comfort unlesse with revelation and application in the third place thou open my soul to joyn with these comforts There must be a discovery and application and an opening of the soule to them As there be diverse flowers that open and shut with the sun so the soul by the spirit of God it opens to comforts though comforts be put close to the soul if that do not open to them there is no comfort given for all is in the application There is a double application of the thing to the soul and of the soul to the thing God must do all What is the reason that many here Sermons and Read sweet discourses and yet when they come to suffer crosses and afflictions they are to see They go to the stream they cut the Conduits from the spring they go not to the Well-head they see not the derivation of comfort it is necessary for the deriving of comfort to the soul to take the scales from the eye of the soul they see not the necessity of a divine presence to apply it and and to lay it close to the soul and to open the soul to joyn the soul to those comforts God is the God of all comfort If any thing will stir up devotion much to pray to God undoubtedly this will be effectual that whatsoever the comfort be whether it be outward things or reasons and discourses whatsoever we may go to God that he would give it Well this being so if God be the God of all comfort the Well of comfort the Father of comfort and hath remedies for every malady Then you see here whither to go you see a Christian in all estates hath ground of comfort for he is in Covenant with the God of comfort You will say to me what is the reason that Christians are no more comfortable having the God of comfort for their God I answer it is partly from Ignorance we have remainders of Ignorance that we know not our own comfort Satan doth vail the eye of the soul in the time of trouble that we cannot see that there is a well of comfort Poor Hagar when shee was almost undone for thirst yet she had a fountain of water near hand but she saw it not she was so overtaken with grief Ignorance and Passion hinder the sight of comfort when we give way so much to the present malady as if there were no God of comfort in heaven as if there were no Scripture that hath breasts of comfort that is as full as a breast that is willing to discharge it self of comfort as if there were no matter of comfort they feed upon grief and delight to flatter their selves in grief as Rachel that mourned and would not be comforted so out of a kind of Ignorance and Passion and Wilfulnesse they will not be comforted And again as Bildad saith Job 18. are the comforts of God light to thee These are good words but my discomforts are greater my malady is greater so the comforts of the Holy Ghost the comforts of Gods Spirit seem light to them Ignorance and Passion and dwelling too much makes us neglect comfort it makes us to see comfort to be no comfort in a manner Mary when Christ was before her eyes they were so blubbered with tears with fear that her Lord was lost that she could not see him even when he was before her so grief and Passion hinder the soul so much from seeing Gods comforts that we see them not when they are before us when they are present So men are guilty of their own discomfort it is their own fault Again oft times forgetfulnesse as the Apostle saith Heb. 12. have ye forgotten the Consolation that speaks have ye forgotten that every Son that God chastizeth not is a bastard have ye forgotten insinuating that if they had remembred this it would have comforted them have ye forgotten And then one especial cause is that I spake of before the looking to things present forgetting the spring the well-head of comfort God himself the looking too much to the means oh say some if they be in distresse if I had such a Book if I had such a man to comfort me certainly it would be otherwise with me I should be better then I am put case he were with thee alas he is not the spring it is the God of comfort that must comfort thee man in all thy distresses whatsoever therefore if thou attribute not more to God then to the creature nay then to an Angel if he were to comfort thee thou shalt find no comfort I even I am he that comforts thee I am he that pardons thy sins which is the cause of all discomfort that is comfort that is the sting of all I am he that pardons thy sins We as Criers may speak pardon to the soule but God must give it we may speak comfort but God must give it he must say to the soule I am thy salvation When men Idolize any discourse in books or any particular man overmuch though we may value those that are instrumentall above others there may be a difference of gifts but the resting too much in the creature it is an enemy to comfort and some grow to that wilfulness in that kind that they will neglect all because they have not that they would have whereas if they would look to God meaner meanes would serve the turne oft times if they would goe to the God of comfort Who comforteth us in all tribulation Afflictions and crosses as they are irkesome in suffering so they are likewise disgracefull and as it was in the cross of Christ there was two things torment and shame the one he felt himselfe the other he had from others those two disgrace is proper to the cross so it is in all the crosses that we suffer there is some disgrace with it therefore Saint Paul to prevent the scandall and disgrace of the cross as I said before he doth here begin with praysing God even for crosses in the midst of them Blessed be God the Father of mercies the God of all comfort who comforteth us in all tribulations c. Who comforteth us in all tribulation These words contain a making good of the former title He is the God of comfort and doth comfort he is good and doth good He fils up his name by his works he shews what he is the Scripture doth especially describe God not in all things as he is in himself but as he is and works to his poore Church and they are usefull termes all of them he is the Father of mercie because he is so to his Church he is the God of comfort because he is so to his people therefore he saith here as he is the God of comfort so he doth comfort us in all tribulation He doth not say who keeps us out of miserie blessed be the God of comfort that never suffers us to fall
