I be free from the great transgression It seems then that presumptuous sinning makes way to this great Transgression When is a man said to sin presumptuously When a man sins upon this score That God wil shew mercy to him saying I know indeed it is not good for me to go to such a wicked Company it is a sin so to do but I wil venture and repent afterwards for God wil shew mercy To venture upon a sin presuming that God wil shew mercy and that a man shal repent afterwards is presumption and presumptuous sinning makes way to this great Transgression therefore would you be kept from this great Transgression go to God with David and say O Lord keep back thy Servant from presumptuous sins so shall I be free from the great transgression Again Be alwaies humbled for lesser sins He shal never fal into the greatest that is alwaies humbled for the least he shal never fall into the worst that is alwaies humbled for the smallest Besides Fear is the Keeper of Innocency Timor innocentiae custos Fear is the Guard of Innocency If you alwaies fear to commit it you shal never commit the same In case that you do at any time fal into sin say Well but through the Grace of God though I commit what is evil I wil never oppose what is good by the Grace of God I wil carry this Rule along with me Though I commit what is evil I wil never oppose what is good In case any great Work be done before you that lies beyond your reach and beyond your fatham say Though I do not understand
a dispersed People Be it so yet your Sufferings are but a Modicum a little 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both in regard of measure and time and after you have thus suffered a little and a little while the God of al Grace wil restore stablish strengthen and settle you This have I prayed for you So that the Doctrine from the Verse is this DOCT. It is a great Blessing of God and worthy of all our Prayer to be Established and Setled in the Truth and Good Waies of God Setling Grace and Mercy in opposition both to outward and inward trouble is a great Mercy and well worth praying for It is a great Mercy and Blessing to be outwardly setled The Apostle speaks here in reference to that opposition and hatred which they met with from the world in scattering them as a People and as a Church for saith he verse 9. Be stedfast in the Faith knowing that the same Afflictions are accomplished in your Brethren that are in the world As also in reference to those Temptations of Satan which they labored under for saith he verse 5. Your Adversary the Devil as a roaring Lyon walketh about seeking whom he may devour So that I say 1 It is a great Mercy for a Nation and State to be setled 2 A Mercy and great Blessing for a Church to be setled 3 A great Blessing and Mercy for a Particular Soul to be setled in the good VVaies of God First It is a great Mercy and Blessing for a Nation or Kingdom to be in a setled Estate and Condition outwardly for it is the Mercy promised and promised Mercies are no smal Mercies Now the Lord promiseth to his People when he deals with them in a way of Mercy to settle and establish them Jer. 24.6 For I will set mine eyes upon them for good and I will bring them again to this land and I will build them and not pull them down and I wil plant them and not pluck them up So chap. 32. verse 37. And I will cause them to dwel safely yea verse 41. I will rejoyce over them to do them good and I will plant them in this Land assuredly with my whol heart and with my whol soul This also was that Mercy which the Lord Promised to David 2 Sam. 7.16 But thine House and thy Kingdom shall be established for ever before thee and thy Throne shal be established for ever And if ye look into 2 Chron. 9.8 ye shal find that this establishing of a Nation or Kingdom is both a sign and a fruit of Gods Love Blessed be the Lord thy God said the Queen of Sheba to Solomon which delighteth in thee to set thee on his Throne to be King for the Lord thy God because thy God loved Israel to establish them for ever therefore made he thee King over them c. On the other side when God is angry with a People then he pours a Spirit of Giddiness and Perversness on them that they run to and fro and stagger like a drunken man and are as the Leaf shaken with every wind 1 Kings 14.15 The Lord threatens Israel to smite them as a reed is shaken in the water because they had made them Groves provoking the Lord to anger A great Judgment then it is to be shaken like a reed in the Water This also is a Fruit of Gods Anger and when a People are in this posture it argues that God hath smitten them in his Anger But when may a People be said to be thus smitten as a Reed shaken in the Water Even then when they are driven to and fro with every wind when they are easily moved and put by their Station Sicut solet moveri arundo in aqua Scilicet quia arundines faciliter moventur in aqua quocunque vento impellente aut levi aquarum decursu ita Israell incideret ìn magnas calamitates et Deus faceret cum tam passibilem ut à quocunque insurgente contra eum posset percuti Abulens in Loc. so that any one that rises up against them may afflict them and lay them low And if this unsetled shaking Condition be a great Judgment upon a Nation or People then surely the contrary is a great Mercy it is a great Blessing indeed for any Kingdom or Nation to be in a setled Estate and Condition Secondly As it is a Mercy and Blessing for a Nation to be settled and established so for the Church of God For when the Church hath this rest then it is edified walking in the fear of the Lord and in the comfort of the Holy Ghost Acts 9.31 Establishment is the Mercy promised to the Church also Esai 2.2 It shall come to pass in the last daies that the Mountain of the Lords House shall be established in the top of the Mountains What is more setled on Earth than a Mountain The House of the Lord shal be as a Mountain upon the Mountains in the last daies great shal be the glory of the latter Daies As the Sins and Apostacies of the latter Daies shal be the greatest Sins and Apostacies so the Glory of the Churches shal be the greatest in the last daies And the Establishment of the Churches is not only promised but promised as part of the Glory of the latter Times It is that Mercy and Blessing which the Apostles labored for continually 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fâ—rst they took a great deal of pains to convert and bring men home to God being converted the Apostles then formed them into several Churches and Churches being planted then their great work and business was to Establish them Acts 14.21 And when they had preached the Gospel to that City or had Gospellized that City and had taught many or had Discipled many or those that were sit and worthy they returned again to Lystra to Iconium and Antioch confirming the souls of the Disciples and exhorting them to continue in the Faith c. This they also prayed for and therefore as the Apostle Peter shuts up his Epistle with this Prayer for the dispersed Christian-Jews so the Apostle Paul doth close up his Epistle to the Corinths with the same desire and Prayer for them 2 Cor. 13. And this also we wish even your perfection verse 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Rom. 16.25 he concludes thus Now to him that is of power to establish you c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the Apostle Paul useth two of these four words that are used by Peter The closing wish doth alwaies fal upon some precious mercy And as it is the Mercy prayed for so somtimes it is made the Signal Mercy whereby the Church is declared to be the Church of Christ Whose House ye are saith the Apostle to the Hebrews if you hold fast the Confidence of your rejoycing stedfast to the end An House is setled fixed and established a Tent is removable but an House is not so unworthy are those of the Name of the House
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
I. SCRIPTURE-LIGHT THE MOST SURE LIGHT In compare with 1. Revelations and Visions 2. Natural and Supernatural Dreams 3. Impressions with and without the Word 4. Light and Law within 5. Divine Providence 6. Christian Experience 7. Humane Reason 8. Judicial Astrologie Delivered in Three Sermons on 2 Pet. 1.19 II. CHRIST IN TRAVEL Wherein 1. The greatness of his Travel both in Soul and Body 2. The first and after Effects of his Death 3. His Assurance of Issue 4. His Satisfaction therein Are opened and cleered in Three Sermons on Isai 53.11 III. A LIFTING UP for the DOWN-CAST In case of 1. Great Sins 2. Weakness of Grace 3. Miscarriage of Duties 4. Want of Assurance 5. Affliction 6. Temptation 7. Desertion 8. Vnserviceableness 9. Discouragements from the Condition it self Delivered in Thirteen Sermons on Psal 42.11 Four several Sermons concerning 1. The Sin against the Holy Ghost 2. Sins of Infirmity 3. The False Apostle tryed and discovered 4. The Good and Means of Establishment Preached by VVilliam Bridge somtimes Fellow of Emmanuel Colledg in Cambridg and now Pastor of the Church of Christ in Great Yarmouth in Norfolk Sine gratia sordet Natura London Printed by Peter Cole in Leaden-Hall and are to be sold in his Shop at the Sign of the Printing-Press in Cornhil neer the Royal Exchange 1656. To the Worshipful Maurice Thompson Esquire George Thompson Esquire William Thompson Esquire Sheriff of London Robert Thompson Esq S R John Wittewrong Knight William Ofield Esquire Samuel Champnes Elias Roberts and William Hawkins Esquires With their Wives and Children Grace and Peace Honored and Beloved in our Lord Jesus IT is not want of respect that I seem thus to crowd your Names together I owe more than an Epistle to each of your Names but because God hath made you one though branched into several Habitations I take the boldness to present this work to you as unto one Family It is written of the Stork Ciconiae mos est unum è pullis relinquere Domui qua nidulata est Ludo Vives that she useth to leave one of her Young ones to the House where she made her nest and upon that account some of my labors do belong to your Family where I studyed and from whence I Preached them some of you and yours have often desired the Publishing of these Notes and being Printed whither should the Press send them but to your Door you are the Family with whom I have had the honor to converse much whilst living and now the Blossoms of the Grave are upon me I dedicate these Notes unto you that by them I may live and speak with you when my Head shal lie under the Clods you are a Family whom the Lord hath blessed and raysed not only to a great estate in the world but to the saving knowledg of his Son our dear Savior and whom should I serve and honor but those whom God honors and blesseth 1. That Family is not far from blessing which hath Godly Children Children trayned up and seasoned with the Grace of Christ from the Cradle The Lord blessed the House of Obed-edom and wherein did that blessing consist the Scripture tells us 1 Chron. 26. That some of his Children were Porters in the House of God others were mighty Men of Valor able Men for strength and service and the reason is given ver 5. For the Lord blessed him So that Children useful and serviceable both in Church and State are a great blessing unto a Family 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quia filius est aedificium patris The Hebrews say that Children are the Fathers building and indeed he builds wisely that doth lay the Foundations of his House in a Godly Seed Loe Children saith the Psalmist are an heritage of the Lord and the fruit of the Womb are his reward as Arrowes in the Hand of the mighty so are Children of the youth blessed is the Man that hath his Quiver ful of them Especially where these Arrowes are wel headed wel hearted too And upon this account it is good for great Families to have good Servants For corrupt Servants do debauch Children and debauched Children do scatter Brimstone upon the House of their Fathers 2. Neither is that Family an unblessed Family which is strict in the observation of the Sabbath or the Lords day God hath blessed that day that he might bless them who do keep that day hereby England hath been blessed with the power of godliness more than other Nations My Sabbath saith God shall be a sign between me and thee Servasti diem Daminicam Christianus sum ' intermittere non possum And in the Primitive times when a Christian was asked whether he had kept the Lords day his answer generally was I am a Christian I cannot neglect it as if the observation of the Lords day were the badg of a Christian this is the Girdle of al our Duties and in respect of this Girdle I may say Ungirt unblessed the vallies of the week day are blessed by the upper springs of this day and as the Commandement doth especially poynt at and look wishly upon the Master of the Family saying Neither thou nor thy Son nor thy Daughter c. So doth the blessing also 3. Blessed is that Family which doth industriously seek to build the House of God and the House of the Poor David did but intend to build Gods House and the Lord promised him to build his House The Egiptian Midwives spared the Israelites Children whereby the Poor Families and Houses of the Israelites were built And the Lord dealt wel with the Midwives and made them Houses Exod. 1.20 4. Neither is that Family far from blessing which is a friend to the Ministry Receiving hiding and refreshing the paynful and faithful Ministers and Preachers of the Gospel The Lord give mercy saith Paul to the House of Onesiphorus for he hath refreshed me Not once and no more but he hath oft refreshed me nor did he do this because I followed him and sought him out but he sought me out very diligently and found me And in the day of my greatest affliction he was not ashamed of me for he was not ashamed of my Chains wherefore the Lord grant unto him that he may find mercy in that day and give mercy unto the House of Onesiphorus 2 Tim. 1.16.17.18 He that receiveth a Prophet saith our Savior in the Name of a Prophet shal receive a Prophets reward and what is the reward of a Prophet but to profit by the Prophet and to have a share in his Venture and in al that good which he doth by his Ministry 5. A praying Family also is a precious Family and blessed Nisi Dominus aedificaverit domum frustra laborat quisquis eam aedificat Psal 127. Non enim dicit Dominus aedificat domum nomine scilicet laborante sed ita nisi Dominus aedisica verit frustra laborat perinde ac si diceret labore
who heard them Preached raised them from that Death Mine own Notes were not legible enough for the Press In answer therefore to their desires I have corrected these some things I have altered some things added and some Repetitions fit enough for the Pulpit I have filed off what is wanting let thy goodness supply I have also joyned with them some other Sermons of more doctrinal concernment these being mostly practical that so thy mind and Heart may be at once exercised wherein I have rather applyed my self to the Jnstructive part of Preaching than to Scholastical disputation For I know the Universities have able and faithful Men more fit for that work Neither have I undertaken any English Adversary and if I have troaden upon any Mans Toes I hope he wil excuse me for I can say truly Sir I saw you not And if any Man shal say to me as Davids Brother Eliab spake to him 1 Sam. 17.29 I know thy pride and Malice of thine heart that thou art come down to see the battle I might answer as David did Is there not a Cause When strange Opinions and Errors are dayly Published is there not a Cause that every man who loves the truth should bear his Testimony for it In performance therefore of mine own Duty and for thine Establishment I have spoaken somthing to many truths which are now questioned Hold fast what thou hast lest another take thy Crown And the Lord Jesus Christ and our God even the Father which hath loved us and hath given us everlasting Consolation and good Hope through Grace Comfort thine heart and Stablish thee in every word and good work Thine in the Service of the Gospel WILLIAM BRIDGE The Names of several Books Printed by Peter Cole in Leaden-Hall London and are to be sold at his Shop at the sign of the Printing-press in Corn-hil neer the Exchange Nineteen several Books of Mr. William Bridge Collected into two Volumns Viz. 1 The Great Gospel Mystery of the Saints Comfort and Holiness opened and applied from Christs Priestly Office 2 Satans Power to Tempt and Christs Love to and Care of His People under Temptation 3 Thankfulness required in every Condition 4 Grace for Grace or the Overflowing of Christs Fulness received by all Saints 5 The Spiritual Actings of Faith through Natural Impossibilities 6 Evangelical Repentance 7 The Spiritual Life and In-being of Christ in all Beleevers 8 The Woman of Canaan 9 The Saints Hiding-place in time of Gods Anger 10 Christs Coming is at our Midnight 11 A Vindication of Gospel Ordinances 12 Grace and Love beyond Gifts 13 Scripture Light the most sure Light compared with 1. Revelations and Visions 2. Natural and Supernatural Dreams 3. Impressions with and without Word 4. Light and Law within 5. Divine Providence 6. Christian Experience 7 Humane Reason 8. Judicial Astrology Delivered in Sermons on 2 Pet. 1.19 14 Christ in Travel Wherein 1 The Travel of his soul 2. The first and after effects of his Death 3. His Assurance of Issue 4. And His satisfaction therein Are opened and cleered in three Sermons on Esay 53.11 15 A Lifting up for the Cast-down in case of 1. Great sin 2. Weakness of Grace 3. Miscarriage of Duties 4. Want of Assurance 5. Affliction 6. Temptation 7. Dissertion Unserviceableness 9. Discouragements from the Condition it self Delivered in thirteen Sermons on Psalm 42.11 His Four Sermons concerning 16 Sin against the Holy Ghost 17 Sins of Infirmities 18 The False Apostle tried and Discovered 19 The Good and means of Establishment Eleven Books of Mr. Jeremiah Burroughs lately published also the Texts of Scripture upon which they are grounded 1 The Rare Jewel of Christian Contentment on Phil. 4.11 Wherein is shewed 1 What Contentment is 2 It is an Holy Art and Mystery 3 The Excellencies of it 4 The Evil of the contrary sin of Murmuring and the Aggravations of it 2 Gospel Worship on Levit. 10.3 Wherein is shewed 1 The right manner of the Worship of God in general and particularly In Hearing the Word Receiving the Lords Supper and Prayer 3 Gospel Conversation on Phil. 1.17 Wherein is shewed 1 That the Conversations of Beleevers must be above what could be by the Light of Nature 2 Beyond those that lived under the Law 3 And sutable to what Truths the Gospel holds forth To which is added The Misery of those men that have their Portion in this Life only on Psal 17.14 4 A Treatise of Earthly Mindedness Wherein is shewed 1 What Earthly mindedness is 2 The great Evil thereof on Phil. 3. part of the 19. Verse Also to the same Book is joyned A Treatise of Heavenly Mindedness and Walking with God on Gen. 5.24 and on Phil. 3.20 5 An Exposition on the fourth fifth sixth and seventh Chapters of the Prophesie of Hosea 6 An Exposition on the eighth ninth and tenth Chapters of Hosea 7 An Exposition on the eleventh twelfth and thirteenth Chapters of Hosea being now compleat 8 The Evil of Evils or the exceeding Sinfulness of Sin on Job 36.21 9 Precious Faith on 2 Pet. 1.1 10 Of Hope on 1 John 3.3 11 Of Walking by Faith on 2 Cor. 5.7 Ten several Books by Nich. Culpeper Gent. Student in Physick and Astrology 1 The Practice of Physick containing seventeen several Books Wherein is plainly set forth The Nature Cause Differences and Several Sorts of Signs Together wtth the Cure of all Diseases in the Body of Man Being chiefly a Translation of The Works of that Learned and Renowned Doctor Lazarus Riverius Now living Councellor and Physitian to the present King of France Above fifteen thousand of the said Books in Latin have been Sold in a very few Yeers having been eight times printed though all the former Impressions wanted the Nature Causes Signs and Differences of the Diseases and had only the Medicines for the Cure of them as plainly appears by the Authors Epistle 2 The Anatomy of the Body of Man Wherein is exactly described the several parts of the Body of Man illustrated with very many larger Brass Plates than ever was in English before 3 A Translation of the New Dispensatory made by the Colledg of Physitians of London Whereunto is added The Key to Galen 's Method of Physick 4 The English Physitian Enlarged being an Astrologo-Physical Discourse of the vulgar Herbs of this Nation wherein is shewed how to cure a mans self of most Diseases incident to Mans Body with such things as grow in England and for three pence charge Also in the same Book is shewed 1 The time of gathering all Herbs both Vulgarly and Astrologically 2 The way of drying and keeping them and their Juyces 3 The way of making and keeping al manner of useful Compounds made of those Herbs The way of mixing the Medicines according to the Cause and Mixture of the Disease and the part of the Body afflicted 5 A Directory for Midwives or a Guide for Women Newly enlarged by the Author in every sheet and Illustrated with
from the whol Verse is this Doct. Scripture-Light is our great and most sure Light whereunto we shall do well that we take heed and that especially in our dark Times and Places For the opening and prosecuting whereof Four things wil fal under your Consideration 1. That a good man may be in the dark in a dark place state and condition 2. Though he be in the dark yet God hath not left him without Scripture-Light to walk by 3. This Scripture-Light is the most excellent safe and sure Light 4. It 's the Duty of all the Saints to take heed thereunto and to walk thereby and that especially in their dark times and places First It is possible that a good man may be in the dark on a dark ground and in a dark condition yea possibly a man may truly fear the Lord yet he may walk in the dark and see no light of Comfort Esai 50.10 doth not the Church complain in the Lamentat saying He hath set me in dark places Chap. 3.6 Was not David in the dark when he said The Lord will lighten my darkness 2 Sam. 22.29 Was not Job in the dark when he said The Lord hath set darkness in my paths Job 19.8 and when he said I waited for light and there came darkness Chap. 30.26 And was not Heman in the dark when he said Thou hast laid me in the lowest pit in darkness Psal 88.6 Yea was not Christ himself in the dark when the hour and power of darkness came upon him Luk. 22.53 Surely therefore it is possible that a good man may be in the dark upon dark ground and in a dark Condition and it must needs be so For A good man may live and dwel in a Place or Town where no means of Grace are in a poor dark and ignorant corner of the World Did not Job dwel in the Land of Vz And when David thirsted after Ordinances saying My soul thirsteth after thee O God to see thy Power and thy Glory so as I have seen thee in the Sanctuary Psal 63.1 2. was he not then in such a dark corner as I now speak of The Title of the Psalm tels us that he was in the Wilderness of Judah and if ye look into 1 Sam. 26. ye shal find him complaining thus They have driven me out this day from abiding in the Inheritance of the Lord saying Go serve other gods verse 10. Such a dark place was Capernaum and Galilee by the way of the Sea Galilee of the Gentiles where Matth. 4.16 it 's said The People sate in darkness and in the shadow of death yet here did Peter and Andrew dwel when our Savior called them to follow him there did James and John dwel likewise And as a wicked man may live under the means and the light shine on him though he comprehends it not so it may be the lot and portion of a good man to live and dwel and be in a Town or Place or Parish where there is no Means and no Light shining As he may live and dwel in such a place as this so he may be in some great Affliction and Persecution for the dark places of the Earth are ful of the habitations of Couelty Persecuting Times are dark Times When do Beasts go forth to their Prey but in the night And when are Theeves bold but in the night In times of Persecution the Enemies of Gods People are very bold and those Beasts do go forth to their Prey Surely therefore this Time is a dark time with the Saints If a good man may be in such streights as for the present he doth not see his way before him then he may be in the dark Thus it was with Joseph when Mary was first with Child he did not know what to do in the case til the Angel of the Lord appeared to him Thus it was with David often especially at Keilah when he went down to Achâ—sh feigned himself mad changing his behavior and at Ziklag when his Wives and Goods were taken from him and his men thought of stoning him John 12.35 He that waâ—keth in darkness knows not whither he goes saith our Savior And when a man is in such streights as that he doth not see his way then he is in the dark indeed A good man may be much offended Times of Offences are dark Times He that walketh in darkness stumbleth and so much as I do take offence and am stumbled so much I am in the dark Now possibly a good man may be much offended and stumbled though he be not offended at the good Way of God and Power of Godliness nor at al the Saints yet he may be under much offence All you shall be offended saith our Savior to his Disciples because of me And if a good man may be offended then he may be in the dark on a dark ground and in a dark Condition As a good man may be offended and stumbled so he may stumble into some mistakes and errors Erroneous times are dark times every Error is Darkness as Truth is Light Now a good man may err for though he doth see much when his eyes are opened in his first Conversion yet every man doth not see all things two or three or four may see and have their Eyes open yet one may see further than another God hath several Truths for several Ages and Generations As in a great House there are Hangings for every Room and the Hangings of this Room are not fit for that and the Hangings of that are not fit for another So God hath several Hangings of Truth to furnish several Generations and those that are fit for this are not fit for that Nonnulla video non visa beato Augustino saies Luther et rursum multa visuros scio quae ipse ego non video I see many things said he that were not seen to Austin and those that come after me shal see those things that I see not O! saith Austin There is such a depth in Scripture that I do multo plura nescire quam scire that I am ignorant of more things than I know Ye see how it is in a Room where there are many Pictures though ye see some of them presently yet others have a silken Curtain drawn before them which ye see not immediately So here though God do reveal much unto you yet there is a silken Curtain that is stil drawn before some Truths and therefore even a good man may be much mistaken The Lord hath hid this thing from me 2 Kings 4.27 said Elisha And when David told Nathan that it was in his heart to build an House unto God Go said Nathan to him and do all that is in thine heart for the Lord is with thee yet Nathan though a Prophet was mistaken and in an Error for the same night the Lord appeared to him and told that this Work was reserved for another not for David Possibly therefore a good man may mistake even
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
illusiones atque Revelationes ipsas visionuâ— voces aut imagines quodam intimo sapore discernunt ut scient vel quid à bono spiritu percipiant vel quid ab illusore patiantur nam si erga haec mens caura non fuerit per deceptorem spiritum multis se vanitatibus immergit qui nonnunquam solet multa predicere ut ad extremum valeat animam ex una falsitate laqueare Gregor Dialo Lib. 4. or a wonder and the sign or wonder come to pass saying Let us go serve other Gods which thou hast not known Verse 2. Thou shalt not hearken to the words of that Prophet for the Lord your God proveth you to know whether ye love the Lord your God God may suffer a Revelation to come to pass and yet it may not be from the Lord but to prove you whether you love him and wil cleave unto him Or wil ye know a true Revelation from a Delusion by your Tast per saporem which is said to be the way whereby they did know that thing was of God Then what an uncertainty wil here be that your whol Salvation shal hang upon and be ruled by your own Tast But now the written Word of the Lord is certain sure and stedfast Heaven and Earth shall pass but not one tittle of the Word shall pass the least apex and tittle of it is more established than the Mountains There is no danger in tending upon and taking heed to this Scripture-Light 1. But if men do attend to Revelations and Visions how easily may they be drawn to despise the Scripture and such as do wait thereon There were a Generation of men in Luthers daies that pretended unto great Discoveries and Revelations men of great Parts and of high Language insomuch as Bucholcerus saies of them Swenckfeldiani sunt ter miseri nec se nec alios intelligunt non se que non intelligunt se dicere pugnantia non alios idque non tam naturali sua tarditate ingeniorum quam eo quod tenentur irretiti suis quibusdam enthusiasticis laqueis unde se extricari summam putant impietatem dementabant multos magnifecis istis verbis quae semper illis in ore Illuminatio Revelatio Deificatio hominis interiotis et spiritualis c. Scultet Anual an 1525. pag. 269 270. That they neither understood themselves nor others nor others them but wâ—re alwaies speaking of Revelations Visions Deifications c. As for other men that kept close to the Scripture they called them Vocabulists Literalists Grammatists and Creaturists And so now it wil be also if men once do attend and take heed unto Visions they wil easily despise the Scriptures and such as do take heed thereto Yea 2. And if men do attend to these Visions and Revelations how easily may they be drawn into Popery and Superstition How did Mahomet set up his Alcoran but by perswading the People to attend unto Revelation And how did the Papists so much prevail upon the Nations of the World but by their Visions and Revelations Search the Stories and you shal find that both the Turkish Alcoran and the Popish Religion had their Foundations here And if Luther had hearkened to Revelations and Visions and not kept close to the Scripture what had become of his Reformation Nay but saies he Pactum feci cum Domino Deo meo c. I have made a Covenant with the Lord my God that he may not send me Visions or Dreams or Angels Contentus enim sum hoc dono quod habeam Scripturam I am content with this Gift That I have the Scripture which doth abundantly teach and supply al those things that are necessary for this Life and for the future Yea 3. If a man do once come to attend and take heed unto Visions and Revelations how easily may he slide and depart into Atheism for what difference is there between an Atheist or a Pagan Infidel and a Christian but only this That the Christian is for the Scripture and doth adhere to that the other not Take away the Scripture from me and there wil be little difference between me and an Infidel But now the more a man doth attend unto Visions the more his heart and hands wil be loosed from the Scripture Surely therefore there is a danger in this but Scripture-Light is a sure and a safe Light Why but you wil say may not God speak by extraordinary Visions and Revelations in these daies of ours Quest Answ Yes without al doubt he may God is not to be limited he may speak in what way he please If God wil he may say to a man as he said to Abraham Go and offer up thy Son Isaac to me but is not that Commandement Thou shalt not kill a more sure and câ—rtain Rule for me to walk by God may if he wil say to a man as he once said to Hosea Go and take thee a Wise of Fornications But is not that Commandement Thou shalt not commit Adultery a more sure and certain Word and Rule for me to walk by What God may do I wil not dispute he may thus speak to men if it please him yea and if we may give credit unto known Histories the Lord hath spoken in this way somtimes to some of his Servants since the Apostles Time Cyprian tels us of Four Revelations which the Lord gave him before that Persecution did come upon them Mr. Fox in the Book of Martyrs tels us of many Visions which one Gallus a French Martyr had and of one which Mr. Philpot had Scultetus also and Sleiden tels us that God did reveal it to Luther That there should be no War in Germany whilst he lived Yet there is a great deal of difference between Faith in the Promise and a Vision or Râ—velation Possibly then the Lord may speak in such a way as this is to some of his Servants But now that you may have a Loundary in this Matter Though God may thus speak to some of his Servants yet if I have an itching desire after Visions and Revelations it 's ill The Lord may work a Miracle and being wrought I am bound to receive it but I may not put God upon the working of a Miracle So here if God wil speak in this way to me he may but I may not put him on it without Tempting of him yea I am to be so far from desiring God to speak in this way of a Vision as I am bound rather to be backward to it Revela iones caute recipiendas Aluarez de vita spirituali de discretione spirituum Lib. 5. Cap. 4. For as Alvarez observes wel If a Master be abroad in the night and the Servant be backward to open the door unto him and to let him in lest some Thief should counterfeit his Voyce the Master wil not take it il at the Servants hands that he made him stay so long before he did open the door but will rather commend
is not the time of the Dragon but the red Dragon that is the Heathen Roman Emperor did persecute the Woman Rev. 12. standing before her to devour the man Child the Seed of the Church as soon as she was delivered verse 2 3. Yet this good and holy man thought that that must needs be the meaning of the forty two Months because the Interpretation came to him with such an impression Possibly therefore a good man may be much deceived by Impressions especially when they come with a particular word But where do we find in al the Scripture That we are to judg of Doctrines by Impressions No but by the written Word of God that is the only Rule whereby we must judg comparing Spiritual things Foxus in Apoc. 13. p 216. with Spiritual things and one Scripture with another Though there may be much comfort found in the way of Impressions especially coming with a word yet if the word be not set upon the heart according to the true sense and scope of it we have cause to fear that the Impression is not of God but an illusion of Satan For where do we find in Scripture That ever God did set a Word upon the Soul but in the true sense and scope of it The Devil brought a word to Christ and applied it not according to the true Scope thereof Cast thy self down saies he he shall give his Angels charge over thee this was not according to the Scope of the Scripture But if God set on a Scripture with a deep Impression it was alwaies according to the true sense and scope of the Scripture For example Nehemiah being at Prayer as ye read Chap. 1. God gave him a word with a sweet Impression and it was according to the true sense thereof So Acts 4. the Apostles were at Prayer and God gave a word to them out of Psal 2. and it was according to the true scope thereof Where do we find that ever God did set on a particular Word but according to the true meaning of it Have I therefore an Impression with a Word yet if the Word be not set on my Soul according to the true meaning and scope of it then have I cause to fear that it is rather a delusion of Satan than the Impression of God Though the Impression be of God yet if the Application be beyond the Impression I am stil in an Error There is an Impression of a Word and there is the Application of it the Impression may be Gods and the Application may be mine own The Lord gave Abraham a Word that his Seed should be as the Stars but he made a false Application thereof when he went unto Hagar for the fulfilling of that Word So the Lord gave a Word to Eliphaz Job 4.12 Now a thing was secretly brought to me and mine ear received a little thereof fear came upon me and trembling verse 14. Then a Spirit passed before my face it stood still but I could not discern it then I heard a Voyce saying Shall mortal man be more just than God verse 15. Here was an Impression with a Word and this was from God but he applies this to and against Job Chap. 5.1 the Impression was of God but the Application was his own Possibly then a man may have an Impression from God with a Word yet the Application may be his own but though the Impression be never so â—ul and deep yet if the Application be beyond the Impression he is stil in an Error And therefore seeing that it is an easie thing and usual even for the Children of Abraham to make Application beyond the Impression the safest sure I way is to keep cloâ—e to the written Word of God which is both the Judg of al our Doctrinâ—s and the only Rule of al our Practices and therefore above and beyond al Impressions whether with or without a Word And thus I have done with the Third Instance Instance 4 As for that Light and Law of Grace which is in the Saints the Light of the Scripture is beyond and more excellent than that For The Light and Law within us here is imperfect for we see but in part and know in part 1 Cor. 13.9 Now we see through a Glass darkly And lest any man should think that Paul spake this only of some Babes in Christ he speaketh out yet more expresly putting himself into the number ver 12. Now I know in part and this in part is set in opposition to what is perfect for saies he verse 9. We know in part and prophesie in part but when that which is perfect is come c. verse 10. So that whatever Law or Light or Knowledg is within us now is imperfect but the Word of God written the Scripture and the Light thereof is perfect for saies the Psalmist The Law of the Lord is perfect Psal 19. The Law of Grace within and the Light within is not able to convince others If I feel a Light and Law within me and say this must needs be so for I find it thus within me I have a Light within me for it this wil not convince another But the Scripture by the breathing of the Spirit of God with it wil convince another and is able to convince another Tit. 1.9 Holding fast the faithful Word that he may be able by sound Doctrine both to exhort and convince gain-sayers How are gain-sayers to be convinced then what by the Light or Law within No but by sound Doctrine fetched from the faithful Word Quest Is there then no use of the Law and Light and Spirit within us doth not God speak and direct thereby Answ 1 Yea The Spirit of a man saith Solomon is the Candle of the Lord searching al the inward rooms of the Belly When God doth set up a Light or Candle in the Soul he may thereby go into al the inward Chambers of the Soul discovering those heaps of sin that are in the Soul Answ 2 Yea This inward Law and Light doth not only discover evil but it doth incline to good and strongly incline the Soul thereunto therefore it is called a Law not because it is a Rule to us for the body of death and sin is called the Law in your Members but because of its power and force to incline the Soul unto what is good Answ 3 Yea It doth not only incline a man unto what is good but it enables him thereunto It is that Principle upon which al his good actions grow and from whence they spring All true good must proceed from a good Principle and this Law and Light and Spirit within is that Principle whereby a man is enabled unto what is good But Secondly Though the Law and Light and Spirit within us be a Principle of good yet it is not the Rule of our Goodness or Lives For If the Law and Light and Spirit within be our Rule then what need the Scripture or the Word without any longer
