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
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
divers new Plates 6 Galen's Art of Physick with a large Comment 7 A New Method both of studying and practising Physick 8 A Treatise of the Rickets being a Disease common to Children wherein is shewed 1 The Essence 2 The Causes 3 The Signs 4 The Remedies of the Disease Published in Latin by Dr. Glisson Dr. Bates and Dr. Regemorter translated into English And corrected by N. Culpeper 9 Medicaments for the Poor Or Physick for the Common People 10 Health for the Rich and Poor by Dyet without Physick A Godly and Fruitful Exposition on the first Epistle of Peter By Mr. John Rogers Minister of the Word of God at Dedham in Essex The Wonders of the Load-stone By Samuel Ward of Ipswitch An Exposition on the Gospel of the Evangelist St. Matthew By Mr. Ward Clows Chyrurgery Marks of Salvation Christians Engagement for the Gospel by John Goodwin Great Church Ordinance of Baptism Mr. Love's Caâ—e containing his Petitions Narrative and Speech Vox Pacifica or a perswasive to peace Dr. Prestons Saints submission and Satans Overthrow Pious Mans Practice in Parliament Time Mr. Symsons Sermon at Westminster Mr. Feaks Sermon before the Lord Major Mr. Phillips Treatise of Hell of Christs Gâ—nealogy Eaton on the Oath of Allegiance and Covenant shewing that they oblidg not A Congregational Church is a Catholick Visible Church By Samuel Stone in New England A Treatise of Politick Powers wherein seven Questions are Answered 1 Whereof Power is made and for what ordained 2 Whether Kings and Governors have an Absolute Power over the People 3 Whether Kings and Governors be subject to the Laws of God or the Laws of their Countrie 4 How far the People are to obey their Governors 5 Whether all the people have be their Governors 6 Whether it be Lawful to depose an evil Governor 7 What Confidence is to be given to Princes The Compassionate Samaritan Dr. Sibbs on the Philippians The Best and Worst Magistrate By Obadiah Sedgwick The Craft and Cruelty of the Churches Adversaries By Matthew Newcomen A Sacred Penegerick By Stephen Martial Barrissâ— Military Discipline The Immortality of Mans Soul The Anatomist Anatomized King Charls his Case or an Appeal to all Rational Men concerning his Tryal Mr. Owâ—ns stedfastness of the Promises A Vindication of Free Grace Endeavoring to prove 1 That we are not elected as holy but that we should be holy and that Election is not of kinds but persons 2 That Christ did not â—y his Death intend to save all men and touching those whom he intended to save that he did not die for them only If they would beleeve but that they might beleeve 3 That we are not justified properly by our beleeving in Christ but by our Christ beleeving in him 4 that which differenceth one man from another is not the improvement of a common ability restored through Christ to all men in general but a principle of Grace wrought by the Spirit of God in the Elect. By John Pawson Six Sermons preached by Doctor Hill Viz. 1 The Beauty and Sweetness of an Olive Branch of Peace and Brotherly Accommodation budding 2 Truth and Love happily married in the Church of Christ 3 The Spring of strengthening Grace in the Rock of Ages Christ Jesus 4 The strength of the Saints to make Jesus Christ their strength 5 The Best and Worst of Paul 6 Gods eternal preparation for his Dying Saints The Bishop of Canterbury's Speech on the Scaffold The King's Speech on the Scâ—ffold The Magistrates Support and Burden By Mr. John Cordel The Discipline of the Church in New England by the Chu ches and Synod there A Relation of the Barbadoes A Relation of the Repentance and Conversion of the Indians in New England By Mr. Eliot and Mr. Mayhew The Institutes of the Laws of England by John Cowel Octavo A description of the Grand Signiors Seraglio or the Turkish Emperors Court By John Greaves Octavo The reigning error Arraigned at the Bar of scripture and Reason By Franscis Fulwood Octavo The state of Future Life By Thomas White Twelves The Royal and delightful Game of Picquet written in French and now rendered into English Octavo De copore Politico or The Elements of Law moral and politick By Thomas Hobbs of Matnisbury The London Dispensatory in Latin in Folio The London Dispensatory in Latin in Twelves These several Books of Physick and Chyrurgerie will shortly be printed in English Riverius Observations with fifteen hundred and seventie other Histories and Observations of other men Riolanus Anatomy Bartholinus Anatomy All the Works of Daniel Sennertus except some few not proper for Translation The Idea of Practical Physick being a compleat Body of Physick And Fernclius his Works Francisci Tayleri Capitula Patrum Hebraicè Latinè edita Una cum Annotationibus sensum locorum difficilium Exprimentibus Francisci Taylâ—ri