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
comfort of a poor doubting soul Such is this Doctrine of Universal Redemption surely therefore it can be no true friend but is a real enemy to the consolation of a poor doubting and afflicted soul Object 6 But if Christ did not die for all and every particular man how can I conclude that he did die for me Can I raise a Conclusion of Faith unless the Proposition be universal Answ Although I need not answer this Objection because those that make it do themselves answer it from their own Principles and Experience saying That Faith is an assent to the Truth of the Gospel and that they were converted unto God and did beleeve before they held this Doctrine of Universal Redemption Yet for further Answer you must know There is a Faith of Relyance and there is a Faith of Assurance As the Faith of Assurance hath a Shall be of Mercy for its bottom so a May be of Mercy is a sufficient ground and bottom for the Faith of Relyance Jonathan and his Armor-bearer had but a may be of Mercy when they went against their Enemies It may be the Lord will work for us 1 Sam. 14.6 yet they relyed on God Now though Christ did not die for all particular men yet if he died for sinners indefinitly there is a may be of Mercy for me But so it is that Christ did die for sinners indefinitely though not for sinners universally and therefore there is a sufficient ground for me to beleeve and rely on him Ye know or may know That the Act of Relyance is before the act of Assurance I must indeed be assured that Christ is able to save me before I relie on him but I must first rely on him before I can be assured that he wil save me and by this Act of Relyance we grow up into Assurance I know that he will shew mercy to me by my coming to him and relying on him for he hath said Whoever comes unto me I will in no wise cast out Now if my Assurance be raised from the Act of Relyance then the first ground and bottom of the conclusion of my Faith is not this General Proposition Christ died for all but this Indefinite Proposition Christ died for sinners And if the conclusion of Faith must arise from a General Proposition then take it thus Whoever comes to Christ and relieth on him shall be saved or thus Christ died for all those that do come to him and rely on him But I come to him and rely on him therefore Christ died for me and I shal be saved by him So that thus now ye see the want of that General Proposition Christ died for all men is no hindrance to the Conclusion or Assurance of our Faith and therefore you have no reason to be discouraged in reference to this Objection Object 7 Yet there is one thing more that sticks with me even that old Objection which I cannot be rid of When I look into my Condition the Condition of my Soul or Body I find my condition is such as never any ones condition was I have conversed with many a godly man and woman but I do not find that ever he or she was in such a condition as I am and I have read the Scripture but I do not find there that ever any godly man was in such a condition as I am could I be but perswaded that ever any gracious man was in the like condition I should have hope and comfort but I am perswaded that never any godly soul was in such a condition as I am therefore I am thus discouraged have I not cause and reason now Answ 1 No For if it be usual with the Saints and People of God to think thus then you have no reason to be discouraged in this respect Now I pray look what the Church saith in Lam. 1.1 2. Is it nothing to you all ye that pass by behold and see if there be any sorrow like unto my sorrow if there be any condition like unto my condition and it seems that such were the thoughts of Gods People whom Peter did write unto in 1 Pet. 4.12 Beloved saith he think it not strange concerning the fiery tryal which is to try you as though some strange thing happened unto you you wil think that no bodies condition is like unto yours some strange thing is happened unto you And so in the 5. chap. and 9. verse of that Epistle Whom resist stedfast in the faith knowing that the same afflictions are accomplished in your Brethren that are in the world you think that you meet with such afflictions as never were in the World before be not deceived saith he Answ 2 But suppose that your condition be as never any bodies was hath not the Lord said Behold I work a new thing Is not the Name of Christ wonderful and are wonders wrought ordinarily If your condition be as never any bodies condition was then have you an opportunity of glorifying God more than ever any man or woman had then you have an opportunity of glorifying God either in doing or in suffering more than ever any man or woman had And then O! what Grace is here what Mercy is here what Love is here to overcome thy