But the Scripture and the Word of God written is a Rule stil it is setled in Heaven and doth endure for ever Psal 119. For ever O Lord thy Word is setled in Heaven verse 89. And saith Paul to Timothy I charge thee in the sight of God that thou keep this Commandement until the appearing of our Lord Jesus Christ Epist 1. Chap. 6. Ver. 14. Timothy doth not live in person to the appearing of Christ but those that succeed him do and shalâ— unto whom this charge is made And if ye look into Chap. 3. ye find that Paul saith to him These things write I to thee that thou mayest know how thou oughtest to behave thy self in the House of God yet Timothy had a Light and Law and Spirit of God within him So that though a man have the Spirit Light and Law within him he is yet to be ruled by the Word of God written the Scripture and the Word written is yet to be a Rule unto him and as many as walk according to this Rule peace shal be upon them Object But if the Spirit that is in me be the same Spirit with that which did write the Scripture what need I wait on or be ruled by the Word without or the Scripture any longer Answ Because when the Spirit comes it takes of the things of Christ and opens them to you it is sent to open the Scripture to you not to take away the Scripture from you it is not sent to be your Rule but to be your help to understand the Rule Because although ye have the same Spirit which did write the Scripture yet you have not the same Inspiration of the Spirit All Beleevers in Pauls time had the same Spirit that Paul had but not the same Inspiration of the Spirit that is very divers 1 Cor. 12.11 the Apostle speaking of diversities of Gifts But saith he all these worketh that one and the self same Spirit dividing to every one as it pleaseth him So that though a man have the same Spirit wherewith the Scripture was written yet he may not have the same Inspiration But because People understand not this therefore they think that if they have the same Spirit they may lay by the Scripture as to their Rule But If the Law and Light and Spirit that is in me be my Rule then I may do any thing without Sin I may whore be drunk steal or any thing without Sin for it 's no sin to do what the Rule commands me and if the Spirit Light and Law within do command me to do it it is no sin to me because my Rule commands me to do it and Sin is a transgression of a Rule but the Law Light and Spirit may command me to do such things as these if it be my Rule for it may command any thing but Sin but it cannot be Sin if the Spirit do command for the very commanding of the Spirit takes off the sin of the Action because the Rule commands it O! what abominable Practices wil this Doctrine lead a man into viz. That the Law Light and Spirit within is his Rule Yea Thirdly If the Law and Light and Spirit that is in me be my Rule then am I my own Rule and so I am God for he that is his own Rule is God But if the Law and Light and Spirit within me be my Rule then am I my own Rule And what is al this but horrid blasphemy Surely therefore the Law and the Word without me is not my Rule Though the Law and Light and Spirit in me be my Principle yet it is not my Rule that is the Word and Scripture only Though the Law and Light and Spirit within be a great help unto us in our way to Life yet it must be tried by the Word written For if it be not tried by the Scripture then it must be tried by nothing But John 1.4 he saith Try the Spirits whether they be of God or no. 2. That Law or Light or Spirit within you is Christ in you but Christ in you is to be tried and examined 2 Cor. 13.5 Examine your selves whether you be in the Faith prove your own Souls know ye not that Christ is in you unless ye be Reprobates And if Christ without us Christ in the daies of his Flesh did submit himself to the tryal of the Scriptures Search the Scriptures saith he for they testifie of me then surely the Spirit of Christ in us wil not refuse the same Christ in us is not more priviledged than Christ without us but Christ without was tried by the Scriptures therefore Christ within us much more And if al that Light and Law and Spirit within us be to be tried by the Scripture then surely the Light of the Word written is a more excellent Light than that Light which is within And thus I have now done with the Fourth Instance Instance 5 As for Experience Christian Experience the Word of God written and the Light thereof is more excellent than Experience and the Light of it simply considered For so much Light as there is in Experience is borrowed from the Scripture and the Word of God written It is short of the Scripture for Scripture-Light extendeth unto al our Actions a light unto our Paths there is nothing hid from the Light thereof no Duty incumbent upon us that is hid from the Light thereof But though I have much Experience in this way yet I may have little or none in another my Experience cannot say nothing is hid from me and from my Light Though Experience be a great help to our Faith yet take it alone abstracted from the Word and it cannot heal our Unbelief The Staff that is in a mans hand is a good help to him but it cannot heal his lameness So is this Staff of Experience though it be a good help in my way yet it cannot heal the lameness of my unbeleeving heart but the word can and the Scripture doth Quest Is there then no use of our Experiences Is there no Light therein Answ 1 Yea much for it bâ—ingeth forth Hope Experience worketh Hope Rom. 5. Tribulation worketh Patience Patience Experience and Experience Hope verse 4 5. Here is the Genealogy of Hope but the next Parent of Hope is Experience So the Poor hath Hope Job 5.16 How so He counteth up many Experiments and when he hath done he concludes thus So the poor hath Hope it is Experience then which doth work Hope Answ 2 But though Experience be the Parent of Hope yet it is not the Ground of our Faith it is an Help unto Faith but not the first Ground of our Faith The Scripture and the Promise under Christ is Rom. 15.4 Whatever things were written afore time were written for our Learning that we through Patience and Comfort of the Scriptures might have Hope So that the Scripture and the Word of God written is the first Ground of our Faith and Hope And though we
man can foretel future things by the Stars then what need of Prophesie The Lord tels us in Esai 47. that he wil bring evil upon his People which they with al their Astrologers should not be able to foresee and hide themselves from verse 11. Therefore shall evil come upon thee and thou shalt not know whence it riseth No! but we wil might they say go unto our Astrologers Do so saies God verse 12. Stand now with thine Inchantments and with the multitude of thy Sorceries if so be thou maist be able to profit and verse 13. Let now the Astrologers the Star-gazers the Monthly Prognosticators stand up and save thee Behold they shall be as stubble verse 14. Iâ— Aâ—â—rologers and Star-gazers can foretel the several Changes in States and Common-wealths and what great things shal come to pass therein and how they come to pass then why doth God say here that in spight of al them thou shalt not know whence this evil comes verse 11. Surely therefore such things as these are not to be read in the Book of the Heavens Quest But is there no Light of Knowledg to be had from the Stars and do not the Heavens teach and declare the Lords handy-work will ye condemn all Astronomy Answ 1 Astronomy No. There is much difference between Astronomy the Lawful knowledg of the Stars and Judicial Astrology whereby men would foretel al Events I gâ—ant First Thâ—t there is a teaching Work in the Heavens The Heavens declare the Glory of the Lord and so do al thâ—â—â—â—â—â—tures yet this â—eaching is not able to convert the Sou◠〈◊〉 therefore when the Psalmist had said in Psal 19. The â—â—avens declare c. he comes to shew where the true converting teaching is to be found even in the Scriptures verse 7. The Law of the Lord is perfect converting the Soul Secondly I grant also That the Stars are for Signs So the Word saith Gen. 1.14 Let there be Lights in the Firmament to divide the day from the night and let them be for signs and for seasons and for daies and for yeers But how for Signs of the Weather As the Sun when it setteth with a red Skie foresheweth a fair day to follow Matth. 16.2 Yea and somtimes they import and are signs of Gods Displeasure Luke 21.25 Ordinarily they are for Signs to know when to sow and plant and prune and reap And are Signs to sail by for the Marriners at Sea Yea Thirdly I grant that the Stars have a great influence upon these Sublunary things even upon the Bodies of Men and Women Answ 2 Secondly But though the Stars have a great influence upon this neather World are signs of weather and have a teaching power with them as al other Creatures have Yet if a man shal undertake by the Stars to foretel future Events which are accidental depending on the Wils and Actions of Men he doth plainly step into the Chair of God this is Gods great Prerogative therefore saith he Esai 41.23 Shew the things that are to come hereafter that we may know that ye are gods Those men therefore that wil undertake to shew the things that are to come hereafter would be known to be gods But though they would be gods themselves yet why should they not let God be God stil Qui fatum ponit Deum tollit he that sets up a Fate doth destroy God and if al things come to pass by Influence of the Stars else they cannot pretend to foreknowledg of them then al things must come to pass by a Fate Yea what doth this practice otherwise than as Austin observes wel make God the Author of all the Sin in the World Malti hoc dicunt fatum mihi fecit stellae me fecerunt ita jam per circuitum ad Dâ—â—m volunt perveniâ—e per circuâ—tum vâ—lunt peâ—venire ad Deum accuâ—â—â—dum qui nolunt de câ—mpendio venire ad Dâ—um placâ—ndum â—â—dicunt fatum mihi â—ecit q id est fatâ—m stellae mei câ—â—â—â—â— quid â—unâ— stelâ—ae certe isiae quâ—s 〈◊〉 C lo peâ—spicimus et quis eâ—s feciâ— Dâ—us qui eas ordinavit Deus erâ—o vides qâ—â—d voluâ—tii dicere Deus fecit ut peccatem ita ille injustus tu justus quod iâ—si ille fâ—cillet tu non peccassâ—s tolle istas excuâ—ationes in peccatis memento illius Psalmi Ne declines cor meum in verba maligna ad excusanda peccata c. Ad haec magni viri sunt qui defendunt peccata sua magni sunt qui numerant sâ—dera Et computant stellas et tempora et dicunt quis quando Vel peccet vel bâ—ne vivat et quando Mars facit homicidium et Venus adulterium magni Docti viri videntur in hoc saculo sed quid ait Psal Ne declines cor c. Austin in Psal 31. Omne Corporale signum vel est effectus ejus cujus est signuÌ„ sicut fumus significat ignem a quo c usatur vel est cum non potest autem dici quod dispositiones Caelestium Corporum et motus sint effectus futurorum et ventuum nec possunt reduci in aliquam superâ—orem rem communem quo sit corporalis c. Aquin. 22. Quest 95. Art 5. Seductus enim ab inimico cum esset fidelis d u Mathematicus fuit seductus seducens deceptus decipicus illexit fefellit multa mendacia locutus est contra Deum qui dedit hominibus potestatem faciendi quod bonum est et non faciendi quâ—d malum est iste dicebat quod adulterium non faciebar propria voluntas sed Venus justum non faciebat Deus sed Jovis et alia multa Sacrilega non parva quam multis eum putatis Christianis nummos abstulille 〈◊〉 quam multi ab eo emerunt mendaciâ—m c Austin in Psal 71 post â—ractâ—tum cum Mathematicus in populo monstâ—aretur For if these Astrologers can foretel future things which depend on the Will of man and that by the Stars then the Stars and their Influence must be the cause thereof For as Aquinas observes If such a Constellation be a Sign of an Event then it must be the Effect of it or the Cause of it the Effect it cannot be And if the Influence of the Stars be the Cause of al sinful Actions then God must be the cause of al sin for he hath made the Star and given it such an Influence This doth so cleerly follow that Austin telling the Story of a mans converting from this wicked Art saith the man did confess that whilst he practiced that Art he with others held that Adulterium non faciâ—bat voluntas propria sed Venus A mans own will was not the cause of Adultery but the Sâ—ar Venus a mans own wil was not the cause of Murder but the Star Mars Thus saith hâ— doth this Art of Judicial Astrology lay the Sin of al the World upon God himself and it must needs do so for
the Cause of the causes in things necessarily subordinate must be the Cause of the caused But can our hearts bear the thoughts of such Blasphemies as these or can we think that a man can tell by the Stars what shal come to pass hereafter when the Scripture saith Who can tell what a day will bring forth And Eccles 10.14 A man cannot tell what shall be and what shall be after him who can tell Again Chap. 8.7 For he knoweth not that which shall be for who can tell him when or how it shall be These Astrologers do indeed hit the matter somtimes and have foretold that which hath come to pass and where such a thing lost may be found again But I 'le tel you how The Devil doth assist them therein and as they erect their Scheam he doth suggest unto them and leaves his Impressions upon their hearts concerning the matter it being easie for him to make discovery of those things which pass through his own hands Occulto instinctu instinctu fieri Spirituâ—m nâ—n bonorum Austin de civit Dei Lib. 5. Cap 7 Sunt haec Astrorum indicia ex nâ—cti cum aemonibus et insti◠〈…〉 â—â—um 〈◊〉 iâ—si no quâ—m 〈…〉 mâ—ntes pâ—â—inâ—tâ—â— Austin 2 Lib de Doctr. Christ ana Eâ— omne hujuâ—modi artâ—s vel nugatori 〈◊〉 vel noxi supeâ—stitionis ex qâ—adam pestiâ—â— a socie tate hominum et daemonum Ibid. P imà causâ— istâ—rum pâ—edictionam â—onnâ—nqâ— m pâ—ovenit ex pacto et fâ—cieâ—â—te quam inivit Astrologus cum daemone vel ex occulto ejus instâ—â—u et instinctu Pererius in Gâ—â—es Cap 1. v. 14. 15. Lib. 2. de Astromâ—ntia Câ—lum est solum influens generale cujus ratio particulaâ—izatur vel singular zatur aut à Dâ—o solo auâ— Ã dispositione materiae si autem objicitur quod inveniuntuâ— predicere multa vera respondetur quod multo plura falsa et ideo vera dicunt vel à casu vel à multitudine toâ—um quo dicunt vel ab observatione eorum quae audiunt aut fit ab mixtione operationis daemonum propter seducendos tam predicentes quam fidem adhibentes in talibus per damnabilem curiositatem sciendi futura et ea quae pater solus habet in sua potestate Gerson pars prima Trilog Astrolog Theolog. Prop. 11. Now because they do not go profâ—ssâ—ll to the Devil they think that they have nâ—tâ—â—ng to do with â—hâ— Devil whereas the thing is wholly rom the Devil and not from the Stars and iâ— this Light then or is the knowledg of this Mystery to be called Light No it is darkness and a work oâ— darkness But the Light of the Scâ—ipture iâ— a pure Light a cleer Light a Light without any darkness a Light which doth come from God and lâ—ad us unto God not unto the Devil Surely therefore this Light oâ— S ripture is the best Light the most excellen Ligh more excellent than that of Revelations and Vnions more excellent than that of Dreams and immediate Voyces more excellent than that of Impressions more excellent than that of the Law and Light within more excellent than that of Christian Experience or that of Divine Providence or that of Humane Reason more excellent than this pretended Light but in truth darkness of Judicial Astrology Surely therefore it is the most excellent safe and sure Light in the World Shal we then forsake the Scripture and cleave to pretended Lights and lying Vanities No but if the Scripture be the best Light the most safe sure Light then it is the Duty of al the Saints to take heed thereunto and that especially in their dark Times and Seasons which is the Fourth General Thing propounded And thus I have done with the Third General viz. That Scripture-Light is the most safe sure and the best Light The Fourth followeth SCRIPTURE-LIGHT The most Sure LIGHT Sermon III. 2 PET. 1.19 We have also a more sure Word of Prophesie whereunto ye do well that ye take heed as unto a Light that shineth in a dark place until the day dawn and the Day-star arise in your hearts AS Scripture-Light is the most excellent Light the best and most sure Light in compare with al other Lights or whatever may pretend to Light So it is our Duty the Duty of all the Saints and People of God The fourth General Proposition to take heed thereunto and that especially in their dark times and places which is the Fourth thing propounded â—o your Consideration and which doth necessarily folâ—ow from thâ—â—â—ther For if the Scripture or the written Word of God be our great and most sure Light then it is our Duty the Duty of al the Saints and People of God to take heed thereunto especially in their dark times and places Yet further ye shal do wel that ye take heed thereunto for the Doctrine of the Gospel written Is The Word of the Son of God The more excellent the Person is that speaks unto you the more diligently ye wil take heed unto what he saith Now the Gospel or the Word of God written is the Word of the Son Some there are who say That Christ only is called the Word or the Word of God and that the Doctrine preached or written is not the Word or the Word of God But though Christ be called the Word John 1. yet I do not find in al the New Testament that he is called the Word of God for the present there is a time a coming when he shal be called King of Kings Lord of Lords and the Word of God but for the present he is called the Word And if the Doctrine preached be not called the Word of God why doth our Savior say The Sower went forth to sow and some â—ell in the high way some on stony ground and some on thorny ground and the Seed is the Word of God Is that Christ what doth Christ himself in person fall on the high-way ground and stony ground and is Christ divided for the Seed is the Word of God and some of it fel on one ground and some on another doth Christ himself fal thus No but the Doctrine preached doth and therefore that is called the Word of God And if the Word written be not called the Word of God what doth the Apostle mean when he saith Rom. 9.6 Not as though the Word of God hath taken none effect doth he mean Christ thereby No but he speaketh plainly the Word of Promise which is written in the Scriptures Yea the whol Scripture is so ful of this that I need not turn to any particular place The Scripture is every where called the Word of God and if the Word of God written be the Word of the Son then we are to take heed thereunto for saies the Apostle Heb. 2. Therefore ought we to give the more earnest heed to the things which we have heard for if the Word spoken by Angels were stedfast how shall we escape
if we neglect so great Salvation which at the first began to be spoken by the Lord and was confirmed unto us by them that heard him verse 1 2 3. As the Scripture is the Word of the Son so it is the only Rule of our Lives Now that which is the only Rule of our Lives Scriptura est luserna pedibus à qua non deflectendum Ecclesiae sapientia cognitionis forma 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cujus testimoniis omnia consumanda ex qua â—riâ—ntur demonstâ—ationes Cui quae câ—nsentiunt admittenda et quae non consentiunt rejicienda Ergo est vitae fidelque Regula Chamiâ—rus 1. Tom. de cano fidei Lib. 1. Cap. 3 4 5 7 8 9 10 11. we are in special manner to take heed unto But the Scripture and the Word of God written is the only Rule of our Lives for it is a Light unto our feet and a Lanthorn to our paths Psal 119. It is the Wisdom of the Church and People of God Deut. 4. It is that which we may not turn aside from either to the right hand or to the left Deut. 28. It is that whereby Doctrines are to be rejected or admitted Acts 17. It is that which nothing must be added to or taken from Deut. 4. Rev. 22. It is that which we are all to have recourse unto for Comfort and Direction Es 8. To the Law and to the Testimony if men say not so it is because there is no Light in them Now if the Scripture and the Word of God written be a Light unto our paths the wisdom of the Church and People of God if it be that whereby Doctrines are to be admitted or rejected if that from which we may not turn either to the right or to the left from which nothing may be taken and to which nothing may be added and if it be that which we are to resort continually unto for comfort and direction then it is the Rule and only Rule of our Lives But so it is as al these fore-mentioned Scriptures do plainly prove and therefore it is the Rule and the only Rule of our Lives As the Scripture and the Word of God written is the only Rule so it is that Salt which doth season all your Enjoyments Omne quod extra Dei verbum est est Idolatria omne quod fit in verbo est verus cultus sicut omne quod fit sine fide est peccatum et omne quod fit in fide est bonum opus quod inter verbum et fidem est conjugium indissolubile Luther It 's the Rule and Measure of your Worship for if you do not worship according to the Appointments of God in his written Word your Worship is but Idolatry and Superstition Superstitio est quicquid est supra Statutum It 's the great relief of your Souls in time of Temptation Hereby Christ answered to all his Temptations It is written and again it 's written and again it 's written and Christs Practice must be your Rule It 's that which Sanctifieth al your outward Comforts even amongst the Creatures for saies the Apostle 1 Tim. 4.4 Every Creature of God is good if it be received with thanks-giving Anima omnibus rebus carere potest excepto verbo Dei ego quidem sine verbo ne in Paradiso optarim vivere at cum verbo etiam in Inferno facile est vivere Est verbum talis thesaurus qui tractando crescit et distribuendo servando autem petir Luther Scriptura est Communis animarum officina Basil Omnipotentis Epistola ad homines missa Gregor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nutrimentum et cibus animae Athanas for it is sanctified by the Word and Prayer I profess saies Luther I cannot live without the written Word of God I can want any thing but the Scripture or the written Word of God If I were in Hell I could live with a Promise and though I were in Paradice yet if I had not the Word with me I could not live there O! saith he the Word is so great and deep a Treasure that it doth encrease by distributing yea it is even Genus generalissimum omnium bonorum that general good thing under God and Christ that hath Influence into al good things And shal the Word of God written be such a blessed Treasure and shal we not take heed thereunto As it is the Salt of al your Comforts so it is land shal be your Judg at the great day Christ is the only Judg then but this Book of the Scripture and the Word of God written is that whereby he wil Judg you and me and the World for at the last and great Day when men come to be tried for their Eternal Lives the Books shal be brought out not one Book but Books Revel 20.12 And I saw the dead both smal and great stand before God and the Books were opened and another Book was opened It seems then that three Books shal be opened at the great Day one Book is the Book of Life two other there are the Book of Gods Records for a Book of Remembrance is written upon all our Actions Mal. 3. and the Book of the Scripture or the Word of God for saith our Savior John 12.48 The Word that I have spoken the same shall judg him in the last day Now this Word that Christ hath spoken is written and therefore men shal be judged thereby but if the Scripture and the Word of God written be that Book whereby men shal be judged at the last then surely it is our Duty in special manner to take heed thereunto As the Scripture is that Book whereby we shal al be judged so it shal be established upon us if we be not established by it for saies the Apostle Heb. 2. If the Word spoken by Angels was stedfast and every transgression and disobedience received a just recompence of reward how shall we escape if we neglect so great salvation which at the first began to be spoken by his Son What then Therefore we ought to give the more heed to the things we have heard lest we let them slip Why For if we be unstedfast yet the Word of God is stedfast The Word that God spake by Moses was stedfast and established upon them that disobeyed So now much more saies he if you be not stedfast and established by the Word it shal be established upon you unto your Destruction O! what infinite reason is there then that we should take heed thereunto Object But the Text saith That we shal do wel to take heed thereunto til the day dawn and Day-star arise in our hearts but the day hath dawned on me and the day-star hath arisen in my heart and therefore now what need I take heed to the Scripture or the written Word any longer Answ Yea Stil you have need to do it for did not the day dawn and the day-star arise on the hearts of the Apostles and Christians in
one thing to cite Scripture and another thing to take heed thereunto The Devil cited Scripture to our Savior Christ but he did not take heed unto it as to his Rule of life If we take heed thereto then we shal be kept and preserved by it even from the power of that darkness which we may labor under And thus now I have done with the Fourth General Thing propounded and have cleered the Doctrine Applic. 1 If this Doctrine be true then what cause have we to bless God and not to despise Humane Learning Mistake not I shal not go about to preach up Humane Learning in the Church of God but though I do not preach up the Excellency of Meat Drink and Cloathing or outward Blessings yet I may cal upon you and my self not to despise the same but to bless God for them So though I do not preach up the excellency of Humane Learning yet I may cal upon you and my self not to despise the same but to bless God for it For if Scripture-Light be so excellent a Light and the Word of God written that whereunto we are all to take heed then what a Mercy and Blessing is it that this Word and Scripture is translated into the English Tongue it was not first written in English but in Hebrew and Greek it could not have been brought forth into English but by the help of Humane Learning and wil ye then deâ—pise Humane Learning and not bless God for it O! ye wanton hearts remember how the poor Martyrs in Queen Maries time did bless God for the English Translation and how could that be without Humane Learning Then let us bless God for it and not despise it Applic. 2 If this Doctrine be true viz. That Scripture-Light is so great a Light which al are to take heed unto then what a sad condition are those in who do deny and forsake the Scripture they are in the dark indeed I confess a good man may be tempted as to other sins so to this To doubt of the Truth of the Scripture But do I hear a man that hath been a Professor one that hath known God and his Waies one that is under no Temptation Do I hear such an one denying the Scripture as any Rule to him Write that man Childless write him Faithless without Christ and without God in this World Ah! poor soul here is one whose Foundations are plucked up twice dead plucked up by the roots O! the sad condition of this poor Creature he hath forsaken the Light and now is under the power of darkness Whither should he go for he hath left the words of Eternal life yet Lord how many have these times brought forth that are come to this height of wickedness But beloved I do not only hope but am assured better things of you only hear the word of Exhortation and that is Applic. 3 Take heed and attend to the Scriptures for they are our great and most sure Light whereunto ye do wel if ye take heed as unto a Light shining in a dark place O! then take heed thereunto Quest What must we do that we may take heed and attend unto Scripture Answ Ye must do three things 1. Ye must attend to know and understand it 2. Ye must attend to keep it 3. And ye must attend to walk by the same And First For your knowledg in and understanding of the Scripture and the written Word of God ye must Observe keep and hold fast the Letter of it for though the Letter of the Scripture be not the Word alone yet the Letter with the true sense and meaning of it is the Word The Body of a Man is not the Man but the Body and Soul together make up the whol man the Soul alone or the Body alone is not the Man So here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in lego sine Scripturis non est litera a qua non pendent magni montes Doctrinarum Rabbim though the Letter of the Scripture alone do not make up the Word yet the Letter and sense together do and if ye destroy the Body ye destroy the Man so if ye destroy the Letter of the Scripture you do destroy the Scripture and if you deny the Letter how is it possible that you should attain to the true sense thereof when the Sense lies wrapped up in the Letters and the words thereof Object But if I attend to the Letter in my Practice then I shall be a Professor of the Letter and if a Preacher do attend to the Letter then he shall be a Minister of the Letter Answ Not so For when the Apostle saith We are not Ministers of the Letter but of the Spirit his meaning plainly there is not of the Law but of the Gospel for in that 2 Cor. 3. he cals the Ministration of the Law the Letter and the whol Ministration of the Gospel the Spirit Those therefore that preach or walk according to the Ministration of the Law are Ministers and Professors of the Letter those that preach or walk according to the Ministration of the Gospel are Ministers and Professors of the Spirit And therefore those that depart from and despise the Ministration of the Gospel do depart from and do despight to the Spirit It 's one thing for a man to keep the Letter of the Scripture so as not to deny the same another thing to keep to the Letter only for the meaning of it It 's one thing to preach from the Letter another thing to preach the Letter Our Lord and Savior Christ when he expounded that Esai 61. as ye read Luke 4. did not preach the Letter yet he preached from the Letter So now we may preach from the Letter of the Scripture yet not preach the Letter or be Ministers of the Letter and you may practice the Word from the Letter of the Scripture and yet not be Professors of the Letter that is of the Law and the Ministration of it Quest How can we hold and keep fast the Letter of the Scripture when there are so many Greek Copies of the New Testament and those diverse one from another Answ 1 Yes well For though there are many received Copies of the New Testament yet there is no material difference between them The four Evangelists do vary in the Relation of the same thing yet because there is no contradiction or material variation we do adhere to al of them and deny none In the times of the Jews before Christ they had but one Original of the Old Testament yet that hath several readings there is a Marginal reading and a Line reading and they differ no less than eight hundred times the one from the other yet the Jews did adhere to both and denied neither Why Because there was no material difference And so now though there be many Copies of the New Testament yet seeing there is no material difference between them we may adhere to all
For whoever wil understand the Scripture must be sure to keep and hold fast the Letter not denying it Answ 2 If you would have the true knowledg and understand the Scripture and so behold this great Light in its full glory and brightness you must diligently enquire into the true sense and meaning of it for the true sense and meaning is the soul thereof Now the Scripture or the Word of God written may be expounded for Ezra stood up before the People in a Pulpit and gave the sense of the Scripture Christ himself is said to expound and 2 Pet. 1.20 No Scripture is of any private Interpretation The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Exposition it 's the same word that is used in Luke 4. Christ stood up and expounded Now saith the Apostle No Scripture is of any private Exposition therefore it may be expounded and if not why were Gifts given to men by the Ascention of Christ It 's a very dangerous thing to bear false witness against the Truth of Christ Now if a man do not take heed unto the true sense and meaning of the Scripture but wil rigidly adhere to the Letter of the Scripture he may quickly bear false witness against the Truth Mark 14.56 it 's said that many did bear false witness against Christ but their witness agreed not together But how did they bear false witness They testified that Christ said I can destroy the Temple of God and build it again in three daies which our Savior Christ spake of his Body they applied to the Temple of the Jews and so they are said to bâ—â—r â—al e witness Why because they kept to his words only and not to his sense and meaning So that we had need take heed how we report the words of Christ though we do adhere to his words yet if we keep not to his meaning we shal be found false witnesses against him and his Truth Search the Scriptures saith our Savior why search even because the sense and meaning doth lie deep And therefore it is not enough for us that we do adhere to the words but we must diligently enquire into the true sense and the meaning of them Object But one Scripture hath many Senses a Literal Sense and a Spiritual Sense a Literal Sense and a Mystical How shall we be able then to find out the true Sense and the Meaning of it Answ 1 Nay but the same Scripture hath but one intire Sense Indeed Papists tel us that one Scripture hath many Senses but the Protestants hold Excipiendus est Michael Medina That there is but one intire Sense of a Scripture though divers applications of it As for Example The Old Testament saies Thou shalt not muzzle the mouth of the Ox which the Apostle applies to the maintenance of the Ministers The Sense is but one in divers parts thus as the mouth of the Ox is not to be muzzled so Ministry is to be maintained There is but one whol sense of a Scripture though divers parts and applications of it Answ 2 Though the sense of the Scripture be but one intire sense yet somtimes the Scripture is to be understood Literally somtimes Figuratively and Metaphorically but alwaies Spiritually for when it is taken Literally it is taken Spiritually for saies the Apostle If thy Brother offend thee heap coals of fire upon his head that is not to be taken Literally but Metaphorically So when our Savior saith If thine eye or hand or foot offend thee pull it out and cut it off this is not to be understood Literally but Metaphorically Answ 3 Though the Scripture be applied Mystically somtimes and doth receive a Mystical application yet for your direction herein ye must know That there is no Fundamental Doctrine of our Salvation but is laid down plainly and without Mysticalness The Covenants of the Law Thou shalt have no other god but me and Thou shalt love they Neighbor as thy self Faith in Christ and love to our Neighbor all the Fundamental Doctrines of our Salvation are laid down plainly and literally Though the great matters of our Salvation be expressed plainly and literally yet if the literal sense of any Scripture be contrary to common sense or reason or to modesty honesty and good manners then we are to bawk the literal sense For example our Savior saith This is my Body in the Lords Supper if these words be taken literally it is against common senâ—e and reason therefore you must bawk the literal sense and understand them otherwise Again the Lord commanded the Prophet to go naked if this be understood literally it would be against common modesty So when our Savior saith If thine eye offend thee pull it out if thine hand offend thee cut it off If this be understood Literally it would fight with that Commandement Thou shalt not kill therefore the Literal sense is somtimes to be bawked Though we are not alwaies to adhere to the bare Letter for the meaning of the words In interpretatione Scripturae sacrae illud apprime observandum est ne ulla vis inferatur literali August de quivos Disput de sensu Scripturae Verborum sacrae Scripturae Germana intelligentia imprimis quaerenda et instituenda non quod tropo-logicam intelligentiaÌ„ condemnemus sed quod spiritualis interpretatio sequi debet ordinem historiae quod plerique ignorantes lymphati co in sacra Scriptura vagantur errore Hieronyn in cap. 13. Es yet if the words be applied mystically ye are not to make a force upon the History Mystery doth not destroy the History The History of the two women Hagar and Sarah is by the Apostle applied to the two Testaments yet this doth not destroy the History For as words are the Substractum of the History so History is the Substractum of the Mystery Some when they have attained to the Mystical application do deny the History but remember that though the words of the Scripture be applied mystically yet the Mystery is never to destroy the History And though the words of Scripture be somtimes applied Mystically yet you must know that there is nothing Mystical in one Scripture Qâ—is autem non impudentissime nitatur aliquid quod in Allegoria positum est per se interpretari nisi et manifesta habeat Testimonia quorum lumine illustrentur obscura Austin Epist 48. ad Vincent Donat. Si animus est allegoriâ—m tâ—â—ere vide inprimis ut interpretationis ejus quam meditatis sententia aâ—ibi in Scripturis clare et absque tropo expresso inveniatur atque detracto velamine analogiae fidei respondeat Flac. Illyric pars altera Tract 1. de raâ—ione cognoscendi Scripturas Observ 2 but is Literally set down in another Scripture let any man shew me any Truth set down Mystically in one place but I wil shew it literally expressed in another Some would have al the Scripture to be understood mystically But doth any man tel you this and that
Lord give you a cleer understanding in al things CHRIST IN TRAVEL Wherein is shewed I. The Travel of Christ or Christ in Travel II. His Assurance of Issue III. The Contentment that he doth and shall find therein By William Bridge Preacher of the Gospel at Yarmouth LONDON Printed by Peter Cole in Leaden-Hall and are to be sold at his Shop at the sign of the Printing-Press in Cornhil neer the Royal Exchange 1656. CHRIST IN TRAVEL Sermon I. ISAIAH 53.11 He shall see of the Travel of his Soul and be satisfied IN this Chapter we have a ful Treatise of the Sufferings of Christ wherein the Prophet Isaiah speaks with such cleerness as if he rather were an Apostle after Christ than a Prophet before him Bernard tels us that there are three things which we are especially to mind and behold in the Sufferings of Christ the Work the Manner and the Cause thereof In the Cause he was Innocent in the Manner Patient and in the Work excellent saith he But the Prophet Isaiah doth insist on four things 1. The greatness of Christs Sufferings which he expresseth in many Words That he was despised and rejected of men a man of Sorrows and acquainted with Griefs that we hid our Faces from him despised and esteemed him not ver 3. that he was stâ—icken smitten and afflicted of God ver 4. Wounded and bruised ver 5. Oppressed afflicted and brought as a Sheep to the slaughter ver 7. Imprisoned and cut off from the Land of the Living ver 8. bruised by his Father and put to grief ver 10. In travel of Soul and numbred amongst Transgressors ver 11 12 2. The Cause of his Sufferings which aâ— the Prophet 〈◊〉 â—aâ— for our sins he was wounded for our transgressions he was bruised for our iniquities verse â— 3. The Manner of his Sufferings He is brought aâ— a Lamb to the slaughter and as a Sheep before the Shearers is dumb so opened he not his mouth verse 7. 4. The Fruit Issue and Success of his Sufferings For he shall see his Seed and the pleasure of the Lord shall prosper in his hand verse 10. And he shall see the Travel of his Soul and be satisfied verse 11. So that these words do plainly hold forth the fruit and issue of our Lords Sufferings and the certainty thereof The Sufferings were great for they are here called a Travel and the Travel of his Soul the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a toylsom painful and wearisom Labor such a Labor say some as is used by those that grind in a Mil Mercerus such a Labor say others as Adam was to use in the sweat of his Brows after the Fal Avenarius as a Curse of sin unto which the Holy Ghost doth here relate because our Savior in these Sufferings was made a Curse for us Forerius Es 53. such a Labor say others so great so painful as women do endure in their sore Travel English Annotations and indeed the word signifies as much and so it 's used in Psal 7.14 Behold he travelleth with iniquity and hath conceived mischief alluding to the pains of a Woman in Travel and so it may be wel translated in this place for the word Soul is a Feminine term as if the Holy Ghost would decipher the Sufferings of Christ by the pangs of a Woman in Travel Now this Travel is also said to be the Travel of his Soul not only because it was a great and sore Travel but because it did extend to his Soul The word Soul is indeed somtimes used for ones Life and somtimes for the Person of a Man But then it doth not exclude the Soul but include it rather So here he shal see the travel of his Soul that is that travel which is not only in his Body but his Soul too This he is promised to see He shall see the Travel that is the Fruit thereof So Psal 128.2 Thou shalt eat the Labor of thine hands that is the Fruit of thy Labor what thine hand hath labored for seeing doth note enjoyment and the enjoyment of the thing desired So Psal 54.7 Mine Eye hath seen its desire upon mine Enemy the word Desire is not in the Hebrew but the Original runs thus Mine Eye hath seen upon mine Enemies We ad Desires because that is the Sense thereof for Seeing notes enjoyment of ones desires and therefore in that the Prophet saith he shal see the Travel of his Soul and be satisfied the meaning is That Christ shal so enjoy the issue and fruit of his Sufferings as he shal have ful content and delight therein And so the Doctrine from the whol is this Doct. That Christ shall certainly see the Travel of his Soul and be satisfied He did not lay down his Life at a venture nor suffer so many things at uncertainties but he had assurance of success He shall see saith the Lord by way of Promise both to him and us the Travel of his Soul and be satisfied For the opening and cleering hereof three great Arguments wil fal under our Consideration 1. The Travel of Christ or Christ in Travel 2. His Assurance of Issue 3. The Contentment that he doth and shal find therein As for the Travel of Christ His Sufferings were very painful a Travel and an hard Labor Acts 2.24 it 's said that he was somtimes in the pains of Death some Books read it in the pains of Hell but the word rendred Pains signifies the Pains and Pangs of a Woman in Travel Haec vox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 et partum significat et dolorem parturientem Vict. Strigil Perk. Gal. 4. It is the same word that is used by Paul Gal. 4. My little Children with whom I travel in Birth and it signifies not only the Travel of the Woman at the Birth of the Child but the painful bearing thereof before the Birth these Pains and Pangs did as it were fal on Christ in his Sufferings So that in al the Sufferings of Christ ye may see Christ in Travel He was in Travel for us and this Travel was an hard Labor For It was A sore Travel A long and a tedious Travel And An helpless Travel First It was a Sore Travel both in regard of his Soul and Body First As for his Body His Sufferings were very painful For they were Universal Extream and Lingering They were Vniversal for he suffered from al hands Somthing he suffered from the Jews and somthing from the Gentiles somtimes from Men and somtimes from Women from and by the hand of Magistrates Kings and Princes from and by the hand of Priests from and by the hand of the Common People and the Soldiers Why do the Heathen rage and People imagine a vain thing the Kings of the Earth stood up and the Rulers took Counsel against the Lord and against his Christ Acts 4.25 26. He did not only suffer by the hand of strangers but from his own Friends and