Lamentationes Jeremiae vatis Denuo è fontibus Hebraicis translatae cum Parâ—phrasi Chaldaica Masora magna parva Commentariis Rabbi Shelomoh Jarchi Abeâ— Ezrae è Buxtoâ—fii Bibliis magnis excerptis Eleven Books made in NEW-ENGLAND by Mr. Thomas Hooker And printed from his own Papers written with his own hand are now Published in three Volums two in Quarto and one in Octavo Viz. The Application of Redemption by the Effectual work of the word and Spirit of Christ for the bringing home of lost sinners unto God The first Book on 1 Pet. 1.18 19. The second on Math. 1.21 The third on Luk. 1.17 The fourth on 2 Cor. 6.2 The fift on Math. 20 5 6 7. The sixt on Revel 3.17 The seventh on Rom. 8.7 The eight on Joh. 6.44 The Ninth on Isa 57.15 The Tenth on Act. 2.37 The Last Viz. Christs Prayer for Beleevers On Joh. 17. Riolanus Anatomy in which with the Anatomy is exactly described 1 The Diseases incident to every Part of the Body of Man 2. How the Diseases are Seated in each Part. 3. The Cure of each Disease as it s Seated in that Part. Mr. Burroughs on 1 Cor. 5.7 and 18 19 29. And fifty nine Sermons on Matthew 11. 28 29 30. Are Printing SCRIPTURE-LIGHT The most Sure LIGHT Compared with 1. Revelations and Visions 2. Natural and Supernatural Dreams 3. Impressions with and without the VVord 4. Light and Law within 5. Divine Providence 6. Christian Experience 7. Humane Reason 8. Judicial Astrology 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. SCRIPTURE-LIGHT The most Sure LIGHT Sermon I. 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 IN these words ye have an Exhortation to a great Duty Viz. Attention or taking heed to the Word of God in dark and dangerous Times
some particular Word or Scripture But this Impression is not dayly Food the Word of God written is our appointed Food our dayly Food whether it come with Impression or without Impression this is that Food and Heritage which under God we must live upon Psal 119.111 Secondly If al that Light and Comfort which men have from Impressions be dâ—rived from the Word then the Scripture must be more excellent for that which makes excellent is more excellent that which makes comfortable is more comfortable But look whatever Light and Comfort a man hath from the setting on or Impression of a particular Word is from the Word it self For if any Impression have not the Impression and stamp of the Word upon it it is Adultâ—rate Coyn. Thirdly There may be much danger in walking and living by Impressions whether with or without a Word Good People are very apt and prone to walk and live by Impressions but it is a dangerous thing so to do thereby some are nussed up in Ignorance and seek for no other Knowledg in the study of the Scripture by comparing Spiritual Things with Spiritual thereby some are alwaies kept unsetled in their Spiritual State and Condition for if a Word come then they have Comfort but when none comes then doth their Comfort fail thereby also some are misled and carried from the good Waies of God and his Ordinances for I pray what is the reason that so many in these daies of ours have departed from the Ordinances of Christ but because they took up Truths by Impressions Ordinances of Christ by Impressions and the good Waies of God by Impressions and so when false Impressions came they presently swallowed them and have proved Apostates yea and how many are there who lie sucking the sweetness of the Impression do lose the sweetness of that very Word which is impressed As with a Lamb or Child that is sucking though the Child suck the Teat or Breast for a time yet if you draw away the Breast or Teat and give it a dry Finger it doth suck that So it is with many first they suck the sweetness of some particular word that is set on the soul but when they live and walk by Impressions what do they then but suck the dry Finger the very Impression and so do lose the sweetness of the Word it self But now take the Word of God written and there is no danger in living and walking by it it is our Duty to walk and to live thereby Quest But is there no use then of Impressions with or without a Particular Word Is there no Light that doth shine through them Answ 1 Yea much For they comfort in time of Temptation Desertion or Affliction In case a man be in the dark and God doth give out some particular Word setting it with power on his soul it is much Comfort to him Answ 2 Or in case a man be in some streights not knowing which way to take Two waies may be before him both Comfortable both Lawful yet a man is troubled and would sain go that way wherein he may do God most Service If a particular Word be set upon his heart whereby he is enclined one way rather than another it may be some guide to him Answ 3 Or in case that a man doth see his way cleer before him yet knows that he shal meet with many difficulties and much