soul withal that thou shouldest have such an opportunity as never man or woman had before And therefore what I said unto you often I must now conclude with Gods People have no reason for their Discouragements whatever their condition be Thus I have now done with this Last Instance and with all the Instances Give me leave to speak somthing by way of Application in reference to the whol and so I wil shut up this Exercise Applic. If all these things be so if this be true That the Children of God have no reason for their Discouragements whatever their Condition be Then what a mighty necessity is there upon us all to look into our Conditions and to consider whether we be in Christ or no whether we be Godly yea or nay whether we have made our Peace with God I or not and whether we have Faith I or no All men have not Faith saith the Apostle Indeed all men say they have Faith and should I go from Seat to Seat and from Bosom to Bosom and knock at every Breast in the Congregation asking Whether doth Faith dwel here or no Unless it were some few troubled ones afflicted in Conscience every one of you would say I do beleeve I praise God I do beleeve I have Faith here within But all men have not Faith and few there be that do beleeve Children yong men and women Faith is not a thing that is born with you it is a harder thing to beleeve than to keep the ten Commandements when once you come to know what it is to beleeve you wil say O! it is a harder thing to beleeve than to do any thing I do not know any thing in al the world that is so hard
not spent al my mercy upon David or upon Abraham or upon Paul or upon Peter but I keep mercy for thousands O! but yet my sins do recoyl I am the greatest Sinner in the world for I have sinned al kinds of sin I have sinned al sorts of sins and therefore I fear there 〈◊〉 no hope for me Yet saith the Lord be not discouraged for I keep mercy for thousands forgiving iniquity transgression and sin even all sorts and al kinds of sins the Sin of Nature and the Sin of Life the Sin of Weakness and the Sin of Presumption the Sin of Ignorance and the Sin against Knowledg these saith the Lord I forgive even al sorts and al kinds of Sins and this is my Name for ever O! but I am afraid to lay hold upon this Promise for I think this is a Doctrine of Liberty Say not so saith the Lord at the next verse I will by no means cleer the guilty But if there be ever a poor drooping fearing trembling soul that desires to know my Name Lo saith the Lord here is my Name whereby I wil be known for ever The Lord Jehovah that gives a Being to things that are not The Mighty God The Merciful God The Gracious God Abundant in Goodness and in Truth Reserving Mercy for thousands Forgiving iniquity transgression and sin and this is my Name for ever Now Faith comes and closeth with this Name of God leading the Soul into this rich Wardrop and so doth quiet the heart against all Discouragements Answ 3 Thirdly Faith doth put the Soul under Gods Commandement and leaveth God to Answer unto al such Objections and Inconveniences as may come thereby which if a man can do he may be very quiet Now true saving Faith wil enable him to do this for ye know how it was with the three Children Shadrach Meshach and Abednego they put themselves under Gods Commandement The Lord commanded and said Thou shalt not make to thy self any graven Image Well but the King commands them to fal down before his Image No say they we wil not stir we wil not bow but saith the King I wil make you bow or I wil heat the Furnace seven times hotter for you Well be it so say they as for that we are not solicitous we wil do the work that God hath set us to do we wil put our selves under Gods Command we know that our God is able to deliver us and whether he wil deliver us or no we wil leave that to him let him answer to the inconveniencies and mischiefs that follow upon his Work for saith the Text They trusted in the Lord. And so you know it was with Noah Noah was commanded to build an Ark for saith the Lord yet an hundred twenty yeers and the whol world shal be destroyed and therefore Noah build thou an Ark for thy self and thy family which Noah did and put himself under this Command But now the world the old world might speak thus as certainly the language of their Conversation was Noah Dost thou think that thou art the only man in al the world that God loves Dost thou think Noah that God loves thee one man more than al the men or the world and thy one Family more than al the Families in the world beside And if thou dost beleeve what thou preachest That the World shal be destroyed by Water in an hundred and twenty yeers why dost thou marry and begeâ— Châ—ldren as thou hast done since thou hast preached this Doctrine And Noah if thou dost make an Ark or a Ship who shal