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
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
what doth this argue but that they should delight in him as he doth delight in them And lastly Is it not a very great and high expression of his Love and delight in them that he carried al their names upon his heart into the presence of God the Father owning and Interceding for them When the High Priest went into the Holy of Holies he carried the Names of the Twelve Tribes upon his Breast-plate and with the Blood of the Sacrifice he sprinkled the Mercy Seat seven times and prayed for them So when our great High Priest went into Heaven he did carry the Names of al those whom he died for sprinkling the Mercy Seat seven times for them and doth yet pray and intercede for such of them as are not in Heaven and as if al this were not enough he did presently send the Comforter another Advocate to intercede within them Rom. 8. that aâ— he took their flesh upon him and was made one with them so they should take of his Spirit and be made one with him Now can â—his and al these things be without great contentment and delight in them Surely the delight and Satisfaction which Christ takes in his Seed is exceeding great and very ful Prov. 8. he saith his delights in the plural Number are in them and Psal 16. he saith all his delight is in them Quest But why and upon what account doth our Lord and Savior Christ take such delight and satisfaction in his Seed Answ He hath travelled for them saith this Doctrine and wil ye ask why a Woman takes so much delight in the Child which she hath had a sore Travel for without doubt this delight is not raised from any worth in themselves considered But They are his own and men do naturally delight in their own Now they are not his own only as a mans Goods are his own Pâ—oprietas delectationis causa but they are his own as his Wife is his own and his own Body They are given him of the Father a man loves and delights much in that which is given him by a most precious Friend such is the Father and saith Christ Thine they were and thou gavest them to me They are related to him with al the Relations of Love they are his Brethren He is not ashamed to call them Brethren Heb. 2. Unumquodque in quantuÌ„ amatur efficitur delectabile Aquin. They are his Children Behold I and the Children whom God hath given me saith he Heb. 2. They are his Spouse Ephes 5. A man loves and delights in him that is related to him but with one single Relation but if one person could be invested with all relations of Love he would be much delighted in Thus it is with the Seed of Christ when they beleeve for so I speak of them now they are related to him with al the Relations of Love If any man saith Christ hear my words and do them he is my Mother and Brother and Sister Yea They are one with him he with them and they with him one with the greatest oneness of mutual In-being I in you and you in me saith Christ And they are very like him too and suitable to him al delight arises from a conjunction of suitables Christ Omnis delectatio oritur ex conjunctione convenientis cum convenienti Aquin. and his beleeving Seed are not only joyned into one but in this Union there is a Conjunction of suitables Christ suiting with them and they with him again being of the same mind and affection Doth Christ say unto his Spouse Cant. 4.10 Thy Love is better than Wine so doth the Spouse say to him Cant. 1.2 Thy Love is better than Wine Doth he say to his Spouse Thou art all fair my Love there is no spot in thee Cant. 4.7 so doth she say of him He is altogether lovely Cant. 5.16 Doth he contemplate her Beauty Cant. 4. so doth she contemplate his Beauty Cant. 5. Only herein he doth exceed even as David exceeded Jonathan yet there is an answerableness of Affection between Christ and his Seed By them also I mean his beleeving Seed he liveth Da mihi filios quod si non morior ego Gen. 30. motior 1. è memoria mei plane emorietur et onliterabitur dum enim parentes post se relinqunt filios in illis quafi adhuc vivere et superesse viden ur untle vulgo apud Hebraeos jâ—ctata est sententia cui non sunt liberi perinde est ac si mortuus sit et Hebraei dicunt qui non habet filios non est aedificatus sed quasi d ssipatus Paulus Fag in Ch. Paraphr in Gen. 30. Psal 72.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 filiabitur nomen ejus Ar. Montan. and his Name is continued and born up in the World unto al Generations He shal prolong his daies saith Iâ—aiah 53.10 But how so He shal see his Seed and so shal prolong his daies His Name shall continue for ever saith the Psal 72.17 But how so even by the continual filiation of his Seed and Name Now if he do yet live in them and they only do hear up his Name in the World then no wonder that our Lord and Savior Christ doth take so much delight contentment and satisfaction in them surely his delight in them is beyond al expression for saith he Cant. 7.6 How fair and how pleasant art thou O Love for delights Secondly As for the Issue of Christ which he travelled for namely The Fruits and Effects of his Death his delight and satisfaction must needs be great in the sight thereof For Thereby he sees the good pleasure of God prosper in his hands Isa 53.10 He shall see his Seed and the pleasure of the Lord shall prosper in his Hands a good man delights to see the work of God prosper in his hands and the greater the work is and the more it prospers the more delight he hath and contentment and when doth the Work of God prosper in a mans hands but when it attaineth the ends and due effects thereof Now the work that Christ under took was the greatest work in the world and it was God the Fathers Work insomuch as Christ is called his Servant and saith Christ Lo I come to do thy Will Whenever therefore he sees the Travel of his Soul in the saving effects thereof then he sees the good pleasure of the Lord prospering in his hands and so his heart is at rest Thereby the reproach is rowled away from his Sufferings great was the Scandal of the Cross the greatest scandal that ever was and the greatest reproach cast upon it that ever was It was a reproach to a Woman to be barren but when she brought forth a Child her reproach was rowled away So when the Cross and Sufferings of Christ do bring forth then the reproach and scandal of the Cross is rowled away and therefore when Christ doth see the Travel of his Soul in the effects thereof
last and they are also profitable for us to consider I shall take them in their order and speak only unto the first at this time which is this Doct. 1 There is an inward Peace and Quietude of Soul which the Saints and People of God ordinarily are endued with Therefore David saies here Why art thou cast down and why art thou disquieted within me It seems then that this was not his ordinary temper his Pulse did not alwaies beat thus high in this way of Discouragement but ordinarily he had Peace and quiet within So that I say There is an inward peace and quietness of soul which the Saints and people of God ordinarily are endued withal Ordinarily they are arrayed in white so they are brought in Rev. 7.13.14 verses What are these which are arayed in white robes at the 13. They are such as have washed their robes and made them White in the blood of the Lamb verse 14. this book of the Revelatâ—on doth attend much unto the Jewish customes and among the Jewes they had their Mourning their Rejoycing garment the Mourning garment was a black garment and therefore when a man is brought in in a mourning way he is brought in in a black garment as ye find in the next Psal the 43. the 2. vers why go ye in mourning the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Signifies Black Why goe ye in Black because of the oppression of the enemy So that the mourning garmenâ— was the Black garment the Black garment was the mourning garment And the white garment was the Reioycing gâ—â—ment therefore Eccles 9.8 it is said let thy garments be alwayes white and let thy h ead lack no oyntment Upon which â—ccount the nobles amongst the Hebrewes were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 becanâ— they were clothed with white rayment Eccles Martinus de Râ—a sing S. Script Lib. 2. Cap. 1. 10.17 bâ—essed art thou O land when thy king is the son of nobles Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the â—on of princes or of those that are in white I confess this phrase doâ—h somtimes note the purity and holiness of the person so Rev. 3.4 Thou hast a few names even in Sardis which have not defiled their garments and they shal walk with me in white for they are worthy but ordinarily it notes the joy fulness and comfortableness of our state so in Rev. 7. the Saints are brought in in white not onely because of their purity and cleaneness but because of their rejoycing I say then ordinarily the Saints and people of God go in white they have a peace and a rest within Great peace have they that love thy law saies the Psalmist and nothing shal offend them Rom. 2.10 But glory honor and peace to every man that worketh good to the Jew first and also to the Gentile Let him be what he wil be if he be godly if he work that which is good Glory Honor and Peace shal be upon him not onely an outward but an inward peace he shal have And indeed how can it be otherwise For the Saints and people of God do walk with God they converse with God they do acquaint themselves with God Now if ye look into Job 22.21 ye shal find that this acquaintance bringeth rest peace Acquaint now thy self with him and be at peace The Saints and people of God are as I may so speak of Gods special acquaintance and so they have peace for they do walk with God and have communion with him They have communion with the Father and he is the God of al consolation they have communion and fellowship with the Son and he is the Prince of peace they have communion and fellowship with the Spirit and he is the Comforter they have communion with the Father and the Son and the Spirit in and by the Gospel and that is the word of peace the Gospel of peace How can it therefore be but that the Saints and people of God ordinarily should have peace within But to make out this more fully unto you Consider I pray How the Father the Son and the Holy-ghost with whom the Saints and people of God have communion and fellowship are engaged for their peace I. The Father is engaged to give peace unto them He is engaged by his Prerogative by his Commandement by his Promise by Christs Purchase and by the Saints Chastisements He is engaged by his Prerogative Kings and Princes wil stand ye know for their Prerogatives And this is the great Perogative of God the Father to give peace inward peace I create the fruit of the lips Isa 57.19 peace peace And he is called â—he God of peace the God of Consolation not the God oâ— Indignation not the God of War but the God of Peace This is the great Prerogative of God the Father to give peace unto his people He is engaged also by vertue of his Commandement And therefore if ye look into Isay 40.1.2 Ye shal find that he commands the Prophets and Ministers to preach comfort Comfort ye comfort ye my people saith your God vers 1. Speak ye comfortably to Jerusalem and cry unto her that her warfare is accomplished that her iniquity is pardoned for she hath received of the Lords hand double for al her sins Suppose a mans Affliction or Temptation be very great or much he hath commanded us to comfort and comfort twice Comfort ye comfort ye not once but twice Comfort ye comfort ye my people saith the Lord. But there are divers comforters that are indeed like Jobs comforters like Jobs friends they speak hard words unto poor distressed souls Wel saies he therefore at vers 2. speak ye comfortably so ye read it but in the Hebrew speak ye to the heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speak soft and sweet words speak to the heart of Jerusalem O! but my Temptation is so great that I am not able to hear those that come to comfort me Mark what follows Speak ye to the heart of Jerusalem and cry unto her lift up thy voice and cry if a poor soul be distressed tempted and cannot hear easily you that are Ministers lift up your voice and cry not onely speak to the heart but cry lift up your voice and cry unto her Wel but what are they to speak and cry There are three things which wil comfort a poor distressed soul and they are here to be spoken Say 1. That her warfare is accomplished Affliction and Temptation is at an end it shal be no more 2. That her iniquity is pardoned Her sin is forgiven fully and freely 3. That she hath received at the Lords hand double for al her sins God hath no more against her no quarrel no controversie no further Punishment to inflict upon her she hath sufficiently born the punishment of her iniquity thus the Lord hath commanded Ministers for to preach peace and to preach Comfort And what God hath commanded us to speak he hath ingaged himself to
work Thus I say the Father is ingaged by vertue of his Commandement He is ingaged also by vertue of his promise And therefore if ye look into Psal 29. ye shal see what the Lord hath promised vers 11. The Lord wil give strength unto his people the Lord wil bless his people with peace Here is the promise the Lord wil bless his people with peace Yea if ye look into Isa 26. ye shal find there that the Lord hath promised to keep the peace of his people for them vers 3. Thou wilt keep him in perfect peace whose mind is stayed on thee So ye read the words but according to the Hebrew â—hey ought to be read thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou wilt keep peace peace twice peace Thou wilt keep peace peace for him whose mind is stayed on thee So that the Lord is not onely ingâ—ged to gâ—ve peace unto his people but he is by promise also ingaged to keep their peace for them Yea the Lord is ingaged by Purchase Christ hath purchased peace for his people and what Christ hath purchased for them God the Father is ingaged to give unto them Read the purchase in Eph. 2.13.14 But now in Christ Jesus ye who were somtimes afar off are made nigh by the blood of Christ For he is our peace who hath made both one and hath broken down the middle wal of partition between us Having abolished in his flesh the enmity even the law of commandements for to make in himself of twain one new man so making peace vers 16. And that he might reconcile both unto God in one body by the cross having slain the enmity thereby and came and preached peace unto you that were a far off and to them that were nigh So that thus ye see its the purchase of Jesus Christ this inward peace and quietness of soul it is Christs purchase and what Christ the Son hath purchased God the Father is engaged to give Yea the Father is engaged to give peace unto his people by al those Chastisements that they do meet withal And therefore in Isa 40. which I named before The Lord commands us to comfort and speak comfortably unto his people upon this account For she hath received of the Lords hand double for al her sins Even because a fullness of Chastisement had been upon them Thus I say God the Father by vertue of his Prerogative by vertue of his Commandement by vertue of his Promise by vertue of Christs Purchase by vertue of Chastisements that are laid upon his people is engaged to give peace unto his children II. But now proceed a little and ye shal see That as the Father is engaged So the Son also is engaged to give peace inward peace and quietude of soul unto his Servants He is engaged by those Qualifications and endowments that he received from God his Father for this end and purpose The spirit of the Lord is upon me saies he and he hath anointed me Isa 61. Why that I might comfort those that mourn That is one end But I pray look into Isa 50. and consider the 4. vers The Lord God hath given me the tongue of the learned that I should know how to speak a word in season to him that is weary he wakeneth morning by morning he wakeneth mine ear to hear as the learned They are plainly the words of Christ as wil appear to you if you read but the following words The Lord God hath opened mine ear and I was not rebellious neither turned I away the back I gave my back to the smiters and my cheekes to them that plucked off the hair I hid not my face from shame and spitâ—â—ng So that these are the words of Christ Wel what doâ—h Christ say hear He tells us that he hath received the tongue of the learned to comfort those that are distressed and troubled in conscience for to help poor wearied souls Why doth he say the tongue of the learned The Lord God hath given me the tongue of the learned All men desire to hear the Learned and it is the greatest piece of learning in the world to speak a word in due season by way of comfort to those that are weary this is the greatest piece of Ministerial learning and sayth Christ he hath given me the tongue of the learned Wel but al learned men have not Wisdom to speak in season Mark what follows He hath given me the tongue of the learned that I should know how to speak a word in season to him that is weary But hath Jesus Christ such skil at this work in comforting those that are troubled Yes He wakeneth morning by morning As a Master is early up in the morning to teach his Schollers So hath God the Father been teaching of Christ from al eternity this great skil morning by morning He wakeneth morning by morning he wakeneth mine ear to hear as the learn'd This is the piece of learning saies Christ which I have been learning morning by morning of my Father from eternity and this is that great learning which he had attained unto So that in regard of this endowment which he hath received from the Father he is engaged to give peace unto his people for he hath received the tongue of the learned for this end and purpose that he might speak a word in season to them that are weary He is engaged also by his own Disposition his sweet loving and tender disposition He is a Lyon indeed of the Tribe of Judah but not that roaring Lyon seeking to devour He is a King indeed but he comes meekly riding upon an Asses Colt He doth not lift up his voyce in the streets When our Lord and Savior Christ left the world he saies unto his Disciples My Peace I give unto you my Peace I leave with you Joh. 14.27 not as the world gives Peace but my Peace I give unto you And assoon as ever Christ rose from the dead again and met with his Disciples what doth he say unto them When they were all met together Peace be unto you Joh. 20.19 As it was his last words when he left them so it is the first word that now he useth when he seeth â—hem again But O Lord we have sinned greatly since we saw thee Be it so yet Peace be unto you But O Lord here is Peter among us that hath denied thee since thou sawest us Be it so I know it very wel yet Peace be unto you Peace when he went away and Peace when he came again this is his Language and this is his disposition still Thus he is engaged Yea He is engaged by Office to give Peace unto his People Ye know the Apostle calls him our great High-Priest It was the work of the High Priest in the Old Testament to bless the People and when he did bless the People What did he say But The Lord bless ye and give ye Peace Now then If Jesus
And why doth he say so but because there is a peace and quietude at the bottom although he be not aware of it It is true the Saints grieve but then dolent et de dolore gaudent they rejoyce that they can grieve they are troubled for sin and they have rest and quiet in this That they can be troubled for their sin they have no Peace in their sin but they have peace in this that they can have no peace in their sin For say now unto them are ye troubled that ye are troubled you are in some measure grieved for sin and are ye troubled that ye are grieved No wil they say I am glad that I am grieved for sin and the Lord knows it is my trouble that I can be grieved no more I have quiet and peace in that I am troubled Some have peace in the direct act and some have peace in the Reflex act Some have it more at the first hand and some have it more at the second hand But consider al these distinctions and you wil find that there is no godly man but more or less in some of these respects he may be said to have peace within But suppose it be so What is the issue of this Doctrine what doth it tend and lead unto Applic. The issue is thus much Then behold what a blessed condition the Saints and people of God are in Is it not a blâ—ssed thing to have peace within to have quiet peace and rest within If ye have peace within though ye want peace without you wil be able to hear al your burthens Pro. 18.14 The spirit of a man wil sustain his infirmities But a wounded spirit who can bear Some bear Agues and Feavers some bear Stones and Collicks Rackings and Tormentings but a wounded spirit who can bear O but the spirit of a man wil sustain his infirmities if he have peace within if he be Heart-whole as they say if he have peace within then wil he be able to bear al his burthens Ye see into what times we are now fallen we cannot promise our selves peace for a day together suddenly a cloud may arise in a night and al our comforts laid in the dark How good a thing is it then to have peace within to have rest and quiet within If I have peace within I can relieve my self here against al calamity What though I have trouble from my friends yet I have peace within what though I am thus reproached yet I have peace within I am wet indeed my garment is wet but I am not wet to the skin I am dry within Math. 5.4 I have peace within Blessed saies our savior are those that mourn for they shal be comforted Are those blessed for the present that shal be comforted how blessed are those then that are comforted and that have peace and quiet already This Doctrine lookes wishly both upon the ungodly and upon the Godly It looked once so wishly upon a great man in Germany that it was the beginning of his conversion and turning to God I mean Galeacius Carracciolus He was a Papist a prophane person and coming occasionally to hear Peter Martyr preach he heard this expression or similitude When ye see men at a distance skipping leaping and dancing ye think the men are mad but when ye draw near to them and hear what musick they have then ye do not wonder but ye rather wonder at your selves that ye should wonder at them So said Peter Martyr when ye look upon the Godly at a distance and see them â—unning after Ordinances and frequenting the means and rejoycing in the ways of God you think the people are mad and ye say they are mad but if you draw near to a Godly course and perceive what musick these people have within you say not they are mad but you rather wonder at your selves that you should wonder at them Hereupon the Marquesse hearing this similitude was so stricâ—â—e â— withal that he began to look into his condition and it was the first occasion of his conversion I say no more You that are ungodly ye hear what musick the Saints have within peace and quiet within ordinarily though here and there there may be some exception yet ordinarily â—hat musick they have within O! who would not be Godly Object But this Doctrine also looks wishly upon you that are Godly And it calls for your thankfulneâ—s that you should praise the Lord for the peace and quiet that you have You wil praise God for your outward peace especially if it be a peace after War especially if the war were a Civil war and ye have felt the smart of it then ye wil praise God â—or peace You that are Godly and have peace have had a war within a Civil war within your own bosomes and ye have felt the â—mart of trouble of conscience and now ye have peace and wil ye not be thankful wil ye not praiâ—e the Lord that hath given you this peace and rest I confess indeed it is the Duty of al those that have rest and peace and quiet within to be very thankful but there is one thing that hinders my thankfulness that I cannot praise the Lord for the peace and quiet that I have and that is I fear my peace is not right for there are many that have a counterfeit and a false peace and I fear that my peace is such and therefore I cannot praise the Lord or be thankful for it Answ First I grant ye there is a false and counterfeit peace that wicked men have even an inward peace And if ye look into Deut. 29.19 ye may read as much And it come to passe when he heareth the words of this curse that he blesseth himself in his heart saying I shal have peace though I walk in the imagination of mine heart to ad drunkenness to thirst So that a man may be in a most cursed way adding drunkenness to thirst and yet he may have peace and say in his heart it shal go wel with me Questionless there is a peace of security there is a peace and a rest of sleep as wel as of health A man that is wounded and ful of aches and paines feels them not when he is asleep but the reason why he doth not feel them is not because of his health but because he is asleep So a man may be freed from the trouble of aches and paines within because he is asleep as wel as because he is in health But there is also a peace that is the fruit of the Holy-ghost as ye read in Gal. 5. The fruit of the spirit is Love joy peace Questionless there is a false and a true peace But shal I say that al my money is counterfeit because there is counterfeit gold abroad But to help a little in this I wil speak something of the difference of true and false peace and yet very briefly thus True saving peace is
way of beleeving and then Christ wil give you more Ye know how it was with Nathaniel When Nathaniel beleeved upon what Christ had spoken saies Christ unto him Beleevest thou because I said unto thee I saw thee under the Fig-tree I wil shew thee greater things thou shalt see the Angels of God ascending and descending upon the son of man So wil the Lord Christ say to a poor soul I have spoken a word unto thee and I gave thee a little peace and doest thou beleeve because of the word I have spoken unto thee thou shalt see greater things and I wil give thee abundance of peace Look into Isa 48. vers 18. and there you shal find the Lord speaking thus O that thou hadst hearkened to my Commandements then had thy peace been as a river and thy righteousness as the waves of the Sea When the Lord speaks and cals upon people to beleeve if then they do hearken to him then shal their peace be like a river And when does the Lord cal in a special manner upon people to beleeve When he gives out a word and when he gives them a little peace then he is calling upon them to beleeve now return and now beleeve saies the Lord. Ye know how it was with Eliah when they wanted rain and had wanted rain for a long time Eliah sends his servant towards the Sea to see if he could perceive any rain coming and Eliah fals down upon his face in prayer his servant goes but no sign of rain he goes again and no sign of rain and the seventh time Eliah's servant perceives a cloud of the bigness of an hand and he comes down unto his Master and tells him he had seen a cloud the bigness of a mans hand Whereupon Eliah concludes and saies Come let us up I hear the noise of many waters So say I you have been upon your face and have been much discouraged yet if you have been at prayer and a little refreshment comes though it be but the bigness of an hand yet conclude and say surely there is more rain a coming Come O my soul Why art thou cast down and why art thou disquieted within me hope in God and wait on him I hear abundance of rain a coming When our Savior Christ sometimes speaks peace he doth at the first speak by a smal word and if that be improved then he speaks more Ye know how it was with Mary she was at the Sepulcher and had been enquiring after her Lord and saies she to the Angells they have taken away my Lord and the Angells talked â—o her and could not comfort her But at last comes our savior Christ and he speaks to her and then she was comforted But what does he say to her onely one word Mary so when a man is in trouble the Lord comes sometimes and speaks but a word he takes a promise it may be and sets on a word thereof upon the soul and the heart answers Rabboni my Lord. Doth the Lord therefore speak but one word unto thee yet stir up thy self in beleeving and hearken to him for he wil speak yet more fully and playnly onely when he speaks listen hearken diligently unto him and improve what he sayth so shal your peace be as a River and your righteousnes as the Ocean And thus I have done with the first Argument TRUE PEACE MAY BE INTERRUPTED Sermon II. PSALM 42.11 Why art thou cast down O my Soul Stepney April 23. 1648. and why art thou disquieted within me c. Doct. 2 IT is possible that the Saints and People of God may be much discouraged and cast down Though there be an inward Peace and quietness of Soul which they are ordinarily indued with yet possibly this Peace may be interrupted and themselves much discouraged and cast down Here are two words in the Text speak as much Cast-down Disquieted And three times in this Psalm the Psalmist saith His Soul was cast down within him yet this David was a man of great Peace and Comfort ordinarily And as with David so it was is and will be with other Saints This is so ordinary a case that â—he Holy Ghost hath provided a standing Psalm or Prayer on purpose for such as are in this condiâ—â—on Psalm 102. the Title A Prayer or Psalm of the afflicted when he is over-whelmed and poureth out his complaint before the Lord. In Psal 119.25 he saith My belly cleaves to the dust and that is low indeed And vers 28. My soul melteth for heaviness I am not only sad and heavy but my soul melteth for heaviness Canticles 5. The Spouse saith Her heart was gone or my soul failed within me And if we look into Psalm 143. we find at the 4. vers that the Psalmist saith My Spirit is over-whelmed and my heart within me is desolate What do all these expressions high great and many speak but this Truth that is now before us For the more full cleering and opening of it I shall labor to shew First How far it is possible for a good man to be discouraged or cast down Secondly How it doth come to pass that he is so discouraged Thirdly How those Discouragements can stand with his Grace and goodness Fourthly How they may be healed and cured Quest 1 And First If you ask How far the Discouragements of the Saints may reach For will some say I know it is possible that the most gracious holy man may be much discouraged but not with such discouragments as mine are Answ 1 I Answer What are yours Are you so far disquieted discouraged cast down as to refuse the word promise or consolation that is brought unto you So far may the discouragments of the Saints extend Psal 77. vers 3. I remembred God and was troubled He doth not say I remembred my sin and was troubled but God Yea I was not onely troubled but I did complain and my spirit was overwhelmed within me But when the promise came and mercy came and comfort came did he refuse that too yes vers 2. my soul refuseth to be comforted Answ 2 Secondly Are you so far discouraged disquieted cast down that your very body feeleth the smart of your discouragements that you do not onely refuse the promise and al comfort for your soul but even for your body Then look into Psal 102. and see if your case may not be paralleld vers 4. My heart is smitten and withered like grass so that I forget to eate my bread vers 5. By reason of the voice â—f my groaning my bones cleave to my skin vers 6. I am like a Pelican of the wilderness and I am like an Owl of the desâ—rt vers 9. I have eaten ashes like bread and mingled my drink with weeping vers 10. Because of thine indignation and thy wrath for thou hast lifted me up and cast me down vers 11. My dayes are like a shadow that declineth and I am withered like grass O! but I am not
onely so far discouraged as to refuse comfort for soul and body but my soul refuseth Duty and casts off Duty too for the present Answ 3 Thirdly therefore It is possible that a good and gracious mans discouragments may extend thus far too You wil think it strange that I find an instance for this in that holy man Jeremiah yet if you look into Jer. 20.7.8 and 9. verses you find it made good Indeed saith he The word was as fire in my bones and I could not forbear But for the time he did resolve to forbear preaching in the name of God which was his duty which he had commission to do for saies he I wil not make mention of him nor speak any more in his name This Holy Gracious man was under temptation he was much discouraged and thereupon he said so Yet verse 13. he saith Sing to the Lord praise the Lord for he hath delivered the soul of the poor from the hand of evil doers But then mark the next words Cursed be the day wherein I was born let not the day wherein my mother bare me be blessed Cursed be the man who brought tidings to my Father saying A man child is born to thee What a sudden change was here even in the best of the Saints from incouragments to discouragements O! but I have not only cursed the day of my birth as Jeremie and wished that I had never been born But I am weary of my life and have sought after mine own death and was there ever any Godly Gracious man that was thus discouraged and cast down Answ 4 Yes What think you of Job I was weary of my life Job 10.1 And in the 3. Job pouring out his complaint in regard of himself he saith vers 20. Wherefore is light given to him that is in misery and life to the bitter in soul vers 21. Which long for death but it cometh not and dig for it more than for hid treasures Now ye know that those which dig for Gold and Silver dig industriously and earnestly Thus it is with me saies Job I am so afflicted and distressed and in such bitterness of soul that I long for death and dig for it as for hid treasures O! what a mighty deep of discouragments may the Saints and people of God fal into and yet be Godly Gracious Quest 2 But why doth God suffer his own people and dearest children to be thus discouraged and their peace to be interrupted I know wil some say that al our present joy and comfort is but a creature and so may be ecclipsed and that Satan is near unto the best of Gods children thrusting and pushing them forward into these discouragments that they may be like unto himself who is a discouraged Spirit Answ Sic verus justitiae Sol nonnunquam oritur ad nos accedit a liquando rursus a nostro climaâ—e aberrat utrumque tamen benesicium nostrum est Frumentum in Terram jactum eget aliquo tempore ut congelatur induretur aliquo etiam ut molliatur neutrum illi obest utrumque nâ—cessarium est unum ut crescat alterum ut Radices agat Granat but why will God suffer it to be so In General It is for their good for their good they have and for their good they do want their Peace and Comfort The Star which led the wise men to Christ did not alwaies go before them but somtimes it appeared somtimes it was hidden from them but both appearance and hiding was for their benefit its first appearance invited them to Christ and its withdrawance made them more diligent in seeking after him So when Christ hid himself from his Mother Mary she sought him the more and when she found him she rejoyced the more but both his absence and his presence her fear and her comfort was for her good for his absence did encrease and draw out her desires and his presence did encrease and draw out her joyes When God is absent from us then we have testimonies of our Love to God by our desires after him and when he is present then we have testimonies of his Love to us by the shines of his Countenance so that whether God shines or not whether we have comfort or not both is for our good Thus in the General but yet more Particularly First Ye know it is Gods way and manner to deal with the Children of men according to their own dispositions to stoop and condescend unto their infirmities Therefore saies the Prophet Hosea Hos 11.4 He draws us with the Cords of a man Now it is mans disposition to come to God at the second hand So long as man can find a fulness in any Creature he comes not to God but first he sees an emptiness in the Creature Duty and Ordinance and then he saies O what a fulness is in God himself in Christ himself 1 Tim. 5.5 The Widdow that is desolate trusteth in God though a Widdow yet if not desolate somtimes she would not trust and therefore God suffers a desolation to come upon her Widdowhood When Davids men took up stones to have stoned him then the Text saies He encouraged himself in the Lord his God 1 Sam. 30.6 So long as man hath encouragement els-where he doth not encourage himself in the Lord his God This being mans Nature and God having a design of Love upon his own Children he suffers a damp and discouragement to pass upon all their Comforts their Peace to be interrupted their hearts disquieted and their souls discouraged that so they may encourage themselves in God alone Secondly This inward Peace and quietness of soul is so great a Commodity that God would have the price to be inhanced and raised Common and ordinary blessings once lost and found again are extraordinary It is a common and ordinary mercy that a man sits in his Shop and walks up and down in his Trade but if he be sick a while lose his health and not able for five or six weeks to look into his Shop if then he can get down but one day O saies he what an extraordinary mercy and blessing is it that I should go down again Thus the interruption of an ordinary blessing does raise it to an extraordinary So long as a man hath his health and strength though he be able to travel forty fifty three-score miles a day he is not much affected therewith but if he be sick a little and at deaths door and then begins to recover though he can but put forth his Hand or stir his Leg he blesses God and saies O Friends I can stir my self in my bed I can move my Hand or my Leg what an extraordinary mercy and blessing is this So in this caie So long as a man hath inward Peace and quietness of soul without interruption he looks upon it as a common mercy and blessing but if his Peace be a little interrupted and his soul buffeted by Satan