in the truth is not properly concord but conspiracy consent in a lie in falshood The builders of Babel they had a consent among themselves when they came for a wicked purpose as we see oft-times in Scripture Consent must be in the truth in that which is good or else it is not consent but conspiracy By reason of our weaknesse consent is usefull and that is the reason why in doubtful cases we may alledge Antiquity not that the Word is not sufficient in it self but to help our weaknesse to shew that we do not divert from the truth but that it is a truth warranted by others before In doubtfull cases this is warrantable He brings it likewise to enforce obedience the more when it was a truth brought to them by so many But that is not a thing I mean to stand on a touch is enough That which I will spend a little more time in is the next thing that is That Evangelical doctrine now is most certain Something I spake of it before in the former verse but I have reserved something to speak of it now The Son of God preached by S. Paul with the consent of these blessed men it was not yea and nay it was not unconstant Evangelical truth is not yea and nay and the Preachers of it the Apostles were not yea and nay in the delivering of it As it is true in it self so it was true in the delivery of it they were constant in it they sealed it with their blood some of them How shall we know the doctrine of the Gospel concerning Christ to be yea undoubtedly true I answer how do we know the Sun shines I know it by its own light and by a light that I have in my eye there is an inward light joyned with the outward light So it is in this businesse how do we know Divine truth out of the Book of God to be Divine By the light in it self by the majesty of the Scriptures by the consent of the Old and New Testament by the opposition of the enemies and the confusion of them at the last that have been opposers of it by the miraculous preservation of it and the like But especially by the powerfull work of it on the heart by the experience of this blessed truth I know this to be an undoubted truth I find it quelling my corruptions changing my nature pacifying my conscience raising my heart casting down high imaginations turning the stream of nature another way to make me do that which I thought I should never have done onely because I have a strong light of Divine truth and comfort There is this experience of Christ that a man finds in his soul it sets him down that he can say nothing but that it is Divine truth because he finds it so Besides this the testimony of the Spirit of God and the work of the Spirit in him For as to see there is an outward light required and an inward light in the eye so to see Divine truth there must be a light in it self a Divine sparkle in Gods Book in every passage but yet I must have an eye to see too I cannot see it except God witnesse to my soul that these things are divine that they are yea that they are certainly and infallibly true There is a great difference between us and our adversaries I can but touch it and I need but touch it They say we must believe and we must believe because of the Church I say no The Church we believe hath a kind of working here but that is in the last place For God himself in his Word he is the chief The inward arguments from the Word it self and from the Spirit they are the next the Church is the remotest witnesse the remotest help of all For the Church is but to propound Gods truth to lay it open to be as it were the candlestick now the candlestick shines not but upholds the candle while that shines So the Church is but to propose to set up Divine truth that of it self being set up will enlighten well enough The Church is to set out the Word and to publish it by the Ministery which Word of it self will shine That work which the Church hath therefore is the last and the inferiour for the Spirit of God and the inward majesty of the Word is of more force If a messenger come and bring a relation or bring a letter from one and he tells me many things of the man I but I doubt him because he may be false for ought I know but when I see his hand and seal and his characters and stile that shewes such a spirit to be in him I know by his own characters certainly this comes from the hand of that man Now the messenger brings it and gives it but I believe it because I see the characters and hand and seal of such a one that it is a truth So the Church propounds it is the messenger that brings the truth of God to us but when a Christian soul hears the truth and sees Gods seal upon it there is a majesty and power that works on the soul now we believe not for the messenger but for the thing it self Here is the difference we believe the Scripture for the seal of Divinity that is in it self they believe it for the messenger As if a doubtfull messenger should come that is not certain and a man should believe the things he brought for him for his sake we believe and entertain the messenger for the message sake not the message for the messengers sake our faith is better built then theirs But they say this All comes to this at the last God speaks by the Church as well as by the Scriptures therefore the Church is to be believed more then the Scripture it self I answer God speaks indeed in his Church by his Spirit and by his Word but his speaking by his Word