be the Pilate who shal be the Mâ—â—riner the Sâ—â—ler As for thy self thou hast been a Preacher and dost thou think that thou and thy few Sons are able to guide and gâ—vern so great a Vessel If it be as thou preacheâ—t That the â—easts the wild Beasts of the Field shal come unto this Ark the Lyon and the Bear and the Tyger wil they not tear thee to pieces And if all the Beasts of the field two by two shal come into the Ark Noah wil there not be such a stench in the Ark with their dung as wil poyson thee shalt thou be ever able to live thinkest thou Wel for al this Noah goes on and he built the Ark and leaves God that â—et him on work to answer to al these Objections and to all those Inconveniences that might come by the doing the thing which God commands And so doth Faith alwaies Faith puts a man under the Commandement of God and leaves God to answer to those Oâ—jections and inconveniences that may come thereby Now when a man can do thus must he not needs be quiet It is to speak more briefly the proper wâ—rk of Faith to resign and give up our wils unto God for by the resignation of the wil unto God we do trust God with our selves and Conditions It is the proper work of Faith to fal with a suitable Promise and to apply the same if that Plaister of the Promise be noâ— laid on the Soul with a warm hand it wil not stick And what is the reason that the Promise sticks not upon many souls but because it is laid on with the cold and chil hand of Unbelief Now the hand of Faith is a warm hand It 's the proper work of Faith to trade with the Call of God for true saving Faith is a venturing Grace but without a Call it wil not venture It is the proper work of Faith to see the hand of God in every Dispensation 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 It 's the proper work of Faiâ—h to look on both sides of Gods Dispensation and of our own Condition there is a dark side of a Dispensation and there is a light side thereof Sence and Reason looks on the dark side alone Faith seeth both sides Come my beloved Brethren said Laâ—imer to his fellow Prisoners when he went to the Stake though we pass through he fire to day yet we shal light such a Candle in England as shal never be put out again He saw both sides of the Dispensation why but because he beleeved It is the proper work of Faith to see one Contrary in another for it speaks and concludes as the Word of Faith doth Now the word oâ— Faith speaketh on this wise I will give you a door of Hope in the Valley of Achor And the Lord shall judg his People and repent towards his Servants when he seeth that their power is gone and none shut up or left Deut. 32.36 It is the proper work of Faith to engage God to succor Psal 37.40 For the Lord shall save them because they trust in him So Esai 26.3 Thou will keep them in perfect peace because they trust in thee Now when a man can do al these things wil he not be quiet and free from Discouragements Surely he wil.
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
toyled al their night or day and have caught nothing then no new thing doth befal you in case you want success Now ye know and have read how it was with Noah an hundred and twenty yeers he preached to the old World and not one soul was saved but his owâ—â—â—ily eight persons in the Ark. Did not Jeremiah also toyl in his day and night and what did he catch Read what he saies Jer. 6.29 The Bellows are burnt the Lead is consumed of the fire the Founder melteth in vain for the wicked are not plucked away Reprobate Silver shall men call them Yea doth not Christ himself say Cogitent sibi hanc causam cum Christo communem esse Calvin Esai 49. I have labored in vain I have spent my strength for naught And do you think to fare better in this case than Noah Jeremiah Christ himself I confess the want of success in our work is a great Temptation even one of the greatest Temptations yet if God will have me lay out my strength in vain why should I be discouraged The good Physitian doth not lose his Fee though the Patient die nor shal you lose your Reward though ye have no success Object 7 Yet this is not the thing which doth trouble me for I acknowledg that I have been entrusted with many Services and God hath called me to them I have been willing thereunto and have had some good success but when I look into the Scripture I find that some have been employed in way of Judgment as Nebuchadnezzar others in way of Mercy as Nehemiah c. Some again have been employed in way of mercy to others as Cyrus and Judas but not in Love and Mercy to themselves Others have been employed in way of Mercy to themselves and others too as Paul and Peter c. Now I fear that either I have been employed in away of Judgment or that I have not been employed in a way of Love and Mercy to my self but for others