Lord give you a cleer understanding in al things CHRIST IN TRAVEL Wherein is shewed I. The Travel of Christ or Christ in Travel II. His Assurance of Issue III. The Contentment that he doth and shall find therein By William Bridge Preacher of the Gospel at Yarmouth LONDON Printed by Peter Cole in Leaden-Hall and are to be sold at his Shop at the sign of the Printing-Press in Cornhil neer the Royal Exchange 1656. CHRIST IN TRAVEL Sermon I. ISAIAH 53.11 He shall see of the Travel of his Soul and be satisfied IN this Chapter we have a ful Treatise of the Sufferings of Christ wherein the Prophet Isaiah speaks with such cleerness as if he rather were an Apostle after Christ than a Prophet before him Bernard tels us that there are three things which we are especially to mind and behold in the Sufferings of Christ the Work the Manner and the Cause thereof In the Cause he was Innocent in the Manner Patient and in the Work excellent saith he But the Prophet Isaiah doth insist on four things 1. The greatness of Christs Sufferings which he expresseth in many Words That he was despised and rejected of men a man of Sorrows and acquainted with Griefs that we hid our Faces from him despised and esteemed him not ver 3. that he was stâ—icken smitten and afflicted of God ver 4. Wounded and bruised ver 5. Oppressed afflicted and brought as a Sheep to the slaughter ver 7. Imprisoned and cut off from the Land of the Living ver 8. bruised by his Father and put to grief ver 10. In travel of Soul and numbred amongst Transgressors ver 11 12 2. The Cause of his Sufferings which aâ— the Prophet 〈◊〉 â—aâ— for our sins he was wounded for our transgressions he was bruised for our iniquities verse â— 3. The Manner of his Sufferings He is brought aâ— a Lamb to the slaughter and as a Sheep before the Shearers is dumb so opened he not his mouth verse 7. 4. The Fruit Issue and Success of his Sufferings For he shall see his Seed and the pleasure of the Lord shall prosper in his hand verse 10. And he shall see the Travel of his Soul and be satisfied verse 11. So that these words do plainly hold forth the fruit and issue of our Lords Sufferings and the certainty thereof The Sufferings were great for they are here called a Travel and the Travel of his Soul the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a toylsom painful and wearisom Labor such a Labor say some as is used by those that grind in a Mil Mercerus such a Labor say others as Adam was to use in the sweat of his Brows after the Fal Avenarius as a Curse of sin unto which the Holy Ghost doth here relate because our Savior in these Sufferings was made a Curse for us Forerius Es 53. such a Labor say others so great so painful as women do endure in their sore Travel English Annotations and indeed the word signifies as much and so it 's used in Psal 7.14 Behold he travelleth with iniquity and hath conceived mischief alluding to the pains of a Woman in Travel and so it may be wel translated in this place for the word Soul is a Feminine term as if the Holy Ghost would decipher the Sufferings of Christ by the pangs of a Woman in Travel Now this Travel is also said to be the Travel of his Soul not only because it was a great and sore Travel but because it did extend to his Soul The word Soul is indeed somtimes used for ones Life and somtimes for the Person of a Man But then it doth not exclude the Soul but include it rather So here he shal see the travel of his Soul that is that travel which is not only in his Body but his Soul too This he is promised to see He shall see the Travel that is the Fruit thereof So Psal 128.2 Thou shalt eat the Labor of thine hands that is the Fruit of thy Labor what thine hand hath labored for seeing doth note enjoyment and the enjoyment of the thing desired So Psal 54.7 Mine Eye hath seen its desire upon mine Enemy the word Desire is not in the Hebrew but the Original runs thus Mine Eye hath seen upon mine Enemies We ad Desires because that is the Sense thereof for Seeing notes enjoyment of ones desires and therefore in that the Prophet saith he shal see the Travel of his Soul and be satisfied the meaning is That Christ shal so enjoy the issue and fruit of his Sufferings as he shal have ful content and delight therein And so the Doctrine from the whol is this Doct. That Christ shall certainly see the Travel of his Soul and be satisfied He did not lay down his Life at a venture nor suffer so many things at uncertainties but he had assurance of success He shall see saith the Lord by way of Promise both to him and us the Travel of his Soul and be satisfied For the opening and cleering hereof three great Arguments wil fal under our Consideration 1. The Travel of Christ or Christ in Travel 2. His Assurance of Issue 3. The Contentment that he doth and shal find therein As for the Travel of Christ His Sufferings were very painful a Travel and an hard Labor Acts 2.24 it 's said that he was somtimes in the pains of Death some Books read it in the pains of Hell but the word rendred Pains signifies the Pains and Pangs of a Woman in Travel Haec vox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 et partum significat et dolorem parturientem Vict. Strigil Perk. Gal. 4. It is the same word that is used by Paul Gal. 4. My little Children with whom I travel in Birth and it signifies not only the Travel of the Woman at the Birth of the Child but the painful bearing thereof before the Birth these Pains and Pangs did as it were fal on Christ in his Sufferings So that in al the Sufferings of Christ ye may see Christ in Travel He was in Travel for us and this Travel was an hard Labor For It was A sore Travel A long and a tedious Travel And An helpless Travel First It was a Sore Travel both in regard of his Soul and Body First As for his Body His Sufferings were very painful For they were Universal Extream and Lingering They were Vniversal for he suffered from al hands Somthing he suffered from the Jews and somthing from the Gentiles somtimes from Men and somtimes from Women from and by the hand of Magistrates Kings and Princes from and by the hand of Priests from and by the hand of the Common People and the Soldiers Why do the Heathen rage and People imagine a vain thing the Kings of the Earth stood up and the Rulers took Counsel against the Lord and against his Christ Acts 4.25 26. He did not only suffer by the hand of strangers but from his own Friends and
of God more they are more against the Love and Grace and Favor of God than other mens sins are And the Lord doth see the sins of his own People yea so far he sees sin in them that he doth chastise and afflict them for it not only from their sin but for their sin and therefore saith the Apostle in 1 Cor. 11.30 speaking of the unworthy receiving of the Lords Supper For this cause many are sick and weak among you And he doth not speak only of Saints in Appearance and in Church-Estate but of such also as were Saints indeed and therefore he saith We are judged we are chastened of the Lord that we should not be condemned with the world He puts himself in We are judged that we may not be condemned with the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Revel 3.19 Our Savior Christ saith Revel 3. As many aâ— I love I rebuke and chasten be zealous therefore and repent it seems then it was for sin committed else why should he say Repent and repent therefore Repentance is for sin committed already and these were such as he loved too whom he threatens thus to rebuke and chastise and doth any Father rebuke chastise or correct his Child only from sin and not for sin Was not Moses a gracious and an holy man and yet for his unbeleef and sin he lost the Land of Canaan Was not Sampson a good man and yet by his sin he lost his Eyes and his Life too Was not David a gracious and a holy man and yet for his sin the Lord said The Sword should never depart from his house and yet Christ had made satisfaction for his sin too as well then as for the Saints now But now though there be never so much evil in the sins of Gods People yet they have no reason no just cause or Scripture reason to be cast down and to be discouraged in that respect Quest But how may this appear That notwithstanding the sins of Gods own People do grieve the Spirit of God are a dishonor to Jesus Christ and do wound the Name of God and the Profession of Christ so much That yet the Saints have no reason to be discouraged or cast down Answ 1 First They know or they may know that they shall never be condemned for their sin whatever it be There is no Condemnation to those that are in Christ Jesus saith the Apostle Christ was made sin for them and if Christ be made sin for me then my sin shall never hurt me Luther is bold here Fateor me peccasse sed peccatum meum damnatum in Christo est qui est peccatum damnans est autem peccatum illud damnans fortius peccato damnato Luther for saith he Christ is made sin damning our sin is sin damned I confess indeed said he that I have sinned but sin damning is stronger than sin damned and Christ was made sin damning for me The thing is true though the expression be strange Christ was made sin for Saints therefore their sin shall not hurt them It stands not with the Justice of God to exact the payment of one debt twice Now the Lord Jesus Christ hath not only been arrested but in Goal for the debt of the Saints and People of God and he hath paid it to the utmost farthing he hath paid it better than they could have paid it themselves if they had gone to Hell for if a Godly man had gone to Hell and been damned for ever he would have been alwaies paying but the debt would never have been paid Christ paid it all down for the present And if you look into Scripture you will find That the Lord doth not condemn a man no not a wicked man barely for the act of his former sin but because he wil not turn from it Psal 7.11 The Lord is angry with the wicked every day verse 12. If he turn not he will whet his Sword he hath bent his bow and made it ready he hath prepared for him the Instruments of death he ordaineth his Arrows against the Persecutor The Lord hath prepared Instruments of Death against every wicked man but yet notwithstanding though a man be never so wicked if he turn unto the Lord God will not discharge those Instruments of Death upon him yea though his sins have been never so great