is the cause of his speaking in the Church For what is the Church but begotten by the seed of the Word How is the Church a Church but by the Word Therefore he speaks first by the Scriptures there is a majestie and a Spirit in the Scriptures and then he speaks by the Church as cleaving to the Scriptures in a secondary manner He speaks by the Church mediately because that goes to the Word which speaks immediately The Word was written by men led immediately by the Spirit of God and the Church relying on that he speaks by them in the Church but primarily by his Word Having just occasion I thought to touch this Undoubtedly there are none that are not led with partiality but incomparably they see our faith is built on a better foundation then theirs they have a rotten foundation They talk of a Church and when all comes to all the Church their mother is nothing but the Pope their father What is their Church but the Pope
a Carnal man for he hath the presence of Gods Spirit to support him in some measure Therefore let us not be afraid before hand fear nothing saith the Apostle that thou shalt suffer And with Moses let us not be ashamed of the rebuke of Christ but Let us go out of the Campe with Christ learning our reproach And because we know not what God may call us to let us entertain presently a resolution to endure whatsoever in this world God calls us to to passe through thick and thin to passe through all kind of waies to the hope of our Glorious calling if by any way by any meanes saith St. Paul I may attain the resurrection of the dead If by any meanes I may come to heaven by fair death or by violent death he scorned reproach if by any means he might be happie And for others it is a wondrous quailing to the spirits of men that offer any wrong if it be but a disgrace a scoffe is a persecution to a Christian for a good cause when wicked men oppose a Christian in a good cause and course let us learn what they do they kick against the pricks Do they know what they do when they reproach Christians it is the reproach of Christ. What was Ishmaels scorning a persecution Christ is scorned in his members will he endure this at their hands When good causes are opposed Christ is opposed and Christ is scoffed This doth enable our suffering being an abasing of it self that Christ accounts it done to him Base men of the world they think when they scoffe at goodnesse and wrong the Image of God in his Children they think they deride and despise a companie of weak creatures that they scoffe at silly persons meaner then themselves but they are deceived they scoffe Christ in them and he takes it so Saul Saul why persecutest thou me The foot is trode on on the earth and the head speaks from heaven It is the reproach of Christ and it will be laid to thy charge at the day of judgment that thou hast scoffed and persecuted and reproached Christ in his members it will be a heavy indictment Men should not regard what they conceive of things but what he that must be their judge will conceive of things ere long and he interprets it as done to his own person It is true both of good and ill whatsoever good we do to a Christian as a Christian to a Disciple in the name of a Disciple Christ takes it as done to himself Matth. 25. In as much as you have done it to these you have done it to mee It should animate us to do good offices to those that are Christs what we do to them we do to Christ. Let us be willing to refresh the bowels of Christ in his members at home or abroad as occasion serves to maintain the quarrel of Christ as much as we can to relieve Christ he comes to us in the poore and asks relief he that shed his blood for us he that dyed for us he that hath given us all asks a little pittance for himself that we for his sake would be so good to him in his members as to do thus and thus that for Jonathans sake we would regard poore lame Mephibosheth his son Christ though he be gone he hath some Mephibosheths some poore weak members and what offices we do them he accounts done to himself it runs on his score he will be accountable for every good word we speak in his cause for every defence for every act of bountie It is a point of large meditation to consider that the Crosses and Afflictions of Christians they are the sufferings of Christ. Do but consider the spirit of God intended in this phrase to dignifie all disgraces and indignities that are put upon us in a good cause and quarrel could he have said more in few words he calls them not disgraces or losses or death but he puts such a comfortable title upon them that might make us in love with suffering any thing and set us on fire to endure any thing in a good cause they are the sufferings of Christ. As the sufferings of Christ abound so our consolations c. The third general point is That our consolations are proportionable to our sufferings Our consolations abound We suffer in this World that is hard I but they are the sufferings of Christ there is sweetnesse And then another degree is our consolations abound as our sufferings abound Consolation is as I shewed before in the unfolding of the word an inward support of the soul against trouble felt or feared and it must be stronger then the grievance or else the action of comfort will not follow There is a disproportion between the agent and the patient in all prevailing actions or else there is no prevailing if the comfort be not above the maladie it is no comfort And therefore no comforts but divine comforts will stand at length because in all other comforts sedet medecinum morbo the maladie is above the remedie they may make glorious pretences as the Philosophers do Plutarch and Seneca and the rest but they are as Apothecaries boxes they have goodly titles but there is nothing within Alas when there is trouble in the conscience awakned