Justification is confirmed and the sence thereof so that Obedience is one cause but not the only cause of our Peace nor the principal When therefore you see the streams of a mans Comfort run in this Channel raising all his comfort only or principally from his obedience or acting of Grace within then you may say though the stream be now full stay but a little and ere long you will see it dried and this man wil be much discouraged Answ 4 When a man a good man doth lay his comfort rather upon the impression or comings in of the Word than upon the Word it self For example Suppose a man take the Bible and upon the opening thereof doth pitch on some Promise for the present he is much refreshed and comforted or suppose that he doth not open the Bible nor read the Scripture but sitting down in a dark condition some Promise doth come to him which before he thought not of now at the coming of this Promise his heart is much raised warmed and comforted insomuch that he concludeth saying Now I am a child of God now I know that God loves me that I have a share in Christ either this man raiseth his comfort from the Word it self or from the comings in of the Word if from the Word it self how can his comfort die if up-upon the bare coming in of the Word how can his Comfort live For when a Word comes not then his Comforts fail We read in Psal 16. That he shall multiply sorrows that hasteneth after another your Translation reads it thus Their sorrows shall be multiplied that hasten after another God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the word God is not in the Hebrew The whol Verse are the words of Christ what saith he at verse 2. O my soul thou hast said unto the Lord thou art my Lord my Goodness Holiness or Righteousness is not for thee but for the Saints that are in the Earth and for the excellent in whom is all my delight But O Lord our Savior what if we do not go to thy Goodness Holiness and Righteousness resting upon that alone He answereth Their sorrows shall be multiplied who hasten after another And is not this to hasten after another when men rest upon the bare coming in of the Word or the impressions on the heart that are made thereby Where do we read in all the Scripture turn from one end of the Bible to the other and where do we read that Christ hath appointed any such way of Comfort as this that a man should raise his Comforts from pitching or by an opening of the Book If I pitch upon a Promise to day and so have comfort may I not pitch upon a threatening to morrow and so have no comfort again Where hath Christ appointed any such way as this that I should measure Gods Love or cast my everlasting condition by the coming in of a particular word Indeed God doth somtimes by his Providence upon the opening of the Bible cause our eye to fall upon some Promise which is a Providential Comfort he doth somtimes send a particular word to stay and bear up ones soul in a particular distress or affliction but not that I should measure his everlasting Love or cast my condition by the coming in of every word this therefore is to hasten after another and how many sorrows are multiplied upon the hearts of Gods People hereby How many poor souls are there that walk in this way God our Father sees it that the Plaister is not right laid and so he is fain to take it off but all from a design of Love to lay it right and for these reasons God suffers his own People to be much discouraged Quest 3 But how can all this stand with Grace Can a man be thus comforted and discouraged discouraged and then comforted again thus to and fro in his comfort yet in Christ yet gracious yet holy Answ Yes For though there be much evil in this traversing up and down Revertere anima mea in requiem tuam Psal 116. observemus verbum revertendi quo admonemur fieri quidem subinde ut animus piorum optata requie privatur et variis discriminibus inquietetur verum juxta id accidere consolationis quod suo tempore conceditur illis Divinitus ut ad quictem suam revertantur Muscul in Psal 116. yet in the Saints there is still a mixture of some Grace withal some Grace mixed with their discouragements Take the Saints and people of God and though they be much discouraged and cast down yet stil they mourn after God and though they cannot wait so patiently as they would yet they say in truth if they did but know that God would come at last they would wait al their lives here is Grace and though they cannot mourn for sins past for which they are most disquieted yet they dare not put forth their hand willingly unto any sin present I have read of one that was so troubled and cast down that he said and thought I find so little comfort in my soul that I would willingly suffer my body to live in burning fire until Christs coming so that I might but have the assurance of Gods love and favor and though I am perswaded I shal go to hel yet my hope is that my paines here wil be mitigated there in al which trouble saith my author nothing in the world could perswade him to do any thing willingly that was displeasing to God this man was at the last comforted and then he would often say the Devil took advantage of my sorrow for evil things to make me unthankful for good things But I speak this to shew that the Saints are never so discouraged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Faeces à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 custodivit quia vina sua vi conservant but stil there is a Grace that is mixed withal they dare not sin Yea and though by their very discouragements they do sin against the Gospel in unbelief yet by the same discouragements they are kept from their sins against the law these discouragements being as the lees that do keep the wines Yea and though they do rest too much upon their righteousness whereby their feet sink into divers sloughs yet it is because they would be the more obedient to God their father and in the midst of al their discouragement profess in truth I would give al the world for the presence of God here is Grace a mixture of Grace withal no marvel therefore that these discouragements may be in a Godly Gracious man Quest But is there no evil in this to be thus fluctuating to and fro comforted and then discouraged is there no evil in these discouragements Answ Much very much I shal not enter into the particulars But how can they improve Christ as they should in this condition So long as a mans title for his land is in question he cannot sow his ground nor build houses and
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
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
of God more they are more against the Love and Grace and Favor of God than other mens sins are And the Lord doth see the sins of his own People yea so far he sees sin in them that he doth chastise and afflict them for it not only from their sin but for their sin and therefore saith the Apostle in 1 Cor. 11.30 speaking of the unworthy receiving of the Lords Supper For this cause many are sick and weak among you And he doth not speak only of Saints in Appearance and in Church-Estate but of such also as were Saints indeed and therefore he saith We are judged we are chastened of the Lord that we should not be condemned with the world He puts himself in We are judged that we may not be condemned with the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Revel 3.19 Our Savior Christ saith Revel 3. As many aâ— I love I rebuke and chasten be zealous therefore and repent it seems then it was for sin committed else why should he say Repent and repent therefore Repentance is for sin committed already and these were such as he loved too whom he threatens thus to rebuke and chastise and doth any Father rebuke chastise or correct his Child only from sin and not for sin Was not Moses a gracious and an holy man and yet for his unbeleef and sin he lost the Land of Canaan Was not Sampson a good man and yet by his sin he lost his Eyes and his Life too Was not David a gracious and a holy man and yet for his sin the Lord said The Sword should never depart from his house and yet Christ had made satisfaction for his sin too as well then as for the Saints now But now though there be never so much evil in the sins of Gods People yet they have no reason no just cause or Scripture reason to be cast down and to be discouraged in that respect Quest But how may this appear That notwithstanding the sins of Gods own People do grieve the Spirit of God are a dishonor to Jesus Christ and do wound the Name of God and the Profession of Christ so much That yet the Saints have no reason to be discouraged or cast down Answ 1 First They know or they may know that they shall never be condemned for their sin whatever it be There is no Condemnation to those that are in Christ Jesus saith the Apostle Christ was made sin for them and if Christ be made sin for me then my sin shall never hurt me Luther is bold here Fateor me peccasse sed peccatum meum damnatum in Christo est qui est peccatum damnans est autem peccatum illud damnans fortius peccato damnato Luther for saith he Christ is made sin damning our sin is sin damned I confess indeed said he that I have sinned but sin damning is stronger than sin damned and Christ was made sin damning for me The thing is true though the expression be strange Christ was made sin for Saints therefore their sin shall not hurt them It stands not with the Justice of God to exact the payment of one debt twice Now the Lord Jesus Christ hath not only been arrested but in Goal for the debt of the Saints and People of God and he hath paid it to the utmost farthing he hath paid it better than they could have paid it themselves if they had gone to Hell for if a Godly man had gone to Hell and been damned for ever he would have been alwaies paying but the debt would never have been paid Christ paid it all down for the present And if you look into Scripture you will find That the Lord doth not condemn a man no not a wicked man barely for the act of his former sin but because he wil not turn from it Psal 7.11 The Lord is angry with the wicked every day verse 12. If he turn not he will whet his Sword he hath bent his bow and made it ready he hath prepared for him the Instruments of death he ordaineth his Arrows against the Persecutor The Lord hath prepared Instruments of Death against every wicked man but yet notwithstanding though a man be never so wicked if he turn unto the Lord God will not discharge those Instruments of Death upon him yea though his sins have been never so great but saith the Text If he turn not not because he hath sinned before only but because he turns not from his sin he will whet his Sword he hath bent his Bow and made it ready Now there is alwaies in the Saints and People of God a turning disposition although they do sin against God there is alwaies I say a turning disposition in them and therefore the Lord will not discharge the Instruments of death upon them surely then they have no reason to be quite discouraged in this respect Answ 2 Secondly As Godly men shall never be condemned for their sins so their sins shall never part God and them What is the sâ—eming Reason why some are so discouraged about their sins but because they think they shall not only lose the face and presence of God by their sins but that they shall lose God himself But now I say the sins of the Godly shall never part God and them their sins may hide Gods Face But as their sins did not hinder God and their coming together at first so their sins shall never part God and them their sins may cause a strangeness between God and them but shall never cause an Enmity their sins may hide Gods Face from them but shall never turn Gods back upon them those whom God Loves he loves unto the end I am the Lord that changeth not saith he And as the Prophet Isaiah speaks As the Covenant that the Lord made with Noah such is the Covenant that he makes with his People Now look into Genesis Chap. 8. and you shall see what the Covenant is that the Lord made there with Noah and with the World by Noah When Noah came out of the Ark he built an Altar and Sacrificed verse 21. And the Lord smelled a sweet savor and the Lord said in his heart I will not again curse the Ground for mans sake Why For the Imagination of mans heart is evil from his youth You would think this were a reason why God should curse the Ground again for the imagination of mans heart is evil from his youth man is wicked therefore surely God will curse the Ground again nay saith the Lord but though you that are poor Creatures think so yet I that am the God of all Grace I make this Covenant with the World by Noah That I will not curse the Ground any more for mans sake Because the Imagination of mans heart is evil from his youth continually Sensus enim et cogitatio humani cordis c. Hierom. I confess indeed the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Quamvis Although as well as Quoniam
Because and it may be so translated Although the Imagination of mans heart is evil c. Yet the Chaldee Paraphrase â—eptuagint Hierom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. and Montanus render it Because But though it be so translated yet that is enough to make good the Truth and Doctrine which I urge from this Scripture Qaia cogitatio Montanus The Covenant that the Lord makes with his People is such a Covenant as the Lord made with Noah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chaldee Par. so saith â—he Prophet Isaiah What then Therefore if God be in Covenant with a man he shall never lie under wrath again for though the World sin the World shall never be drowned again and so though he do sin he shall never lie under wrath again Now as for the People of God they are all in Covenant with God they are under this gracious Covenant and therefore though the Mountains may be removed Gods Mercy shal never be removed from them and though the great Hills may be thrown into the Sea the People of God once in Covenant with God shal never be thrown into Hell and tell me then Have you that are the People of God any just cause or reason to be cast down or to be discouraged Answ 3 Thirdly If the very sins of Gods People through the over-ruling hand of Grace shall be an occasion of more Grace and Comfort to them than ever they had in all their lives before then surely they have no reason to be discouraged in this respect Now mark it and you shall find That God doth never suffer his People to fall into any sin but he intends to make that sin an in-let unto further Grace and Comfort to them This ye see in the first great Sin that ever was committed by the Children of Men the Fall of Adam the Lord himself came and preached the Gospel preached Christ unto fallen Man and surely when God himself preached the Gospel we are to think the man was converted Now the greatest Blessing that ever the World saw was the Righteousness of Jesus Christ but how came that about God suffers man to fall and mans Unrighteousness must usher in Christs Righteousness The Scripture tells us that the Lord suffered Hezekiah to fall that Hezekiah might know all that was in his heart he did not know his own heart before and therefore the Lord let him fall that he might know his own heart But if you look into the Romans Chap. 11. you shall find in so many words what I am now speaking verse 32. For God hath concluded them all in unbeleef Why That he might have mercy upon all O! what a blessed design upon Unbeleef is here Therefore God concludes all under Unbeleef that he might have mercy upon all Sin gets not but is a loser by every fall of the Godly And if ye look into the Scripture ye shall observe That when the People of God fall usually they fail in that Grace wherein they do most excel and wherein they did most excel therein they did most miscarry Abraham did most excel in Faith and therein he did most miscarry Moses did most excel in Meekness and therein he did most miscarry we read of no other sin concerning Moses but his Anger Job did most excel in Patience and therein he did most miscarry Peter did most excel in Zeal and Resolution for Christ Though all the World for sake thee yet will not I and therein he did most miscarry denying Christ at the voyce of a Damzel I say ye shall observe this That the Saints fell and failed in that Grace wherein they did most excel and they did most excel wherein they did most miscarry what 's the Reason of this but because the Lord by the over-ruling hand of his Grace did make their very miscarriages in-lets and occasions to their further Grace and Holiness God hath a great Revenue from the very infirmities of his People He doth never suffer any of his People to fall into any sin but he hath a design by that fall to break the back of that sin they do fall into Now then have the Saints and People of God any reason to be discouraged in this respect By their sin they may be and are often times suspended from their Comforts and use of their Priviledges but by their sin they do not lose their right thereunto Ye know how it was with the Leper in the times of the Old Testament among the Jews when he was carried out of the City or Town from his own House by reason of his uncleanness Or now if a man that hath the Plague and be carried from his own House by reason thereof the Leper then and the man that hath the Plague or the Pest now may say Though I be removed from mine own House and have not the use of my House yet I have a right to my House still and though I cannot come to the use of my Land yet I have a Right to my Land still So a Godly man may say as concerning his sin This sin of mine indeed it is a Pest and the Plague of my Soul and a Leprosy but though by this Leprosy of mine I am now suspended from the use of my Comforts yea from the full use of my Interest in Jesus Christ yet notwithstanding I have an Interest in Christ still I have not lost my Interest still I have Right to Christ although I cannot come to the use of him as I did before yet I have right unto Jesus Christ now as I had before And if all these things be so Why should a godly man be cast down or discouraged in this respect Surely he ought not to be so Object But suppose a mans sins be such as never were pardoned before and truly that is my case for I have sinned a great sin and I do not read in all the Word of God any example that ever such a sin as mine was pardoned Have I not reason now to be quite discouraged and cast down Answ No For I pray what do you think of Adam Adam sinned a great sin in our first Fall the Lord himself came and preached the Gospel to him The Seed of the Woman shall break the Serpents head Should Adam have said O! but there is no hope for me for I have no example or precedent of pardon Adam could have no Example of any that was pardoned before him because he was the first man and the first that sinned Should he have sate down and been discouraged because he could not find any Example for the pardon of the like sin that he had committed You know what our Savior Christ said Every sin and blasphemy shall be forgiven unless it be the sin against the Holy Ghost every sin though it be boyled up to blasphemy You say you have no example for the pardon of such a sin as yours is but doth not your sin come within the compass of these words Every Sin
man had Faith for he said Only lay thine hand on her and she shall live yet his Faith was weak for he limited and stinted Christ both to time and means Come down and lay thine hand on her In the 8. Chapter a Centurion comes to him for the cure of his Servant and he was strong in Faith for saith Christ I have not found so great faith no not in Israel Christ doth prevent and goes before him for when he said verse 6. My Servant lies sick Jesus said to him I will come and heal him Here Christ offered to go No Lord saith the Centurion Speak the word only But the Ruler desires Christ to go with him and he followed him Christ prevents the strong and he followeth the weak he commends the strong Centurion he condescendeth to the weak Ruler What then though the weak Ruler be not commended as the strong Centurion was should he be discouraged No Because Christs condescending Love was as fit for him as his commending Favor was for the Centurion Strong Grace shall be more commended but weak Grace shall be much encouraged by the condescending Love of Christ Fourthly If Christ have put a Why and Wherefore upon the Discouragements of the weak then they have no true reason to be discouraged in regard of their weakness Now if ye look into Matth. 8.26 ye shal find that our Savior saies to his Disciples Why are ye doubtful O ye of little faith Ye read in verse 24. that there arose a great tempest insomuch that the Ship was covered with Water was not here cause of fear yet saiâ—s Christ Why are ye feaâ—ful yea it is said that their Help was asleep Christ was their only help in the storm ver 24. He was asleep had they not then cause to fear yet saies Christ Why are ye fearful O ye of little faith The like ye have in Matth. 16.8 Jesus said O ye of little faith why reason ye amongst your selves because ye have brought no Bread Here is another Why put upon their Discouragement So again Matth. 14.31 when Peter began to sink he cried out and Christ said unto him O thou of little faith wherefore did'st thou doubt Here is another Why or Wherefore put upon the discouragement of a weak Faith Now why doth our Savior speak after this manner to them Why do ye doubt and why are ye fearful Not only to reprove their doubting and discouragement but to shew that there was no reason for it Though their outward discouragements were great and their Faith was but smal yet he tels them that they had no reason for to be discouraged Why are ye fearful O ye of little Faith It seems then by these Why 's and Wherefore's that though a mans Faith be smal and his outward discouragements great yet he hath no just and true reason for to be discouraged Fiftly And if a Christian would be discouraged if he did not somtimes find a weakness and smalness of Grace within him then he hath no reason to be discouraged because he doth find this weakness Now ye know that the Kingdom of Heaven both without us in the Gospel and within us in regard of the saving effect of the Gospel is compared to a grain of Mustard-seed which saith our Savior is the least of all Seeds but grows up in time to that stature height and bigness as the Fowls of the Air come and make their nests in it So is the Gospel both in the preaching and the effect of it it begins low and is very little at the first and therefore if a man should not find his Grace to be smal at the first he would doubt whether ever the Kingdom of Heaven were in him or no saying The Kingdom of Heaven is like unto a grain of Mustard-seed the least of all Seeds but I have not found it so in my soul I have not found this littleness and smalness of Grace and therfore I do fear that the Kingdom of Heaven was never in my soul in truth Thus men would doubt and be discouraged if they should not somtimes find their Grace to be smal And if so then why should a man be discouraged because he doth find it thus Surely he hath no just cause or reason for it Object O! But yet it is an uncomfortable thing to be weak strong Christians are full of Comfort they have assurance of Gods Love and are full of joy but the weak are full of fears and doubts This is my condition I am most uncomfortable therefore I am thus dâ—scouraged have I not cause and reason for it Answ 1 No For though the weakness of Grace is usually accompanâ—ed with doubts and fears and the strength of Grace with assurance joy and comfort yet it is poâ—sible that a man may have a great deal of Grace yet may have no Assurance and a man may have Assurance not doubting of Gods Love and yet may have but little Grace Answ 2 Ye must know That there is a difference between uncomfortableness and less comfort If a man be possessed of a great Estate in the World he hath more comfort than another who hath but the pledg and earnest of it but though I am not possessed of it yet if I have the Earnest and Pledg of it I may have much comfort in it Now the least Grace is a Pledg and Earnest of more yea of the greatest measure and is it not a comfortable thing for a man to have the Pledg and Earnest of Glory Such have all those that are weak though they be but weak in Grace Quest But how shall I know that my little is a Pledg and Earnest of more Answ 1 The Spirit of Adoption is a Pledg and Earnest of the whol Inheritance and though you cannot do so much Service for your Heavenly Father as your Elder and stronger Brother doth yet if you do not only obey God because you see a reason in his Commandements but because there is a Child-like disposition in you then have you the Spirit of Adoption and so your little is a certain pledg of more Answ 2 And if you mourn over your little and wait on God for more then is your little an earnest of much Rom. 8.23 And not only they but our selves also saith the Apostle which have the first fruits of the Spirit even we our selves groan within our selveâ— waiting for the Adoption to wit the Redemption of our Bâ—dy He proves That the Romans had the first-fruits the Pledg and Earnest of more in the Spirit by their groaning and waiting Do I therfore groan under the present burden of my own weakness waiting upon God for more then have I the fist-fruits of the spirit and so that little which I have is a Pledg and earnest of more and upon this account though your Grace be weak and smal in it self yet considered as an Earnest it is much and is it not a comfortable thing to have the Pledg and Earnest
SOmtimes the discouragements of the Saints and people of God are drawn From their Duties the failings and successlessness of their Duties For they reason thus Through the Lords Grace and Mercy I have been kept from great and gross sins yet if the Lord loved me indeed he would draw my heart neer unto himself but when I come to prayer or duty I find so much deadness dulness and awkness of heart and spirit that I fear the Lord wil never accept such a one as I am nor such duties as mine are when I go to prayer either prayer is altogether absent from me or I have no life therein if I go to hear the word I am not attentive but filled with distractions and whatever duty I perform I want life and love in it O! my heart is like a rock or stone and therefore I fear the Lord wil not accept my duty and the rather because I find that I have been long at prayer and I am never the better the Lord hears me not the Lord regards me not and have I not just Reason and Cause to be discouraged now Answ No Here is reason indeed why you should be afflicted but no reason yet why you should be discouraged I confess indeed here is cause and reason of grief and of affliction for take Prayer to instance only in that and it is That act and work of the soul whereby a man doth converse with God God conversing with man and man with God And is it not a sore affliction for a poor creature to be shut out of Gods door such a freind as God is O! saith Chrisostome it is more bitter than death to be spoiled of Prayer and hereupon as he observes Daniel chose rather to run the hazard of his life than to lose his Prayer Prayer is the souls Weapon and is it not a grief to want a Weapon in our spiritual warfare Prayer is the souls Ornament the excellent Garment of a Christian and is it not an affliction to be without this Garment and to be found naked Prayer is the Christians Element And as the fish lives in the water as in its Element and dyes when it is out so a Christian lives in prayer as in his Element and his heart dies when he is out of it Prayer is the souls Provisioner fetcheth in Provision for the soul and for al its Graces The old bird the Dam goes abroad and fetcheth in meat for the young ones and they lye in the nest gaping to receive the meat upon its return and if the old one be kild abroad the young ones wil die presently at home So here Prayer goes abroad and fetcheth in provision for al our Graces and they al lye gaping to receive this provision from the mouth of Prayer if this be killed how can those other Graces live The truth is The more sweetness a Christian finds in any work the greater is his affliction if he want that work now what abundance of sweetness doth a Gracious soul find in Prayer therefore when a man is narrowed or shut up in Prayer it cannot but be a great affliction to him But though it be a matter of great affliction yet a good man hath no reason to be quite discouraged yea though he meet with many failings therein and cannot pray as he would nor perform duty as he should Quest How may that appear Thus. Answ First Every Godly Gracious man is in Covenant with God by Jesus Christ and that Covenant is a Covenant of Grace which is the great Charter the Magna-Charta of al his spiritual Privilidges and Immunities Now in this great Charter the Lord doth proclaim this That sincerity shal go for perfection That a little done for God in the time of temptation shal be counted much In this great Charter the Lord doth proclaim unto al his people That he doth rather regard the bent of the heart than the inlargment of the heart That he dorh rather regard the wil to do than the doing In this great Charter the Covenant of free Grace the Lord proclaims unto al his people That if they do fail in prayer and other duties for I speak not of prayer only though I instance in that He wil not cast them off but he wil rather be moved to pity them for the Covenant that the Lord makes with his people is as the Covenant that a man makes with his wife I wil betroth thee unto me for ever saith the Lord. Hos 2 Now a man wil not put away his wife for every failing neither wil the Lord put a way his people nor cast them off because he is betrothed to them though they do fail in duties Again in this great Charter and Covenant of Grace the Lord doth proclaim unto al his Children That what they want in performance he wil make up in indulgence He proclaims this unto them That he wil require no more than he gives he wil give what he requires and he wil accept what he gives Now therefore am I in that Covenant of Grace and are there many failings in al my duties yet if this be true That the Lord is more moved by my failings to pity me than to cast me off then I have no reason for to be discouraged And thus it is with every child of God he is in this Covenant of Grace and so the Priviledges and Immunities of al this great Charter belongs unto him Secondly Though there be many failings in a Godly mans duty yet so long as it is a duty there is som-what of Christ therein there is som-what of God therein Now God wil not cast away his own becauâ—e it is mixt with ours but he wil rather pardon ours and accept ours because it is mixt with his The Husband-man doth not cast away his wheat because it is mixt with chaff he brings it into his barn and there is a time when he wil seperate the chaff from the wheat but he doth not cast away the corn because it is mixt with chaff yet this grain of wheat hath nothing of the Image of the Husband-man upon it but there is never a duty of a Godly man but hath somwhat of the Image of Christ upon it and therefore I say he wil not cast away His because it is mixt with Ours but he wil rather pardon and accept of ours quamvis odibilis detestabilis et execrabilis sit causa mea in ore meo nihilominus in ore tuo benedicto in ore tuo sacratissimo et in labiis tuis quibus tanta gratia diffusa est est favorabilis Parisiens de Rhetor. Div. cap. 21. Est et alia firmitas et confirmatio meae partis quod tu ipse advocatus es et propitiatio qui es et Judex meus et propter hâ—c non est possibile ut patiaris causam meam periclitari in manibus meis Apud homines enim non est possibile ut advocatus fidelis et justus permittat
in altero Where Nature is deficient in one thing it is abundant in another thing If a man wants his Eyes he hears the better and the less he sees the more he remembers where Nature is wanting in one thing it is exceeding in another And as Nature so the God of Nature and the God of Grace too It may be you do want a Head-memory but hath not the Lord given you a Heart-memory to remember thâ— Sermon as you have occasion to use it Some have Parts and Gifts and they want plainness and openness of heart for God some again have a plain heart and they want Gifts and Parts It is said Jacob That he prevailed with God in Prayer and he was a plain man Mark how the Holy Ghost doth put these two together That that man should be the prevailing man with God in Prayer who was the plain man and that man that was the plain man should be the prevailing man in Prayer a plain man but prâ—vailing with God Well then though thou beest but a plain person and hast no Parts or Gifts as others have yet thou maiest prevail with God and thy Name may be called Israel prevailing with the Lord When God denies one he gives another Mercy Thus it is with all the Saints and People of God and a godly gracious man may say thus Well though I have not great Parts and Gifts yet blessed be the Lord I have a plain and an open heart for God and if the Lord hath done thus much for you and recompenced you in another way have you any reason then to be discouraged for want of Parts and Gifts in Duties Certainly you have not Object O! but yet this is not the matter of my Discouragement I am not discouraged for want of Parts or Gifts in Duty but I want the Grace and the Holiness of Duty I want the Grace and the Holiness of Prayer I go to Prayer and Duty but the Lord knows wiâ—h a dull dead and a straightened heart I think verily that there is not a more rockie stony flinty heart in the world than mine I offer my self to God somtimes in Prayer but when I come at it I am not able to speak a word my heart is so shut up and straightened and have I not cause and reason now to be discouraged is not this matter of just discouragement Answ No. For Pearls somâ—imes grow upon Rocks and possibly there may be some Pearl of Grace growing upon that rocky heart of thine Yet further First You say That you are straightened in Duty but are you satisfied and contented with that condition or if you had enlargeâ—ent in Duty would you be satisfied therein No I am not satisfied with my straightened condition and the truth is though I had never so much enlargement enlargement alone would never satisfie my soul but if I had more affection I would give it up to God yea if I had a Sea of Affection I would powr it out before the Lord and if I had Prayers and Tears and Enlargements like the Sands upon the Seâ—shore I would offer them all up to God Well and is not this to be enlarged towards God A poor man that hath never a penny in his Purse sees another or many others in want but he hath nothing to relieve them with yet saith he if I had wherewithal I would relieve all these men I would cloath them all or I would feed them all is not this mans heart enlarged now towards the poor though he hath not a penny to help them with So in your case for the present thy Affection is poor and thou aâ—â— straightened but thou sayest if I had a Sea of Affection I would give it all to God and if I had Prayers like the Sand upon the Sea-shore I would give them all to God is not this to be enlarged towards God God doth give by denying somtimes and thus he hath dealt by you Secoâ—dly If your Condition herein be no other than the condition of the Saints and People of God then you have no just cause and reason to be discouraged in this respect Now Psalm 77.3 4. saith the Plalmist there I remembred God and was troubled I complained and my spirit was over-whelmed Lord saith he at verse 4. Thou holdest mine Eyes watching I am so troubled that I cannot speak I cannot pray I am so troubled I cannot speak A Mother hears her child cry and saith she now doth this Child cry for the Breast yet the Child speaks not a word but the Mother knows the meaning of the childs crying and the language of it And doth a Mother know the language of her Childs crying and doth not God our Father know the Language of his Childs cry that cannot speak unto him The Beggar that follows you for an Alms is a Beggar though he be dumb and cannot speak and you say send him away with some gift for he follows us So here though your heart be shut up in Duty yet if you can follow God he looks upon you as a Beggar at the Throne of Grace and in due time he will serve you and send you away with Comfort Thirdly You would fain have enlargements and workings of the heart in Prayer but what would you do with those enlargements Would you shew your Enlargements your Excellencies your Graces to God when you come to Duty A Beggar you know if he have any excellent thing as Gold or Silver he hides that and he shews his wounds he shews his sores if you mean to give him a penny and ask him if he have any money I have two-pence or threepence Sir saith he or a penny but he hides his excellency and he laies open his wounds and if he can but open his sores before you he thinks he doth beg effectually Beloved we all go to God in Prayer in forma Pauperis every man sues in this Court in the form of a Beggar If thy heart then be straightened if thy heart be hard and if thy Spirit be dull in duty you may go to God and open your sores and wounds before him you may go and say Lord what an hard heart have I and what a dull and straighâ—ened Spirit have I This father becomes a Begger and you must come as a Begger when you come before him yet you must know Etsi non sit possib le per ea moveri immobilem et per omniaque immutabilem Deum potentia enim mihi videatur esse ad movendum ipsum recitantem vel meditantem ipsa ad moveadum inquam et preparandum ad gratiam devotionis etâ— gratitudinis et largitatis et beneficentiae incogitabibis Dei Parisiens Cap. 22. de Rhetor Div. That neither your Poverty nor your Riches neither your straightenings in Duty nor your enlargements do make any alteration in the Mind and Will of God Indeed God seems to deal by us somtimes as a Father doth by his little Child he holds a piece
reading of a Story although it doth not concern him for saith he although this Story doth not concern me yet I take a complacency and contentment in the reading of it because here I read of the Valor of such a man and of the Faithfulness of such a man to his friend and of the excellent Carriages and Vertues of men Now my Beloved is there no excellency in God himself to content the soul Is there no Faithfulness in God Is there no Love and Mercy in God himself Is not the Lord the God of all Consolation and God of Mercy without relation to my Condition Is there not an Ocean of Excellent Love and Grace in God himself How many sweet Stories of Love and Grace may you read in this little Book of the Bible Besides a man that hath no Assurance now and then may have some Promise thrown into his Soul to uphold him with When Elijah was by the Brook and could not enjoy the ordinary meat of the Land a Raven brought him meat And when ever was any godly man in such a condition but he had one Raven or other to bring him Comfort Somtimes a Temptation is a Raven God makes it so somtimes a Desertion is a Raven somtimes Affliction somtimes a Particular Word and Promise is thrown into his soul and is there no comfort there I say though a man do want Assurance for the present he may live comfortably Surely therefore a Godly man hath no reason for his discouragement although for the present he doth want Assurance Object But I do not only want this setled Assurance of Gods Love and so the ordinary food of the Land but I have no Raven to bring me any Comfort I mean I have no Promise no particular Word to bring in Comfort unto my soul and to uphold me in my dark condition thâ—â—gh I do want a setled Assurance yet if I had a particular Word and Promise to uphold my soul until I had this Assurance I should not be discouraged but I want this setled Assurance and I have no particular Word or Promise to uphold my soul with until it come and therefore I am thus discouraged have I not reason now Answ 1 I Answer No. For Christian what particular Word or Promise would'st thou have Have ye not the whol Gospel before you a bag of Golden Promises A Father hath two Children and he comes unto one and gives unto that Child a piece of Gold there Child saith he supply thy want with that but unto the other Child he saith here Child I know thou are in want and there are Bags of Silver and Gold in my Study take the Key of my Study and go in and take what thou wilt Is not this latter in as good a condition as the former or rather better Thus it is with the Saints the Lord is pleased to give now and then a particular Word to some of his Children but unto others he saith rather Here take the Key of Faith for Faith is the Key and hath a power to unlock all the Promises I give thee Faith and by this Faith I give thee a power to go into all my Promises Is not this latter in as good a Condition as the other Thus it is I say with all the Servants of God Having therefore these Promises saith the Apostle c. 2. Cor. 7.1 Answ 2 Secondly If the Promise of Grace do belong to you then you cannot say I have no Word no Promise to uphold me with Now that the Promise of Grace doth belong to you is cleared thus 1. Your very resting on the Promise makes it to belong to you and it becomes yours by your resting on it but you do or have rested on the Promise 2. If the Command doth belong to you then why not the Promise Doth not the Word of Commandement belong to you viz. Thou shalt not kill Thou shalt not steal Thou shalt not commit adultery Doth this word of Command belong to you Yea surely for the Command saith Thou and Thou and Thou shalt not c. and that word Thou doth include Me the word of Promise hath its Thou and Thee and Thy also Psal 37. Trust in the Lord and do good so shalt Thou dwell in the Land and verily Thou shalt be fed ver 3. Delight Thy self in the Lord and he shall give Thee the desire of Thy heart ver 5. And if you put your self within the compass of the Commandements Thou God will put you within the compass of the Promises Thou 3. If you may and it be your Duty to rest on the Promise then it belongs to you now you may rest on the Promise of Grace and Holiness for Sanctification and it is your Duty so to do else it were no sin not to rest on the Promise but unbelief and not resting on the Promise is a sin only ye must know that there is a great difference between the Promise of Consolation and the Promise of Sanctification to apply the Promise of Comfort without endeavor after Holiness is presumption but to apply the Promise of Sanctification that I may be more holy is no presumption but my Duty and if it be your Duty to apply and rest on this Promise then it belongs to you Object 2 O! but yet When I go unto the Word or the Scripture I find that Gods Promise still runs upon some Condition and I cannot perform that Condition I do not find that condition in my self and therefore I fear that I may not go unto these Promises and that I have no right to them Answ 1 But what if a good and gracious man may apply a Conditional Promise although he hath not performed the Condition Pray look into Nehemiah chap. 1 and there you will find That the Jews being in Captivity Nehemiah goes unto God in prayer and doth press the Promise which God had made unto the Jews by his Servant Moses verse 8. Remember I beseech thee thy Word that thou commandedst thy Servant Moses saying If ye transgress I wil scatter ye abroad among the Nations but if ye turn unto me and keep my Commandements and do them though there were of you cast unto the utmost part of the Earth yet will I gather them from thence and I will bring them unto the place that I have chosen to set my Name there Now these are thy Servants and thy People whom thou hast redeemed by thy great Power The Jews in Babylon were scattered according to the Word but alas they did not return unto the Lord and leave their sins according to the Condition of the Promise yet notwithstanding Nehemiah goes unto the Lord and presseth this Ptomise and the Lord heard him and he had acceptance as ye find in the following Chapter Answ 2 Secondly What if the Condition of one Promise be the thing promised in another Promise will ye then fear that the Promise doth not belong to you because you have not performed the Condition