but saith the Text If he turn not not because he hath sinned before only but because he turns not from his sin he will whet his Sword he hath bent his Bow and made it ready Now there is alwaies in the Saints and People of God a turning disposition although they do sin against God there is alwaies I say a turning disposition in them and therefore the Lord will not discharge the Instruments of death upon them surely then they have no reason to be quite discouraged in this respect Answ 2 Secondly As Godly men shall never be condemned for their sins so their sins shall never part God and them What is the sâ—eming Reason why some are so discouraged about their sins but because they think they shall not only lose the face and presence of God by their sins but that they shall lose God himself But now I say the sins of the Godly shall never part God and them their sins may hide Gods Face But as their sins did not hinder God and their coming together at first so their sins shall never part God and them their sins may cause a strangeness between God and them but shall never cause an Enmity their sins may hide Gods Face from them but shall never turn Gods back upon them those whom God Loves he loves unto the end I am the Lord that changeth not saith he And as the Prophet Isaiah speaks As the Covenant that the Lord made with Noah such is the Covenant that he makes with his People Now look into Genesis Chap. 8. and you shall see what the Covenant is that the Lord made there with Noah and with the World by Noah When Noah came out of the Ark he built an Altar and Sacrificed verse 21. And the Lord smelled a sweet savor and the Lord said in his heart I will not again curse the Ground for mans sake Why For the Imagination of mans heart is evil from his youth You would think this were a reason why God should curse the Ground again for the imagination of mans heart is evil from his youth man is wicked therefore surely God will curse the Ground again nay saith the Lord but though you that are poor Creatures think so yet I that am the God of all Grace I make this Covenant with the World by Noah That I will not curse the Ground any more for mans sake Because the Imagination of mans heart is evil from his youth continually Sensus enim et cogitatio humani cordis c. Hierom. I confess indeed the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Quamvis Although as well as Quoniam
corporis mole deest aliis quibus à Deo ornantur dotibus compensaâ—i solet Cartwr in Pro. somtimes weakness is recompenced with wisdom for saies Solomon Pro. 30.24 There be four things that are little upon the Earth but they are exceeding wise The Ants the Conies the Locusts and the Spider Wherein doth the wisdom of the Ants consist He tels you in vers 25. The Ants are a people not strong yet they prepare their meat in Summer In time of plenty they do lay up for the time of want Wherein doth the wisdom of the Coneys consist he tels you in vers 26. The Conies are a feeble folk yet make they their houses in the rocks though they be weak in themselves yet they dwel in strong places Wherein doth the wisdom of the Locusts appear he tels you in ver 27. The Locusts have no King yet go they forth al of them by bands though they be weak alone yet they do joyn together and so are strong But wherein doth the wisdom of the Spider consist he tels you in vers 28. The Spider taketh hold with her hands and is in Kings Chambers though the chamber of a King is most swept and clensed yet by the industry of her hands she doth take hold on the beams thereof and dwels on high out of danger So that although these creatures are weak and feeble in themselves yet by their wisdom their weakness is recompenced and they save themselves from injury and wrong as wel as if they were stronger Now shal the Ant Cony Locust and Spider be wise in their kind and shal not a Christian be so true saving Grace is the best wisdom every Godly man is a wise man and though he be but weak in Grace yet he hath true wisdom the wisdom of the Ants to provide in Summer against a rainy day the wisdom of the Conyes to build in the rock Christ the wisdom of the Locusts to joyn with others and the wisdom of the spider to take hold on those beams of the promises which are in the chamber of our King Christ and if God have thus recompenced your weakness with this wisdom why should you then complain Quest But is it then no disadvantage for a man to be weak in Grace Answ Yes much very â—uch there are many disadvantages which a weak Christian lyes under that a strong Christian doth not Ye see how the weak sire lyes sobbing under the disadvantage of green wood which the strong sire doth not so doth Christs smoaking flax ly under many disadvantages which the strong Christian doth not As Though a man have truth of Grace yet if he be but weak in Grace he is more apt and ready to stumble and fal and to be turned out of the way Heb. 12.12 Wherefore lift up the hands which hang down and the feeble knees Saith the Apostle Least that which is lame be turned out of the way A weak man is more apt to fal than a strong and iâ— he do fal he is more unable to rise again A strong man fallen is quickly up again but the weak fals and is ready to fal again when he rises so it is with a weak Câ—ristian he stumbles often and is apt to fal and if he have fallen he is even ready to fal again when he goes about to rise He is more easily quenched in regard of his comforts than the strong Christian is A strong Christian wil improve that for himself which seemes to be against him but the weak Christian wil improve that against himself which is in truth for him When our Savior Christ said to the woman of Canaan It it not lawful to cast Childrens bread before dogs She made an advantage of those words and thereby did gather in upon Christ saying True Lord but the dogs eat the crumbs that fal from the table Thus she improved that for her self which seemed to be against her Why because she was strong in faith O woman saith our Savior great is thy fayth But when the Angel of the Lord appeared to Manoah Judg 13. he said to his wife We shal surely die because we have seen the Lord. Thus he improved that against him which did make for him as his wife truly interpreted the thing vers 23. why so but because he was weak in faith The strong fire burns the more by the very water that is cast upon it but the weak fire is quenched by the very fuel wood or coal that is cast on it so a weak Christian also apt is to be quenched even by those very truths and dispensations whereby he should burn and blaze out the more He cannot glorify God as the strong Christian may and doth One Sun doth Glorify the Creator more than an hundred other Stars because there is much light met in one body and one strong Christian doth Glorify God more than an hundred lesser weak Saints Psal 50.23 because there is much light and Grace met in one person He that offereth praise Glorifyeth mee saith God It is an hard thing for the weak Christian to praise God for he often doubteth of Gods love and therefore cannot praise him as he should but the strong Christian may he can say Blessed be the Loâ—d for this or that mercy for it comes from love to me The more a man doth beleeve above hope and under hope and the less he doth live by sence the more he Glorifyes God now the strong Christian is able to exercise his faith in this kind for sayes the Apostle Paul Abraham considered not his own body but being strong in faith was peâ—swaded that God was able and so did give Glory unto God Rom. 4. A weak faith cannot do so for saith the Apostle vers 13. And being not weak in faith he considered not his own body now dead he staggered not at the promise of God through unbelief but was strong in faith giving Glory to God It seemes then that it is the strong and not the weak faith which doth give Glory to God and would ye know wherein this strong faith differs from the weak faith in regard of its operation why saies the Apostle The weak faith staggers at the promise which the strong faith doth not The weak faith doth attend too much unto second Causes which the strong faith doth not The weak faith judges by what it sees and feels within but the strong doth not but by the word without and therefore it is strong faith which doth give glory unto God especially A strong Christian wil do great things for God a weak Christian can do but smal things for his strength is but smal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thes 5.14 and his soul little Now the greater things we do for God the more we Glorify him A strong Christian can mind and tend the Publique but a weak Christian cannot I have enough to do at home saith he O! that my own everlasting condition were but setled and then would I
is not the time of the Dragon but the red Dragon that is the Heathen Roman Emperor did persecute the Woman Rev. 12. standing before her to devour the man Child the Seed of the Church as soon as she was delivered verse 2 3. Yet this good and holy man thought that that must needs be the meaning of the forty two Months because the Interpretation came to him with such an impression Possibly therefore a good man may be much deceived by Impressions especially when they come with a particular word But where do we find in al the Scripture That we are to judg of Doctrines by Impressions No but by the written Word of God that is the only Rule whereby we must judg comparing Spiritual things Foxus in Apoc. 13. p 216. with Spiritual things and one Scripture with another Though there may be much comfort found in the way of Impressions especially coming with a word yet if the word be not set upon the heart according to the true sense and scope of it we have cause to fear that the Impression is not of God but an illusion of Satan For where do we find in Scripture That ever God did set a Word upon the Soul but in the true sense and scope of it The Devil brought a word to Christ and applied it not according to the true Scope thereof Cast thy self down saies he he shall give his Angels charge over thee this was not according to the Scope of the Scripture But if God set on a Scripture with a deep Impression it was alwaies according to the true sense and scope of the Scripture For example Nehemiah being at Prayer as ye read Chap. 1. God gave him a word with a sweet Impression