with the sight of sin and the displeasure of God what can all those precepts compose and frame the soul in petty troubles They have their place and surely the neglect of them many times is that that makes the crosse heavier but alas in divine troubles in terror of conscience it must be divine comfort it must be of like nature or else the effect of comfort will never follow and those be the comforts that he meanes here As our troubles and afflictions abound so our consolations our divine supports they abound the point is this that Our comforts are proportionable to our sufferings What did I say proportionable it is above all proportion of suffering As it is said Rom. 8. the afflictions of this life are not worthy of the glory that shall be revealed And indeed in this life the consolations abound as the sufferings abound For God keeps not all for the life to come he gives us a taste a grape of Canaan before we come to Canaan as the Israelites they sent for grapes to taste the goodnesse of the land and they had them brought to them by the spies by which they might guesse of the fruitfulnesse and sweetnesse of the land it self so the taste and relish that Gods Children have of that fulnesse which is reserved in another world it is answerable and proportionable to their sufferings and in the proportion the exceeding part is of comfort there is an exceeding if not for the present yet afterwards The Ark did rise together with the water and comforts rise together with matter of suffering But what is the reason of the proportion why the greatest comforts follow the greatest sufferings
me to beare crosses and afflictions and likewse to indure the tediousness and length of time till I come to Heaven so salvation is wrought by suffering we come not to the possession of it but by suffering and induring you have need of patience saith the Apostle Heb. 10. Give me leave to cleare the point a little How doth patience enter into this great worke of helping our salvation Patience in induring affliction it helps many wayes They work salvation not by way of merit for that were to disable the title we have by Christ but by way of evidence it helps the evidence of the title for I have title by Christ but how do I know that my evidence to that title is good Afflictions and the patient suffering of them not afflictions alone but afflictions joyned with the grace of patience to indure them for else they do no good afflictions are evill in themselves for thus it increaseth my evidence every heire is a son for heaven is the inheritance of Sons and every Son must be corrected and I am corrected and afflicted in this life and God doth give me grace to indure them and to see my good in them these afflictions therefore mingled with patient induring of them do evidence that I am not a bastard In Heb. 12. the Apostle proves this every one that hath not some affliction or other he is a bastard and not a Son It increaseth my evidence that I am the child of God especially if I suffer for a good cause if we suffer with him we shall reign with him here the evidence is increased By this I know I am in the way which is strewed with crosses and afflictions we must enter into heaven this way I know it for the way so it furthers my salvation it gives me assurance that my euidence is good It is the Scriptures manner to say things are done when the knowledge of the thing is increased As to say we are saved when we know more assuredly that we shall be saved to say we are in the Kingdom of heaven when we know we are in the state of the Kingdom of heaven as in 2 Pet. 1. saith he grow in grace c. for by this meanes a further entrance shall be ministred unto you into the Kingdome of God The knowledge of a mans estate in grace is a further entance into the Kingdom of God that is begun here in this life The knowledge that I am an heire of heaven is to be in heaven before my time Thus afflictions joyned with patience help salvation because they help the evidence of salvation they shew that we are sons and not bastards it is an evidence of our adoption And then sufferings joyned with the grace of induring help forward salvation by vvay of qualification there is a qualification and disposition of soule which is necessary before we come to Heaven because no unclean thing shall ever come to Heaven Now suffering joynd with patience having a mighty and blessed worke this vvay to purge us of that soile that vve cannot carrie to heaven with us We may not think to carrie our unmortified pride and lusts and base earthly affections and our pleasures and riches ill gotten to heaven with us oh no the presence of heaven is a more pure presence then so and the place will not indure such defilements we must be cleansed thereore Now because afflictions indured with patience have a blessed power to subdue that which by nature is powerfull in us to purge out those base affections that are contrary to the glorious estate we look for therefore they help us to heaven they help the qualification of the person not the merit and desert of it They help likewise the qualification by removing that which corruption feeds on for affliction indured removes that which corruption works on and strengthens it self by affliction is either in removing riches or honours or pleasures somewhat that corruption feeds on for all corruption is about those Idols greatness or pleasure or profit of the world Now sufferings crossing us in our reputation or estates or body one way or other they withdraw the fewell that feeds our corruptions and so help mortification and purgation and so fit us for Heaven They help our repentance they make the favour of God sweet and sin bitter it is a bitter thing to offend God we feel it by the afflictions that are laid on us Again many positive graces are required before we come to