Threatening may be repealed then you have no cause to fear in this respect Now a Threatening is therefore given that it may not be fulfilled Joshuah knew this so well that he professeth to the Lord That therefore he fled to Tarshish because saith he O Lord I knew that thou art a merciful God As if he should say I knew O Lord thou art so merciful a God that though thou hast threatened Nineveh yet thou wilt reverse thy Threatening But a Promise once given unto a soul shal never be reversed or repealed It may rise up to an Oath as somtimes it doth for when God gives a Promise to a soul and opposition ariseth if then God gives out the same Promise again it amounts to an Oath As I live saith the Lord I will never reverse this Promise that I have made to thee But a Promise once given shal never be reversed or reâ—ealed Gal. 3. you have the case that is now before you Saith Paul at verse 15. I speak after the manner of men though it be but a mans Covenant yet if it be confirmed no man disanulleth or addeth thereunto Now to Abraham and his Seed were the Promises made And therefore saith the Apostle the Promise shall not be disanulled although the Law came after the Promise But if the Promise that the Lord gave to Abraham was not disanulled by the Law that came four hundred and thirty years after verse 17. Wherefore then serves the Law Verse 19 he tels you It was added because of transgression So now say you If that the Promise that God hath given heretofore be not disanulled and made void by the Threatening that follows after wherefore then was the Law or the Threatening given unto my soul It was added because of transgression God had some transgression of yours to discover unto you that you did not think of and therefore the Threatening and the Law came after But the Promise is quite out of sight and I have lost it And did not the Jews also lose the sight of the Promise which was given to Abraham When the Lord gave the Law and they stood quaking and trembling before Mount Sinai did not they then lose the sight of the Promise that was given to Abraham So say I although thou hast lost the sight of the Promise that once thou hadst and a threatening be come in the room of it the Promise that was once given thee it may be four hundred and thirty daies ago or many years ago shal never be disanulled or reversed And the reason is this Because God doth not repent in the matter of the Gospel Ye read in Scripture that God is said somtimes to repent It repented the Lord that he made man somtimes it is said that the Lord doth not repent I am not a man that I should repent How are these two reconciled God doth repent and God doth not repent Thus to our present Purpose God repents as to the matter of the Threatening but God never repents as to the matter of the Promise God repents as to the matter of the Threatening and therefore saith the Lord to Jeremiah I am weary of my repenting I have threatened and threatened and I am weary of threatening Here God repented as to the matter of the threatening but God never repents as to the matter of the Promise And therefore saith the Apostle in Rom. 11. The Gifts and Calling of God are without Repentance And the Promise is a great Gift So then as to the matter of the Promise God doth never repent Wherefore poor soul hast thou a Promise given thee may be five years ago may be ten years ago may be twenty years ago and hast thou lost the sight of this Promise and instead of the Promise is there a Threatening come upon thy soul that makes thy heart quake and tremble I here tell thee from the Lord the Promise that was once given unto thee though now thou hast lost the sight of it shall never be repealed or recalled O! what matter of incouragement is here is here matter of discouragements nay rather here is matter of great incouragement Object O! but yet this is not my case I do not only want Assurance of Gods love but I have Assurance of Gods displeasure I do not only want Assurance of my Salvation but I have Assurance of my damnation I do not only want the testimony of the spirit bearing witness with my spirit that I am the child of God but I have another testimony within my soul beaâ—ing witness to me that I am a reprobate and have I not cause to be discouraged Answ 1 No not yet for it may be you look upon the back-side of Gods dispensation if we look upon the face of Gods dispensation we see his love and good pleasure but if we look on the backside thereof we conclude nothing but anger displeasure It may be it is so with you in this case But Answ 2 Secondly If you find no such testimony of reprobation as you speak of in al the scripture then you have no reason to fear or to be discouraged in this respect now search the scripture and you shal not find in al the word any ground for such a testimony of reprobation We read indeed of Francis Spira notorious for his despair when his friends came to comfort him having spake comfortable words unto him That he said why go ye about to comfort me comfort belongs not to me for I am a reprobate O! said one of his friends do not say so for none are able to say so yes said he as the elect of God have a spirit within them bearing witness that they are the children of God so reprobates have another spirit bearing witness with their spirits that they are not the children of God but the children of Satan and such a spirit of reprobation have I. But my beloved if there be such a spirit or a testimony of reprobation as this is either it must be from the spirit of God or from the spirit of Satan if from the spirit of Satan then he is a lyer not to be beleeved if it be from the spirit of God how doth it suit with the word for the spirit of God is called the Comforter can such a spirit of reprobation come from the comforter and if you have such a testimony as this is either you must have it from the word or from the spirit of God alone without the word if from the word then from the threatening for it is not from the promise nor from the command if from the threatening a threatening may be repealed a threatening may be reversed as you have heard and if you have it from the spirit of the Lord how can it be that the spirit should be called a Comforter surely therefore if you have such a spirit of reprobation in your bosom it is from Satan and he is a Lyer But my beloved I wil in this appeal to you
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
himself it is the darkening of the Sun which brings an universal darkness upon the soul and it imbitters al other Afflictions for as the presence of Christ sweetens all other Comforts so the absence or forsakings of Christ do imbitter al other Sufferings and cut off al our relief and remedy against them So long as the face of God shines upon a poor soul he may run to Christ and relieve and help himself against his Affliction true my Friends forsake me my Relations forsake me but Christ hath not forsaken me but if God and Christ forsake where shal a man relieve or refresh himself in this stormy day And as those sins are greatest that cut off our relief against other sins so those Afflictions are greatest that cut off our relief against other Afflictions Such is this of al Afflictions it looks the most like a Judgment to a Gracious Soul O Lord Psal 6.1 saith David Correct me not in thine Anger nor chasten me in thy hot Displeasure When God hides his face and forsakes the soul he seems to correct in Anger and in hot displeasure herein a Christian doth as it were combat with God himself he fights with men somtimes and then he is more than a Conquerer because Christ fighteth with him and in him he fights with Satan Principalities and Powers and then he doth overcome because Christ is with him but O! saith the soul in this Desertion God is mine Enemy here I must fight it out hand to hand with Divine Anger and what shal I do now how is it possible that I should now escape The truth is this Affliction above al others seems to draw a Curtain over al our Comforts and to put an end unto al our Spiritual joy What Birds sing in the Winter time some may but ordinarily they do not If you walk abroad in the Winter time and hear no Birds sing and one say to you What is the reason of this deep silence two or three months ago when we walked in the Fields every Wood had its several Musick how sweetly did the Birds sing then but now they are al silent what is the reason You wil easily answer I then indeed it was Summer time then the Sun shone upon them and â—o they sang â—ut now the warming and enlivening beams of the Sun are gone â—hey sing no more Beloved the Light of Gods Countenance is oâ—r Spring Desertion is our Winter show me that Sainâ— that is able to sing in this Winter time I confess it is possible for a man to â—o it and some there are Habakkuk was one that learned â—his song of Faith but â—ow few are able to sing and rejoyce when God hides himself No saith the soul two or three months ago the Lord shined upon me and then I could sing indeed but now God and Christ is gone and so al my songs are gone and joyes are gone and I fear I shal never see them again or rejoyce in Christ again It is said of Mary That when she went to Christs Sepulchre she wept and though the Angel came to her and said Why weepest thou yet she continued weeping the presence of an Angel could not comfort her Why O! saith she They have taken away my Lord and I know not where they have laid him Would it not grieve a Prince to be dispossest of and to lose his Crown to be made like an ordinary man This Presence of Christ is the Crown of a Christian and therefore when God had forsaken the Church as we read in Lam. 5. she complained verse 16. The Crown is falâ—en from my Head Why ver 20. Wherefore doest thou forget us for evâ—r and forsake us so long a time Ver. 22. Thou hast utterly rejected us thou art very wroth against us Take away the presence of Christ and ye set a Christian among the ordinary rank of men and must he not needs be troubled when his Crown is thus taken from his Head I have read of a Religious Woman that having born Nine Children professed That she had rather endure all the pains of those Nine Travels at once than endure the Misery of the loss of Gods Presence And indeed this Affliction of Gods forsaking a man is so great that if a man feel it not I even fear it is because he is forsaken indeed But now though there be never so much Gal and Wormwood in this Cup yet the Children of God have no reason to faint at the drinking of it no just cause or reason yet to faint or be discouraged or cast down Quest How may that appear Answ 1 First For the cleering of this Truth to you ye must know That God or Christ is said to forsake a man either in regard of his Power Grace or Strength or in regard of the comfortable feelings of his Love either in reâ—â—rd of Union or in regard of Vision 1. In regard of Union He never forsakes his own People 2. In regard of his Power Grace and Strength he never forsakes them totally 3. And in regard of Vision or comfortable feelings though he do forsake for a time yet he wil return again and if al these be true have they any reason to be much discouraged For the first ye know what is said Those whom he loves John 13.1 he loves unto the end As for the Second ye know what he saith also I will never leave thee nor forsake thee Heb. 13.5 1 Pet. 1.5 We are kept by the Power of God unto Salvation And as for the Third hath not the Lord promised Isay 54. that he wil return again with advantage ver 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 wil I have mercy on thee saith the Lord thy Redeemer ver 8. Now ye know that Friends are not much troubled at such a parting which is but for a time It is said of the Church of Ephesus That when Paul â—ook leave of them they wept Because he said they should see his face no more The Saints cannot say so in regard of Christ though they see not his face for the present yet they cannot say I shal see his face no more for he wil return again yea and return with advantage for though he forsakes for a moment yet with great mercy and with everlasting kindness wil the Lord have mercy on them What then though you be forsaken for a moment have you any just cause and reason for your Discouragement Answ 2 Secondly If Christ do therefore forsake his People that he may not forsake them and hath a design of Love and nothing but of Love upon them in his forsaking then have they no just cause for their Discouragements Now I pray What is the reason why God doth forsake his People for a time or a moment hath he any deâ—â—gn but Love upon them Doth he
hiding the face is Irae testimonium the testimony of anger and it is as if David should have said Lord thou doest not only restrain thy Love towards me but thou doest shew tokens of thy displeasure and anger and thy displeasure riseth So Psal 22. ver 1. My God my God why hast thou forsaken me I cry in the day time but thou hearest not ver 2. How can this be saith Augustine that God should forsake Christ in his Sufferings for these words are spoken of Christ when God was in Christ reconciling the world unto himself Yes very well saith he for Christ was a common Person stood in our stead and place and so personating of us he saith Why hast thou forsaken me yea and Lord thou hast not only forsaken me but my Desertion ariseth yet higher for I cry in the day time and thou hearest not But you may see this abundantly made out in Job 30.20 I cry unto thee and thou doest not bear me I stand up and thou regardest me not thou art become cruel to me with thy strong hand thou opposest thy self against me Ver. 27. My bowels boyled and rest not the daies of affliction prevented me I went mourning without the Sun I am a brother to Dragons and a companion to Owls And ver 26. When I looked for good then evil came unto me and when I waited for light there came darkness Thus you see that it may be the condition of Gods own People to be worser and worser and their condition more and more dark in their own apprehensions and therefore no reason why you should be discouraged in this respect Object 5 But my Desertions have been so long that I fear it will never be otherwise with me God is now gone Christ is now gone Comfort gone and I fear now that Christ will never return again and this is that which even sinks my soul I confess the least desertion and forsaking is a great evil but though I were under the greatest cloud in the world I should bear it if I did but think that Christ would return again but I find in Scripture that there is a final rejection mentioned as well as a present desertion the Saints and People of God are it may be deserted for a time but they are never rejected David was deserted but he was not rejected Saul was rejected finally rejected and I fear that I am not only deserted for the present but finally rejected that God hath even cast me off and therefore I am thus discouraged have I not cause and reason for it now Answ 1 No not yet For first it is usual with the Saints in affliction to think that God is gone and wil return no more there is no affliction which the People of God meet withal and they meet with many wherein they are so apt and prone and ready to write a Never upon their condition as in this case of Spiritual Desertion If a godly gracious man fal sick he doth not say presently or conclude I shal never recover again if he be persecuted by Enemies he doth not conclude presently that he shal never be delivered but if God hide his Face at any time then comes out this Never I shal Never be delivered I shal never be restored to comfort again So Psal 13. How long wilt thou hide thy face what for ever So Psal 77. Will the Lord cast off for ever ver 7. Will he be favorable no more is his mercy clean gone for ever and doth his Promise fail for ever more This is the proper place and ground where this unbeleeving conclusion grows when they are in this condition they rise to a Never O! it wil never be otherwise with me Christ is gone Mercy is gone and I shal never see the face of God again This is usual and most usual with the Saints in this Condition Answ 2 Secondly Therefore you shal observe That when God doth give out a Promise to his Children in this condition the Promise is so cast and laid as may most obviate and face this Objection and take off our Never Psal 9.18 The needy shall not alwaies be forgotten the expectation of the poor shall not fail for ever So Psal 103. The Lord is merciful and gracious ver 8. Slow to anger and plenteous in mercy he will not alwaies chide neither will he keep his anger for ever So Iâ—ay 57. ver 16. For I will not contend for ever neither will I be alwaies wroth God seeth that in this condition his People are apt to write a Never upon their condition and therefore that he may condescend unto their Infirmities when he comes to give out a Promise he doth not barely promise Mercy but he puts in the Ever into his Promise that he may take off our unbeleeving Never Answ 3 Thirdly If it be made out unto you by Scripture That God or Christ is not so gone but that he wil return again then will you not say surely I have no reason for my discouragements Now for the cleering of that give me leave to propound several Questions to you First Did ye ever read in al the Word of God that a man was finally rejected and forsaken but an evil Spirit from the Lord did seize upon him presently Saul was finally rejected and the Text saith That an evil Spirit from the Lord seized upon him and what is the evil Spirit but an envious Spirit The envious man in the Gospel is the evil man and this evil Spirit seized on Saul as soon as God did forsake him for an envious malicious persecuting Spirit came upon him against David and the Saints with him So when God forsakes a man finally a persecuting Spirit enters him When God forsakes his own Children Satan that evil Spirit comes to them for when God goes Satan comes but there is much difference between a tempting Satan and a persecuting Satan tempting Satan comes to the Saints when they are deserted but a persecuting Satan doth not enter into them But did ye ever know or read of any finally rejected but an evil persecuting Spirit seized on them from the Lord Secondly Do you read of any in al the Word whom God did finally forsake that could not find in their hearts to forsake God and his Waies God doth not forsake us unless we forsake him Ye have rejected me saith the Lord and therefore I have rejected you Possibly a good man may want this sence of Gods Love but then he hath the sence of his own sins possibly he may want the feeling of his own perfection which is Divine Love but then he hath the feeling of his own imperfection But I say Did you ever read in al the Word of any man finally forsaken that could not find in his heart to forsake God and the good Waies of God Thirdly Did ye ever read in al the Word That God did ever forsake a man who was sensible of his forsaking and complained thereof simply for
it self We read of Saul indeed That when he was forsaken he cryed out and said God hath forsaken me the Philistims are upon me God hath forsaken me but it is in order to an outward evil the Philistims are upon me But the Saints when they are forsaken are sensible of this evil simply for it self and think the time long and tedious when they are so forsaken O Lord saith David how long wilt thou hide thy face from me what for ever But I say Was ever man forsaken was ever man quite forsaken of God that was sensible of this evil only and simply for it self Fourthly Did you ever read in al the Word of God That ever a man was finally forsaken who was tender in the point of sin who sate mourning after God We read in the Romans That when God gave up the Gentiles to their sins they gave up themselves unto al uncleanness and were past feeling The Saints and People of God on the contrary in the time of their Desertion are tender in the point of sin and they mourn after God When was a man ever forsaken whose heart was in this frame Fiftly Did you ever read that Christ did finally forsake a man in whose heart and soul stil he did leave his Goods Furniture and Spiritual Houshold-stuff A man somtimes goes from home and somtimes he doth quite leave his house There is much difference between those two If a man leave his house and comes no more then he carries away all his goods and when ye see them carried away ye say this man wil come no more But though a man ride a great Journey yet he may come again and ye say surely he wil come again why Because still his Goods Wife and Children are in his House So if Christ reject a man and go away finally he carries away all his Goods Spiritual Gifts Graces and Principles But though he be long absent yet if his Houshold-stuff abide in the heart if there be the same desires after him and delight in him and admiring of him and mourning for want of him ye may say surely he wil come again Why Because his Houshold-stuff is here still When did Christ ever forsake a man in whose heart he left this Spiritual Furniture Sixtly Did ye ever know a man finally forsaken of Christ who did long after the presence of Christ as the greatest good and looked upon his absence as the greatest evil and affliction in all the world being willing to kiss the feet of Jesus Christ and to serve him in the lowest and meanest condition so he might but enjoy him We find that the Saints desire above all things to be kist with the kisses of Christs mouth and therefore the Book of the Camicles doth so begin chap. 2. ver 1. Let him kiss me with the kisses of his mouth even because that is the first and the chiefest of the Saints desires in this Life but if Christ wil not kiss me with the kisses of his mouth saith a gracious soul yet I am willing to kiss his feet as Mary did There is a time a coming when he wil kiss me with the kisses of his mouth for ever but for the present if I can but kiss his feet here I have hope to be kissed by him in Heaven Now I say Did Christ ever forsake a man finally who did thus long after Christ himself Can those that are forsaken mourn after his presence as the best thing and for his absence as the greatest evil in al the world I appeal to your own Souls and Bosoms herein whoever you are that labor under this fear that Christ is gone and he wil return no more suppose that God hath hid his face from you seems to forget you and to be angry with you yet in the midst of all these darknesses Do you find an evil Spirit an envious malicious Spirit from the Lord seizing upon you Do you find that you can find in your heart to forsake God and the good Waies of God Yea rather do you not find the contrary though you want the sence of Gods Love Have you not the sence of your own sin and when you want the sence of your own perfection have you not some sence of your own imperfection Don't you look upon this Desertion as the greatest Affliction in al the world Can you not mourn after God and his Presence Doth not Christ every foot send in one token of his Love or another to visit your souls And are you not willing to kiss the feet of Jesus Christ O yes I must needs say though I have fears that Christ is gone and wil return no more yet I praise the Lord I do not find an envious malicious persecuting Spirit in my soul unto the Saints and People of God I don't find that my heart is willing to forsake Christ and the good waies of Christ But I find that I can mourn for the absence of Christ simply for it self and look upon it as the greatest affliction in the world That I am ever willing to kiss the feet of Jesus Christ And to be in the lowest and meanest Condition so he would but return unto my soul again Yea and I must needs say That every foot I receive one token or other one Promise or another to visit me in my condition Then be of good comfort though Christ be absent yet he wil return again and with great mercy and with everlasting kindness wil he gather your souls unto himself again and thus I say it shal be with all the Saints Surely therefore they have no reason for their Discouragements whatever their Desertions be Why therefore should not every one say Why art thou cast down O my soul and why art thou so disquieted within me Quest Vpon all this account I see I have not so much reason for my Discouragement but it is an hard thing to bear up ones heart from sinking in the time of Desertion when God hides his face What shall I do then and this may be the condition of us all that I may bear up my heart against this Discouragement even when I am most in the dark and Christ hides his face from me or forsakes me Answ 1 First Take heed that ye don't measure Gods eternal Affection by some present Dispensation There is an Eternal Displeasure against a man and there is a present Displeasure with a man Eternal Displeasure or hatred cannot stand with Eternal Love but Eternal Love and present Displeasure may stand together A Father may be displeased with the Child for the present and yet may love him with Paternal Love So God may and doth love though for the present displeased But when men measure Eternal Affection by present Dispensation then they are quite discouraged and you will find all Discouragements in this case do arise from hence Some there are that do walk by particular Providences Experiences Words Manifestations and In-comes of Love and when they have them then
sitting on the Water side upon the Bank and mingling their Legs together in the Water they did not know their own Legs but one standing by and smâ—â—â—g them on the knees with a staff every one then knew his own Legs and pulled them up And so it is many times There is such a likeness between Hypocrites common Graces and the Graces of Gods Children that the Saints do not know their own Graces O! saith one it is no more than an Hypocrite may have but then God smites them with some Affliction and so they feel and see and know their own Graces and good reason for it for when God comes he discovers all and when is God more present with his People than when they are most afflicted God useth to be at the back of Affliction There Heaven opened to Stephen Afflictions are the rusty Lock often times which open the door into the Presence Chamber When was Christ with the three Children but in the fiery Furnace And ye have a standing Promise for it I will be with thee in the fire and the water saith the Lord. And saith the Apostle Then doth the Spirit of the Lord and of Glory rest upon his Children Yea and as they have most of God when they are most afflicted so in time of their Sufferings they have most Communion and Fellowship with Jesus Christ in his Sufferings Therefore saith the Apostle Peter Chap. 4. Ver. 13. But rejoyce in as much as ye are partakers of Christs Sufferings The word Partaker is the same that is used in John Truly our fellowship is with the Father and the same that is used in the Corinthians concerning the Lords Supper The Cup of Blessing which we bless is it not the Communion of the Body of Christ You wil al grant that you have communion with Christ at the Lords Supper but the same word being used here shows That you have Communion with Christ in his Sufferings also especiallâ— when you do suffer for him and the greater your Sufferings are the more fellowship and communion you have with Christ in his Sufferings Now then if al this be true That a Christian hath Experience of Supporting and Upholding Grace much Light his sin discovered and healed his Grace exercised and manifested Gods Presence enjoyed and made Partaker of the Sufferings of Christ in and by his Afflictions what reason hath he to be discouraged although he be much afflicted But so it is That a Christian hath never more Experience of Gods Upholding Sustaining Grace his sin is never more discovered and healed his Grace is never more exercised and manifested God is never more present with him than when he is most afflicted and he is never more partaker of Christs sufferings than in and by his Sufferings Surely therefore he hath no reason for his Discouragements whatever his Afflictions be Fourthly This wil appear if you consider The Fruit Benefit End and Issue of your Afflictions and what they bring forth They bring forth the quiet fruits of Righteousness Triumph over Satan for now poor Job may say Satan thou said'st I did not serve God for nought but now the contrary appears Yea They work out an exceeding eternal weight of Glory And if you look into Phil. 2. where we are commanded To work out our Salvation with fear and trembling you shal find it is the same word that is used here concerning Afflictions that they work out an exceeding eternal weight of Glory Now if al my Afflictions do bring me in the quiet fruit of Righteousness make me to tryumph over Satan and work out an exceeding weight of Glory have I any reason to be discouraged although I be much afflicted Thus it is with al the Saints and People of God though their Sufferings may seem to be grievous for the present yet they bring forth the quiet fruits of Righteousness thereby the Saints tryumph over Satan and these Sufferings work out an exceeding and eternal weight of Glory Surely therefore a Godly Gracious man hath no reason to be discouraged whatever his Affliction be Object 1 But my Affliction is not an ordinary Affliction my Sufferings are not ordinary Sufferings for I have lost all my Comforts and am stript naked of all my former Blessings and Relations I have been long afflicted and many Afflictions croud and press in upon me like so many waves of the Sea only there is this difference the waves come and go but my Afflictions come and stay they come and go not they all stay upon me at once and I see no end of my Afflictions the Floods are risen O God the Water Floods are risen and do cover my soul yea and these waters of Affliction are so deep that I can feel no bottom see no end of them have I not just cause and reason then to be much discouraged Answ No For what if you have been or would be drunk with the Comforts of your own Relations Noah was drunk with his own Wine and how many are there in the World that have been drunk even with the Comforts of their own Relations And if God your Father see that you have been or would be drunk with your own Comforts have you any hurt that he hath taken them from you for a time When a wise Father sees that his Child fals in love with his Maid one that is much beneath him doth his Father do him any wrong that he removes her from him or him out of her sight It may be the present Affection of the Child saith my Father deals hardly by me but wil the Childs Reason say so afterwards No but he wil rather say at such a time I fel in love with my Fathers Servant and if my Father had not remomoved her out of my sight I had been lost and undone for ever Now al the Creatures are Servants to the Children of God and it may be God your Father seeth that you are fallen in love with them that are much beneath you Or suppose that a Child be to travel some long Journey and his Father gives him a staff in his hand when he is abroad in the Fields some Enemy meets him and takes away his staff and beats the Child therewithal but a Friend comes in and takes away this staff from both both from the Child and from the Enemy doth he do the Child any wrong in taking away this staff out of the hand of the Enemy May be the Child will say I pray Sir give me the staff again for it is mine true saith the friend Child this staff is yours but you have not strength enough to use it and mannage it against your Enemy he would wrest it out of your hand again and beat you with it and therefore I wil keep it from you both doth he therfore do the Child any wrong Thus it is here The Lord gives a Creature-Comfort into the hands of his Child and God intends it for a staff for Bread is the staff of Life
and quiet under the hand of God then he is called to that other work which his Affliction doth lead him to It may be your Affliction may hinder you from your former work which God hath call'd you from but it doth not hinder you from that work whereunto you are now called by your Affliction And what though my Affliction doth hinder me from my former work yet if God wil not fault me for the neglect of that have I any reason to be discouraged becaus I do not do it This is certain That if God cal me to a new work he wil never blame me if I lay by the former You wil not blame your Servants if they lay by their former work when you call them to a new and when God leads into a new Affliction then he doth cal to a new work Answ 3 And as for matter of Temptation and Sin this is certain That that Affliction doth never expose a man to a new sin which doth make him sensible of his former sin Now as you have heard the Afflictions of the Saints do both discover and heal their sins making them sensible of them which they were not before And if you look into Psal 125.3 you find a Promise to this purpose The Rod of the wicked shall not rest on the Lot of the Righteous lest the Righteous put forth their hand to iniquity As it is with a Master that sets his Servant to beat the dust out of his Garment though he cause the rod or stick to pass upon the Garment yet he will not suffer it to rest so long upon the Garment as it shal be torn thereby Your Affliction is Gods Rod and he suffers it to pass upon your Garment Why That he may fetch out your dust therewith but he wil not suffer this Rod to rest so long upon you as to tear your Garment Lest the Righteous put forth their hand unto iniquity saith the Text. Answ 4 And if this fear of yours be a good sign of your Grace then why should you be discouraged in this respect Now what better sign of Truth and Uprightness of heart have you than this That you are therefore troubled at your Affliction because it doth expose to Temptation and Sin and because it doth hinder you from what is good Do you not say so Lord thou knowest I am therefore afflicted under this Affliction not because of the burden of it so much but because thereby I am hindred from doing and receiving good and exposed to such Temptations as for the Affliction it self though it be great yet Lord thou knowest I should submit to it and be quiet under it were I not thereby exposed unto what is evil Here now is sincerity here is uprightness and will you then be discouraged nay rather have you not cause and reason to be much encouraged Object 6 This is not my fear or cause of my discouragement but I am under a great and sore Affliction so and so afflicted and I fear I have brought my self into this Affliction by my sin had not my sin been the cause of my Affliction I should not be troubled but O! my Affliction is great and long and I am perswaded that my own sin is the cause thereof yea and that which aggravateth the matter is I cannot find out what the sin is if God would but discover it to me I should be more at quiet but my sin is the cause of my affliction and I know not what the particular sin is that hath brought me into this affliction and have I not just cause and reason for my discouragement now Answ No For did not Jonah bring himself into his Affliction by his sin and yet when did God more fully appear to him than when he was in the Whales Belly Did not David bring himself into his Affliction by his sin he sinned in the matter of Vriah and the Lord said The Sword shall never depart from thy House and what was the Sword of Absolon but an Affliction which dropped out of that Threatening brought upon him by his sin and yet when was Davids heart in a better frame If saith he the Lord have any pleasure in me he will bring me back to the Ark again if not let him do with me what seemeth good in his Eyes And when did God more fully appear to David than under this Affliction for he prayed The Lord turn the Counsel of Achittophel into folly and God heard him presently And if ye look into Deut. 4. you shall find a standing Promise made for your Comfort in this matter verse 25. If you shall corrupt your selves and make a graven Image or the likeness of any thing and shall do evil in the sight of the Lord to provoke him to anger I call Heaven and Earth to witness against you this day That you shall soon utterly perish from the Land ye shal not prolong your daies the Lord will scatter you among the Nations and you shall be left few in number among the Heathen and there you shall serve gods the work of mens hands But if from thence thou shalt seek the Lord thy God thou shalt find him if thou seek him with all thine heart and all thy soul 1. Here was a great Affliction to be driven out into another Country 2. This Affliction was caused by their great sins 3. Yet the Promise is That if from thence from this valley and bottom they did seek the Lord he would shew mercy to them And all this in the times of the Law and is not God as gracious now in the times of the Gospel as then in the times of the Law And what though you cannot find out what the particular sin is it is good to search but somtimes it is better for a poor soul that it is not discovered For if I be under an affliction for some particular sin and find it out then I am once humbled for it and go no further but if I find it not out I search and search and so am humbled continually for many sins and therefore I say it is somtimes better that the particular sin is not discovered Why then should a godly gracious soul be discouraged in this respect Surely he hath no reason for it Object 7 Yet there is one thing sticks with me in regard of personal Afflictions I fear that they do not come from Gods Love were I certain that this Affliction did proceed from Gods Love then I should never be troubled but I even see the visible Characters of Gods displeasure and anger engraven upon my Afflictions and therefore I am thus discouraged have I not cause and reason now Answ 1 No For if Affliction do rather argue Gods Love than Hatred then have you no reason to be discouraged Now though Affliction do not argue Gods Love yet I say it doth rather argue Love than Hatred A man may be no Father to a Child yet he may correct him But if two Children commit