and it was according to the true sense thereof So Acts 4. the Apostles were at Prayer and God gave a word to them out of Psal 2. and it was according to the true scope thereof Where do we find that ever God did set on a particular Word but according to the true meaning of it Have I therefore an Impression with a Word yet if the Word be not set on my Soul according to the true meaning and scope of it then have I cause to fear that it is rather a delusion of Satan than the Impression of God Though the Impression be of God yet if the Application be beyond the Impression I am stil in an Error There is an Impression of a Word and there is the Application of it the Impression may be Gods and the Application may be mine own The Lord gave Abraham a Word that his Seed should be as the Stars but he made a false Application thereof when he went unto Hagar for the fulfilling of that Word So the Lord gave a Word to Eliphaz Job 4.12 Now a thing was secretly brought to me and mine ear received a little thereof fear came upon me and trembling verse 14. Then a Spirit passed before my face it stood still but I could not discern it then I heard a Voyce saying Shall mortal man be more just than God verse 15. Here was an Impression with a Word and this was from God but he applies this to and against Job Chap. 5.1 the Impression was of God but the Application was his own Possibly then a man may have an Impression from God with a Word yet the Application may be his own but though the Impression be never so â—ul and deep yet if the Application be beyond the Impression he is stil in an Error And therefore seeing that it is an easie thing and usual even for the Children of Abraham to make Application beyond the Impression the safest sure I way is to keep cloâ—e to the written Word of God which is both the Judg of al our Doctrinâ—s and the only Rule of al our Practices and therefore above and beyond al Impressions whether with or without a Word And thus I have done with the Third Instance Instance 4 As for that Light and Law of Grace which is in the Saints the Light of the Scripture is beyond and more excellent than that For The Light and Law within us here is imperfect for we see but in part and know in part 1 Cor. 13.9 Now we see through a Glass darkly And lest any man should think that Paul spake this only of some Babes in Christ he speaketh out yet more expresly putting himself into the number ver 12. Now I know in part and this in part is set in opposition to what is perfect for saies he verse 9. We know in part and prophesie in part but when that which is perfect is come c. verse 10. So that whatever Law or Light or Knowledg is within us now is imperfect but the Word of God written the Scripture and the Light thereof is perfect for saies the Psalmist The Law of the Lord is perfect Psal 19. The Law of Grace within and the Light within is not able to convince others If I feel a Light and Law within me and say this must needs be so for I find it thus within me I have a Light within me for it this wil not convince another But the Scripture by the breathing of the Spirit of God with it wil convince another and is able to convince another Tit. 1.9 Holding fast the faithful Word that he may be able by sound Doctrine both to exhort and convince gain-sayers How are gain-sayers to be convinced then what by the Light or Law within No but by sound Doctrine fetched from the faithful Word Quest Is there then no use of the Law and Light and Spirit within us doth not God speak and direct thereby Answ 1 Yea The Spirit of a man saith Solomon is the Candle of the Lord searching al the inward rooms of the Belly When God doth set up a Light or Candle in the Soul he may thereby go into al the inward Chambers of the Soul discovering those heaps of sin that are in the Soul Answ 2 Yea This inward Law and Light doth not only discover evil but it doth incline to good and strongly incline the Soul thereunto therefore it is called a Law not because it is a Rule to us for the body of death and sin is called the Law in your Members but because of its power and force to incline the Soul unto what is good Answ 3 Yea It doth not only incline a man unto what is good but it enables him thereunto It is that Principle upon which al his good actions grow and from whence they spring All true good must proceed from a good Principle and this Law and Light and Spirit within is that Principle whereby a man is enabled unto what is good But Secondly Though the Law and Light and Spirit within us be a Principle of good yet it is not the Rule of our Goodness or Lives For If the Law and Light and Spirit within be our Rule then what need the Scripture or the Word without any longer
post greges sodalium tuorum si â—ta inquit Aug. Epist 48. exponendam putatis sacram Scripturam Aquilonares profecto Ecclesiae dicent se solas 〈◊〉 veras adducent enim per se illud Ps 47.3 Exultâ— mons Sion laetera Aquilonis civitas Regis magni Deus in domibus ejus cognoscitur cum suâ—cipiet eam ergo in expositione Sacrarum Scripturarum ante omnia inveniendus est sensus literalis eo namque constituto facilis ad mysticos sensus patebit aditus clypeus Concionat Verbi Dei per Ferdinand de Escalante Lib. 1. Cap. 17. doth arise from corrupt Principles which have been bred up in the minds of men as somtimes men think that the Light and Law within them is their Rule and therefore what need the Scripture as my Rule any longer Somtimes men think that all Scripture is to be expounded mystically and so first they make a Nose of Wax of it then they cast it away Somtimes men think that they are to judg of Doctrines by Impressions Visions Voyces and Dreams and so they cast away the Scripture Would ye therefore take heed unto the Word so as to keep the same Take heed of this ill Principle Somtimes this evil doth arise from dallyance and playing about the borders and confines of this sin 'T is in this sin as with other sins though a man hate and abhor Swearing Drunkenness and Adultery yet if he lie playing and dallying upon the borders thereof he wil surely fal into them So though I say God forbid that ever I should deny the Scripture yet if I lie playing upon the confines of this sin I shal certainly fal into it 'T is an excellent Speech that Luther hath Wil any man play let him play with his Wife play with his Children play with his Money but let him take heed how he plaies with the Scripture by turning al into Mysticalness for who is it that dares play with the Thunder Why saies he for it is the Voyce of God So is the Scripture it is the Voyce of God Would ye therefore so take heed unto it as to keep it and not deny the same Then take heed of that corruption of Nature which doth boyl up to malice take heed of evil Principles about the Rule of your life and take heed of playing with the Scripture and of living upon the confines of that great sin of denying it lest God in just Judgment give you up at last to the gross evil of it Secondly And for particular Truths of the Scripture that you may keep them in your heart and judgment Consider Whether that Doctrine which you are now about to deny be not that Doctrine which hath seven times passed through the fire in the Sufferings of the Saints whether it be not that Doctrine which many Saints have lost their Estates Liberties and their Blood for And if it be so then think with your self how hard a thing it wil be for you to be sayed denying that Truth which so many have shed their blood for Consider also whether the Doctrine you are now about â—o deny be not that Doctrine which the Saints generally have maintained in opposition to the World And if it be then think with your self how hard a thing it wil be for you to be saved denying that Doctrine which al the Saints generally have maintained against the World but above al take heed of an itching Ear. The Apostle tels Timothy 2 Epist 4.3 That the times should come wherein men will not endure sound Doctrine but after their own wills shall heap up to themselves Teachers having itching Ears such as shal not be contented with the setled Ministry of Gods Appointment but shal after their own wils heap up Teachers to themselves and this they shal do from the itch of the Ear Wel but what shal this itch in the Ear bring forth verse 4. They shall turn away their Ears from the Truth and shall be turned unto F ables Now therefore that you may keep and hold fast the Word in the particular Doctrines O! then take heed of this itching Ear. Thirdly Yet one thing more If you would take heed to the Scripture you must so heed the same as you may walk thereby Therefore prize it much Who takes heed to that which he don't prize The Martyrs in Queen Maries daies prized the written Word of God much one gave a Cart-load of Hay for one Leaf of the Bible in English another being at Sea and swimming for his life on a Mast and having al his Estate which was five pound in one hand and the Bible in the other and being compelled to part with one chose rather for to keep the Bible and throw away his five pound al that he had These then did prize the written Word of God and they did walk thereby Therefore also get your heart affected with Love to every Truth which you know for because men receive not the Truth in the Love thereof therefore God doth give them up to strong delusions men take heed unto what they love And therefore that you may heed it so as to walk thereby let it be your continual Companion going where you go if you go into the Fields O! let the Word go with you if into your Calling O! let the Scripture and the written Word of God be with you Thus shal you take heed unto it as to a Light shining in a dark place And I pray tel me are not these times dark times The conjunction of Clouds and Miseries make dark times Now the World is ful of Wars and Rumors of Wars now men say lo here is Christ and lo there is Christ insomuch as if possible the Elect would be deceived Now spiritual Judgments and outward Miseries are in Conjunction a Cloud and a Cloud a Conjunction of Clouds surely therefore these times must be dark times The Eclipses of the Sun and Moon and the falling of the Stars from Heaven make dark times And when were there more Eclipses and falling of the Stars and of great Lights from Heaven than in these daies of ours False Lights also make dark times for the more False Lights are set up the more men are drawn from the true Light and so the more they are in darkness And when ever were there so many false Lights hung forth as in these daies of ours Surely therefore these are dark times and if so what cause have we al to take heed unto the Word which is as a Light shining in a dark place What I therfore say to one I say to you al and to my own Soul O! let us al take heed thereunto And if any think that he is not at al in the dark he is therefore in the dark because he thinks he is not in the dark If any think these things concern not him they do therefore the more concern him than others because he thinks they concern him not Think therefore on al these things and the