opposition if now God do give out a particular Word to him it will strengthen his heart and hands much as in that case of Joshua Chap. 1. But though God do speak much by Impressions somtimes and there is much Light and Comfort riseth in the Soul by them Yet If I do make an Impression the certain Judg of Doctrines then am I much deceived This is the great Priviledg of the Scripture saith the Protestant against the Papists to be the only Judg of Doctrines and Controversies Indeed God may please to open a place of Scripture to the Soul in the imprinting of it but to make an Impression the certain Judg of a Doctrine is without doubt a great Error for where do we find that ever God hath appointed an Impression unto this Chair You read of Mr. Fox that blessed man who wrote the Book of Martyrs That he had so great and deep an Impression made upon his Soul concerning the meaning of a Scripture that he thought he could not be deceived therein He tels the Story twice once in the History of the Ten Persecutions of the Primitive Times and once in his Commentary on Rev. 13. The Scripture opened and sensed to him was verse 5. of that Chapter And he shall continue forty two months Writing saith he the Story of the Ten Persecutions I was so much affected therewith that I even expostulated with God why he would suffer his People to suffer such cruel things and why he would not tel his Church and Servants when the time of the end of their trouble should be whereupon saith he being in this sad conflict in my own soul I heard a Voyce saith the English Relation Nomen illius qui responsum accepit non hic edo nec opus est fluctuanti in hunc modum hâ—minis animo multumque secum cogitanti do his rebus tandem â—fâ—licior quaedam Divini ut reoâ— neminis gratia quae arcano quodam admonitionis â—â—bilo velut respondens sine voce tamen at non sine vehementi cogitationis impressione subito in mentem eis suggerit vel increpat potius stulte numera hos menses quemadmodum Daniel numerat suas hebdomadas per septenarium numerum annorum qui anni si rite supputentur faciunt 294. rem ipsam ita ut igesta est vera simplicique narratione adnotandum duxi Deus mihi testis nec mâ—ntior nec singo nec muto quicquam nec postulo ut quisquam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fidem adhibeat nisi velit qui non velit ipse de sua tripode adferat meliora mea quidem ita fert ratio ut credam Christum nec mortuum esse nec mutum quorsum in Ecclesia Templum Dei aut in Templo oraculum cum pâ—opitiatorio si nemo in caelis sit qui in dubiis Scripturae locis vobis interpellantium respondeat but the Latin thus Sine Voce tamen only I did not hear a Voyce but had vehementem cogitationis impressionem a vehement impression of mind which whispered thus to me O thou fool count these Months by Sabbaths as the Weeks of Daniel are counted by Sabbaths which I did saies he with the help of some Godly Merchants and found the Yeers to be two hundred ninety four just the time of the Ten Persecutions doubtless therefore this is the time of the Beast and herein I was fully satisfied Yet this cannot be the true meaning of that Text as is confessed by al hands for this Beast that is to continue forty two Months doth receive his Power from the Dragon therefore it
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
of the Moon when the Earth comes between the Sun and the Moon then the Moon is eclipsed because the Earth keeps the light of the Sun from it So if the Earth and the World come between you and the Truth there wil be an eclipse and darkness upon al your Soul Then shall ye know saith our Savior of my Doctrine whether it be of God if ye do what I command you Those that wil not do what they know shal not know what to do Thirdly Study your Condition by the Scripture and the Scripture by your Condition Condition gives understanding In case you be under a Temptation Conditio dâ—â— Intellectum study those Scriptures that do concern such Temptation if you be in an Affliction study those Scriptures that do concern such Afflictions if you be in a Desertion study those Scripâ—ures which do concern such Desertions and whatever your Condition be study those Scriptures which do concern your Condition and this wil help you to understand rhe Scriptures Yet Fourthly Take heed that you be not too indulgent to your own Condition Optimus Scripturae interpres hic est qui sensum è Scriptura potins retulerit quam attulerit Hilar. Disposition or Opinion It 's a good speech of Hilary He is the best Interpreter of Scripture that doth rather bring his Sense from the Scripture than carry his Sense to the Scripture We are very apt to interpret Scripture according to our own opinion or disposition Interpretation ordinarily follows disposition or opinion As when there was a great Controversie in the Popish Church betwixt the two Liturgies of