a fault and a man takes the one and correct him and let the other go it argues rather that he is his Father than not So though Chastisements do not alwaies argue God to be our Father yet it doth rather argue his Fatherly Love than not Answ 2 And is there any thing in God that is not a friend to all the Saints When a man is a friend to another not only his Purse is his Friend his Estate is his Friend his Staff is his Friend but his Sword is his Friend So if God be a Friend to a man then not only his Love is his Friend and his Mercy his Friend but his Sword is his Friend his Anger is his Friend Now God is a Friend to all the Saints and therefore his very Anger and Justice is a Friend too But Answ 3 In the third place What are those visible Characters of Love which are engraven upon an Affliction First If Affliction be a blessing to one then it doth come from Love and if a man can bless God under Affliction then it is a blessing to him Jobs Affliction was a blessing to him Why Because he blessed God under it The Lord gives and the Lord takes away blessed be his Name c. Secondly If an Affliction do end in our Love to God then it comes from Gods Love to us for our Love is but a reflection of Gods Love and it doth flow from his and if I can say I love God never the worser for this Affliction then I may say God loves me never the lesser notwithstanding this Affliction Thirdly If an Affliction teacheth the mind of God then it doth come from Love As many as he loveth he chastiseth And blessed is the man whom thou chastiseth and teachest out of thy Law So that if Affliction be a teaching Affliction then it doth come from Love Fourthly If it be laid on in measure and imposed in due and seasonable time so as a man may grow thereby then it doth come from Love When a man intendeth to kill and destroy a Tree or to bring it unto the fire he cuts it at any time so as it shal grow no more but if he cut it in a due time it argueth that he intendeth it for growth So when God pruneth and cuts by Afflictions in such a time as men may grow in Grace it argues his Love Fifthly When God is especially present in Affliction and more present in an Affliction than at another time it argues that the Affliction doth come from Love Now whoever you are that make this Objection and fear the Affliction doth not come from Love are you not able to say Thus I find it indeed though I have been much afflicted yet through Grace I have bâ—en able to bless the Lord under my Affliction and to say The Lord giveth and the Lord taketh away c. I love the Lord never the lesser for mine Affliction and the Lord hath taught me much in this mine Affliction I have gained more by my sickness than by many a Sermon yea and he hath cut me in due time for if I had not met with such an Affliction at such a time I did not know what evil I should have fallen into and this I must needs say I have had more of Gods Presence in my Affliction than ever I had before Well then be of good Comfort though your Affliction be very grievous yet it doth come from Love And thus it is with all the Saints and People of God and therefore why should they be discouraged whatever their Affliction be Object 8 But though a Christian have no reason to be discouraged in regard of his own private Affliction yet hath he not reason to be discouraged when it goes ill with the Publick And thus it is now with us we see how it is with this poor Nation Troubles and Calamities from every Part therefore I am thus discouraged and have I not cause to be cast down and to be much disquieted now Answ Indeed this is a sad thing and O! that we could weep day and night and pray too for this poor bleeding Nation If ever Gods People here in England had cause to be afflicted troubled and humbled under the hand of the Lord and to run together in Prayer surely they have reason now yet saith the Scripture Say to the Righteous in evil times it shall go well with him Did ever any Calamity come down like a storm upon a Kingdom but God did provide some hiding for his own Children Did he not provide an Ark for Noah in the time of the Flood and a Mountain for Lot in the time of the fire of Sodom The worst that man can do is but to kill his neighbor Death is the worst that can fall and what is death but an in-let to Eternal Life unto the People of God When the Saints in the Primitive Times came to bear witness by their deaths unto the Truth of Christ then they said Now we begin to be Christians indeed now we begin to be like to Christ There is a Three-fold Death Spiritual Death in sin Eternal Death for sin And Temporal Death which came in by sin If God spare me from the two former Deaths the Spirituâ—l Death and Eternal Death and only inflict the Temporal Death have I any cause to complain Thus it is with the Saints though they die Temporally yet they are free from the Spiritual and Eternal Death and what Godly man may not say I could not live long in Nature and shall I now bear witness unto the Truth with this little spot of time that remains Christ died for us the Just for the Unjust and shal not I that am unjust be willing to die for the just The worst of all is Death the worst of Death is gain When my Body is broken may I not say if Godly now a poor Pitcher is broken and shall go no more to the Well now a poor Prisoner my soul is delivered and I go home unto my Father But if you look into Rev. 7. you shal â—ind what a glorious issue God doth give unto al his People in the times of publick troubles ver 9. After this I beheld and so a great multitude which no man could number of all Nations Kindreds and People stood before the Throne and before the Lamb cloathed with white Robes and Palms in their hands A Robe is a Garment of Majesty Palms are an Ensign of Victory and saith he I saw them with Robes and Palmâ— The world looks upon my Servants as poor and of low spirits but saith Christ I look upon them as under a royal Princely Garment in Robes and of a Princely spirit And though the world look upon them as discomforted yet saith Christ here they shal overcome for they have Palms in their hands but who are these This Scripture tels ver 14. These are they which come out of great Tribulations and have washed their Robes and made them
So in honoring God a man honors himself yea and thereby God doth put hâ—nor on him for what is honor but Testimonium de alicujus excellentia Testifying of anothers Excellency and the more I testifie of any Excellency in a man the more I honor him Now when God doth betrust a man with his Work he testifies of an excellency in him The Lord hath counted me faithful and put me into his Work saith Paul yea the greatest greatness in this world is to wait upon the great God Therefore faith our Savior of John the Baptist Amâ—ngst them that are born of women there hath not risen a greater than he Matth. 11.11 And if ye look into Gen. 1. ye shal find That the Moon is câ—lled one of the two great Lights ver 16. And God made two great Lights the greater to rule the day and the lesser to rule the night But though the Moon is said to be lesser than the Sun yet it is said to be one of the two greaâ— Lights And why so are there not other Stars greater than the Moon Yes but because the Moon is the most influential and serviceable to the world therefore it is said to be greater than others So that in â—ods account the more service we do in the world the greater we are and the more honorable in Gods Eyes Answ 3 Thereby also we are kept from the dint of Temptations idleness breeds Temptation Our Vacation is the Devils Term Homines nihil agendo male discunt agere otium est vivi hominis sepultura Sen. when we are least at work for God then is Satan most at work about us By doing nothing men learn to do evil yea Idleness is the burying of a living man Answ 4 Great and good Employment is the Mercy promised That can hardly be a smal mercy which the great God doth promise promised Mercies are the sweeâ—est Mercies Now thâ— Lord promiseth Esay 58.18 That if thou draw out thy soul to the hungry c. The Lord shall guide thee continually and they that shall be of thee shal build the old wast places thou shalt raise up the Foundations of many Generations and thou shalt be called the Repairer of the Breaches the Restorer of Paths to dwell in Here is Employment and Betrustment promised Answ 5 The more useful and serviceable a man is to God the more apt and ready God wil be to pardon his failings not only the failings of his present employment but of the other part of his life also What a great failing was that in Rahab to say the Spyes were gone when she had hid them in the top of her house yet the Lord pardoned this failing to her Why Because she beleeved and was useful and serviceable unto Gods great design in that her day And if ye look into Numb 〈◊〉 ye shall find That though Aaron and Miriam were both engaged in the same sin and evil of envying and murmuring against Moses yet the Lord spaâ—ed Aaron when he strook Miriam with a Leprosie But why saith Abulensis was not Aaron smitten with the Leprosie as well as Miriam what because he was not so deeply in the Transgression as she was No for verse 1. it 's said Then spake Aaron and Miriam not as if she were put on by him Or because that Aaron confessed his sin as she did not No for so did Miriam also for she was a good woman Or because that God owed Aaron a punishment till afterwards 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysostom Hom. 3. ad Collos No for that appears not by the Text but he was the High-Priest and if he had been smitten with Leprosie it would have brought his Ministry under some contempt the Work of the Lord would have ceased for a time also and though he failed in this thing yet he was otherwise a very useful and serviceable man and God would shew his aptness and readiness to pardon such rather than others Answ 6 If a man be employed for God in any special Service and Work the Lord will not only pardon his failings but if he be faithful in his Work God will bless him and set a Character of Love and Favor upon him What a Character of Love did the Lord set on Caleb and Joshua Of all men in Scripture it 's said of Caleb that he followed the Lord fully and this Character God himself did set upon him Numb 15.24 But my Servant Caleb because he had another spirit with him and hath followed me fully c. But why did God own and dignifie Caleb thus Even because he was faithful in that Work Service and Employment which God did call him to Answ 7 Yea The Serviceable man is the only man who doth live and speak when he is dead I mean for God Some are very active and serviceable for the Devil whilst they live they write and print wanton filthy Books and they speak while they are dead but it is still for Satan Others are very active and serviceable for God while they live they write and print works of Faith and Holiness and they also speak when they are dead as it 's said of Abel Who being dead yet speaketh but how doth he speak now The Apostle tels us Heb. 11. by Faith By which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It relates unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Faith Well but what cast of Faith did he do He offered a more excellent Sacrifice than his Elder Brother which was the work and Service of his day So that the Serviceable man is the only man who doth speak when hâ— is dead Surely therfore it is a very great Priviledg and Mercy to be used and employed for God in his Work and Service Yet if God will not use me why should I be discouraged or complain Is not God free and may not he employ whom he pleaseth Shall the poor Potsheard say unto him why doest thou lay me by What if God will cross hands and lay his right hand on anothers head and his left hand on mine Shall I think to direct and order the hands of Gods Providence as Joseph would have altered Jacobs Iâ— not his Work his own and may not he put it out unto whom he please and if I complain thereof is not this my pride Proud men scorn their own employment and envy at others It 's a mercy indeed to be employed for God yet if God will not trust me with his Service as I desire why should I be discouraged Yet I may be Gods Servant For First The Service of God is two-fold Somtimes it is taken for some special Employment which a man is called forth unto And somtimes it is taken for our ordinary Obedience unto Gods Commandements In the first sence it is used often in Numb 4. and frequently in the old Testament called The Service of the Tabernacle of the Congregation So in the new Testament also Rom. 15.31 That my Service may be accepted In the second sence it is used
Rom. 12.1 Which is your reasonable Service So also Revel 2.19 I know thy work Charity and Service This latter Service is the saving Service that Service whereby in special manner we are called Gods Servants and in that respect we may be serviceable to God though not in the former Secondly As for the Service of special Employment that is also various Somtimes God doth cal a man to one kind of Service somtimes to another He hath several waies of employment he employed Moses one way in giving out the Law and hâ— employed Ezra another way in restoring of the Law Both were employed but their Employments were very different In 1 Sam. 30. we read that when David fought against the Amalekâ—tes to recover his Wives and substance some of his men stayed and tarriâ—d by the Stuff to preserve that and saith David verse 24. As his part is that goeth down to the Battel so shall his part be that tarryeth by the Stuff they shall part alike Now it may be you are one of those that stay by Christs Stuff being employed in some lower and meaner Service Christ hath a care of you and though you stay at home yet you even you shall have part in the Spoyl as well as those whose work and employment is more honorable Thirdly Yea though God do lay me by for the present yet he may use me afterward God did make use of Joseph but he first laid him by God did make use of Moses but he first laid him by God did make use of David but did he not first lay him by Quidam eundem putant Emman Sa. Alp. Salmeron in Acts 1. Vide Transl Syriac in Acts 15.22 And if Barnabas the Companion of Paul were the same person with Barsabas as some do verily beleeve though the Syriack Translation is plainly against it because the Name of boâ—h was Joses or Joseph as appears by comparing Acts 1.23 with Acts 4.36 And because this Joses was not called Barnabas from the beginning but named Barnabas by the Apostles Acts 4.46 If I say Barnabas were the same with Barsabas then it appears plainly that God doth not alwaies lay a man by to use him no more for what abundance of service Barnabas did the Book of the Acts doth declare yet he was first laid by in the choyce that was between him and Matthew for the lot fell on Matthew yet Barnabas is sent out afterwards by the Church Acts 11.22 and by God himself Acts 13.2 and much Service he did do for God So that though God do lay me by for the present yet he may use me afterwards Fourthly And if a man may be employed for God in some special Service yet may go to Hell when all is done and a man may not be employed and yet go to Heaven afterward then why should you be discouraged because you are not so employed Now what think ye of those which ye read of in Matth. 7. they say at the last day Lord Lord have we not prophesied in thy Name cast out Devils in thy Name and done many wonderful works in thy Name Works and great works and many and wonderful they did and all in the Name of Christ yet he wil say to them Depart from me for I never knew you or I know you not Yea did not our Savior Christ say concerning Judas I have chosen twelve and one of you is a Devil A Devil yet an Apostle what greater Work Service or Employment than the Work of an Apostle yet possibly a man may be an Apostle in regard of Employment and a very Devil in regard of Life On the other side how many good and gracious men are there in the world who were never used or called forth unto any special Service such as are now in Heaven and shal be so unto al Eternity What then though you be not employed or used as others are yet surely you have no just cause or reason to be discouraged in this respect Fiftly And if it be the property of a good man to rejoyce in the Service of others then why should you be discouraged because others are employed and you not A Godly man doth mourn for anothers sin as wel as for his own because he mourns for sin as sin and as a dishonor unto God So he rejoyces in the Service of another as wel as in his own becau e he rejoyces in the work it self and â—ecâ—use God is honored You would have Gods Cart to be driven through your Gate Why is it not because you may have some Toll thereby Paul said However Christ is preached and therefore I rejoyce and if Christs work be done whose hands â—oever the work comes through why should you not rejoyce And if it be our Duty to rejoyce then surely you have no Scripture ground and reason for your Discouragement in this regard Object 2 But I am not discouraged because I do want Employment or Service I have more work lies upon my Shop-board than I can turn my hand unto but I have a great deal of work to do and I have no skil to do it O! I want Abilities I want Sufficiencies I do want Endowments therefore I am thus discouraged and have I not cause and reason now Answ 1 No For Gods greatest Works are not alwaies done by the greatest Parts and most choyce Abilities Gâ—deon did a great Work for God in his Generation yet saith he Judg. 6.15 O my Lord wherewith shall I save Israel behold my Family is poor in Manasseth and I am least in my Fathers House As if he should say if this great work be done it must be done by some strong and potent Family or Pâ—rson but as for me I am the least in my Fathers House and my Fathers House is the least in Manasseh yet saith the Lord to him I will be with thee and thou shalt smite Midian as one man I have read in Scripture that the People have been too many and the means too strong for God to work by but I never read that it was too smal or weak for God to work by God saith Who hath despised the day of smal things And if he wil not have us to despise the day of his smal things surely he wil not despise the day of our smal things Did not the weakness of the Apostles overcome the strength of al the world Who doth not see what weighty Buildings God hath somtimes laid upon our Laths He is able to make as great a hole with his Needle as with our Bodkin Answ 2 Our best Abilities for Gods Work are from the breathings of the Spirit of God Water is weak in it self but when the Wind blows upon it how strong is it So if the Spirit of God breath upon us we are strong though in our selves as weak as water Not by might nor by strength but by the Spirit of the Lord saith Zachariah And if ye look upon that great Service of the re-building of the
Temple when they came out of Babylon ye shal find That so long as they went forth in the strength of outward Powers the Command of Cyrus and the like they were much hindred and the Enemies then caused the Work of the Lord to cease but when the Lord stirred up the Spirit of Haggai Zechariah Zerubbabel and others to build then they went on and prospered Why Because they went forth in the strength of the Spirit of the Lord not in the strength of mans Command or of their own Abilities Answ 3 Though the Work of the Lord be carried on not by Might nor by Strength but by the Spirit yet this Spirit doth not alwaies breath and work alike Christ sent out his Disciples for to preach to cast out Devils and by the Spirit of the Lord they did preach and cast out the Devils yet they had not then received so great a measure of tâ—e Spirit as afterwards when he breathed on them saying Receive ye the Holy Ghost yea and though he did thus breath upon them when he left them yet they did not then receive in so great a measure of the Spirit as afterwards for they were still to wait for the Promise that is the Spirit Acts 1. so that though God wil carry on his own Work by his own Strength and by his own Spirit yet the assistance thereof is not alwaies alike somtimes it is more and somtimes it is less even where it fals in truth and power Answ 4 But though the Spirit doth not alwaies work alike yet if God cal you to any Work or Service you shal have so much assistance as is needful for you only you must know that Dabitur in hora it shall be given in that hour it shal not â—â—e cold and stale by you but when you come to use it then it shal be given out unto you more or less but sufficient Before Moses came to his work he complained of want of Abilities his stammering Tongue and want of Elâ—quence c. but when he was warm at his work and was engaged in it then we read of no such Complaints Gods Call is our Wal and Strength Go in this thy might saith God to Gideon and what Might was that the verse tels you it was the might of his Call for saies the Lord in the next words Have not I sent thee Judges 6.14 Our Might then is in Gods Call not in our own Abilities and a little warm assistance is better than much cold and stale ability Object 3 But I fear the Lord hath not called me to this Work but that I am an Intruder into the Work of the Lord because I do want Abilities Answ 1 Nay But if the Lord do somtimes cal a man first and doth furnish him with Abilities afterward then you have no reason to make such Conclusions Now ye know how it was with Saul God did first call him and then he gave him another Spirit he had not that other ruling Spirit before he was called to rule but after So the Apostles were first called to their Office and then Christ did furnish them with Abilities Who hath made us able or meet Ministers not of the Letter c. When were they made meet or able what before they were called No but afterwards Gods Call is not like to mans mans Call doth alwaies presuppose abilities Gods Call doth somtimes bring them Answ 2 And if Gods Porters whom he hath set to keep the door of Opportunity do judg you able then are you to rest in their Judgment A large and effectual door is opened saies Paul God hath a door whâ—ch when he calls a man to work he doth then open to him this Door is kept by certain Porters whom God hath appointed to keep the same and if they judg that you have abilities then are you to rest and acquiesce therein for though I am to judg of mine own Grace and not another yet others are to judg of my Gifts and Abilities and not my self Some wil judg oâ— their own Gifts and of others Graces this is evil but in reference to work and external Service others are to judg of mine Abilities and not my self as I am to judg of mine internal Grace and not another Accordingly Luther counselled Spalatinus who having many sad thoughts of leaving his Ministry This is saith Luther to him a Diabolical Temptation and you know not now why you are afflicted with it we which are Spectators know it better therefore you ought rather to trust us than your self who in the Lord before the Lord yea the Lord by us doth exhort you to go on in your Work unto which he hath called you So say I now to you you doubt of your Call because you do want abilities but do those Porters judg you able who are set to judg then are you in this case rather to rest in their Judgment than in your own Now Gods Porters have judged you meet for his Work and have opened the door of Opportunity to you and therefore you have no reason to be thus discouraged in this respect only remember this That the weaker your Legs are the faster you must hold on the hand of free Grace Object 4 O! but I fear that I am not called to this Work but that I am an Intruder because I meet with so many difficulties in my way Answ 1 Do you meet with Difficulties in your way What vertue or vertuous Action is there but hath some stone upon it Nulla Virtus sine lapide there is no vertue but hath some stone or other that is rouled upon it As Christ himself had a stone rouled on him so every Work of Christ and Truth of Christ and way of Christ hath one stone or other that is rouled upon it Yet ye must know that there is a Pearl lying under that Stone and the heavier the stone is the more precious is the Pearl the harder the Nut and Shell is to crack the sweeter is the Kernel Nisi ipse elevasset lapidem non inventa fuiâ—â—â— sâ—b eo haec margarita Hâ—b Proverb and in due time Christ wil send his Angel to roul away the stone from your Work and his Service and that before you are aware When the Women said as being at a stand and not knowing what to do Who shall roul away the stone Then did the Angel come and rouled it away for them before they were aware of it Peter had the Brazen Gates opened for him when he came to them they did not stand open before but when he came at them then did they open to him And if you go on in your way and work which God doth lead you to the Brazen Gates which are now shut against you shal then open to you if I say you go on in your work in way of Faith as following the Conduct of the Lord. Answ 2 And if Gods cleerest Call to a work have alwaies been followed with the greatest
therein A LIFTING UP In case of Discouragements DRAWN From the Condition it self Sermon XII PSALM 42.11 Stepney June 18. 1648. Why art thou cast down O my Soul and why art thou disquieted within me c. Instance 9 SOmetimes the Discouragements of Gods People are drawn from their Condition the Condition it self O! saith one My Condition is exceeding sad both for Soul and Body there is no Condition that is like to mine my Affliction and my Condition are twisted and woven in together my Affliction Misery and my Calamity are seated in my very Condition they do not only grow upon my Condition but are in the Condition it self and therefore I am thus discouraged have I not cause and reason for it Answ 1 No I wil grant and must confess it 's possible that a Godly mans condition in regard of outwards may be very bad Cum bene sit malis et male bonis when it goes wel with those that are bad and ill with those that are good I am strongly solicited to beleeve there is no God said the Heathen but we have learned better Divinity than this A mans Condition may be very bad and yet the man himself may be very good and God may be good to him Yea Answ 2 It 's possible that a godly mans Condition in regard of the world may be worser than the Condition of a wicked man for what else is the meaning of the Parable of Dives and Lazarus Jacob was driven out of his Fathers house and lodged in the open fields in the night whilst wicked Esau prophane Esau staid at home and lay in his warm bed ye do not read that ever Esau did serve so hard a Service in Labans house as Jacob did nor are ye able to parallel Esau's misery with Jacob's yet saith the Lord Jacob have I loved and Esau have I hated So that it is possible for a good and godly mans Condition in regard of the world to be worser than the condition of the wicked Yea Answ 3 It is possible that a godly mans Condition may be worser in regard of outwards after his Conversion worser I say than before his Conversion Grace is fain somtimes to wear Sins Cloaths and a gracious man somtimes doth wear the punishment of that sin which he committed before his Conversion What think you of Paul do you read that ever Paul before his Conversion was put into the stocks that he was whipped up and down the streets like a Rogue that he was imprisoned that he was stoned by his Country-men But after his Conversion he was so used In the beginning of that 19. Chapter of the Acts he breatheth out threatenings against the Saints and goes out to kill the People of God but no sooner is Paul converted but the Jews sought to kill him So that I say possâ—bly a gracious mans Condition in regard of outwards may be worser at least for a time than it was before he was converted and drawn to God But now Take a godly mans Condition and though it be never so sad yet there is no reason why he should be discouraged or cast down because of his Condition in it self considered For By way of Demonstration First If his Condition be carved out unto him by the hand of his Father who is of infinite wisdom and love then he hath no reason to complain or to be disquieted Now look into Psal 16. see what David saith of Christ and Christ of the Saints at verse 6. My lines are fallen unto me in a pleasant place yea I have a fair Heritage or a goodly Heritage Why verse 5. The Lord is the portion of mine inheritance and of my cup. Three Things are most considerable here First These words are plainly spoken of our Lord and Savior Christ and of his great Sufferings as appears by verse 10. For thou wilt not leave my soul in Hell neither wilt thou suffer thine holy One to see Corruption Men and Brethren saith the Apostle in Acts 2.29 Let me speak unto you of the Patriark David that he is both dead and buried and his Sepulchre is with us unto this day therefore being a Prophet and God had sworn unto him that of the fruit of his Loyns according to the Flesh he would raise up Christ to sit on his Throne he seeing this before spake of the resurrection of Christ At verse 27. of the 2d chapter ye have the same words that you have here in Psal 16. Thou wilt not leave my soul in Hell neither wilt thou suffer thine Holy One to see corruption So that plainly the words of the Psalm are spoken of Christ and of his great Sufferings But now in the Second place Though his Sufferings were very great and many yet saith he My lines are fallen unto me in a pleasant place and I have a goodly Heritage But why so The Reason is in the Third place in verse 5. The Lord is the portion of my Inheritance and of my Cup the Lord my Father saith he hath drawn out my lines for me he hath measured out my condition and the Lord himself is my portion and the portion of mine Inheritance Thus now may every godly man say My lines are fallen unto me in a pleasant place yea I have a goodly Heritage Why for the Lord is the Portion of mine Inheritance and of my Cup Surely therefore he hath no reason to be discouraged whatever his Condition be Again Secondly If a man do not live upon his Condition it self but upon his call into his Condition then he hath no reason to be discouraged in regard of his Condition it self Now as our Lord and Savior Christ said Man lives not by Bread but by every Word of God so say I Man lives not upon his Condition but upon Gods Call into his Condition and if God cal a man into a Condition he wil maintain him in it therefore you find those two go together in Psal 16. Thou maintainest my Lot at the latter end of verse 5. And my lines are fallen to me in a pleasant place And thus it was with the Children of Israel when they went through the red Sea it is said The Waters stood like a wall on each side of them ye never read before of a wall of water and yet then the waters were as a wall unto them a strange kind of Wall made of Waters but saith the Text The Waters were as a Wall stood as a Wall on each side of them Beloved Gods Call is our Wall which wil bear off and bear up ones heart under troubles and discouragements O! â—aith a gracious soul what abundance of opposition do I meet withal in my Condition but yet the Lord hath called me into this Condition and therefore I am quiet I am contented I am satisfied I confess I did not think to have met with so much Affliction in my Condition as now I do but God hath called me into it and therefore I have Comfort Thus it
But now when Faith comes it opens a mans Eyes to see things that are invisible it is the Evidence of things not seen By Faith Moses saw him that was invisible And therefore when the Apostle Peter doth direct his People for to see things past present and to come he exhorts them to a work of Faith Epist 1. ver 9. He that lâ—cks these things is blind one of those things is Faith as you read in verse 5. Give all diligence â—ad to your Faith c. then He that lacketh these things is blind at verse 9. But suppose a man do want Faith wherein is he blind Why saith the Apostle He cannot see things afar off he cannot see into the other world he cannot see unto the end of a Temptation or Affliction or to the end of a Desertion Well but though he cannot see things that are to come yet he may see things that are past Nay saith he if a man wants the Assurance of Gods Love and that is an Act of Faith he haâ—h forgotten that he was purged from his old sins Wherefore the rather saith he at verâ—e 10. Brethren give all diligence to make your Calling and Eleâ—tion sure If you would see things past present and to come then grow in Faith and Assurance of Gods Love and so saith he shal you be able to see things that are afar off Couâ—d a man but see what would be the end and issue of his Affliction he would be quiet under it It is in regard of our Affliction as it is in regard of your Salt or Sea Water Take the Water as it is in the Sea and so it is salt and brackish but drawn up by the Sun into the Clouds it becomes sweet and fals down into sweet Rain So take an Afflâ—ction in it self and it is salt and brackish but drawn up by Divine Love then it is sweet and if a soul can but tast the Love of God in it and see what a loving end the Lord wil make he wil then find it is very sweet and say I could not have been without this Affliction I do not know how any one twig of this rod could have been spared Now it 's only Faith that shews a man the end and the issue of all his troubles It stands upon the high Tower of the Threatening and Promise seeing over al Mountains and Difficulties it seeth into the other World it sees through Death and beyond Death it sees through Affliction and beyond Affliction it seeth through Temptation and beyond Temptation it seeth through Desertion and beyond Desertion it seeth through Gods Anger and beyond his Anger I say it seeth things past present and to come Now if a man had such a power as he were able to fetch in al his former experiences to see things present as they are and to see all the events and issues of things to come would he not be quiet notwithstanding all that might arise for the present Thus Faith is able to shew a man things past present and to come and to shew him greater matter of comfort than the matter of his troubles is and in so doing it must needs quiet the soul Answ 2 Secondly Faith true saving Faith doth see that in God and in Christ which answers unto all our fears wants and miseries For Faith closeth with the Name of God Let him stay himself upon the Name of God Isa 50. Now there is that in Gods Name that doth Answer unto all our Fears and wants For Example Exod. 34. the Lord descended in the Clouds at verse 5. and stood with Moses there and proclaimed the Name of the Lord ver 6. The Lord the Lord Jehovah Jehovah that is one that gives a being unto things that are not Will you say O! that it were thus or thus with me but as Rachel mourned for her Children and could not be comforted because they were not so do I mourn after Prayers because they are not and after Duties because they are not and afâ—er Humiliations because they are not Well saith the Lord be of good comfort for my Name is Jehovah who do give a Being to things that are not and this he repeateth The Lord the Lord or Jehovah Jehovah Well but though the Lord do give a Being to things that are not this doth not comfort me for though I praise the Lord I can say my Prayers are and my Duties are yet the Lord knows they are very weak and my Temptations are very strong and my Lusts mighty and therefore I am thus discouraged Yet be of good comfort for saith the Lord my Name is EL that is the strong or the mighty God and therefore though thou beest never so weak and thy Duties weak yet I wil carry on the work of my Grace in thee and though thy Temptations be never so strong and thy Lusts strong yet I am stronger for my Name is EL thâ— mighty God O! but though God be strong and able to help me yet I fear that God is not willing to help me I know God is able and that God is strong enough but I fear the Lord is not willing and therefore I am thus discouraged yet be of good comfort saith the Lord for my Name is Merciful that is the next word The Lord the Lord the Mighty God and as my Name is the Mighty God and therefore am able to help thee so my Name is Merciful and therefore am willing to help thee But though the Lord be willing to help me yet I am a poor unworthy Creature and I have nothing at al to move God to help me Yet be of good comfort for saith the Lord then my Name is Gracious I do not shew Mercy because you are good but because I am good nor do I stand upon your desert but I shew mercy out of free Love my Name is Gracious O! but I have been sinning I have been sinning a long time ten twenty thirty forty fifty yeers had I come in at sâ—â—â—â— I might have had mercy but I have been sinning long and therefore I fear there is no mercy for me Yet saith the Lord be 〈◊〉 good comfort for my Name is Long-suffering that is the noâ—â— Gracious and Long-suffering slow to Anger or Long-suffering O! but I have sinned exceedingly I have sinned abundantly so many Sins as I am never able to reckon up and to humble my self for I have broken al my Promises with God and al the Vows that I have made unto him and therefore I am thus discouraged Yet saith he be of good Comfort for I am abundant in Goodness and Truth Art thou abundant in sin I am abundant in Goodness And hast thou broken Faith with me yet I am abundant in Goodness and in Truth also O! but though the Lord be thus unto his own chosen Ones such as David Abraham or Moses yet I fear the Lord wil not be so to me Yes saith the Lord at verse 7. Keeping mercy for thousands I have
I say trust in the Lord first before you do work at all Answ 5 Fiftly If you would trust in the Lord so as you may not be discouraged what ever your Condition be Then trust in the Lord Jesus Christ in the first place before you trust in the Promise Christs Blood is the great and first Object of our Faith In times of the old Testament they came to Christ by the Promise because Christ was not then come but promised now Christ is come we come to the Promises by Christ Yet mistake not there is a Promise of Christ and a soul must come to Christ in that Promise But I speak of particular words and Promises Some wil not trust in Christ unless they have this or that particular word set upon their hearts and spirits and so indeed do rather rest on the bare letter of the Word or the sence and impression that is made upon the soul by the setting on of the Promise But al the Promises are Yea and Amen in Christ Christ therefore is first and if a man doth trust in the Promise first and so go unto Christ afterward then when he wants a particular Word or a Promise he wil not trust in Christ but be quite discouraged But when a man doth trust in the Lord Christ first and in particular Promises afterwards then though a particular Promise doth not shine forth yet his Faith lives and he is not diâ—couraged wherefore venture upon Jesus Christ first and then upon the Promise as given unto thee by the hand of Christ Answ 6 Sixtly if you would so trust in the Lord as you may not be discouraged whaâ—â—â—er your Condition be Then if ever it pleaseth the Lord to give our a Promise to you never let it go but hold it fast although you see nothing but the contrary unto the thing promised This was Abrahams case the Lord gave Abraham a Promise but Abraham saw the contrary to the thing promised yet Abraham did not dispute the Promise he did not stagger at the Promise and say Surely the Lord hath not given me this Promise it â—â—s but a delusion and I was deceived No but Abraham stil beâ—â—s up to the Promise and doth not dispute or stagger at the same So must you do likewise if ever the Lord give out a Promise to you hold it keep it never let it go although you do see the contrary Object O! but this is hard work indeed and if I should do so I fear that I should presume and that I should tempt the Lord What! trust in the Lord when there is no means in view yea when I see the contrary unto the thing promised I would do it but I fear I should presume and tempt the Lord. Answ Tempt the Lord say ye Dost thou know what it is for to tempt the Lord It is said oâ— the Children of Israel That they tempted the Lord and said Is God amongst us And when thou sayest after al the experience of Gods preâ—ence with thee Is God with me Is hot this rather for to tempt the Lord It is said of the Children of Israel That they tempted the Lord and limited the Holy One of Israel and when you limit God and say I shal never receive this Mercy for now I do see the contrary Is not this rather for to tempt the Lord Properly and according to Scripture Phrase to tempt the Lord is to put God upon a tryal for the satisfying of ones lust and therefore if you look into Psal 78. you shal find that these two go together at verse 18. They tempted God in their heart by asking meat for their Lust To put God upon a work for the satisfying of ones Lust is indeed to tempt the Lord Every putting God upon a tryal is not a tempting God but to put God upon a tryal for the satisfying of ones lust this is to tempt the Lord And therefore it is said the wicked Jews came to our Savior Christ tempting him and saying Shew us a sign Gideon desired a sign and yet he did not tempt the Lord Why Because he did not desire a sign to satisfie his Lust but to strengthen his Faith But now these Jews came and desired a sign to satisfie their Lust and therefore saith our Savior Christ unto them Ye wicked and Adulterous Generation How comes the word Adulterous in there Why look as it is with a woman that is nâ—ught filthy and unworthy her Husband sending a Message to her and warning her to take heed of such Company when the Messenger comes I doubt saith she whether you come from my Husband or no and what sign have you that you come from my Husband she knows that he comes from her Husband but because she may go on in her sin she asketh a sign How may I know that you come from my Husband So it was with these wicked Jews they asked a sign that so they might go on in their sins whereupon our Savior saith Ye wicked and Adulterous Generation But now when a poor doubâ—ing fearing trembling soul shal desire to beleeve and would fain have some token from the Lord to strengthen his Faith he is not Adulterous then nor doth he tempt the Lord nor presume for is it presumption for a man to keep the Sabbath day No Why Because it is commanded Is it presumption for a Child to obey his Parents No Why Because it is commanded So it is commanded for a soul to beleeve when al comforts are out of sight and when he sees nothing but what is contrary to the thing promised Presumption properly is the taking of a thing before it 's given or offered But in this case the Promise is given and therefore no presumption for to hold it fast There is a Two-fold Preâ—umption which you read of in Scripture One whereby men do rest upon their own Workâ— for Salvation without Christ So the Jews did and therein they presumed of mercy before it was given unto them Another whereby men do as they think or in their way rest on Christ for Salvation and yet live without Works and Obâ—dience and therein they preâ—â—me also because they take mercy â—hen it 's not given them Eâ—â— if I râ—â—l on the Promise or on Chrâ—st that I may be made the more holy doing what I can to be fruitful in every good work yet resting upon Christ for al this is no presumption Why Because I do not take mercy before it is offered and though I hold the Promise fast when I see nothing but what is contrary to the thing promised yet this is no presumption Why Because I do what 's commanded For saies the Apostle Let them that suffer according to the Will of God commâ—â— the keeping of their souls to him in well doing as unto a Faithful Creator Now Creation-Work is out of nothing it is light out of darkness Yet thus are we commanded to commit our souls unto God and therefore though al fail and