Justification is confirmed and the sence thereof so that Obedience is one cause but not the only cause of our Peace nor the principal When therefore you see the streams of a mans Comfort run in this Channel raising all his comfort only or principally from his obedience or acting of Grace within then you may say though the stream be now full stay but a little and ere long you will see it dried and this man wil be much discouraged Answ 4 When a man a good man doth lay his comfort rather upon the impression or comings in of the Word than upon the Word it self For example Suppose a man take the Bible and upon the opening thereof doth pitch on some Promise for the present he is much refreshed and comforted or suppose that he doth not open the Bible nor read the Scripture but sitting down in a dark condition some Promise doth come to him which before he thought not of now at the coming of this Promise his heart is much raised warmed and comforted insomuch that he concludeth saying Now I am a child of God now I know that God loves me that I have a share in Christ either this man raiseth his comfort from the Word it self or from the comings in of the Word if from the Word it self how can his comfort die if up-upon the bare coming in of the Word how can his Comfort live For when a Word comes not then his Comforts fail We read in Psal 16. That he shall multiply sorrows that hasteneth after another your Translation reads it thus Their sorrows shall be multiplied that hasten after another God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the word God is not in the Hebrew The whol Verse are the words of Christ what saith he at verse 2. O my soul thou hast said unto the Lord thou art my Lord my Goodness Holiness or Righteousness is not for thee but for the Saints that are in the Earth and for the excellent in whom is all my delight But O Lord our Savior what if we do not go to thy Goodness Holiness and Righteousness resting upon that alone He answereth Their sorrows shall be multiplied who hasten after another And is not this to hasten after another when men rest upon the bare coming in of the Word or the impressions on the heart that are made thereby Where do we read in all the Scripture turn from one end of the Bible to the other and where do we read that Christ hath appointed any such way of Comfort as this that a man should raise his Comforts from pitching or by an opening of the Book If I pitch upon a Promise to day and so have comfort may I not pitch upon a threatening to morrow and so have no comfort again Where hath Christ appointed any such way as this that I should measure Gods Love or cast my everlasting condition by the coming in of a particular word Indeed God doth somtimes by his Providence upon the opening of the Bible cause our eye to fall upon some Promise which is a Providential Comfort he doth somtimes send a particular word to stay and bear up ones soul in a particular distress or affliction but not that I should measure his everlasting Love or cast my condition by the coming in of every word this therefore is to hasten after another and how many sorrows are multiplied upon the hearts of Gods People hereby How many poor souls are there that walk in this way God our Father sees it that the Plaister is not right laid and so he is fain to take it off but all from a design of Love to lay it right and for these reasons God suffers his own People to be much discouraged Quest 3 But how can all this stand with Grace Can a man be thus comforted and discouraged discouraged and then comforted again thus to and fro in his comfort yet in Christ yet gracious yet holy Answ Yes For though there be much evil in this traversing up and down Revertere anima mea in requiem tuam Psal 116. observemus verbum revertendi quo admonemur fieri quidem subinde ut animus piorum optata requie privatur et variis discriminibus inquietetur verum juxta id accidere consolationis quod suo tempore conceditur illis Divinitus ut ad quictem suam revertantur Muscul in Psal 116. yet in the Saints there is still a mixture of some Grace withal some Grace mixed with their discouragements Take the Saints and people of God and though they be much discouraged and cast down yet stil they mourn after God and though they cannot wait so patiently as they would yet they say in truth if they did but know that God would come at last they would wait al their lives here is Grace and though they cannot mourn for sins past for which they are most disquieted yet they dare not put forth their hand willingly unto any sin present I have read of one that was so troubled and cast down that he said and thought I find so little comfort in my soul that I would willingly suffer my body to live in burning fire until Christs coming so that I might but have the assurance of Gods love and favor and though I am perswaded I shal go to hel yet my hope is that my paines here wil be mitigated there in al which trouble saith my author nothing in the world could perswade him to do any thing willingly that was displeasing to God this man was at the last comforted and then he would often say the Devil took advantage of my sorrow for evil things to make me unthankful for good things But I speak this to shew that the Saints are never so discouraged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Faeces à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 custodivit quia vina sua vi conservant but stil there is a Grace that is mixed withal they dare not sin Yea and though by their very discouragements they do sin against the Gospel in unbelief yet by the same discouragements they are kept from their sins against the law these discouragements being as the lees that do keep the wines Yea and though they do rest too much upon their righteousness whereby their feet sink into divers sloughs yet it is because they would be the more obedient to God their father and in the midst of al their discouragement profess in truth I would give al the world for the presence of God here is Grace a mixture of Grace withal no marvel therefore that these discouragements may be in a Godly Gracious man Quest But is there no evil in this to be thus fluctuating to and fro comforted and then discouraged is there no evil in these discouragements Answ Much very much I shal not enter into the particulars But how can they improve Christ as they should in this condition So long as a mans title for his land is in question he cannot sow his ground nor build houses and
of Gold or Silver in his hand and saith the Father if you can get this out of my hand you shall have it so the Child strives and pulls and works and then the Father opens his hand by degrees first one finger then another and then another and at last his whol hand and the child thinks he hath got the money by his own strength and labor whereas the Father intended to give it him but in that way So here God intends to give us a mercy in the way of Prayer and he sets us a praying for it and we think we obtain it by the strength of our own prayer as if we did move and change the will of God by our Duty but all the enlargements in the world make no alteration in the will of God he is immovable unchangable and the same for ever But he will give out his blessings in a way of prayer therefore it is our Duty to pray yet we must not be discouraged though we cannot pray as we would Fourthly It is usual with the Lord to restrain Prayer before he doth give enlargement and to make a man speechless before he openeth his Mouâ—h Luke 1. we read so of Zacharias a gracious and holy man at the 67. verse it is said of him that He was filled with the Holy Ghost and he prophesied Yet if you look into the former part of the Chapter you shall find that before he was thus filled with the Holy Ghost and Prophesied he was dumb and stricken with dumbness verse 20. saith the Angel to him And behold thou shalt be dumb and not able to speak So he continued dumb before he was filled with the Holy Ghost and prophesied It may be here is a further Mystery in this quando oramus non ideo oramus ut per hoc Divinam dispositionem immutemus sed ut impetremus id quod deus disposuit sanctorum oratio nobis impetrandum Tostat Mat. 6. for Zachary was a Levitical and a Legal Priest and our Lord and Savior Christ being to come into the world immediately who knows but that Zachary was thus stricken with dumbness to shew that the Lord will silence all our Legal Performances before he wil enlarge us with the enlargements of Christ and of the Gospel This is Gods usual way with his People it may be thou hast gone on in Duty in a Legal manner and now thou art stricken with dumbness yet if God have a design to discover more of Christ to thy soul and to enlarge thee with the Enlargements of the Holy Ghost have you any cause to complain Fifthly As for the dulness of your Heart in Duty and Prayer though dulness be an ill-sin yet the sence thereof is a good sign As the Tâ—â—stle is a good sign of a fat ground though it be an ill Weed so the sence of your dulness is a good sign though it be an ill sin for it argues that you are used to private Duties for dulness in private and pride in publick Duties is the Temptation Only here remember Three things 1. That you do not measure or judg of your everlasting Condition by your present Affection 2. That you do not forbear Duty because of your dulness in it because Duty is a great remedy against it and whither should a dead soul go but to the living God 3. That one great cause of your dulness is your doubting and discouragement and therefore no reason that you should be discouraged because of it lest you augment the