Ambrose and Gregory by common consent of both Parties it was agreed that both the Mass Books should be laid on the Altar expecting the decision of the matter by Revelation and the doors being opened the next morning Gregories Mass-Book was rent and torn in many pieces and scattered abroad in the place but Ambroses lay whol and open upon the Altar which some thought signified thus much That Gregories Mass-Book should be cancelled others as the Pope himself said nay but this renting and scattering of the Leaves signified the dispersing of it over al the Christian World Thus men interpret things according to their own Dispositions and Opinions even when they come to Scripture also Would you therefore see cleerly into the mind of God in the Scripture then as when you come to Christ for Righteousness ye come with naked shoulders so when you come to the Truth of Christ take heed of your own Disposition and Opinion you must come to Christ as a Prophet as wel as to Christ as a Priest with naked shoulders Fiftly If you do desire so to understand the Scripture as it may be a Light to al your paths then be sure that you put nothing else in Commission with it for your Rule 'T is with the Scripture in this respect as with God Christ and the Spirit If you come to God for help yet if you joyn another God in Commission with him he wil not give down his help so if you joyn any thing with Christ in the matter of Mediation though you come to him he wil not give in the comfort of his Mediation to you so for the Spirit though you come unto him for comfort being the Comforter yet if you joyn any thing else in Commission with the Spirit it wil not give down his Comfort And so here though you come and tend and wait upon God in the Scripture yet if there be any thing else which you do make your Joynt-Rule with the Scripture any Light within you or Precept of Man without you it wil not give down its Light to you but you wil be left in the dark Do you desire therefore to understand and know the true sense and meaning of the Scripture then take heed that you joyn no other thing in Commission with it as to the matter of your Rule And thus I have done with the first thing that we must do in taking heed to the Scripture we must take heed to know and understand the same If you would so take heed unto the Scripture as it may be indeed a Light unto you in a dark place then you must keep it for though the Meat be never so good yet if the Stomach throw it up presently and do not keep it it doth the man no good So in regard of the Scripture therefore saith the Apostle Heb. 2.1 We ought to take the more earnest heed unto the things that we have heard lest at any time we should let them slip or run out We must keep what we have we must keep what we know else we do not take heed to the Word Now that you may keep and not forsake the Word First Observe what those things are whereby men have been led off and carried away from the Scripture and above al things take heed of them Now those are three especially Somtimes this evil doth arise from the corruption of a mans Nature boyled up to a secret unperceived malice against the Word and Scripture As in case two Professors be at varyance and a third person stand by and saith Do you see these Professors what proud wrangling people these are they are al such doth not this argue that this third man hath an aking tooth at Profession So when men shal observe some variations in Scripture and they shal say do ye see what Contradictions there are they are al so What doth this argue but that these men have an aking tooth and secret malice at the good Word of God oâ— the Scripture You know how it was with Moses when he saw two men fighting one an Egyptian and another an Israelite he killed the Egyptian but when he saw two Hebrews fighting now saith he wil I go and â—â—concile them for they are Brethren why so but because he wâ—s a good man and gracious So also 't is with a gracious hea t when he sees the Scripture fighting with an Egyptian an Heathen Author or Apocryphal he comes and kils â—he Heathen he kils the Egyptian or the Apocripha but when he sees two Scriptures at varyance in view though in truth not O saith he these are Brethren and they may be reconciled I 'le labor al I can to reconcile them but when a man shal take every advantage of â—eeming difference in Scripture to say Do ye see what Contradictions there are in this Boâ—k and not labor to reconcile them what doth this argue but that the corruption of a maâ—s Nature is boyled up to an unknown malice against the Word of the Lord take heed therefore of that Somtimes this evil of denying and forsaking the Scripture Donatistae jactantes veram Ecclesiâ—m penes se solos esse qui habitabant regionem meridionalem ad id confirmandum adducebant illud Canticorum 1. v. 6. Judica mihi quem diligit anima mea ubi pascâ—s ubi cubes in Meridiâ— ne vagaâ—i incipiâ—m