and therefore I am thus discouraged and cast down have I not just cause and reason now Answ No For if God have employed you and trusted you in his Service in a way of Love and mercy to your self as wel as to others then you have no reason to be discouraged in this respect Now when doth God employ a man in a way of Love and Mercy to himself as wel as for others good When a mans heart is thereby drawn out with Love to God That which ends in Love comes from Love that which ends in your Love to God came from Gods Love to you So in outward Blessings if they end in your Love to God then they came from Gods Love to you So in the matter of Afflictions if I do love God the more by them then did they come from Gods Love to me So also in the matter of Employments if you do love God by them and they do end in your love to God then they came from Gods Love to you When God doth employ a man in his Service in a way of Love and Mercy to him then he doth more or less acquaint him with his design therein and if God do acquaint me with his design in his Work then he doth employ me in a way of Love to me He employed the Assyrian as a Rod in his hand to scourge the People of Israel but they knew not Gods Design they went on upon their own design therefore saith the Prophet Isaiah in the Name of the Lord Cap. 10.6 I will send him against an Hypocritical Nation howbeit he meaneth not so neither doth his heart think so But it is in his heart to destroy Nations not a few The Lord employed Peter to open a door to the Gentiles in the Conversion of Cornelius and though he knew not Gods design at the first yet he did fully know it afterwards for saies he and the rest Now hath God also to the Gentiles granted Repentance unto Life When a man is employed in a way of special Love to his own soul he hath high thoughts of his Employment but low thoughts of his own actings under it therefore said John the Baptist I indeed baptize you with Water but there is one comes after me he shall baptize with the Holy Ghost and with fire whose shoo-latchet I am unworthy to unloose But though the Employment of Corah Dathan and Abiram was good and honorable yet they had low thoughts thereof and high thoughts of their own actings Numb 16.3 for said they to Moses and Aaron Ye take too much upon you seeing all the Congregation are holy as if they should say we are as good as you Why so even because they were not employed in Mercie to their own souls but for others good He that is employed and used in a way of Love and Mercy is very tender of the Name of God and doth so act and work as the Name of God may not suffer or be defiled by him Thus it was with Ezra though the Enemy lay in his way to Judea yet he would not ask a Convoy of the King for saies he I was ashamed to require of the King a Band of Soldiers Ezra 8. and Hors-men to help us against the Enemy in the way because we had spoken to the King saying the hand of our God is upon all them for good that seek him and his wrath is against all them that forsake him Now Ezra was a good man a man that God did call forth to this Employment not only out of Love to others but to himself and thus did he act for God being more careful of Gods Name in the work than of their own safety When a man is employed in a way of Love and mercy to his own soul also then he doth grow in Grace whilst he is exâ—rcising of his Gift A man that exerciseth a Gift for the good of others only grows in Parts and in Pride also But a good man grows in Experience and so he doth grow in Faith he meets with difficulties and deliverances so he doth grow in Faith God discovers himself to him in the way so he stil grows in Faith Love and Holiness God gives him a Promise when he sends him forth as he did give â—o Joshua Chap. 1. this he looks much upon and goes forth in the strength of and so as he uses his Gift in his work he doth grow in gâ—ace thereby but the other doth not He makes no great ouâ—ward bargain of Gods Service neither doth he labor to pocket up much for himself God employed Moses in a great Work but where do you read of any great Estate that he got for himself We read of Joshua That when he had brought the Children of Israel into Canaan and divided the Land by Lot to them then when he had served others in the last place he did serve himself and that in no great matter What did Nehemiah get by his Service not as the former Governors