same Sixtly What is Prayer and the Nature of it Prayer is the powring out of the soul to God not the powring out of words not the powring out of expressions but the powring out of the soul to God Words many times and expressions are a great way off from the soul but sighs and groans are next the soul and have more of the soul in them than words and expressions many times have now thou complainest that thy heart is straightened and dead and dull but when you are so straightened in Prayer do ye not at that time powr out sighs and groans after Prayer saying O! what freedom once I had O! Lord that I might have the like freedom again And whereas you say now that your heart is hardened in Duty consider whether there be not a great mistake about hardness and softness of heart Durum est quod tactui non cedit molle cedit A hard thing doth not yield to the touch but a soft thing doth Wax yields when it is touched because it is soft and Wool yields when it is touched because it is soft but an hard thing yields not And upon this account it is said of Pharaoh That his heart was hard why Because he did not yield to God he had not a yielding disposition Now there is many a poor soul complains that his heart is hard and yet notwithstanding he hath a yielding disposition to every Truth a yielding disposition to every Affliction and Dispensation of God Wherefore doest thou complain and say O! my heare is very hard yet if at this time thou hast a yielding disposition to yield to every Truth of God and to yield to every touch of the Lords hand know from the Lord that here is a soft heart be not mistaken but many are mistaken and because they are mistaken herein and it is bâ—t a mistake therefore they have no reason for to be discouraged Object But I do not only want enlargement and softenings of heart in Duty but I am oppressed and filled with distractions my heart is not only dull and dead and straightened but I feel many positive evils As the Leaves of a Tree are eaten up with Catterpillars so I may say my Duties are eaten up â—â—th distractions I never go to Duty but the Lord knows a world of distractions come in upon me and have I not just cause and reason to be discouraged now Answ Surely this is a great evil for as one saith well Tantum temporis oras quantum attendis so much time you pray as you do attend in prayer and upon this account if the Lord should abstract all the out-goings of our souls in Duty and all our distractions from our prayers O! how little of prayer would be left many times It were an incivility you wil say when a Petitioner hath gotten the Kings Ear for the poor Petitioner then to turn his back upon the King and what an evil must it needs be when a poor soul hath gotten the Ear of God then to turn the back by way of distractions upon the Lord who comes down to hear his Prayer We use to say When the Candle burns the Mouse bites not or the Mouse nibbles not when the Candle doth not burn then the Mouse eats the Candle but when the Candle burns the Mâ—use doth not bite the same And so long as a mans heart is warm and inflamed in prayer he is freed from distractions but when a mans heart is
out your skil and strength and hath no design but of Love upon you wil you then be discouraged Thus it is with all the Saints surely therefore they have no reason to be cast down in this respect Object 3 O! but I am not so much troubled about my outward Condition as about the condition of my Soul the Lord knows my Souls Condition is very sad for somtimes I am under the Ordinances and somtimes not somtimes I can stir out to an Ordinance but somtimes oppositions keep me at home I am not under a setled Ordinance and when I am under the Ordinance I get little good thereby I hear and I do not remember my heart is hard and dead and dull and it is little that I profit and therefore I am thus discouraged have I not cause and reason now Answ 1 No not yet For â—iâ—st As for your want of Ordinances if God lead you to the want of an Ordinance he wil make the very want of an Ordinance to â—e an Ordinance to you When the Children of Israel came into the Land of Canaan where there was ordinary food then Manna ceased but when ordinary food could not be had as in the Wilderness then they had Manna Bread that was baked in the Clouds then they had Angels Food immediately from God and immediate Mercies that come immediately out of the hand of God are the sweetest Mercies God doth alwaies give some opportunities of good unto his People either of doing good or receiving good and the less opportunity they have of receiving good usually the more opportunity they have of doing good what though your hand be empty of receiving opportunities yet if your hand be full of doing opportunities have you any cause to be discouraged God knows how to give the comfort of an Ordinance in the want of an Ordinance When Jonah was in the Whales belly he prayed and in his prayer he looked towards the Temple though he was absent from it and the Lord heard his prayer And Beloved if the Lord do remember your carriage labor of Love Longings Groanings Mournings after the Ordinances as much when you want them as he remembers your enlargements under them then you have no reason to be discouraged in this respect Now look into Psal 132. and you shal see how David presseth the Lord to remember him verse 1. Lord remember David and all his afflictions he was in great Afflictions and he desired the Lord to remember him but under what Notion would he have the Lord remember him why saith he remember him How he sware unto the Lord verse 2. and vowed unto the mighty God of Jacob surely I will not come into the Tabernacle of my House nor go up into my Bed I will not give sleep to mine eyes or slumber to mine eye-lids until I have found out a place for the Lord an Habitation for the mighty God of Jacob. He wanted the Ordinance and his heart was restless after it and now he desires the Lord to remember him for this So that I say God wil in a special manner remember your carriage labor of Love longings and groanings after Ordinances when you want them O! but though the Lord do remember us in due time yet what shal we do in the mean time Mark what follows at verse 6. Lo we heard of it at Ephrata we found it in the fields of the woods What is that Lo we heard of it at Ephrata we heard of it that is we heard of the Ark which he had spoken of before and the Habitation of the mighty God of Jacob. We heard of it at Ephrata as if he should say it was commonly reported and thought that the Lord would settle his Ark and his House and Habitation at Ephrata at Bethlehem a plentiful place but now we have found it in the fields of the Wood. Now we find that the Lord wil settle his House and his Ark at Jerusalem which is compassed about with Hills full of Woods in the Fields of the Forrest have we found it Beloved our eye is all upon Ephrata upon Bethlebem upon the plentiful place but the Lord doth so order things in his Goodness that when he brings his People into the Woods the Fields the Forrest there they find his Ark his Presence and his Habitation in the midst of it And what godly man is there whom God hath called at any time from the Ordinance but he may say thus Lo we heard of it at Ephrata but we have found it in the Fields of the Woods and if you do not find the Presence of God and the Ark of God and his Habitation at Ephrata yet if ye find him in the Fields of the Woods in the barren Forrests have you any cause to complain No surely you have not O! but I am in a plentiful place for the present I am at Ephrata I am not in the barren Fields I am under plentiful and precious Ordinances but I do not remember I hear and I remember not Answ 2 Secondly Therefore ye must know That as for your want of Memory there is an Head-Memory and there is an Heart-Memory Some have an Head-Memory whereby they are able to give an account presently of all they have heard in their due order but they want an Heart-Memory to suggest the things to them when they should use the same Some again have an Heart-Memory so as they can remember the things when they should use them but they have no Head-Memory Now if you can remember the things as you are to use them though you forget the words and Method have you any cause to complain 〈◊〉 â—â—ugh the words heard do depart from you yet your heart 〈◊〉 â—e kept sweet by the hearing of them Water is often poured into a Vessel and runs out presently yet it keeps the Vessel sweet So now though you hear and hear and hear again and you cannot remember and the things heard do not stay by you as you desire yet your soul may be kept sweet thereby Answ 3 Thirdly As for your Deadness It is some life to feel ones own deadness for there is a Death and a Deadness as I may so speak There is a Life and a Liveliness a man may be alive and yet not lively as a sick person So a man may be under some deadness and yet not be dead unto death There is a deadness that is opposite to liveliness and there is a deadness that is opposite to life Now you complain O! my heart is dead my heart is dead this argues that it is but a deadness that is opposite to liveliness else you could not feel your own deadness A man that is stark dead cannot feel that he is dead I say therefore in that you feel your own deadness it argues that it is but a deadness that is opposite to liveliness and not that deadness that is opposite to Life it self and if you be alive in opposition to death though you have a