we see nothing of the Mercy promised it 's no presumption then to hold and keep fast the Promise Quest But suppose the Lord hath given me a Promise and now after the Promise given I see nothing of the mercy promised and that all my Comforts are out of sight how shal I be able to bear up my heart against all Discouragements notwithstanding I see nothing but what is contrary to the thing promised and to the mercy desired Answ Either thou hast assurance of Gods Love or else thou hast not If thou hast assurance of the Love of God then put thy self often to this disjunction O my soul either it is thy Duty to beleeve or it is not If it be not thy Duty to beleeve why dost thou beleeve at al If it be not thy Duty to beleeve and rest on Christ why dost thou rest upon Christ at al And if it be thy Duty to rest on Christ and beleeve why then should st thou not beleeve at al times and trust perfectly unto the Lord And if you have Assurance then actuate your Assurance mind your self of your Priviledges and your Interest in Christ then you wil say unto your self what though I have nothing but bad tidings from this world yet notwithstanding I have nothing but good tidings from the other world and from my Father above and if Christ be mine then al is mine Life is mine and Death is mine and what though al my Comforts be dead and are gone and are al out of sight yet Christ is a living Christ Christ is a living Savior and therefore be of good Comfort O my soul But if you do want assurance of the Love of God then yet you must and may look on Christ who is the Brazen Serpent the only Brazen Serpent and your very looking upon him in the time of your Discouragement shal go for Faith Look unto me â—aith he from all the ends of the Earth and be saved Again If you want Assurance you may and must turn your eye and your thoughts from those Objections that do invade your Faith 'T is said of Abraham That he considered not the weakness of his own Body and this was imputed unto him for beleeving that he considered not what might invade his Faith And so this shal be imputed unto you for Faith if when these Objâ—ctions shal come in upon you you turn your Eye from them unto Jesus Christ and do not consider them And if you do want Assurance then set your selves to beleeve that you do beleeve Faith is the Evidence of thâ—n â—s not seen and therefore if your Faith be not seen you must beleeve that you do beleeve thou â—ust beleeve somtimes that thou hast Faith As there is a feeling in Prayer so Faith haâ—h it's feeling too and therefore iâ— you cannot see your Faith you must beleeve that you do beleeve And whether you have Assurance or have not Assurance consider these few things as some Helps to your Faith in this case First That God doth never lead his People unto any great Mercy but first he doth put the Sentence of Dâ—ath upon al the means that do rend unto it Thus it was with Abraham so with Joseph so with David and many others Secondly That it iâ— a great sin to liâ—â—t â—ods Mercy as wel as to limit his Power You say it is a great sin to limit the Power of God the Children of â—â—rael are condeâ—â—ed for this they limited the Holy One of Iâ—rael they tempted the Lord and limited the Holy One of Israel Now dâ—â—h not a man limit God when he limits his Mercy as wel as when he limits his Power And when you say you shal never have such a mercy granted because I now see the contrary is not this to limit his Mercy Thirdly That when the Lord hath given out a Promise to his People he doth then somtimes try whether they wil trust to his naked Word or no. Christ hath his times to try men and when he gives out a Promise and bringeth the soul into a quite contrary condition this is his trying time And therefore hath the Lord now given out a Promise unto you and do you see nothing but what is contrary to the thing promised Say unto thine own soul O my soul it may be Christ is now trying of me it may be this is my trying time and therefore now wil I wait on God Fourthly That God doth oftentimes fulfil one Promise by denying another Hath the Lord therefore given thee a Promise and doest thou see nothing but what is contrary to the thing promised Now know and remember That we have by not having God doth give by denying and fulfils some Promises by not fulfilling others Fiftly That when we see nothing but what is contrary unto our help then is Christs time to help I read as I remember but twice in the new Testament that mention is made of Christs Hour once in John 13. And he knowing that his hour was coming and that was the hour of darkness Once in John 2.4 when his Mother came unto him for Wine he said Woman my hour is not yet come But afterwards when their own Wine was done and their pots were fill'd with Water then he turns their Water into Wine then Christs hour was come So now when al our Bottles are dry when there is no Wine of Comfort in our own Bottles then is Christs hour and when the hour of darkness is upon our Condition then is Christs hour And if thou would'st but say so unto thine own soul Soul Christs time and hour is an hour of darkness Christs time is a time when there is no Wine in our own Bottles Now thus it is with me I have no Wine left in my own Bottles my Bottles are al dry and empty and there is an hour of darkness upon my Condition therefore this time is the time for Christ to help me This would cause you to wait on God and exercise Faith in the lowest Condition even when you see nothing but the contrary unto your desires and the Lords Promises Sixtly That either you are under an extraordinary Affliction or an ordinary Either you are under an ordinary Temptation or an extraordinary Either you are under an extraordinary Desertion or an ordinary Either thy streit or stress and trouble is ordinary or else it is extraordinary If it be an ordinary trouble why then are you troubled more thâ—n ordinary why are you discouraged extraordinarily If your Affliction or Misery be extraordinary then either God hath brought you into this condition and hath led you heretofore in a way of extraordinary deliverance or of ordinary deliverance if God have led you heretofore in a way of ordinary deliverance what means those wonderful incomes of Love and supporting Grace that you have had when your soul have been ready to sink and to die within you And if the Lord hath heretofore led you in a way of extraordinary deliverance and
this Work I wil admire and though I cannot reach it yet I wil not blaspheme and â—peak against it And if heretofore Christian thou hast found God breathing upon thy heart in any Ordinance publick or private Hinc discimus quantopere nobis ab odio fratrum câ—â—ndum est quandoquidem eo sit ut quandoque odio hominis in ipsam Dei vâ—ritatem feramur precipites Cartw. Harm â—ag 357. or in any Way of God take heed as for thy life that thou dost never speak evil or blaspheme that way of God wherein thou hast sound the Spirit of God breathing This Sin is alwaies accompanied with invidentia fratrum with the envy of the Saints and therefore some have thought the Sin against the Holy Ghost did consist in it in the envying of the Saints but though that be not it yet that accompanies it Canst thou not find thy own heart rise to those heights of Graces that others do take heed you never envy the Saints lest you fal from envying those that are good to oppose Goodness it self which is the proper Work of the Holy Ghost And if indeed you would be kept from this great Transgression then take heed of al declinings and the steps thereof There are three steps as in our Conversion to God so in our Apostacy declining and going out from God Three steps in our coming in to God First a mans Affection is taken with that which is good Then his Judgment is convinced And then his Wilstrikes in and he resolves with al his heart and soul to cleave to the Lord for ever So in a mans Declining and going out from God First a mans Affection declines Then his Judgment alters I thought so and so indeed before but now I am of another mind And then it comes to his Will and he wil go on and let Parents say and Ministers say and Friends say what they wil yet he wil go on and that because he wil. Now saith the Apostle If any man sin wilfully after he hath received the knowledg of the Truth there remaineth no more Sacrifice for sin therefore as you desire to be kept from this great Transgression doth your Affections decline take heed your Judgment do not alter Doth your Judgment alter take heed that your Wil be not perverse O! take heed of al Declinings and the stepâ— thereof But finally Forsake not the Assembling of your selves together as the manner of some have been but as heretofore provoke one another to Love and good Works and so much the more as you see the day approaching and what I say to you I say to al and to mine own soul Let us breath after the Spirit and walk in the Spirit For there is no Condemnation to them that are in Christ Jesus who walk not after the Flesh but after the Spirit O! let us pray to God for his keeping Grace it is he alone that keeps us and the Lord keep al our souls from this great Transgression OF THE SIN OF INFIRMITY Wherein is shewed besides other things I. That a man may possibly fall into the same Sin again and again yet be a true Disciple II. That this Sin may be but a Sin of Infirmity III. That being so Christ will not leave him in it but will come again and not cast him off By William Bridge Preacher of the Gospel at Yarmouth LONDON Printed by Peter Cole in Leaden-Hall and are to be sold at his Shop at the sign of the Printing-Press in Cornhil neer the Royal Exchange 1656. OF THE SIN OF INFIRMITY Matthew 26.43 Preached At Stepney And he came and found them asleep again for their eyes were heavy IN the Verses next precedent and consequent you may see the difference between the true and the false Disciple both sin'd but they differ in their sin and in the issue of it The true Disciple sleeps when he should have prayed and he slept again and again that was his sin for our Savior commanded them to watch and pray but Christ wakened them and would not leave them sleeping he came to them with his wakening mercy and they were awakened that was the issue of their sin But the false Disciple Judas was awake and he watched unto what was evil the good Disciple slept unto what was good and the false Disciple watched unto what was evil that was his sin For while Christ yet spake ver 17. Lo Judas one of the Twelve came and with him a great multitude with Swords and Staves from the chief Priests and Elders of the People Now he that betrayed him gave them a sign saying Whomsoever I shall kiss that same is he hold him fast and forthwith he came to Jesus and said Hail Master and kissed him This was his Sin wherein our Savior leaves him and doth not awaken him but suffered him to go on leading him forth with the Workers of iniquity That was the issue of his Sin In this 43. verse you have the true Disciples Sin and his Lords Grace his dealing by Christ and Christs dealing by him First He slept when he should have been at Prayer which Sin is described by the Cause thereof and by the Repetition of it The Cause of it in these words For their Eyes were heavy this sin therefore was a Sin of Infirmity a Sin of Weakness and so our Savior cals it verse 41. for saith he The Spirit indeed is willing but the flesh is weak The Repetition of this Sin you have in these words He found them asleep again Christ had wakened them before and commanded them to pray but they slept again and again thus did they deal by Christ Secondly But how did Christ deal by them he did not leave them in their Sin not cast them off as he did deal by Judas but he came to them again and as they slept again so Christ came again his waking Grace and Mercy was as high as their slumbring Sin they sin again and he comes again So that the Doctrine from the whol verse is this Doct. Though a man do sin again and again yet if his sin be a Sin of Infirmity Christ will not leave him in it but will come again and not cast him off For the opening and cleering whereof Three things will fall under our Consideration 1. That a man may possibly fall into the same sin again and again yet be a true Disciple 2. That this Sin may be but a Sin of Infirmity 3. That being so Christ will not leave him in it but will come again and not cast him off First It is possible that a good man may fall into the same sin again and again I confess it is an Evil thing so to do and a great Evil In some respects it may be worser to fal into the same sin than to fall into others for this may more wast ones Peace and destroy the Assurance of Gods Love sins against Light do the most darken Now when we have repented
Lavamini mundi estote Esa 1. Lavatur et mundus est qui et preterrita plangit et iterum non admittit lavatur et non est mundus qui plangit quod gessit nec descrit sed post lachrimas stenda haec quae sleverat repetit August Ser 66. de tempore and then fall into that very sin which they repented of they do sin against Light yea it is a kind of repenting of ones Repentance for as when a man hath gone on iâ— a sinful way and doth return unto God he doth then repent of his sin so when a man hath gone on in a good way and doth return to his sin then he doth as it were repent of his Repentance when God pardoneth a man he saith Go and sin no more do I therefore return unto the same sin then am I most unthankful dis-ingenuous and disobedient yea it is exceedingly displeasing unto the Lord for a man to fal into the same sin again and again ye shal observe therefore That although the Lord pardoned the Children of Israel that great sin of Idolatry in the matter of the Golden Calf yet in reference to the Land of Promise he did not pardon their Unbelief and murmuring for they entered not into Canaan Why Because of their Unbelief saith the Apostle Now if you look into Numb 14.19 you shal find that Moses prayed Pardon I beseech thee O Lord the iniquity of this People according to the greatness of thy mercy and as thou hast forgiven this People from Egypt even till now And the Lord said I have pardoned according to thy word But as truly as I live all the Earth shall be filled with the Glory of the Lord. At ver 22. Because all these men which have seen my Glory and my Miracles which I did in Egypt and in the Wilderness and have tempted me now these ten times and have not hearkened to my voyce surely they shal not see the Land which I sware to give unto their Fathers Though I pardon them saith God they shal never come into Canaan the Land of Rest that I have promised Why Because they have sinned these ten times murmuring again and again and again so that it is exceedingly displeasing unto the Lord for a man to fal into the same sin again and again But yet I say it is possible that a good man and true Disciple of Christ may fal into the same sin again and again It was a sin for them thus to sleep when our Savior had commanded them to watch and pray but they slept again and again Look I pray you it to Job 19. and see what Job saith concerning his friends These ten times saith bâ— at verse 3. have ye reproached me yet are ye not ashamed It is an evil thing to reproach a man it is worser to reproach a godly man it is yet worser to reproach a godly man under Affliction and to afflict the afflicted but to reproach a man ten times this is evil indeed yet saith Job These ten times have ye reproached me and yet Job's Friends were godly Possibly then a good man may fal into the same sin again and again ten times that is very often And you know how it was with Abraham the Father of the Faithful you read in Genesis 12. that when he was driven by reason of Famine into Egypt he desired his Wife Sarah to say that she was his Sister which indeed was no lye but his sin of Unbelief and very evil for thereby he put his Wife upon a great Temptation he was reproved for it as you read in the Chapter yet if you look into the 20. Chapter you shal find that he was at the same work again And Abraham journeyed towards the South Country and Abraham said at ver 2. of Sarah his Wife she is my Sister And so also if you look into 2. Chron. 19. you shal find it was thus with that good King Jehosaphat complying too much with the King of Israel for which he is reproved at verse 2. And Jehu went out to meet him and said to King Jehosaphat shouldest thou help the ungodly and love them that hate the Lord therfore is wrath upon thee from before the Lord yet if you look into the 20. Chapter you shal find that he fals into the same sin again And Eliazar prophesied against Jehosaphat saying at the last verse Because thou hast joyned thy self with Ahaziah the Lord hath broken thy works and the Ships were broken that they were not able to go to Tarshish Jehosaphat a good man yet he fals into the same sin again So that I shal not need to spend longer time in this it is too apparent Possibly a good man a true Disciple of Christ may fal into the same Sin again and again That is the First Secondly Though a man do fall into the same Sin again and again yet it may be but an Infirmity For the opening and cleering of this we must consider what a Sin of Infirmity is and what is the true notion of it which being cleered the Truth proposed wil Naturally fal into your bosom Properly therefore a Sin of Infirmity is that sin which doth rather arise from want of strength to resist than from wil to commit else it should be wickedness and not weakness But in Scripture Phrase it is called a weakness as here in this Chapter The Spirit is willing but the Flesh is weak and Rom. 6.19 I speak after the manner of men because of the infirmity or weakness of your flesh And therefore It must be in one that hath Spiritual Life You do not say that a stone is infirm or weak Why Because a stone hath no life in it infirmity is a defect in one that hath life And I say it doth arise not from wilfulness but want of strength to resist Now this want of strength to resist doth either arise from some Natural cause which one cannot avoid of which Paul speaks in Rom. 7.19 The good that I would I do not but the evil which I would not that I do and why so he gives the reason at verse 21. I find then a Law that when I would do good evil is present with me and verse 23. I find a Law in my Members fighting against the Law of my Mind and leading me captive c. Or else it doth arise from some present distemper and that either in the Mind and Judgment and then it is called an Error Who knoweth the Errors of his Life Psal 19. Heb. 3.2 Or else this distemper doth arise from some present passion fear or the like whereby a man is hurried into evil and then he is said to be overtaken Gal. 6.1 So that when a man is alive unto God and doth commit a Sin for want of strength to resist then he is said to sin out of infirmity First Therfore if you ask The sins whereinto the godly falleth are not presumptuous but are ordinarily of weakness
into it after I have been admonished of the evil of it Answ To that I say no more but desire you to consider the Instance that is here before you The Disciples slept our Lord and Savior Christ comes and wakens them yea and he chides them too what saith he cannot ye watch with me one hour watch and pray and yet they slept again and he comes and wakens them again and admonisheâ—h them again and yet they slept again Possibly therefore a man may fal into the same Sin again and again yea even after Admonition and yet it may be a Sin of Infirmity Yet how many poor souls are there that are mistaken here on the right hand and do think that their Sins are no Sins of Infirmity when indeed they are Quest But if there be such mistakes how shall we then know whether our Sins be Sins of Infirmity Answ 1 First Negatively That is no Sin of Infirmity which is a gross foul scandalous Sin committed with deliberation and consultation It is said of David that he turned not aside to the right hand or to the left save only in the matter of Vriah It seems then that in this matter he did turn aside but why is it said that he turned aside here and not in other things did he not Sin at other times Yes very often but there is a difference between missing ones way and turning aside out of ones way a man may ignorantly miss his way or unadvisedly but he that turns aside out of his way doth it voluntarily and deliberately and so did David here in this case and not in others this act was a foul fact which he was able and had strength to avoid committed with much deliberation and therefore it was no Sin of Infirmity So that if a mans Sin committed be a gross foul scandalous Sin committed with deliberation and consultation this is no Sin of Infirmity Answ 2 Secondly If the Sin be a Ring-leader unto other foul Sins it is no Sin of Infirmity the Ring-leading Sin is the most hainous Sin you shal observe therefore that when Samuel was raised up whether it was true Samuel or false I wil not now debate when he was raised up by the Witch of Endor in 1 Sam. 28. the only Sin that Samuel laies to the charge of Saul is this at verse 18. That he obeyed not the Voyce of the Lord in executing his fierce wrath upon Amalek Because thou obeyed'st not the voyce of the Lord nor executed'st his fierce wrath upon Amalek saith Samuel therefore hath the Lord done this thing unto thee this day Moreover the Lord wil also deliver Israel with thee into the hands of the Philistims If you read this story you shal find that this only Sin Samuel doth instance in Saul had committed other Sins Saul had persecuted David and out of malice and had committed great Sins why doth Samuel instance in this Sin above al other Sins but because this Sin was the Ring-leading Sin unto al the Sins that Saul did commit and therefore this is charged upon him especially as a great and a hainous Sin And you see how it is amongst men if there be a rebellion or insurrection they take the Ring-leader and hang up him for say they this is the great Transgressor for he is the Ring-leader So amongst Sins the great Sin is the Ring-leader and therefore if your Sin be a Ring-leader unto other soul Sins it is not a Sin of Infirmity That 's the Second Answ 3 Thirdly A Sin of Presumption is not a Sin of Infirmity Sins of Presumption and Sins of Infirmity are set in opposition one to the other in Numbers 15. and Psalm 19. Now I pray when doth a man sin out of Presumption but when he sinneth because God is merciful when he sinneth because his Sin can and may stand with Grace when he sinneth because the Sin is but an infirmity when he sinneth because he shal repent afterwards Now this is ordinary I have read of a certain yong man who being admonished of the evil of his way and course and pressed to leave his wickedness by the consideration of Judgment Eternity and Death a coming that he said Why tel ye me of these things I wil do wel enough for when Death comes I wil speak but three words and wil help al and so he went on in the way of his Sin but in the end coming to a Bridg on Hors-back to go over a deep Water the Horse stumbling and he laboring to recover his Horse could not but at last he let go the Bridle and gave up himself and Horse to the Waters and was heard to say these three words Devil take all Here was three words indeed Diabolus capiat omnia and an Example for all men who think to repent with a three-word Repentance at last viz. Lord have mercy to take heed by Miserere mei Deus Such is the end of Presumption and when a man doth therefore sin the rather because God is merciful or because the Sin is but a Sin of Infirmity or because he hopes to repent afterward or because his Sin may and can stand with Grace this is a Sin of Presumption and is no Sin of Infirmity Sins of Presumption are no Sins of Infirmity Answ 4 Fourthly If the Sin be a reigning Sin Potest autem dici infirmitas in anima ad similitudinem infirmitatis corporis dicitur autem corpus esse infirmum quando debilitatur vel impeditur in executione propriae operationis propter aliquam inordinationem partium corporis ita Scil. quod humores et membra hominis non subdantur virtuti regitivae et motivae corporis unde et membrum dicitur infirmum esse quando non pòtest perficere operationem membri sani unde et infirmitas animae dicitur quando impeditur anima in propria operatione propter inordinationem partium ipsius partes autem corporis dicuntur esse inordinatae quâ—ndo non sequuntur ordinem naturae ita et partes animae dicâ—ntur esse inordinata quando non subduntur ordini rationis c. Tho. Aquin. 12. Quest 77 Art 3. then it is no Sin of Infirmity for when Sin reigns Grace doth not therefore saith the Apostle Rom. 6. Let not Sin have dominion over you for ye are not under the Law but under Grace and when Sin reigns it is in its ful strength Now a Sin of Infirmity is not therefore called infirmity because as the School-men would it doth make a man infirm by impeding and hindering the vital operations of the Soul for then al Sins and especially the greatest should be Sins of Infirmity But it is said to be a Sin of Infirmity because it doth arise from weakness the strength thereof being taken out and mortified and therefore a reigning Sin can be no Sin of Infirmity Now Sin reigneth in a man 1. When it hath the command of his Duties his Spiritual Duties When a Master commands a
if you ask him the reason saying such and such men are of your Trade and they wil spend their shilling with us and their time with us why wil not you do as they He answers presently True they do so and they may do so their Estate wil bear it but as for me my Stock is smal very little therefore I may not do as they do but I must be diligent and a good Husband I am but a yong Beginner and have little skil in the Trade therefore it behoves me to be diligent his very weakness is the cause of his diligence So here the more infirmities that a gracious soul labors under the more diligent he will be and if you ask him Why do you take so much pains in following the means and the like He answers Alas I am a poor weak Creature such and such an one there is that hath an excellent memory all that ever he reads or hears is his own but my memory is naught my head and heart is naught and therefore by the Grace of God I wil take the more pains in following after Christ Thus his very infirmity is a provocation unto al his diligence The Gibeonites served the Israelites and were hewers of wood and drawers of water for them Why but because the Gibeonites were at an under So now if your very sins be drawers of water servants and hand-maids to your Graces it argues that your sins are at an under and being so they are weak and but sins of infirmity if they be not gross foul and scandalous Sins Answ 10 Infirmity doth constantly keep a mans heart low down and humble Datus est mihi stimulus carnis ne extollar inquit Paulus o venenum quod non curatur nisi veneno caput caedebatur ne caput extolleretur o Antidotum quasi quod de serpente conficitur et propterea theriacum dicitur August de verbis Apost Serm. 3. If one have an infirmity in his speech he wil not be so forward to speak as others are but being conscious of his own infirmity he is alwaies low and afraid to speak So spiritually There are two sorts of sins that men do commit some are foul gross and scandalous sins other are weaknesses and infirmities those that fal into great and gross sins wil be much troubled much trouble and sorrow they do meet with presently in case they repent but those that lâ—e under a constant infirmity are constantly kept low and humble thereby Do you therefore complain of your sin and would you know of what sort of sins it is Why if it be not a gross and scandalous sin and thy heart be kept constantly low thereby then without doubt it is no other than this sin of infirmity For though God could have wholly delivered his People from the filth of Sin as wel as from the guilt of it and as wel from lesser sins as from great and scandalous yet he hath left these infirmities and weaknesses in the hearts and lives of his People that they may be constantly humbled in themselves and prize Christ the more And if this be the manner of an infirmity then surely a good man a true Disciple of Christ may possibly fal into the same Sin again and again and yet the sin be but a sin of Infirmity Which was the Second thing proposed to be cleered by us Quest But suppose that my sin be no other than a Sin of Infirmity what then Answ The Third Particular answers you Then your sin being but an infirmity Christ wil never leave you for it nor cast you off for it but if you sleep he wil waken you and if you sleep again he wil waken you again and if you yet sleep again he wil come again with his wakening mercy and wil never cast you off for it O! what sweet Grace is this Quest Is there no evil then in this Sin of Infirmity Answ Yes much very much For though it be a drawer of water to your Grace yet it is a Gibeonite a Native a Canaanite that wil upon al occasions be ready to betray you and to open the door unto greater Theeves and wil alwaies be a thorn and good in your sides and though it do not put out your light yet it is a thief in your Candle which may smare out much of your Comfort and blemish your Duty Ye know how it is with a good writing Pen if there be a smal hair in it though the hair be never so little a thing yet if it be not pulled out it wil blot and blemish the whol writing somtimes So may this Sin of Infirmity do your whol Duty may be blotted and blemished by this smal hair and although God can and doth make use of your infirmities for to keep your Graces yet they are but your Lees and Dregs whereas your Graces should be all refined the Word of God is as Gold refined seven times your Ordinances are refined Ordinances refifined by the hand of Reformation your Comforts and Mercies and Priviledges are refined Mercies Priviledges and Comforts surely therefore your Graces should be refined Graces and your Duties refined Duties When Christ shall sit as a Refiner and Purifier of Silver he shal purifie the Sons of Levi as Gold and Silver and then shall the Offerings of Judah and Jerusalem be pleasant unto the Lord Malach. 3.3.4 O! what an evil thing therefore is it for a man to be unrefined Is it not an evil thing to be burdensom unto others By your sin though it be but an infirmity you may be a burden to others for the Apostle speaking of Infirmities Gal. 6.1.6 saith Bear ye one anothers burden And ye that are strong ought to bear the Infirmities of the weak Rom. 14.1 And although Christ wil not cast you off for a Sin of Infirmity yet you may provoke him thereby to chide you and to be angry with you the unbelief of the Disciples was but their infirmity yet Christ did upbraid them because of their unbelief The Remisness and loss of first Love in the Church of Ephesus is by Christ called a Somwhat Nevertheless I have somwhat against thee and yet Christ threatens her that he wil for this somwhat come against her quickly and remove her Candle-stick if she did not repent and Revel 2.16 the Lord Christ threatens the Church of Smyrna that unless she repented he would come unto her quickly yet he saith not to her I have many things but a few things against thee or if you wil for the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have some smal or little things against thee So that although your sin be not of so great a bulk as others yet you may provoke Christ thereby and he may be angry and chide you for it Thus here he did chide the Disciples yet their sin was but a Sin of Infirmity Surely therefore there is evil and much evil in the Sin though it be but a Sin of Infirmity Thirdly
like a drunken man Job 12.25 Again He girdeth their Loynâ— with a Girdle verse 18. He speaketh the word and it standeth fast who said to Solomon and so to al the Princes of the Earth If thou wilt walk before me in integrity of heart and in uprightness to do according to all that I have commanded thee and wilt keep my Statute â—and my Judgments then I will establish the Throne of thy 〈◊〉 as upon Israel for ever 1 Kings 9.4 5. As for a Church it is â—e alone who doth settle and establish it Psal 87 â—â— â—â—â—â—â—d of Zion it shall be said this and that man was born in her and the Highest himself shal establish her And as for a â—â—â—icuâ—â— person â—t is God alone that doth settle him both in hâ—â—â—â—â—wâ—rd and Spiritual Condition In his outward Condition Prâ—â— 15.25 The Lord â—â—ll destroy the House of the proud â—ut he will estâ—blâ—sh the â—â—rder of the Widdow And in his Spâ—â—iuaâ— Estâ—â— and Condition 2 Thes 2.17 Now our Lord Jesus Christ hâ—â—â—elf and God our Father comfort your heart saith the Apostle and establâ—sh you in every good word and Work and Psal 90.17 the Psalmist doth address himself unto God for this saâ—ing Establish thou the Work of our hands upon us yea the work of our hands establish thou it And if it be so great a Blessing to be thus setled and established if we have so great need of establishing Grace and it belongs unto God alone to work it then surely it is not only a matter worthy of our Prayer but our Duty also to say and pray with the Psalmist Stabâ—ish thou O Lord the work of our hands upon us yea the work of our hands establish thou it And thus you have the Doctrine cleered in the Parts thereof If it be so great a Mercy and Blessing to be setled fixed Applicat and established in the Truth and good Waies of God then what cause have al thoâ—e that me now established to praise the Lord and say I was a poor unsetled person but through Grace I am now setled The more unto lâ—d the Times are and men in the Times the greater is the Mercy to be truly fixed and established Hath the Lord therefore setled your heart in these unsetled Times O! then give thanks unto the Lord and say My heart is fixed O God my heart is fixed I will sing and give praise Object O! but I cannot find this fixation of spirit in my soul nor that stedfastness in my life as I desire and therefore I cannot praise the Lord as I should Answ It may be so Yet know that there is much difference between variety of Grace and Instability of Spirit The exercise of various Graces is a great Blessing Instability of Spirit is a great Evil Ye may exercise one Grace which you did not exercise before and you may perform one gracious Work which you did not before yet this no instability of Spirit You must know also That there is a kind of shaking which is consistent with this true Setledness and Establishment of heart Ye see how it is with the Ships in the Harbor and with those Ships which lie at Anchor though they be not driven and tossed up and down with the Waves of the Sea yet in the time of a storm they do move and are shaken So it may be with thy soul Though thou hast cast Anchor within the Vail and art come into thy Harbor yet thou maist be somwhat moved and shaken But though you be in some measure shaken yet you are not tossed up and down as those that are not at Anchor and therefore O! what cause have you in these unsetled Times for to praise the Lord If Establishment be so great a Blessing what a sad Condition are those in that are not established not setled not fixed either in their Judgments or Lives Not a Mountebank come to Town but they must run to him for some of his Salves not a wandring Star appear but they must go to him for some of his Light These are those unlearned and unstable souls these are those that are laid out for a prey unto Satans Instruments as Satan goes up and down seeking whom he may devour so do his Instruments and there are a People that through the just Judgment of God shal be a prey unto them and who are those but these unlearned and unstable souls Some again are unsetled in their Lives and Practices somtimes they are for God and somtimes against him somtimes for his Service and somtimes against it These are those that are contrary to al men and to themselves These are those that are like to Ephraim whose Righteousness is like the morning dew fading and vanishing And both these are as the Picture or Map in the Frame which you may carry from one Room to another hang it in this room and it suits wel with it carry it into another Room hang it up there and it suits wel with that and whatever Room you hang it in it can comply therewith whereas if it be in no Frame only glewed or plaistered to the wall ye cannot remove it without tearing of it So in this ease Take a good and gracious fixed Soul and you may sooner tear him than remove him from the Truth or the good Waies of Christ but an unsetled person is for every Room and for every Company carry him into one Company and he can comply with it carry him into a second third or fourth he can comply with al Why but because his heart is unfixed not established But wo unto him for he is upon the Road to Apostacy Instability is the high way to Apostacy O! the sad condition of those that are not established Quest What shall we do then that we may be established It is a Mercy and great Blessing for a Nation Church and Particular person to be sâ—tled What shall we do that in all these respects we may be established Answ I As for a Nation or Châ—â—â—tian State It must first settle Religion such a Naâ—ion can never be setled til Religion be setled for Religion is the main Mâ—st and if that be not strengthened al the Tackling wil be loose Esai 33.23 The Tacklings are loosed saith the Prophâ—t they could not wel strengthen their Mast they could not sprâ—â—d their Sâ—â—l and Deut. 28.9 it 's said The Lord shal câ—mâ—â—â—â—â—e Bâ—â—ssing upon thee in thy Store-houses and in all that th usâ—â—â—t â—â—aâ—â— hand unto and he shal bless thee in the Land which the Loâ—d thy God giveth thee verse 8. Yea The Lâ—â—â—d shâ—◠〈…〉 if thou shalt keep the Commandemâ—nt oâ— he Lord 〈…〉 walk in his Waies v. 9. And all the peoplâ— of thâ— Earth sâ—â—â— be afraid of thee verse 10. And if ye look inâ—o thâ— Book of the Kings and Chronicles ye shal observe that in the latter Daies of he Kingdoms of Israel and Judah before theâ—â— Caâ—â—â—â—ty these Kingdoms were unsetled only upon
Deity was the Word of Christs Patience Therâ— is alwaies some Truth or other the profession and owning whereof saith here is the Patience of the Saints Now if the Churches keep that word and overcome in the keeping of it the Lord Christ wil make every Member of them as a Pillar in the Temple of God that shal go no more out In case any Difficulty or Trouble do arise in a Church which is beyond their own Light and Strength they must cal in the help of other Churches For when there was such a knot as the Church of Antioch could not untie they sent to the Church and Apostles at Jerusalem Acts 15.16 who having setled the Matter they sent the result and Decrees unto other Churches concerned whereby they had Peace and Establishment But especially it is the Duty of al the Churches to pray and pray much for this great Mercy of Establishment for the Lord hath said Esai 62.6 Ye that make mention of the Lord keep not silence and give him no rest till he establish and make Jerusalem a praise in the Earth Such a time as this there is a coming we are commanded to pray and to pray earnestly for it and the Lord hath not only promised the Mercy but to give hearts to pray for it for saith he I have set Watch-men upon thy walls O Jerusalem which shal never hold their peace day nor night wherefore let us give him no rest So shal the Churches have rest and be established Thirdly As for Particular Persons Would'st thou be established in the Truth and good Waies of God Then observe what those things are which do make others unsetled and take heed thereof In case a man doth decay or break in his Estate some great Merchant Tradesman or Farmer break you wil diligently look into the causes of it and say this man lived at too high a rate beyond his Estate or he was bound for others or he kept ill Company or he did not keep his Accounts wel and therefore I wil take heed of these things Now wil ye observe the Causes of an outward Break and wil ye not observe what are the Reasons that so many are unsetled break and decay in the Trade of their souls Surely 1. Either it is because they do want primitive breakings for the stony Ground comes to nothing at the last though it hath much joy at the first because it wants depth of Earth The stick that is thrust into the Earth is more easily pulled up than the Plant which is rooted in the Earth So are al those who have no root in themselves 2. Or because they take up great Resolutions withouâ— answerable pre-deliberations whereas we know that the Needle must play about the Polar Point before it comes to stand and sâ—ttle he that would hit the mark must take his level before he parts with his Arrow And if men resolve before they have fully considered they wil ere long be unresolved again 3. Or because men do not walk by a setled Rule â—e can never be setled that doth not walk by a setled Rule A mans own thoughts and apprehensions are unsetled things the Hebrew word for Thoughts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cogitationes quae in corde sunt sicut ramus in arbore hinc inde diffusus comes from a Root which signifies to move as the tops of Trees because as the tops of the Trees waver and are in continual motion so are our Thoughts and Apprehensions But the Word of the Lord is setled as the Heavens Psal 119. Thy Word is for ever setled in Heaven So long as I want the Divine Counsel of the Word my heart is like a Vagrant that is most unstable said Bernard for whilst I am not subject to God I am contrary to my self 4. Or because they are divided in their own hearts a double minded man is unstable in al his Waies saith the Apostle and when men have an heart and an heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an heart for the World yet a good mind to Christ how is it possible but thâ—y should be most unsetled 5. Or because they are too confident of their own strength and Judgment whereas the only way to be firm and stedfast is to be sensible of ones own Infirmity We read of a two-fold Confidence in Peter a Confidence in Christ and a Confidence in his own strength when he was confident in Christ saying Master if it be thou command that I come unto thee he did not miscarry but when he was confident in his own strength saying Lord though all men forsake thee yet will not I then he sel and fel fouly Hold thou me up said the Psalmist and I shall be safe Psal 119.119 and I will have respect unto thy Statutes continually But if men lean to their own Understanding are confident of their own strength and think that they are able to deal with al gain-sayers and so wil try al things God leaves them to their own Opinions and they scrabble upon the door and do change their behavior 6. Or because men do forsake the Ministry which Christ hath given to the Churches for their Edification Perfection and Establishment Ephes 4.11 12 13 14.7 Or because they have too fair an Opinion of those that are erroneous thinking that they may be Godly though they be never so unsound in their Judgments whereby they are drawn into Society and Communion with them and so fal from their own stedfastness whereas the Apost e â—els us of the error of the wicked 2 Pet. 3.17 and that men may be wicked upon the account of their errors in Judgment James 5.19 20. Bâ—â—thren if any of you do err from the Truth and one convert him let him know that he which converteâ—h a sinner from thâ— Eâ—ror of his way shal save a Soul from death and shal hide a multitude of sins And our Lord and Savior Christ calling upon us to beware of Falâ—e Prophets Matth. 7 15. tels us That they are corrupt Trees and cannot bring forth good Fruit verse 16 17 18. As if he should say if you would take heed and beware of them you must know them and not think that they are good men for if you think that they may be good notwithstanding their Errors in Doctrine you wil be mis-led by them and removed from your stedfastness 8. Or because that men do not improve their Christian Communion for the Life and Power of Godliness but for Light only and Discoursing Notions whereas the Apostle Paul writing to Timothy saith Keep that which is committed to thy trust avoiding oppositions of Science falsly so called which some professing have erred concerning the Faith 1 Tim. 6.20 21. And what is the reason that not only some but many have now erred concerning the Faith and have fallen from their stedfastness but because they have been thus affected 9. Or because they have not been built on the Rock Christ but on some