is with al the Saints they are led by Gods Call into their Condition and they can shew their Patent they can say here is my Call Now if a man do not live upon the Condition it self but upon Gods Call into his Condition and God doth cal his People into whatsoever condition they are then they have no reason to be discouraged by reason of their Condition Again Thirdly If there be no Condition that a godly man can fall into but there is some mercy that is mixed with it and Jesus Christ hath paid for that too then a man hath no reason to be discouraged whatever his condition be Now you know what Solomon saith Shall a living man complain is not a living Dog better than a dead Lyon Some Mercy stil that is mixed with Misery and Jesus Christ hath paid the Reckoning godly men have nothing to pay not any thing to pay Suppose you were invited to a great Feast and some of the Dishes were not so wel dressed or cooked up as you desire would you find fault would you complain No Why Because this feast doth cost me nothing the Master of the Feast may find fault but I am a Guest and it cost me nothing and therefore I have no reason to complain Beloved the Lord Jesus Christ is the great Master of the Feast and of al the Comforts which you have and he hath paid all your reckoning there is nothing for you to pay and if you bring in your Prayers your Tears your Obedience as matter of Payment they wil not be taken â—o saith Christ I have paid al my self witness these empty Purses these empty Veins of mine as for you O my Friends ye are welcom but you have nothing to pay not a penny not a faâ—thing I say there is no condition that a godly man can fal into but there is some mercy that is mixed withal and Christ hath paid the reckoning for the mercy too surely then the People or God have no reason to be discouraged by reason of their condition Object 1 But wil some say I am in a poor low mean base and despised condition and therefore I am thus disquieted as for those that are in a prosperous estate and condition they may well bear up their heads and be of good comfort Rich men indeed and those that are in a prosperous condition have many opportunities of serving God publickly and privately which a poor man hath not they have time to frequent the Ordinances in the week to converse much with God in private whilst the poor man is fain to be at work for his living and glad he can get his living too there is no man knows the misery of a poor condition but those that are in it and such is my condition and therefore I am thus discouraged have I not cause and reason for it Answ No for whosoever you are that speak or think thus Do you know what the burden of Prosperity is You see a Town somtimes upon the side of a Hill and you say what a fine Town is there what pleasant Meadows are about it what excellent Woods what clean Waies unto it Thus you speak at a distance But when you draw neer unto this Town and go through some of the Lanes you find them very dirty and then you say I did not think at a distance that there had been such a dirty Lane about this Town I saw nothing but fine and clean Meadows when I was at a distance I did not think there had been such dirty passages to it So when you look upon Prosperity at a distance you think there is no dirty Lanes no foul Passages to it and from it but when you come neer unto it then you find many a dirty passage and you say O! what dirty sloughs are here The Truth is the more Prosperous I speak now of outward Prosperity a mans Condition is the more opportunities he hath of doing and receiving good But if you look into Numbers 4. you shal find That every opportunity of Service carries a burden with it and therefore the Service of the Levites is often and in many verses of the Chapter called a burden I wil name but one which is the last According to the Commandement of the Lord they were numbered by the hand of Moses every one according to his Service and according to his Burden Service and Burden do here go together Burden and Service Service and Burden And now poor soul is it a burden to you that you are freed from a burden hath not our Lord and Savior Christ said and do you not find it in Experience That the poor receive the Gospel is not a living Sprig of a Tree better than a dead Arm The poor Hen you know so long as she lives is upon the Dunghil and there she is scraping and picking up her living but when she is dead then she is brought unto the Masters Table The Hawk on the contrary while he is living is carryed upon the Fist and upon the Arm and hath good flesh and provision made for him and a house to sit in but when the Hawk dieth then he is thrown out unto the Dunghil So in this case so long as a poor godly man is living here it may be he is upon the Dunghil and picking up his living a little and a little but when he dieth then he is brought into his Masters presence But the rich ungodly man when he dieth though while he lived he had great provision yet then he is thrown out unto the Dunghil and comes no more into his Masters Presence O! you that are godly though in a low condition would you then change your condition with the wicked The lower your Condition is the higher is your Obedience if