as to beleeve But if you do beleeve be in Christ are godly and have made your Peace with God blessed are you of the Lord nothing shal offend you nothing shall discourage you But if not godly if not in Christ if not beleeving every thing shall offend thee and discourage thee and thou hast no reason to be encouraged whatever thy condition be Shall we not then my beloved all of us as in the presence of the Lord seriously look into our condition and consider whether we be in Christ I or not But suppose I be in Christ or I be not in Christ beleeve or not beleeve what then If yet you do not beleeve if yet you be not in Christ if yet you be not Godly this Doctrine doth here from the Lord hold forth an invitation to you to come unto Jesus Christ for if a man be in Christ and be Godly then he hath no reason to be discouraged whatever his condition be If a man be not Godly he hath no reason to be encouraged whatever his condition be On the one hand there lies al Encouragements On the other hand there lies all Discouragements Now therefore in the Name of the Lord do I here this morning lay before this Congregation Life and Death Encouragement on the one hand and Discouragement on the other hand and if there be an Adulterer a Swearer a Lying Child or a Stealing Servant if there be ever a poor Wanton a Sabbath-breaker an Opposer of God here I beseech you in the Lord come unto Jesus Christ by all these Encouragements that I have been speaking of by all the Mercies of the new Covenant and by the Salvation of thine own soul man or woman I beseech you come unto Jesus Christ O! that men and women would give no rest unto themselves til they have made their Peace with God and til they have gotten into Jesus Christ And in case that you be in Christ and that you do beleeve that you be godly and have made your Peace with God Then see that ye walk up unto all these Encouragements see that you walk in the Comforts of the Holy Ghost O! you that are Godly if these things be as you have heard Why hang you down your heads why are you cast down and disquieted why do you not walk in the comforts of this Truth declared and in the strength of these Encouragements You see what a venture we have run to speak comfort to you that want comfort You have heard in several Exercises That a godly man hath no reason for his Discouragements whatever his condition be Not in regard of sin Not in regard of Failings and successlessness in Duties Not in regard of want of Assurance Not in regard of Temptation Not in regard of Affliction Not in regard of Desertion And now not in regard of his Condition in it self considered Now after all this I appeal to you you that are without comfort Do you not think that there are some wicked men in this Congregation that have presumed when they have heard these things preached and have said These things belong to me and so have endangered their own souls by presumption comforting themselves when they should not be comforted I appeal to you Whether you do not think That there are some wicked men in the Congregation that have thus endangered their souls by mis-application of these Consolations And if so that there hath been this hazard run and all to comfort you then will you now refuse this comfort O! you that have refused comfort al this while receive it in the Lord and you that were never comforted before now comfort your selves and walk in the comforts of the Holy Ghost And you that have gone up and down fearing trembling doubting and much discouraged yet now at the last say Why art thou cast down O my soul and why art thou disquieted within me Hope in God wait on God trust in God for I shall yet praise him who is the health of my Countenance and my God How you should so hope and wait and trust in God as to bear up your hearts against all discouragements I shall yet speak to in the next Exercise So much for the Ninth and Last Instance THE CURE OF Discouragements BY FAITH IN Jesus Christ Sermon XIII PSALM 42.11 Why art thou cast down O my Soul Stepney June 25. 1648. and why art thou disquieted within me Hope in God or wait thou or trust thou in God YOU have heard of the Saints Discouragements and the unreasonableness of them there is no just cause or reason for their Discouragements Would you now hear of some means against them The Psalmist saith in these words Hope thou in God or trust thou in God or wait thou on God And so the Doctrine plainly is this Doct. Faith is the Help against all Discouragements Hoping Trusting Waiting on God is the special if not the only means appointed against all Discouragements I had verily fainted unless I had beleeved saith David to see the goodness of the Lord in the Land of the Living I had fainted unless I had beleeved Faith bears up the heart against all Discouragements For your more cleer understanding of this Truth and our better proceeding I shal labor First To shew you what it is to Hope Trust in God or to Wait on him Secondly That Faith doth quiet ones heart in the times of Discouragements Thirdly That it is the Duty of all the Saints and People of God when Discouragements do arise then and then especially to trust in God and to exercise their Faith Fourthly VVhat there is in Faith that can bear up the heart against all Discouragements and how Faith doth it Quest 1 First If ye ask VVhat it is to Hope in God to Trust in God and to VVait on him Answ I Answer That to Hope in God is to expect Help from God To Trust in God is to rely or rest upon God for Help And to wait on him is to continue and abide in this Expectation or Relyance Properly according to Scripture Phrase Trusting in God is the Recumbency or the Relyance of the soul upon God in Christ for some good thing that lies out of sight I say first it is the Recumbency or Relyance of the soul upon God the staying of the soul upon God so you read in Isa 26.3 Thou wilt keep him in perfect peace whose mind is stayed on thee because he trusteth in thee So the Spouse in the Canticles is found leaning upon her Beloved and so we are commanded to trust not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on him that raiseth Christ from the dead which notes a siducial repose Rom. 4. â—3 so that Trusting in God is to stay upon him And then I say it is the Relyance or the stayance of the soul upon God in Christ and so I take it to be meant here for the word here translated God Hope or Trust in God
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
this Work I wil admire and though I cannot reach it yet I wil not blaspheme and â—peak against it And if heretofore Christian thou hast found God breathing upon thy heart in any Ordinance publick or private Hinc discimus quantopere nobis ab odio fratrum câ—â—ndum est quandoquidem eo sit ut quandoque odio hominis in ipsam Dei vâ—ritatem feramur precipites Cartw. Harm â—ag 357. or in any Way of God take heed as for thy life that thou dost never speak evil or blaspheme that way of God wherein thou hast sound the Spirit of God breathing This Sin is alwaies accompanied with invidentia fratrum with the envy of the Saints and therefore some have thought the Sin against the Holy Ghost did consist in it in the envying of the Saints but though that be not it yet that accompanies it Canst thou not find thy own heart rise to those heights of Graces that others do take heed you never envy the Saints lest you fal from envying those that are good to oppose Goodness it self which is the proper Work of the Holy Ghost And if indeed you would be kept from this great Transgression then take heed of al declinings and the steps thereof There are three steps as in our Conversion to God so in our Apostacy declining and going out from God Three steps in our coming in to God First a mans Affection is taken with that which is good Then his Judgment is convinced And then his Wilstrikes in and he resolves with al his heart and soul to cleave to the Lord for ever So in a mans Declining and going out from God First a mans Affection declines Then his Judgment alters I thought so and so indeed before but now I am of another mind And then it comes to his Will and he wil go on and let Parents say and Ministers say and Friends say what they wil yet he wil go on and that because he wil. Now saith the Apostle If any man sin wilfully after he hath received the knowledg of the Truth there remaineth no more Sacrifice for sin therefore as you desire to be kept from this great Transgression doth your Affections decline take heed your Judgment do not alter Doth your Judgment alter take heed that your Wil be not perverse O! take heed of al Declinings and the stepâ— thereof But finally Forsake not the Assembling of your selves together as the manner of some have been but as heretofore provoke one another to Love and good Works and so much the more as you see the day approaching and what I say to you I say to al and to mine own soul Let us breath after the Spirit and walk in the Spirit For there is no Condemnation to them that are in Christ Jesus who walk not after the Flesh but after the Spirit O! let us pray to God for his keeping Grace it is he alone that keeps us and the Lord keep al our souls from this great Transgression OF THE SIN OF INFIRMITY Wherein is shewed besides other things I. That a man may possibly fall into the same Sin again and again yet be a true Disciple II. That this Sin may be but a Sin of Infirmity III. That being so Christ will not leave him in it but will come again and not cast him off By William Bridge Preacher of the Gospel at Yarmouth LONDON Printed by Peter Cole in Leaden-Hall and are to be sold at his Shop at the sign of the Printing-Press in Cornhil neer the Royal Exchange 1656. OF THE SIN OF INFIRMITY Matthew 26.43 Preached At Stepney And he came and found them asleep again for their eyes were heavy IN the Verses next precedent and consequent you may see the difference between the true and the false Disciple both sin'd but they differ in their sin and in the issue of it The true Disciple sleeps when he should have prayed and he slept again and again that was his sin for our Savior commanded them to watch and pray but Christ wakened them and would not leave them sleeping he came to them with his wakening mercy and they were awakened that was the issue of their sin But the false Disciple Judas was awake and he watched unto what was evil the good Disciple slept unto what was good and the false Disciple watched unto what was evil that was his sin For while Christ yet spake ver 17. Lo Judas one of the Twelve came and with him a great multitude with Swords and Staves from the chief Priests and Elders of the People Now he that betrayed him gave them a sign saying Whomsoever I shall kiss that same is he hold him fast and forthwith he came to Jesus and said Hail Master and kissed him This was his Sin wherein our Savior leaves him and doth not awaken him but suffered him to go on leading him forth with the Workers of iniquity That was the issue of his Sin In this 43. verse you have the true Disciples Sin and his Lords Grace his dealing by Christ and Christs dealing by him First He slept when he should have been at Prayer which Sin is described by the Cause thereof and by the Repetition of it The Cause