Assurance is not that unbelief that shall damn ones soul to all Eternity not that unbelief which Christ threatens with damnation For if you look into John 3.18 you shall find our Savior speaking thus He that beleeveth on him is not condemned but he that beleeveth not is condemned already because he hath not beleeved in the Name of the only begotten Son of God But now lest any poor soul that would fain beleeve and cannot should be afflicted and troubled at these words therefore saith our Savior Christ in the following words I wil tel you wherein lies the damnableness of Unbelief verse 19. This is the Condemnation he speaks in relation to the words before And this is the Condemnation That Light is come into the World and men love Darkness rather than Light because their deeds are evil For every one that doth evil hateth the light neither cometh to the light lest his deeds should be reproved or discovered This Light is Christ Now therefore Doest thou hate the Light Christ and therefore keepest from it lest thy deeds should be discovered Or rather on the contrary Doest thou not know there are evil deeds in thy life and much evil in thy heart and doest thou not therefore desire to come to Christ who is the true Light that thy deeds may be discovered and thy sin amended Then though thou canst not beleeve as thou wouldest and though thou doest want Assurance and though thou hast much Unbelief in thee the Lord Jesus Christ hath spoken it Thou shalt never be â—â—ndemned to all Eternity for this want but the Lord Christ will pardon this unto thee and therefore certainly upon this account Gods People have no reason for their discouragement Secondly If there be such an over-ruling hand of Grace and mercy upon the want of the Saints Assurance as that it shal work to their and to others good then they have no reason to be quite discouraged although they do want Assurance Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 festinavit celeriter motus fuit vel cum timore fugit Septuag 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chald Paraph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in fuga Hierom in stupore meo Vnde metuebatur suspicio firma fit certitudo Bernard Apud Gersonem memini me legisse narra iunculam c. resert ille seâ— nâ—viâ—fe hominem pium pulsa tum et vexatum crebris dubitationibus etiam in fidei articulo qui enim ad extremum in tantam lucem veritatis et certitudinis introductus est ut nulla resderet vacillatio in ejus anima neque plus dubitaret de ea re quam de vita sua quinetiam addit hanc certitudinem non ex nova alicujus ratione aut demonstratione ortum fuisse sed ex captivatione intellectus atque abmirabili quadam Dei illuminatione a mentibus aeternis Davenant Colos cap. 2. p. 160. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nequaquam duplex negatio fortius negat Fieri non potent ut bene de fide scribat aut recte Scripta bene intelligat qui non spiritum ejusdem urgentibus tribulationibus aliquando gustaverit Luther As for their own good Thereby they do gain experience thereby they come to see the emptiness and nothingness of all their own righteousness David saith ye know the Scripture Psal 116. I said in my hast all men are Lyers The words in the Hebrew may be read I said in my shaking I said in my shaking all men are Lyers David was shaken by men and then he saw that men were Lyers So when a man is shaken in his own righteousness then he sees the emptiness and the lying disposition of it and I pray when is a mans own righteousness more shaken than when he doth want assurance of Gods Love Thereby also a man comes to get more and stronger assurance of Gods Love Certissimum est quod certum est post incertitudinem That is most certain that is certain after uncertainty The shaken Tree grows the strongest It is observed of Thomas that of all the Apostles he cryed out and said My Lord and My God Two My's not one My My Lord or My God but two My's My Lord and My God Two My's Why Because he had had two No's before Vnless I may put my finger into his side I will not beleeve So you read it but in the Original there are two No's I will not not beleeve a double Not. And as there was two No's of Unbelief so there is two My's of Faith So far as a good man is sunk in Unbelief so far he wil rise in Faith so much as a man is shaken by Unbelief and in the want of Assurance so much he will rise unto Assurance and be confirmed and setled in it And as for Others A man is never more fit to comfort to relieve to satisfie others in their fears than when he hath been in fears and doubting himself It is a good Speech that Maldonet hath out of Bernard Citius quidem ego qui infirmus sum I would rather beleeve doubting Thomas than confident Peter I would rather beleeve poor doubting Thomas than