things that Faith will do still Answ Faith wil do as great things now surely in Gospel times new Testament times as ever in old Testament times and I shal not instance in those ten Particulars only so far as to make forth the general Doctrine and to bring it unto our selves I shal shew you what great things Faith wil do stil and shal speak to that more Positively and absolutely and then Comparatively Faith true saving Faith it wil resist great Temptations it wil perform great Performances it wil suppress al your Fears it wil mortifie al your Cares it wil asswage and subdue al your Griefs it wil make you a stranger in this World it wil keep your hearts steady and upright in al the turnings and changes of your Life it wil make you faithful under al your Betrustments it wil reallize Eternity to you and make those things visible to you that are in themselves invisible and it wil make you live in continual dependance on Christ and fetch al from him Al these things are great things and I must not dwel upon any of them but only touch upon each of them Is it not a great matter for a man to resist and overcome great Temptations Joseph did so sorely tempted by his Mistris but he overcame the Temptation How He beleeved How shall I do this evil and sin against my God Is it not a great matter for a man to perform Duties to the hazard of his Life Thus Daniel did set open his Windows when he went to pray prayed and kept to his Duty to the hazard of his life why Because he beleeved Again Is it not a great matter to mortifie your Fears and al your Fears your great Fears This Faith wil do What time I am afraid I will trust in thee Again Is it not a great matter to mortifie your Cares and extream thoughtfulness This Faith wil do In Prov. 16.3 Commit thy Work unto the Lord and thy thoughts shal be established Commit thy work there is Faith and thy thoughts shal be established And It is not a great matter to have your griefs asswaged when they are great Faith wil do it Hannah was a Woman of a sad and a sorrowful Spirit and the Lord gave her in a word a particular word and she beleeved and was no more sad Is it not a great matter to be kept straight and even and steady in times of Changes the great turnings and Changes of your life This Faith wil do Job met with many Changes but his heart was kept steady and upright in the midst of al Lord though thou kill me yet will I trust in thee Again Is it not a great matter to be a stranger to the World to be a stranger from the World Faith wil do this It is said of Abraham in Heb. 11.9 By Faith he sojourned in the Land of Promise as in a strange Country Mark the Expression he sojourned in the Land of Promise There are some outward Blessings that we have by Prayer that we have by Promise it may be a Child or such a Relation that we have by Prayer and by Promise and we think we may be very indulgent to our Affection in regard of that mercy but see here Abraham was a stranger ger in the Land of Promise as in a strange Country And then again Is it not a great matter for a man to be Faithful under al his betrustments Caleb and Joshua were so they were sent to spy out the Land of Canaan and when the other Spies brought up an ill report they were faithful in their Report why Because they beleeved The Lord hath given them into our hands as bread say they Faith wil make a man faithful under al his Betrustments And Is it not a great matter for a man to see those things that are invisible to reallize Eternity and to see those things that are invisible By Faith Moses saw him that is invisible And Is it not a great matter for a man to live in continual dependance on Christ and fetch al from him Faith wil do this for as Christ could do nothing without Faith he could do no great things there because of their Unbelief so Faith can do nothing without Christ I live yet not I but Christ liveth in me why Because I live by the Faith of the Son of God Faith wil make a man live in continual dependance on Christ and fetch al from him Now Beloved these are great things every one of these is a great matter but true saving Faith wil do al these things But then to speak to it yet more Comparatively there are two or three great Agents in the World that are close at work and Faith wil out-work them al and do greater things than any of them 1. There is a Carnal Policy with Power which is a great Agent and Worker in reference to the Affairs of the World 2. There is Civil Honesty a great Agent in reference to our dealing between man and man And 3. There are Gospel Gifts Parts and common Grace which are great Agents in reference to our Religion Now not to show the difference between them but to give you a little tast that I may make out the general Doctrine That Faith doth work beyond al. And First of al If you compare it with Power Power cloathed with Policy or Policy cloathed with Power Faith wil do more than al Policy and Power can do And I pray turn unto 2 Chron. 13. where you shal see this cleerly proved to you verse 3. There is a great Battel fought And Abijah set the Battel in Array with an Army of valiant men of war even four hundred thousand chosen men Jeroboam also set the Battel in Array with eight hundred thousand chosen men being mighty men of Valor Jeroboam had as many again Abijah but four hundred thousand Now if you look into verse 16. it is said the Children of Israel fled before Judah and Abijah and his People slew them with a great slaughter verse 17. So there fel down slain of Israel five hundred thousand chosen men such a slaughter as you shal not hear of Abijah had but four hundred thousand men and they slew five hundred thousand Why they had power enough they were as many again What was the matter did they wane Policy it is said verse 13. But Jeroboam caused an Ambushment to come about them so they were before Judah and the Ambushment was behind them here was Power and here was Policy and yet this great Army is beaten with half the Company and five hundred thousand slain How comes this to pass Indeed you read of the Children of Judah That they cryed unto the Lord They cried unto the Lord at verse 14. But if you wil have the reason look to verse 18. Thus the Children of Israel were brought under at that time and the Children of Judah prevailed because they relied on the Lord God of their Fathers See Faith can do
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
glorious times when the World is most bitter Heaven tasts most sweet and glorious for saith the Apostle Then shal the Spirit of God and of Glory rest upon you When In Suffering times When the People of the Lord doth Suffer the Spirit of Glory shal rest upon them Suffering times are Glorious times And if al thâ—se things be true then surely you wil say with me Suffering times are gaining times And if you would but think of this and possess your heart with it you would be more willing and able to suffer Christians they boggle at Sufferings and they startle at Sufferings what is the reason they do not know the Gains of Suffering But is this true That Suffering times are garning times that Suffering times are teaching times that Suffering times are Sin-discovering times that Suffering times are Self-bethinking times that Suffering times are growing times that Suffering times are Truth-advancing times that suffering times are Uniting times that Suffering times are praying times that Suffering times are Soul-assuring times that Suffering times are Weaning times that Suffering times are Glorious times then surely Suffering times are Gaining times And if thou would'st strengthen thy Faith Christian so as thou maiest be able to endure hard things think upon this much and press it upon thy own Soul carry this away with thee if no more Suffering times are gaining times O my Soul Suffering times are gaining times and thus you shal be able to hold out and suffer And thus I have done with the main Doctrine There are two or three Observations that lie about the words I wil only give you them and so conclude First you may consider here what the Persons were that suffered hard things the Text saith they were such of whom the World was not worthy then greatness of Sufferings and Affliction are no sufficient reason why you should doubt of Gods Love or of your own everlasting Condition Here were very hard things that these Beleevers suffered and yet they were such of whom the World was not worthy Shal I then doubt of my Condition or question Gods Love because my Afflictions are great I must not But you wil say My Afflictions are very strange and none like mine one cannot hear of such an Affliction as mine is not in an Age. And I pray in your Age have you heard of a Man or Woman sawn asunder thus were these of whom the World was not worthy But my Afflictions are thick they come very thick And so did theirs here But my Afflictions are filled with Temptations I am not only afflicted but I am tempted and Temptations grow upon mine Afflictions So it was with these here they were tempted not only afflicted but tempted and yet such of whom the World was not worthy But my Afflictions are such as make me Unserviceable So in the eye of Reason these Afflictions made these Beleevers they were whipped up and down like Rogues and I pray you tel me who would ever have thought in the eye of Reason that Pauls Ministry should have done any great good after he had been whipped up and down like a Rogue yet Pauls Ministry was blessed and though you think your Afflictions make you unserviceable if God cal you to them he wil take care for your Service But my Afflictions are such as find me al alone I am afflicted and afflicted a man or woman of Affliction and I have none to pity me So it was here with some of these they wandred in the Wilderness and they were in the Caves and Dens of the Earth and such of whom the World was not worthy Possibly then thy Afflictions man or woman may be very great and yet thou maiest be precious in the Eyes of God and such a one of whom the world is not worthy And therefore now if there be ever a man or woman here in al this Congregation that labors under any great burden I say to that Person question not thy Condition doubt not concerning Gods Love because of the greatness of thy Affliction thy Affliction may be very great and yet thou maist be a Person of whom the World is not worthy in Gods account I wil give you this Parable apply it your self Suppose you see a company of children playing together one while and may be afterwards fighting and then you see a man come and carry away one of these Children and he strikes him but he lets the other alone and he strikes them not which of these Children wil you say this man is a Father unto wil ye not say in al likelyhood he is a Father unto that Child that he carries away and strikes I leave you to apply it Secondly You may observe upon what accompt they suffer these hard and grievous things upon the accompt saith the Text of a better Resurrection Then what shal we say to those that would steal away from you the Doctrine of the Resurrection It may be men wil not speak out here with you but they have done it with us and nibble at this Doctrine What shal we say to them they are Enemies to your Faith they are Enemies to your great relief in Suffering times they are Enemies to your good Conscience a good Conscience is a great matter in Suffering times I remember a Speech of a good Minister when he was silenced in the Bishops time and had his Living taken from him Wel saith he I praise the Lord though I have lost my Living I have saved my Conscience and this Conscience is a great matter in Suffering times Now by their having an expectance of a better Resurrection they refused the present Deliverance and so kept their Conscience Do there therefore come in men among you to steal away this great Doctrine of our Resurrection avoid them avoid them that they may be ashamed hold close to this Doctrine As you desire Christians to have Comfort in a rainy day and a bottom for your Faith in Suffering times hold fast this Doctrine of the Resurrection and this Doctrine that you have been instructed in from the Word Thirdly and so to end Ye may observe here by what means they suffered these hard things and that is as you have heard by Faith surely then it is no easie thing to beleeve with this true saving Faith a hard thing to beleeve This true saving Faith can do great things and it can suffer hard things true saving Faith wil make it easie to do great things and easie to suffer hard things But it is hard to get this true saving Faith You wil say If a man were in the Sun he might go round the World in a day but it is hard to get into the Sun So this true saving Faith wil make a man to do great things and to suffer hard things but it is a hard thing to get it and few there be that have it We read of Elias that when the Lord had given him a power to shut Heaven that it rained not for three
be discouraged Now I say if you would be discouraged in case the Lord should alwaies answer your prayer presently then you have no reason to be discouraged because he doth not hear you presently but you would be discouraged in case the Lord should alwaies hear you presently you would say then God doth go the same way with me that he goes and hath gone with his children Surely therefore you that are the Saints and people of God have no reason for your discouragement in this respect Object 1 O! but I fear that God doth not only delay his answer but that he denyes my prayer Answ 1 It may be so for God doth somtimes deny his own people the thing they pray for Ye ask and have not saith James because ye ask amiss Yet they were the people of God Abulensis observes that God doth somtimes grant a wicked man his petition and deny a Godly man his petition that he may encourage wicked men to pray and teach good men not to rest on their prayers Answ 2 Yet Secondly quicquid placet tibi ut petatur a te procul-dubio placâ—t et tibi ut et id â—rgiaris petâ—â—ti prâ—sertimâ—â— iâ—sum largiri tâ—â—i câ—lat ad gloraim peâ— aâ—â— vâ—ro expediat ad sâ—â—â—tem Paristâ—ns 346. If the thing you ask of God be pleasing to him he doth stil beare up your heart in praying and depending on him it argues rather that he delayes than denies For Psal 10.17 The preparing of your heart and the inclining of his eare go together and 1. John 3. vers 22. The Apostle saith And whatever wee ask we receive of him because as a sign thereof we keep his Commandements and do the things that are pleasing in his sight Object 2 O! but there lyes my grief for I have not kept his Commandements and God I fear is displeased and angry with me Answ Be it so did Jonah keep his Commandements when he ran to Tarshish and was not God angry with him when he threw him into the Sea yet even then he prayed the Lord heard his prayer And did not Christ seem to be displeased and angry with the poor Canaanitish woman when he said unto her It is not meet to take the childrens bread and call it before doggs Object 3 O! but she did beleeve but I fear God wil never hear my prayer at al because there is so much unbelief in my prayer as there was not in hers Answ But was it not so with Dâ—vid I said in my hast I am cast out of thy sight Psal 31. nevertheless the Lord heard my prayer What unbeleif was here I said in mâ— hast I am cast out of thy sight Nevertheless the Lord heard his prayer Object 4 O! but I am affraâ—â— yet that the Lord wil never hear my prayer or regard my duty because I am so Selfish in it I come unto God in mine affliction and my affliction makes me go to prayer my affliction doth make me pray I cry by reason of my affliction and this is selfish Answ And did not those seek themselves at first who came unto Christ for cure Omnis amor incipit a seipso al true love begins in self-love the sweetest flower grows on a dirty stalk And I pray what think you yet of Jonah The Lord heard me saith he out of hell and yet I cryed saith he by reason of mine affliction Object 5 O! but I fear the Lord wil never hear my prayer because I was no better prepared yea not at al prepared thereunto Answ Do you not know how the Lord dealt by Hezekiah Hezekiah prayed 2 Chron. 30.18 19 20. The Lord shew mercy to every one that is not prepared according to the preparation of the Sanctuary and saith the text the Lord hearkened and hea ed the people Yea God can rain without clouds without preparations Object 6 O! but yet I am affraid the Lord wil not hear my prayer or regard my duty for I am a man or a wâ—man of great distempers many passions and frowardnesses in my life and conversation Answ But what thiâ—k ye of Elijah Elijah prayed that there might be no rain and there was no rain â—or three yeers and a half and he prayed for rain and there was rain and yee saith the Apostle He was a mâ—n â—f like passions as we are Jam. 5.17 Object 7 O! but I fear I am affraid the Lord wil not regard my prayer or du y for I am such a one or such a one or such a one Answ What an one what an one art thou Art thou such a one as beginnest to look towards Christ but yet not fully come off you know what was said concerning Cornelius Acts 10.31 Cornelius thy prayer is come up before me Yet he did but begin to look towards Christ Are thou such a one as the Publican was the Publican stood and smote himself upon the breast and he said O Lord be merciful unto me a sinner And our Savior saith Luke 18.13 14. He went away justified rather than his fellow Or art thou such an one as the poor Prodigal he said to his Father I am not worthy to be called â—hy Son make me as one of thine hired servants and the Father heard him and over-granted his petition And if al these things be true what is there that can justly discourage any poor drooping doubting soul in regard of duty shal his want of Parts Gifts or his abundance of distractions c. No for though a Godly man have but weak Parts or Gifts Though his spirit and his heart be dul dead and streightened Though he labor under many distractions in duty Though the Lord hide his face and deser an answer to his prayer Though the Lord seem to be angry Though there be much unbeleif in his duty Though there be a great deal of selfishness Though his heart be not prepared according to the preparation of the Sanctuary Though he be a man of many passions and great distempers yet notwithstanding al this he hath no just cause or warrant to be discouraged cause there is to be humbled under al these things but no just cause to be discouraged and cast down Applic. 1 And if so then by way of Application 〈…〉 incouragement is here to every poor droopiâ—g 〈…〉 uâ—â—o God in duty though dead though dul 〈…〉 yet to come unto God in duty Applic. 2 And what a mighty difference is heâ—â— bâ—tween a 〈…〉 wicked man a wicked man goes to pâ—ayer and 〈…〉 abominâ—tion to the Lord. And if you look 〈…〉 8 you shal find at Vers 13. That the 〈…〉 men thus That when they do come to prayer and to offer a sacrifice to him that then he wil remember their iniquity At vers 12. I have written to you the great things of my law but they are accounted as a strange thing they Saâ—â—â—fice flâ—sh fâ—r the Sacrifices of my offering but the Lord accepâ—eth
them not now wil I remember their iniquity Mâ—â—k the word Now Now when Now when they do come to prayer now wil I remember your iniquity saith the Lord. I know saith the Lord al your carriage in such and such a pâ—â—ce I know your uncleanness and your adulteries when you wâ—â—e in the dark when the curtains were drawn about you and the candle out I know your carriage at such a Tavern and upon such an Ale bench how you sate there and scâ—rned and reviâ—â—d my children I know your opposing scoffing and jeering at tho e that are Godly I know al this and now thou comest to prayer now Swearer now Adulterer now Drunkard now thou comest to duty now wil I remember thine iniquity Is it not a sad thing that the Lord should remember a mans sin at the time when he comes to prayer yet thus the Lord deales with the wicked But as for the Godly and Gracious man it is not so with him when he comes to prayer though he have many failings in duty yet the Lord remembers his mercy then the Lord remembers his loving kindness then the Lord remembers his Covenant for he is ever mindful of his Covenant O! what incouragement is here then for every man to become Godly to get into Christ and what incouragement is here for the Saints and people of God to come to duty O! you that have but a little faith have you any reason to be discouraged wil you not at last say to your soul why art thou cast down O my soul and why are thou thus discouraged Quest But suppose that I have done foolishly and have sinned in being discouraged upon al occasions suppose I have many failings in duty and the Lord doth not answer my prayer presently what shal I do that I may bear up my heart against this discouragement either in regard of my own failing in duty or in regard of Gods not answering Answ 1 First Take heed that you do not lay the stress and weight of al your comfort upon duty cither the gift of duty or the Grace of duty or the present answer of it So much as ye lay the stress and weight of your comfort upon duty so much wil you be discouraged in case you do either want duty or an answer to it When Paul was tempted and buffetted he prayed thrice For this saith he I besought the Lord thrice thâ—t is often and the Lord gave him no other answer than this 2 Cor. 12.8 9. Paul My Grace is sufficient for thee for my strength shal be made perfect in thy weakness Whereupon Paul saith Now therefore wil I Glory in mine infirmities that the pâ—wer of the Lord may rest upon me Hast thou therefore been at prayer and hast thou prayed thrice or often and hast thou no answer but this My Grace is sufficient for thee know that thou hast a Pauls answer and therefore rather Glory in this that the Lord should find thee faithful for to wait upon him than be discouraged knowing that the Lords strength shal be perfected in thy weakness Answ 2 Secondly Consider seriously and frequently of this rule That difficulty doth commend duty the more difficulties your duties do press through to God the more acceptable they are to him The less there is to sweeten your duty to you the more sweet is your duty to God It is in our performing of duty as in the offering of the Jewish Sacrifice in the offering of their Sacrifice there was two things The Sacrifice and the Obedience in offering the Sacrifice and the more difficult it was for any poor Jew by reason of poverty or the like to offer this Sacrifice the more and greater was his Obedience in offering it the more difficulty in offering the greater the Obedience offered So also it is in our Gospel Sacrifices and in al our duties there are two things in them There is the Sacrifice the duty and there is the Obedience in bringing the duty and the more difficulty in performing the duty the greater is the Obedience to God in the performing of it Now is is not an hard thing and very difficult for a man to pray and continue praying when his heart is hardned and his spirit streightned especially if he be sensible thereof then he is ready to despond and say I can pray no more and is it not a very hard thing for a man to pray and persevere in prayer when he thinks that God doth not regard his prayer then he is apt to say why should I pray any longer for God regards me not yet now if you do pray and perform your duty your obedience is the more obediential the more acceptable and if you would but think of this rule Difficulty doth commend duty and the less you have to sweeten your action the more sweet it is to God I say if you would but remember this it would both incourage you to duty and keep you from discouragement in it And lastly We must al learn to leave the event and success of our spiritual things unto God himself so shal we never be discouraged in any duty For the word of the Lord is sure and God hath spoken it Psal 55. Cast thy Gift upon the Lord Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chaldee Par. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuag 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hierom. projice super Dominum charitatem tuam Rab. Salv. Jar. abbreviate dictus Rashi vel Rasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod etiam pro dono usurpatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Sam. 11.8 Bibl. Bomb. and he wil sustain thee he wil not suffer the righteous to be moved for ever You read it thus Cast thy Burden upon the Lord but in the Hebrew it is thy Gift Cast thy Gift upon the Lord. That is saith Shindler quicquid tibi dari donarive expetis Whatsoever thou dost desire that God should give thee cast that upon the. Lord thou comest to prayer and thou prayest for such a mercy or such a Gift cast that on God and leave it wholly to him O! but the mercy I pray for is a necessary mercy Be it so yet it is to be cast on God But it is a spiritual Gift I pray for pardon of sin the sence of Gods love growth in Grace consolation to my poor drooping soul Be it so yet thou must cast this on God Many there are that can leave the event and and success of these outward things unto God but to leave the event and success of prayer and their spiritual things unto God this they cannot understand and this they are utterly unacquainted with but whatever thy Gift be cast it upon the Lord leave the success and the event of al your spiritual things upon God what then And he wil sustain thee and thou shalt not be moved for ever Thou are moved for the present and thy heart is moved and thou art much discouraged yet do but try this way leave the
Deus vult à suo templo exulare Ita est sed ulterius addo quod vitrum quam expeâ—s est coloris propâ—ii tam facile refert alicnoâ— quibuscunque enim liquoribus imbuitur statim concolor efficitur sub hoc igitur typo voluit Deus à suo obsequio arcere eos omnes qui non servant unam vivendi rationem sed in diversâ— studia seruntur et nunc hos nunc illos mores imitantur Mendoza in Reg. 1. Cap. 1. pag. 300. what a blessed fâ—anâ—e of heart is this fixed Spirit Surely it is that Grace wherein God is much delighted An unsetled Soul God cares not for nor for any Work or Service that is done by him We read of hundreds and thousands of Vessels of Gold Silver and Brass that were in the Temple but not of one Crystal Glass or Vessel why so saith one but because that is of a brittle fragile and uncertain Nature which as it hath no color of its own so its apt to receive the color of any Liquor So iâ— an unsetled man and unconstant whom God cares not for in his Temple and Service Who cares for the Service of a Fool or regards the Prayers Desires or Pâ—titions of a Fool If a Fool knock earnestly at your door you say to your Servant Go not to the door it is the Fool that knocketh and if a Fool com and speak to you you regard not what he saith Now an unconstant unsetled Soul is a foolish Soul It is the property of a Fool to be alwaies a beginning he begins a good work and then he leaves it off then he begins another and he leaves off that Stultus semper incipit vivere the Fool doth alwaies begin to live And the same word in the Hebrew and Scripture Phrase that signifies an Unconstant man signifies a Fool 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stultus insipiens varius mobilis levis inconstans and if ye look into Eccles 5. ye shal find that the Sacrifice of Fools is called so upon account of Unconstancy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Unsetledness for saies Solomon When thou vowest a Vow unto God defer not to pay it for he hath no pleasure in Fools pay that which thou hast vowed ver 4. And therefore if an unsetled man pray and knock at Gods door he wil say Let him alone regard him not 't is that unsetled Fool that unconstant Fool who is off and on to and fro in my Service God hath no pleasure in Fools and an unsetled unestablished soul is a Fool in Scripture Language surely therefore he is so in the eyes of God But if a man be fixed and established the Lord delighteth in him Ut venti in autumno arbores non tollunt sed folia secum in auras ferunt sic tristia leves tamen mentes movent fortes et in pietate firmas non evertunt Origen Homil. 13. in Numb Maximum malae mentis indicium sluctuatio Sen. and in al those Works and Services that are done by him Establishing Grace is a great Mercy 5. And it is also the Character of a good and gracious person whereby he is distinguished from the ungodly of the World A good man lives and dwelleth at the sign of a setled Conversation he is planted by the Rivers of Water Psal 1. the wicked are as the Chaff that are driven to and fro not setled not planted It is true indeed that a moral civil man may be naturally of a fixed Spirit serious staid and setled in his Moralities but though he be setled in what is Morally good yet he is also setled upon his Lees in what is Spiritually evil setled in prejudice against the Saints and against the Power of Godliness setled in his neglect of the Sabbath c. and though he be of a fixed Spirit and temper Naturally yet that fixation doth not arise to any high or great matter It 's an easie thing to cast up the Account truly Virtus est circa difficile bonum sed in parvis opeâ—ibus constantem esse non est difficile Aquin. where the Sum is smal Morality is a smal Sum. When did ye hear of a Boat cast away in the River the narrow Waters 'T is the Ship that puts to Sea that doth make the Shipwrack smal Boats seldom miscarry in the narrow Waters Now the Civil Moral man doth trade in the narrow Waters and he boasts that he doth not miscarry some make Shipwrack of Faith and a good Conscience but as for me saith he I walk constantly evenly and these many yeers have made no Shipwrack of my Profession as others have done But I pray what is the reason He never put to Sea he never yet did lanch forth into the great Ocean of the Gospel he trades in the narrow Waters of his own Righteousness and therein he is exact and constant But now take a godly gracioâ—s man and he doth abound in the work of the Lord and ye◠〈◊〉 â—â—shed in it according to that of the Apostle 1 Cor. 15.58 Therefore my beloved Brethren be ye stedfast unmovable alwaies aâ—ounding in the Work of the Lord Why For as much as ye know that your labor is not in vain in the Lord. Surely therefore it is a great Mercy and blessing to be setled in the Truth and established in the good Waies of God a Mercy for a Nation a Mercy for a Church a Mercy for a Particular Person to be thus established And therefore In the Second place It is worthy of al our Prayers which is the Second Part of the Doctrine for saith the Doctrine It is a great Blessing and worthy of all our Prayers to be setled and established in the good Waies of God First It is that Mercy Grace and Blessing which we al need Man in his best estate or according to the Hebrew Expression Man in his most consistent and setled estate is altogether vanity Man at the best is a poor wavering and unsetled Creature yea saith the Scripture God saw no stability in his Angels and therfore if we do naturally labor under such instability we have al need to pray and to pray much for this Grace of Establishment Secondly It is God only who doth give out this Grace it belongs unto him alone to establish Nations Churches and Persons 1. He is able to establish those who do come to him for it Rom. 16.25 Now to him that is of power to establish you c. 2. He is willing to do it 2 Thes 3.3 But the Lord is Faithful who will establish you and keep you from evil 3. He is engaged to do it for he hath promised to do it as hath beâ—n proved already and it is his Prerogative 2 Cor. 1.21 Now he which establisheth us with you in Christ and hath anointed us is God As for a Land or Nation it is the Lord alone tâ—at doth settle it He looseth the Girdles of Princes and maketh them to wander or stagger
wicked and slave them because they trust in him So in Isai 26. verse 3. Thou wilt keep him in perfect peace whose mind is stayed on thee because he trusteth in thee Mark the words Thou wilt keep him in perfect peace so you read it but in the Hebrew the words run thus Thou wilt keep peace peace not peace and doubting not peace and trouble but peace peace why because he trusteth in thee But I cannot trust in God I have no assurance of Gods Love Mark the words he wil keep him in peace peace whose mind is stayed on thee he doth not say who hath assurance of Gods Love but if it be but a Faith of Relyance though it be not a Faith of Assurance he wil keep him in peace peace whose mind is stayed on thee because he trusteth in thee Now if the Lord be thus engaged to help and succor men that do beleeve then certainly Faith can do very much in a suffering day Now I have given you an account of the General how it comes to pass that Faith can do it Faith wil carry us through al our Sufferings though they be never so great and you see how Faith can do it and so the Doctrine is cleer Now for Application If true saving Faith be such an accommodation unto al our Suffering Applic. then in case that any of you are to suffer any great Suffering the first thing you do cal in for Faith As I said upon the former Doctrine seeing that Faith wil do great things and therefore if you have any great thing to do cal in for Faith So now I say upon this Doctrine Seeing that true saving Faith can and wil suffer very hard things in case you have any thing to suffer first cal in for Faith cal in for Faith If you have a great sickness you wil send for the best Physitian that hath the most skil at such a Disease Faith hath the best skil at your Suffering and therefore send and call in for Faith as soon as ever you come to the brink of these Waters cal for your Faith and look to your Faith Object You wil say But these are no suffering times the Winter is past and there is no suffering now Answ Then bless God and praise the Lord that you have so much Gospel Liberty as you have But our Lord and Savior saith that in the last daies there shal be such great tribulation as never was and I am sure we are fallen into the last daies our Brethren in the Vallies of Pâ—edmont they have suffered and the Apostle commands us to be in bonds with those that are in bonds and to be afflicted with those that are afflicted what do you know what your Faith may do for them But to come a little neerer our selves Is there never a Servant here that suffers from an evil Master that would fain go to the Ordinance frequent the Ordinance but checked scorned and despised by his Master Is there never a Husband here or Wife here that suffers hard things from his or her Relation meerly upon the account of Religion Is there never a man or woman here that hath suffered hard things from the hand of his or her Kindred since they began to look towards Christ Is there never a Professor here that suffers from the hand of some Professor what devouring among us biting consuming one another Of al reproachings and sufferings you wil find those most bitter that come from Professors when one Professor doth reproach another and slander another and persecute another Now if there be any here unto you I speak cal in for Faith whatsoever your Sufferings be cal in for Faith But suppose there be none of these Sufferings among us who knows how soon you or I may be called forth to Sufferings if not in the PublicK yet in our Particular I have heard of a good man and woman that were feasting at a great Dinner upon the account of Gods Goodness and Mercy to their Family and while they were at Dinner celebrating the goodness of the Lord to their Family them and their Children comes a Messenger in and saith One of your Children is dropt into the Well and drowned Beloved in the Lord Who knows how soon a Relation of yours or mine may be in the Well how soon such a Comfort of yours or mine may be in the Well Wherefore cal in for Faith in al your Sufferings cal in for Faith Quest You wil say unto me What shall we do that we may so strengthen or improve our Faith as that we may bear up in a way of beleeving against Sufferings for I am a man or a woman that I confess have met with Sufferings and I am seldom out of Sufferings somtimes in my Body somtimes in my Name somtimes in my Estate somtimes in my Relation and the Lord knows what I may be called to suffer what shall we do that we may so strengthen or improve our Faith that we may bear up in a way of beleeving against al our Sufferings Answ 1 First of al Consider frequently what great things the Lord hath done for you already I will remember the years of the right hand of the most high I will remember all thy wondrous works saith the Psalmist stirring up his Faith and getting strength from Faith The Consideration of what great things God hath done for you already wil engage your heart and make you willing to suffer For Example go along wih me a little and I wil instance only in that great matter of your first Conversion and turning to God That day that thou were converted and brought home to God al thy sins were pardoned past present and to come I say vertually those that are to come That day that thou were converted and brought home to God thou wert made the Child of God and Heir of the Kingdom which is incorruptible undefiled and which fadeth not away That day thou wert converted and brought home to God thou hadst the Key of the Scripture put into thy bosom I say thou hadst the Key of the Scripture put into thy bosom to wear it I mean the Spirit of God That day that thou were converted and brought home to God thy old Nature was taken away and thou were made partaker of the Divine Nature That day that thou were converted and brought home to God thou wert received into Union with Christ and into Communion thou wert received into Union and into Communion with the Father and with Jesus Christ That day that thou wert converted and brought home to God thy Soul was freed those that the Son makes free they are free indeed though your wil were not libera yet it was liberata as soon as a man is converted and brought home to God he is free to Duty though not free from Duty and he is free from his sin though he be not free to his sin That day thou wert converted and brought home to God thou wert received