of it in these words For their Eyes were heavy this sin therefore was a Sin of Infirmity a Sin of Weakness and so our Savior cals it verse 41. for saith he The Spirit indeed is willing but the flesh is weak The Repetition of this Sin you have in these words He found them asleep again Christ had wakened them before and commanded them to pray but they slept again and again thus did they deal by Christ Secondly But how did Christ deal by them he did not leave them in their Sin not cast them off as he did deal by Judas but he came to them again and as they slept again so Christ came again his waking Grace and Mercy was as high as their slumbring Sin they sin again and he comes again So that the Doctrine from the whol verse is this Doct. Though a man do sin again and again yet if his sin be a Sin of Infirmity Christ will not leave him in it but will come again and not cast him off For the opening and cleering whereof Three things will fall under our Consideration 1. That a man may possibly fall into the same sin again and again yet be a true Disciple 2. That this Sin may be but a Sin of Infirmity 3. That being so Christ will not leave him in it but will come again and not cast him off First It is possible that a good man may fall into the same sin again and again I confess it is an Evil thing so to do and a great Evil In some respects it may be worser to fal into the same sin than to fall into others for this may more wast ones Peace and destroy the Assurance of Gods Love sins against Light do the most darken Now when we have repented
c. Luc. Brugens in Math. 7.15 Vestes ovium sunt 1 sophisticus verbi pretextus Matth. 4. 2 nomen Ecclesiae Jer. 7. 3 hypocrisis in vita Col. 2. 4 ficti Enthusiasmi Col. 2. â—5 Miracula 2 Thes 2. 6 Excellentia dona Matth. 7. 7 Fortitudo in suppliciis 8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blanditiae et promiâ—â—iones Strigel in Mat. 7. p. 64. Aug. Lib confess 6. cap. 9. and therefore a commendable thing in the eyes of Christ to make discovery of them But Arg. 2. Secondly Though they be a dangerous and mischievous People yet it is an hard thing to discover them For they walk in the dark and transform themselves into Ministers of Light they creep and they privily creep into Houses saith the Apostle and they wil come to you saith our Savior in Sheeps cloathing Matth. 7. That is Look whatever Garb the true Prophet was or is found in that wil they be found in also Did the true Prophets of the old Testament go in a plain or rough Garment or a Garment of Hair 2 Kings 1.8 Matth. 3.4 So did the false Prophets also Zech. 13.4 wear a rough Garment or a Garment of Hair as the Hebrew to deceive Did the true Prophets somtimes quake shake and tremble so did the wicked Diviners also And so now in the times of the new Testament Do the true Teachers of the Gospel press or make use of Scripture so do false Teachers also Did the true Apostles preach Christ so did the false Apostles also Some preach Christ out of envy Phil. 1.15 16. Did the true Apostles and Prophets declare the deep things of God 1 Cor. 2.10 so did the false Prophets also Revel 2.24 The depths of Satan as they speak Look what that is which the true Preachers do that wil falâ—â— Tâ—â—chers in appearance do On a time saies Austin in his Confessions the House where I lived was broken up in the night by Theeves and the men of the House perceiving that the House was beset with Theeves and making a noise the Theeves run away and left their Crows of Iron and Instruments whereby they did break up the House then my Friend Alipius coming to the House and â—â—ding those Instruments and Tools lying on the ground he took the Crow of Iron â—nto his hand and when the men of the Hâ—use came out and â—aw the Crow of Iron 〈◊〉 hiâ— hand they took hold of him and thought that he was the Thief So saies another the Hereticks of the Times wil take the same Instruments to destroy the House of God as we do to build the same The same Crow of Iron the same Scripture that is in the hand of Alipius a Friend is made use of by a Heretick one that is a Thief who comes to make a prey of your Faith He that comes not in by the door is fur et latro a Thief and a Robber not apertus hostis an open or professed Enemy but a secret Thief and a Robber whose coming is unknown and of whom you can less be aware and you know the more crafty and subtil they are in their Practices the more hardly they wil be discerned Now false Teachers who come in Sheeps cloathing are a subtil and crafty Generation for as Satan at the first beguiled Adam by beginning with Eve the weaker Vessel so do these People also creep into Houses leading silly women captive laden with divers Lusts there they begin even with the weaker Vessel as Satan at the first did and as Satan beguiled Eve by telling her that she should be like unto God himself and so drew her from the appointment of God so do false Teachers now tel poor souls That if they wil follow their Doctrines they shal be like to God yea be God and Christ and so draw them from the Appointments of Christ and therefore saith the Apostle I fear lest by any means as the Serpent beguiled Eve through his subtilty so your minds should be corrupted from the simplicity that is in Christ 2 Cor. 11.3 Now if â—t be so hard a thing to discover these False Teachers and they be 〈◊〉 dangerous and mischievous a People then surely it is a matter of great commendation to make discovery of them Arg. 3 It is an excellent thing also to make discovery of them Christ doth commend what is excellent spiritually excellent and the more excellent the thing the more it doth fal under the commendation of Christ Now by discovering of these false Teachers you put a stop and check unto their folly and madness their madness or folly saith the Apostle shal proceed no further How so It shal be made known to all 2 Tim. 3.9 But they shal proceed no further for their folly shall be made manifest to all men Thereby also ye shal preserve those who are not declined and thereby you shal be serviceable unto Christ in the great Work which he hath to do and is doing in these latter Times One part of his Work is to discover those that are unsound Revel 2. Then shall all the Churches know that I am he that searcheth the heart and reins ver 24. But did not the Churches know that before Yea but then that is in the latter times they shal have experience of it for then I wil discover Jezabel and al her false Prophets so that this discovery of falâ—e Teachers is part of Christs own Work in the latter daies and the more you labor therein the more serviceable you are unto Christ Surely therefore it is a matter of great Commendation in the Eyes of Christ to try find out and discover false Teachers and false Apostles Object If it be so commendable in the eyes of Christ to discover these persons then it 's lawful for us though weak to go to the Meetings of these false Teachers or to receive them into our Houses and to speak with them else how shall I try and discover them Answ Nay but this follows not no more than that you must go to Rome to try and find out the Deceits of the Papists or that you must go into Turkey to try and find out the false Doctrine of the Turks you may try and discover Papists and Turks yet it doth not follow that you must read over their Books and Alcaron The Apostle saith Mark those which cause division and avoid them False Teachers shall arise in the last daies saith he and from such turn away And the Apostle John saith If any come to you not with this Doctrine receive him not into your House nor bid him God speed lest you be partaker of their evil Deeds Look whatever mischief they shal do abroad by their False Doctrines al that shal you partake in if you receive them into your Houses or countenance them by bidding them God speed He that receiveth a true Prophet in the Name of a Prophet shal receive that Prophets Reward he shal profit by that Prophet and shal have a share in al
laid siege to Athens that he sent word into the City That if they would send out ten of their Orators he would be at peace with them whereupon Demosthenes rose up in the Senate and said If the Wolves come to the Fold and tel the Sheep that they wil be at Peace with them if they wil send away al their Dogs and Shepheards wil the Sheep do it No the great design of the Wolf is to part the Sheep from the Shepheard Those therefore that come in Sheeps cloathing and cry out against the true Ministry of Christ are no true Sheep but Wolves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth 7 1â— qui venient ex scipsis legitime nâ—n missi de quibus Jer. 23 21 currebant et non mittebam Luc. Brugens in Math. 7.15 3. The Wolf though he be in Sheeps cloathing doth tear and rend the Sheep he cometh not in by the door and when he is come in then he doth devour the poor Sheep And so it is with false Teachers they come not in by the door of a Lawful Cal and they bite and devour and destroy the Faith of some Quest But our Savior saith That we may know them by their Fruits What are those Fruits and how shall we know them thereby Answ 1. If you find that they are given to uncleanness then they are not sent of God Pseudo-Prophetae quo modo probari possint Certissima autem demonstratio haec est si deliquerit et contemnat voluptates corporales imprimis vero sensum illum qui nobis est opprobrio et dedecori et si abominentur omnem libidinem et scortationem an ignoras enim qua ratione Zedekias filius Maasijae et Achab filius Kolijae de propetia gloriati fuerint multos homines ad se pertraxerint verbaque Prophetiae ab aliis instinctus divini afflatu prolata sub suo titulo ventitarint et tamen in voluptatibus suis venereis perrexerint ita ut sociorum et discipuloruÌ„ suorum uxores stupraverint Donec a Deo retecti et a Rege Babyloniae meritissima poena igne combusti fuerint Jerem. 29.22 23. Rab. Mois Majemon More Nevochim pars 2. cap. 40. So are False Teachers many times 2 Pet. 2. There shall be false Teachers amongst you ver 1. These do walk after the flesh in the lust of uncleanness verse 10. see the Epistle of Jude God doth often give men up to fleshly sins for their vile errors 2. If you find that they are given to lying then you may know that they are not of God Truth doth not need our Lyes to maintain it with but the Doctrine of Lyes is often maintained with the Practice of Lying And hast found them lyars saith our Text here 3. If you find that the height of their Religion is to maintain some Opinion and that doth consist in some voluntary Humility and keeping under the Body then are they not of God Col. 2.18 19 20 21 23 24 25 26. 