Peter that never doubted Thomas having once doubted knew how to deal with a poor doubting soul Thus I say God doth order the want of the Assurance of his Servants unto their Own and Others good and therefore no reason that they should be cast down and quite discouraged although they do want Assurance for the present Thirdly If a man a gracious man may have comfort yea and live comfortably although he do want Assurance then he hath no reason to be quite discouraged in case he want it Now though it may seem a Paradox to you yet you shall find a Truth in it I say a man thae hath no Assurance for the present may have Comfort yea he may live comfortably if things be rightly ordered For He that hath no Assurance may have Hope and Hope is comfortable He that hath no Assurance may yet rely upon Jesus Christ and stay his soul upon Christ and in all relyance there is some comfort He that hath no Assurance may be justified and being justified by faith we have peace with God He that hath no Assurance may submit unto Gods Commandements and saith the Psalmist The entrance into thy Commandements giveth Light and so Comfort In keeping thy Commandements there is great reward and so Comfort Citius quidem ego qui infirmus sum crediderim Thomae dubitanti et pulpanti quam Petro audienti et credenti Maldon in Nov. Test p. 34. It is a comfortable thing saith Solomon to behold the Light and in all light there is some Comfort Now God is light and the free Grace and Love of God is light which a man may behold that hath no Assurance You do somtimes take a great deal of Contentment in the reading of a Story I do not mean a Scripture Story but in other Books I say a man somtimes takes a great deal of contentment in
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
Though there be much evil in this Sin Christ will not cast you off for it For It is an honor to a man to pass by infirmities saith Solomon much more is it for the honor of Christ to pass by the infirmities of his People The Saints and People of God are in Covenant with God by Jesus Christ Hos 2. and that Covenant is a Conjugal Covenant but what Husband will put away his Wife for her infirmities That Covenant is a Paternal Covenant and what Father wil thrust his Child out of doors for his infirmities A Child though deformed is more pleasing to the Father because the Child is his own than another beautiful Child that is not his own Yea that Covenant is a Covenant of Grace now in the Covenant of Works the least sin breaks the Covenant but in the Covenant of Grace the greatest sin doth not break the Covenant between God and the soul in the Covenant of Works the least sin provokes God to hatred in the Covenant of Grace the greatest sin provokes and moves God to pity If a Master should turn away his Servant for every failing and weakness who would serve him But God hath many Servants in the world who do serve him with cheerfulness surely therefore he doth not and he will not cast men off for their Infirmities The Saints and People of God are the Body of Christ and every one a Membâ—r of that mystical Body whereof our Lord Christ is the Head Now saith Luther What man will cut off his Nose because there is filth in it Nemo nasum ideo abjicit quod impuro phlegmate abundat et quasi cloaca cerebri ita etiam iâ—firmi temporis infirmitatis sunt paâ—s Regni Christi qui non ideo abjiciâ—ndi sed so vendi sanandi et erigendi sunt Luther yea though the Nose be the sink of the Brain yet because it is a Member a man wil not cut it off And wil Christ cut off one of his Members because there is filth in him or some weakness and infirmity in him No surely What Woman wil cast away the Morter because it favors of the Onions or Garlick which hath beâ—n beaten in iâ— What Father wil knock his Child on the Head bâ—cauâ—e a Wart grows on his Forehead These Infirmitiâ—s in the Saints and People of God are their Waâ—ts Ego non possum excusare Patres ut multi faciunt nec volo imo libenter audio lapsus et infirmitates sanctorum non quod laudem c. sicut non excuso Apostolos fugientes à Christo Petrum negantem et alias eorum infirmitates stultitias et ineptias nec scribuntur ista propter duros superbos et obstinatos sed ut ratio Regni Christi ostendatur qui in grege suo pusillo habet pauperes et infirmas conscientias est Rex fortium pariter et infirmorum c. in Gen. 26. Scio ego me saepe multa stulte et temere admodum egisse adeo ut cogitatem cur Deus vocavit me ad predicandum c. in Cap. 27. Gen. Luth. which grow in the Face of their Conversation the blessed Martyrs themselves had these Warts Hierom of Prague had a great Wart upon him Cranmer another Jewel another yea if ye look into that little Book of Chronicles I mean the 11. Chapter of the Hebrews what Saint is there mentioned upon Record but had one Wart or another Had not Abraham his Wart in saying