you submit unto the work of your Condition this is Angelical Obedience for the Angels though in order of Nature they are above Men yet at the Command of God they are ministring Spirits unto Men attend and look to Men that are much below them in Nature and the lower the work is that they do in tending Men the higher is their Obedience to God So say I The lower the work of your Condition is the higher and more Angelical Luc. 6. Vae vobis divitibus quoniam accepistis hic consolationem vestram non simpliciter dicit Christus quoniam consolationem recipitis in hac vita sed addit Vestram quasi ista sit ipsorum portio ultra quam nihil illis boni sit expectandum amplius unde in Graeco pulchre positum est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Musculus in Matth. â— p. 67. Non est simplex verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—ed compositum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat antein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non tamen simplic ter recipâ—re â—t haâ—eâ—e fed portionem solatâ—i sui jam accepisse et jam habere â—t â—oâ—tea mâ—llam aliam et â—â—hil amplâ—â—â— vel petere possit vel expectare deâ—ent
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
sunt indicativi modi temporisque futuri quemâ—dmodum in Latinis verum ea minus probatae sunt fidei Estius in loc that al our Books excepting three do read these Words in the Optative Mood And Estius though the vulgar Latin renders them in the Future Tense of the Indicative saith that al such Copies are of less Credit and that although the words should be in the Future Tense it comes al to the same reckoning for as much as the Hebrews whom the New Testament follows much do ordinarily put Futures for Optatives as wel as for Preceptives So Numb 20.17 we translate the words thus Let us I pray thee pass through thy Country 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuag 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuag Ibo nunc Montan. and yet the word in the Hebrew is in the Future Tense We will pass through c. So Jer. 40.15 we read Let me go I pray thee and I will smite Ishmael and yet the word in the Hebrew is I will go and smite Ishmael So that according to the Hebrew the Future is ordinarily put for the optative in a way of desire and Petition But the words here used are in the Optative Mood and therefore by that Argument 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we cannot conclude these words to be spoken in the way of a Promise It 's true indeed That they contain matter of much comfort and relief for those that suffer under the temptations of Satan or oppositions of the World but so they do also though they be spoken in a way of Prayer And it is usual with the Apostles to conclude their Epistles with a short Prayer Postquam satis incubuit in monitiones nunc se ad precationem convertit nam frustra in nerem fundetur Doctrina nisi Deus per Spiritum suum operetur Calvin in Loc. and that Prayer with a Doxology And so doth the Apostle here The God of all Grace who hath called you c. perfect stablish strengthen and settle you to whom be Glory for ever and ever a Promise is not so concluded but a Prayer is I conceive therefore that these words are spoken in way of a Prayer wherein ye have 1 The Mercy and the Blessing prayed for 2 The Arguments ensuring it 1 As for the Mercy and Blessing prayed for it is expressed in four words Perfect Stablish Strengthen Quod pluribus verbis rem unam designat Petrus nempe fidelium confirmationem hoc ideo facit ut sciamus rarae esse difficultatis cursum nostrum persequi et proinde singulari Dei gratia opus esse Calvin in Loc. and Settle you Some think they are Synonimous all intending the same thing the confirmation and perseverance of those disperâ—ed Christian-Jews But though they may aim at the same general thing yet there are several particulars under that general which the words seem to point at The first word which we render Perfect should I think be translated otherwise It is the same word that is used Matth. 4.21 Mark 1.19 Significat ergo Apostolus telam bonorum operum quam teximus facile ac cito â—n hac vita rumpi nisi accedat Dei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gerard. for mending of their Nets and the same that is used Gal. 6.1 You that are Spiritual RESTORE such an one with the Spirit of Meekness and it signifies such a restoring as is of unjoynted Members Now these Christians being scattered the Apostle praies Significat enim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 membra in corpore luxata reponere Ibid. Beza compingat Erasm instauret that God would please to joynt them again Thus the God of al Grace after you have suffered and been shattered bring you into order restore and repair you But suppose that God