4. If you find that their Doctrine tends to draw men away from the Ordinances of God then though they pretend to be Prophets yet they are but false Prophets Deut. 13.1 If there arise among you a Prophet and he giveth a sign and it come to pass thou shalt not hearken to him verse 3. And he shal be put to death verse 5. Why Because he hath spoken to turn you away from the Lord your God 5. If you find that in Truth he fals short of him whom he would seem to be and yet in shew goes beyond him then he is a Deceiver As for Example If a man say that he is an Apostle but pretends to do more than ever any Apostle did as to judg infallibly in al things whereas the Apostle saith somtime This say I not the Lord yet in truth fals short of what an Apostle did who spake with Tongues and did work miracles surely this man is a false Apostle 'T is the way of an Hypocrite to imitate the Godly and in outward things he wil go beyond many a Godly man yet doth fal short of the weakest Saint Now though every Hypocrite is not an Heretick yet every Heretick is an Hypocrite 6. If you find that his great Work and Business is to destroy the Churches of Christ then he is not of God but by this Fruit you may know him to be a False Teacher The Apostles went up and down confirming the Churches not destroying them But now saies Luther Decem Annis laboratur antequam Ecclesiola rectè et Piè instituta paratur et ubi parata est irrepit aliquis fanaticus et quidem idiota qui nihil novit quam contumeliose loqui contra sinceros verbi Doctores is uno momento evertit omnia Luther After we have taken much pains even for ten yeers together to gather and settle a Church then comes some Fanatick Person and he destroies more in one moment than we could build in ten yeers But saies the Apostle Mark those which cause division much more those that cause destruction and avoid them 7. If they wil not hear us saies the Apostle John they are not of God 1 John 4.6 We are of God he that knoweth God heareth us he that is not of God heareth not us Hereby know we the Spirit of Truth and the Spirit of Error Doth a man then forsake the Assemblies of the Saints as the manner of some is and teach men so to do he shal be called least in the Kingdom of Heaven he is a False Teacher and by this Fruit you may know him yea and by al these Fruits you may know False Teachers You may know them by their Cal you may know them by their Doctrines and you may know them by their Fruits and their Practices And thus you see how those that are False Apostles or False Teachers may be tryed and discovered And is it a commendable thing in the Eyes of Christ to make discovery of them Now then as you desire that you may fal under the Commendation of Christ here or hereafter let it be your work and business in these times to make this Discovery Only know That it is the special Work of Church-Officers to cry and discover False Teachers for this Epistle is directed to the Angel of the Church of Ephesus But though it is their Work especially yet it is a Work incumbent upon al the Saints and Churches for though the Epistle be directed to the Angel of the Church yet the Matter thereof doth belong to al for saith the same Epistle He that hath an Ear let him hear what the Spirit saith unto the Churches And if this Work do belong unto al the Church what an evil thing is it for those that are Members of a Church to be beguiled with False Teachers shal they be beguiled by them that should discover them This is directly contrary to their Duty It is your Duty and it is al your Duty to make this discovery Therefore
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
peace because I came so lightly by it Page 14 Answ All peace is the free gift of God for Christ his sake not for our sufferings Page 15 Object I want that Peace within how shall I come by it ibid. Answ The Lord only can speak this peace to thee which he doth speak in the way of his Ordinance ibid. Quest What doth the Lord speak in his Ordinances that may quiet my Soul ibid. Answ 1 You are willed to consider much of the fulness of Christs satisfaction ibid. God for Christs sake works all our works for us Page 16 2 Christ is our Peace-maker we must go to him ibid. The manner how we must go 1 Go in uprightness Page 17 2 Carry the Promise with you ibid. 3 Wait long on Christ till Peace do come ibid. Quest Must we not be humbled for sins committed ibid. Answ In all your Humiliation carry Christ along with you ibid. 4 Labor to mortifie your affections ibid. 5 Walk not with doubting company Page 18 6 When God speaks a little peace to thee refuse it not for it will encrease Page 19 This is amplified Page 20 Sermon II. DOCT. 2. The Saints may be under much discouragement Page 21 Two words in the Text most Emphatical Cast down Disquieted ibid. The words opened by four Questions Page 22 1 How far a good man may be discouraged 2 How it comes that he is discouraged 3 How discouragements can stand with Grace 4 How they may be cured Quest 1. How far may a good man be discouraged Page 22 Answ 1 A Saint may refuse Comfort for the Soul ibid. 2 For the Body also ibid. 3 A good man may refuse Duty Page 23 4 He may be weary of his life ibid. Quest 2. Why doth God suffer his Children to be so discouraged ibid. Answ In general It is for their good Page 24 More particularly 1 It is Gods way to deal so with men ibid. 2 This way God sets a greater price on our inward peace Page 25 3 God will have us to love him only ibid. 4 He thus trains up his Children to more perfection ib. 5 He doth this to keep his Chil-from security Page 24 6 This is explained by the similitude of a Chyrurgeon dealing with his Patient Page 26 Object Can any man foretel a mans discouragement ibid. Answ Affirmatively 1 It may be foretold when a man placeth his Spiritual Comfort on outward Blessings Page 27 2 When a man is unthankful for true peace and not humbled for false Peace ibid 3 When a man doth raise his Comfort only from Grace within and not from Christ without Yet Grace within is 1. A Cause sine qua non 2. It removes all impediments of Comfoâ—t 3. It is a witnessing Cause 4. It is a confirming Cause ibid. 4 When a man layeth his comfort on the impression or coming in of the Word rather than upon the Word iâ— self The words on Psal 16.4 critically expounded Page 28 Quest 3. How can all this stand with Grace ibid. Answ Affirmatively The Saints are never so discouraged but there is some Grace left ibid. Quest Is there no evil in Discouragements Page 29 Answ Affirmatively Very much ibid. Quest 4. What must a poor Soul do to recover its peace lost Page 30 Answered partly by way of Question partly by Direction ibid. 1 Hast thou quite forgot thy former peace Page 31 2 Do you not use the means for restoring your Comforts ibid. Some seek Comfort by way of reasoning with God Some seek it in Duty neglecting their Calling Both are dâ—ceived 3 Have you not so far strained for some outward comfort as to lose your inward comfort ibid. Quest What shall I do that my comforts may be restored Page 32 Answ By Direction in three things 1 Do what you would do to be justified ibid. 2 Seek whether God hath withdrawn his presence for your sin ibid. An Objection answered Page 33 3 Read the Scriptures much ibid. Object What if I do they may not comfort me ib. Answ You cannot tell till you prove it Page 34 Somtimes the Promise comes to us somtimes we go to it ib. Object I shall meet with threatnings in the Scripture ibid. Answ Negatively for Threatnings lead you to the Promise Page 34 Object There are many other things in Scripture that concern noâ— my Condition ibid. Answ Negatively Christ cureth us somtimes by diverting our minds ibid. Quest Where Peace returns what must I do Page 35 Answ 1 Be sure it be true Peace ib. 2 Fall upon Satans Quarters ibid. 3 Put all your Comforts into Christs hands ibid. 4 Spend all for Christ comfort others Page 36 Sermon III. DOCT. 3. Davids condition is put for a pattern Page 42 Habakkuks Condition ibid A Godly man may rejoyce in any Condition ibid. The Saints think they have reason for their Discouragements Page 43 The Saints may have reason for their Discouragements ibid. Quest What have the Saints that is a sufficient Bulwark against all discouragements ibid. Answ 1 A godly man hath a propriety in God ibid. How God is my God Page 44 2 God knows him and his condition ibid. 3 God will not have his People to be discouraged proved from God the Son to God the Father Page 45 4 The Saints have no discouragement but there is a greater Encouragement bound up with it Page 46 God makes our discouragements causes of encouragements Page 47 5 A prayâ—ng man can never be very miserable Page 48 4 The matter of our discouragements is but as a cloud ibid. Quest How shall it appear to be but a cloud ibid. Answ 1 If this Cloud come after the Promise Page 49 2 If a man can see to work Page 50 3 If there be some openings of light with the darkness by intermission ibid. Application Page 51 Object I have reason to be discouraged for I have no feeling of Gods Love ibid. Answ 1 We do not live by feeling but by Faith ibid. 2 The great difference between a Godly man and a wicked man in this Page 52 3 An Exhortation to the Saints not to be dscouraged for four Reasons ibid. 1 You rejoyce Satan when you are discouraged ibid. 2 You grieve the heart of God ib. 3 You do thereby make void the end of Christs coming ibid. 4 You make your self unfit for Christs Service ibid. Quest What shall a man do to bear up against all discouragements Page 54 Answ 1 Never lay your Comforts upon any Condition ibid. 2 Think of Christ in a right way Page 55 3 Check your self for being discouraged ibid 4 Mix the thoughts of your Discouragements with thoughts of Comfort ibid. 5 Mortifie Self-Love Page 56 6 Question your self for being discouraged ibid. So much for the Proof in general Page 57 Sermon IV. The Point is cleered and proved by nine particular Instances Page 58 1 Discouragements from gross sins Page 59 2 From weakness of Grace 3 From their failing in Duty 4 From want of evidence of Gods