that Sarah was his Sister Had not Sarah hers in laughing Had not Jacob Isaac and Joseph theirs Moses Rahab Sampson Jepthah and David theirs Luther had his and our Reformers theirs yet God owned used and honored them Surely therefore though there be much evil in a Sin of Infirmity especially if a man fal into it again and again yet Christ wil not leave a man or cast him off for it Object But Solomon tels us that the back-slider in heart shal be satisfied with his own waies Answ True But there is much difference between the back-sliding of an Hypocrite and the Relapses of Gods own Children into their Infirmities a back-slider loseth that power which once he had but a good man relapsing into his Infirmities doth stil keep that power of Godliness which he had before a back-sliders Judgment and Principles crack and alter in so much as he doth bless himself in his Apostacy but the good man relapsing into his Infirmities stil doth retain his Judgment keep his Principles and doth groan under his Relapses Possibly a man may fal into the same sin again and again yet he may be no back-slider nor called a back-slider in Scripture Language But in the Second place A man may be said to be satisfied with his own waies either because he is given up to his sins so as to be glutted with them finding all delight and contentment in them or he is said to be satisfied with his own waies in regard of that sorrow and affliction which he doth reap by them in this sense a good man may have enough of his sin and be said to be satisfied with his own waies Thus it was with Jacob he deceived his Brother Esau and he deceived his Father Isaac afteâ—wards he was deceived by Laban and by his Children as he dâ—ceived his own Father so was he deceived by his Father in Law and as he deceived his Brother so was he deceived by his Children in the reports of Joseph's death here was he satisfied in a way of sorrow with his own waies he deceived others and was deceived by others he had enough of it But though a good man may be thus satisfied with his own waies yet he is never satisfied with them so as to be given up to them Possibly he may fall into them again and again yet saith the Lord Esai 57.17 For the iniquity of his covetousness was I wroth and smote him I hid my face and was wroth What then And he went on frowardly turning aside again so the Hebrew in the way of his heart But saith the Lord I have seen his waies and will heal him and wil lead him also and restore comforts to him and his mourners So that though a good man may have enough of his sin in regard of sorrow that may come thereby yet he shal never be satisfied with his own waies or sins so as to be given up to them Christ wil not cast him off if he sleep Christ wil waken him and if he sleep again Christ wil wake him again Christ wil not leave him in it nor cast him off for it Applicat If these things be true then what necessity is upon us and what great cause have we to examine our selves and to consider seriously what sort of sins those sins are which we labor under We do al sin that is most certâ—in but there is a great difference between sin and sin There is a sin unto death and there is a sin not unto
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
constant in seeking Earthly things it is shame to be inconstant in seeking heavenly things ibid. 5 If you be not constant in Good you will be constant in evil ibid. 6 The more unconstant you are the more you make the way to Heaven difficult Lastly Go to God by Prayer for fixation Page 450 FINIS The Contents The great Things Faith can do On Hebrews 11.32 Sermon I. THe Text Opened Page 1 2 DOCT. Saving Faith will do very great things Page 3 Opened by three Propositions 1 Saving Faith is a working Grace ibid. 2 Saving Faith will do great things 3 How saving Faith comes to do great things First Proposition proved ib. 1 True Faith hath the spirit of the Gospel in it ibid. 2 'T is a friend to work ibid. 3 'T is the first worker in the soul ibid. 4 It is an universal work Page 4 5 It works best alone ibid. 6 It works best somtimes in the dark ibid. 7 It works best at last ibid. II. What are those great things Faith can do Page 5 Answ Faith will do as great things now as it did under the old Testament ibid. 1 Is it not a great matter to overcome temptations ibid. 2 Is it not a great matter to perform duties to the hazard of life ibid. 3 Is it not a great matter to mortifie fears ibid. 4 Is it not a great matter to mortifie your cares ibid. 5 Is it not a great matter to have your griefs asswaged ibid. 6 Is it not a great matter to be kept steady in times of changes Page 6 7 Is it not a great matter to be a stranger to the world ibid. 8 Is it not a great matter for a man to be faithful under all his betrustments ibid. 9 Is it not a great matter to see things invisible ibid. 10 Is it