restore and mend us yet we may fal again True but I do not only pray for you saith Peter that ye may be restored and mended but that you may be confirmed so as ye may not fal away The God of all Grace stablish you also The word signifies to fasten 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat figere firmiter statuere Septuag utuntur pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stare fecit quod alibi exponunt pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alibi pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alibi pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat roborare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 valeo opponitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fundare and confirm and establish So Rom. 1.11 1 Thes 3.1 2. But though we be so confirmed by the Grace of God that we cannot fal away yet we may be weak and labor under great Infirmity True But I have prayed for you that you may be strengthened also But though we be strong and confirmed so as we shal never fal quite away from Grace yet we may be unsetled True but I have not only prayed against your Apostacy but against your unsettlement The God of all Grace restore stablish strengthen and settle you even as the Foundation of the House is setled So that he doth not only pray for these Saints that they may be restored and put into joynt in opposition to their scattering but for confirmation in opposition to Apostacy and for settlement in opposition to al unstedfastness and for strength of Grace in opposition unto weakness the cause and ground of all unsetledness Now these Graces he doth assure them of by divers Arguments 1. Some drawn from the Nature of God he is the God of al Grace not of Grace only as the Syriack reads the words omitting the word All but he is the God of All Grace and therefore though you have need of much Grace yet you need not be discouraged for the God whom you deal with is a God of al Grace and under this Title have I prayed unto him for you It 's good closing with God in Prayer by that Title and Attribute which is most suitable to our Condition 2. Other Arguments are drawn from the precedent Work of God upon them Who hath called you unto his eternal Glory Now the Gifts and Calling of God are without Repentance Whom he hath called them he hath also glorified and therefore seeing he hath called you Emphaticum quoque illud quod in Graeco textu haec verba 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conjunguntur cum sequentibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ostendit enim Apostolus ex eodem gratiae sonte et primam ad gloriam Coelestem vocationem et ultimam hujus beneficii consummationem provenire Gerard. you may be assured that he wil confirm strengthen and settle you Gods Calling-Grace doth assure us of his Confirming-Grace he that hath called you unto eternal Glory Even He 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Emphatical and omitted in the English to be read thus The God of all Grace who hath called you c. he himself establish you c. But our sufferings do stil abound for we are
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
to an ordinary Office 1. He must be apparently Godly 2. He must be qualified for preaching 3. He must be chosen or desired by the Church 4. He must be separated to the work of the Ministry ibid. II. For the Doctrine Teachers may and must be tried by their Doctrine ibid. Particular Doctrines men must be tryed by are many I will name some few ib. 1 True Apostles ever exalted the Scriptures Page 414 2 True Apostles never denied the Deity of Christ ibid. 3 True Apostles never did deny Ordinances ibid. 4 True Apostles preached for Justification by faith and imputed righteousness in opposition to works Page 415 5 They never told us that there is a light in every man which followed wil bring him to Salvation ibid. 6 They never preached that any man might be perfect and without sin in this life ibid. 7 True Apostles never preached against respect unto Magistrates Parents Masters Page 416 8 True Apostles never preached against the resurrection and assention of the Body ibid. 9 The Apostles never preached that there is no place of Heaven or Hell after death ib. III. A Teacher may and must be tried by his Life and Fruits Page 417 Quest If they go in Sheeps Cloathing how shall I know they are Wolves ibid. Answ Yes 1 A Wolf is a Wolf in Sheeps cloathing for he is fierce and cruel Page 417 2 He howls at the Sheep and barks at the Shepheards ib. 3 He rends the Sheep Page 418 Quest What fruits doth our Savior mean we must know them by ibid. Answ 1 If you find they walk after the flesh ibid. 2 If they are given to lying ib. 3 If the height of their Religion be to maintain some Opinion that consists in voluntary Humility ibid. 4 If their Doctrine tends to draw men away from the Ordinance of God ibid. 5 If he fals short of him he would seem to be yet in shew goes beyond him ibid. 6 If you find that his great work is to destroy the Church of Christ Page 419 7 If he forsake the Assemblies of the Saints ibid. 1 It is the special work of Church Officers to try and discover false Teachers ibid. 2 It is a work incumbent upon all the Saints and Churches ib. More practically 1 Go to God for a spirit of discerning Page 420 2 Lie in no sin or Error for all sin blinds ibid. 3 Consult with others about it ibid. 4 Keep close to the Scripture ibid. 5 Have not too great charity towards an Opinion of such as are accounted false Teachers ibid. 6 Wait long before you close with any of their Opinions that you may not be deceived ibid. The Good and Means of Establishment ON 1 Pet. 5.10 Different Opinions how these words aâ—e spoken Page 425 The Authors Opinion Page 426 The words divided into 1 A Blessing prayed for 2 The Arguments ensuing it 1 The Blessing prayed for is expressed in four words Perfect Stablish Strengthen Settle you ibid. DOCT. Settling Grace in respect of all trouble is a great Mercy and Blessing Page 428 1 It is a great mercy for a Nation to be setled 2 It is a great mercy for a Church to be setled 3 It is a great mercy for a particular soul to be setled I. The first part proved by Scriture Page 429 II. The Second part proved by five Arguments Page 429 1 When the Church hath this settlement then it is edified 2 It is the mercy God hath promised to the Church Page 430 3 It is that the Apostles labored for ibid. 4 That they prayed for ibid. 5 It is somtimes the signal mercy of Christs Church ibid. III. The third part proved by five Arguments Page 431 1 It is the ground of all our fruitfulness ibid. 2 It is the bottom of all our praises Page 432 3 It is the beginning of our perseverance ibid. 4 It is that good thing which pleaseth God exceedingly ib. 5 It is the Character of a gracious person Page 433 The second part of the Doctrine It is worthy of all our pâ—ayers For Page 434 1 It is that mercy we all need 2 God only can settle us Page 435 Application How great cause have they that arâ— settled to praise God ibid. Object I find not this settlement therefore I cannot praise God Page 436 Answ It may be so yet there is much difference between variety of Grace and instability of Spirit ibid. 2 If Establishment be so great a Blessing how sad is their condition that are not established ibid. Quest What shall we do that we may be established Page 437 Answ I. For a Nation ib. 1 It must first settle Religion 2 There must be care â—aken for a succession of Godly Magistrates ibid. 3 They must do and govern in Righteousness Page 438 4 They must trust in the Lord. ibid. II. For a Church Page 439 1 All Churches must know that they are laid out for sufferings ibid. 2 A Church that would be setled must have al the Officers and Ordinances of Christ. 3 Let all Churches know and keep the word of Gods Patience ibid. 4 If difficulty arise in a Church it must call for help from other Churches Page 440 5 Especially al Churches must pray for this mercy of Establishment ibid. III. Particular Persons what they must do for this mercy ibid. Quest 1. What shall I do to be more setled in my Judgment and in the Truth Page 442 Answ 1 Get a cleer understanding in the truth of the Gospel ibid. 2 Take heed of unsetling Principles Page 443 3 Make no Impression the Rule and Square of your Judgment ibid. 4 Get into Gods House Page 444 5 Go not into the company of those where false Doctrine is taught ibid. 6 Practice what Truth you know Page 444 7 Go to God for his establishing Grace Page 445 Quest 2. What shal I do to be more setled in my practice ibid. Answ 1 You must be very sensible and humbled for your own unsetledness ibid. 2 Labor for a serious Spirit ib. 3 Live not on your Condition alone but upon the God of your Condition ibid. 4 Take heed of a divided heart Page 446 5 Put on the whol Armor of God ibid. 6 The more you delight in Gods waies the more will your heart be established Page 447 Rules to make the way to Heaven sweet and easie to a man ibid. 1 Do not separate between Gods Commandement and his Promise ibid. 2 Apply your self to Gods work according to Gods Method ibid. 3 Improve that variety which God hath given you ibid. 4 Do not stint your self in any Duty as to go no further Page 448 5 Naturallize Gods Gifts in your soul ibid. 7 Motives to establish a man in the waies of God ibid. 1 Free yourself from temptations ibid. 2 The fixation of your soul is a great honor to your Profession Page 449 3 You shall thereby rejoyce the hearts of those that are set over you in the Lord ibid. 4 You have been
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