not a great matter for a man to live in dependance only upon Christ ibid. More Comparatively There are three great Agents in the world â—ut Faith works beyond them all Page 6 1 Compared with Power Page 7 2 Compared with moral Honesty This is Proved by three Reasons ibid. 3 How it may appear that faith can do more than Gospel Gifts and common grace It is made to appear by four Arguments Page 8 9 III. How comes it to pass that true faith can do such great things Page 10 Answered by four Reasons 1 It goes forth in the might of Gods Promise ibid. 2 It goes forth in the might of Gods Power ibid. 3 It goes forth in the strength of Gods Call ibid. 4 It goes forth in the sence of what God and Christ hath done for the Soul Page 11 Application 1 The Reason why men do no great things in their Generation is because they want Faith ibid. 2 If you would do great things call in for faith Page 12 Quest How shal we improve our faith to do great things Page 13 Answ 1 Study much the greatness of God ibid. 2 Keep close to Gods Ordinances ibid. 3 Do not chide off your heart from beleeving Page 14 4Vse your faith to do smal things ibid. 5 Look much upon the Call you have to any work Page 15 Notes from Verse 32. 1 The number of Beleevers under the old Testament it seems was not smal ibid. 2 God will own that Faith that is but weak at first ibid. 3 From Sampson I collect it is possible a great sinner may be a true Beleever ibid. 4 Note from Jeptha a bastard may be a true beleever ibid. 5 From the mentioning of David Samuel and the Prophets c. consider when God hath extraordinary work to do be raiseth up extraordinary men Page 17 Lastly You see what high esteem God hath of Faith ib. The Great Things Faith can suffer ON Hebrews 11.35 Sermon II. The Text opened Page 20 21 DOCT. True saving Faith will suffer great things ib. Three Propositions 1 A true Beleever may suffer hard things 2 Faith wil carry him through them 3 How Faith can carry him through them ibid. The first Proposition proved Page 21 22 23 Quest Secondly How shall a man be able to go through these hard things ibid. Answ True saving Faith will do it Proved by four Reasons Page 23 24 Object We have read of many that suffered hard things yet had not this faith ibid. Answ 1 A wicked man may suffer as an evil Doer Page 25 2 A wicked man doth not suffer upon choyce ibid. 3 He doth not lay the stress of all upon Faith ibid 4 He suffers not cheerfully but discontentedly ibid. 5 He will rest upon his sufferings ibid. 6 He will yield at last Page 26 7 He doth not bring forth the quiet fruits of Righteousness ibid. Quest Thirdly By what means can Faith do this ibid. Answ 1 It is the work of saith to submit to Gods will ibid. 2 It is the work of Faith to cleave to the Commandement of God ibid. 3 It is the work of faith to close with the Gospel Page 27 4 It is the work of faith to look upon the recompence of râ—ward ibid. 5 The more one sees the hand of God as a Father in sufferings the more able a man will be to suffer ibid. 6 The more a man can see to the end of his affliction the better he will go through it ib. 7 It is the proper work of faith to look on both sides of the dispensation Page 28 8 It is the proper work of faith to see one contrary in another ibid. 9 If God engage to help us faith can suffer much in afflictions ibid. Application If any man be to suffer great things let him call for faith Page 29 Object These are no suffering times ibid Answ Bless God for your Gospel Liberty Consider the sufferings of your Brethren ibid. Particular applications to several conditions ibid. Who knows how soon suffering times may come Page 30 Quest How shall we strengthen our Faith that we may be able to suffer ibid. Answ 1 Consider frequently what great things the Lord hath done for you already ibid 2 Study much the Book of the Revelations which is a standing Cordial for suffering times Page 31 3 Consider frequently the great gain of suffering Page 32 That suffering times are gaining times proved by ten Arguments Page 32 1 Suffering times are teaching times ibid. 2 Suffering times are sin-discovering times ibid. 3 They are self-bethinking times ibid. 4 They are growing times ib. 5 They are truth-adorning times ibid. 6 They are uniting times Page 33 7 They are praying times ib. 8 They are soul-assuring times ibid. 9 They are weaning times ib. 10 They are Heavenly and glorious times ibid. Three Observations from the Words Page 34 1 Consider the Persons that suffered mentioned in the text whence I collect That greatness of sufferings are no argument to make you doubt of your Salvation ibid. 2 They suffered in hopes of a better Resurrection whence consider what those men are that would steal from you the hopes of a better Resurrection Page 35 3 They suffered all by faith whence observe That it is no easie thing to beleeve Page 36 FINIS