Heaven affliction indured helps al graces whatsoever the only time for grace to thrive in is the time of affliction for affliction indured helps our zeal our love we have experience of the patience of God and they stir up prayer all graces are set on work in affliction Out of the deep have I cried prayers are cries in in affliction they are not cold dull things but set on fire they set the spirit on worke to crie to God with earnest frequent and fervent in prayer Then again Afflictions indured they work salvation and help us to Heaven because they whet and sharpen our desire of heaven for when we find ill usage here below in our pilgrimage we have a great desire to be at home at rest and that is one maine end why God sends afflictions to help salvation this way by sharpening our desires For were it not for afflictions and the induring of them would we ever say Come Lord Jesus come quickly would we not be of Peters mind It is good for us to be here would we ever be wearie of the world before we be fired out of it and pulled out of it as Lot out of Sodom No they help our desire and earnestness The creature groanes Rom. 8. Those that have received the first fruits of the spirit they wait for the adoption of the sonns of God Those that have the beginnings of grace they wait for the accomplishment what makes this but afflictions and troubles of the world They desire a State wherein all teares shall be wiped from their eyes So we see these and many other wayes but these are the principall how afflictions indured as they should be they help salvation they worke our salvation though they vvork not the title of it yet they help us in the vvay First Because they assure us that vve are the sons of God and so have evidence that vve are in a good state and then they remove the hindrances and purge us of our sins and then they help us in all graces they cherish all graces and they sharpen and whet the edge of our desires to be out of this world And all this must be in every Christian before he come to Heaven for God never brings a man of yeares to Heaven but he gives him cause to see why he would be out of this world either by long sickness or affliction or by one thing or other he makes them see that it is better
is unsettled Again by terrours of conscience a double-minded man that will please God and yet be a worldling is unconstant in all his wayes If his eye were single then all his body would be light that is if a man had a single judgment to know what is right to know what in life and in death to stick to all would be single the judgment and intentions go together when a mans judgment is convinced of the goodnesse of spiritual things upon judgment followes intention When a man desires and resolves to serve God and to please him in all things then all the body and his affections are lightsome his affections and his outward man goes with a single eye A man that hath a false weak judgment and thereupon a false weak double intention his body is dark he hath a darksome conversation A double-minded man is unconstant in all his wayes Therefore we should labour for this simplicity in all our conversation Again we should the rather labour for this simplicity because it is part of the Image of God therein we resemble God in whom is no mixture at all of contraries but all is alike And as it resembles God so it bears us out in the presence of God and our own conscience as he saith here Our rejoycing is this the testimony of our conscience that in simplicity c. Now God is greater then conscience A man that carries himself in simplicity and in an uniform even manner to God and to men that man hath comfort in his conscience and comfort before God And of all other sins the time will come that none will lie heavier on us then doubling both with men and with God when it will appear that we have not been the men that we carried our selves to be The reason is the more will there is in a sin and the more advisednesse the greater is the sin and the greater the sin is the greater the terrour of conscience and the greater that is the more fear and trembling before God that knowes conscience better then we do Now where there is doubling where a man is not one in his outward and inward man in his conversation to men when there is a covering of hatred and of ill affections with contrary pretences there is advisement there is much will and little passion to bear a man out to excuse him but he doth it as we say in coole blood and that makes dissimulation so grosse hecause it is in cold blood The more will and advisement is in any sin the greater it is so the aggravation of sin is to be considered and where temptations are strong and the lesse a man is himself so there is a diminution and a lesse aggravation as when a man is carried with passion with infirmitie or the like But usually when men double they plot David he plotted before and after his sin he doubled before and after his sin that was laid to his charge more then all that ever he did in his life He was a man after Gods own heart except in the matter of Uriah Why Because in that he plotted We see before what many shifts and windings and turnings he had to accomplish it He sends Uriah to Joab and gives him a letter to place him in the fore front and useth many projects And after it was committed how did he cover it and when it was hid from men he would have hid it from God a great while till God pulled him from his hiding place and made him confesse roundly Psalme 32. till he dealt directly with God My bones were consumed and my moisture was turned into the drought of summer He did it from men and would have hid it from God Therefore because there was much plotting in that sin that is set down as the onely blemish in all his life He was a man after Gods own heart except in the matter of Uriah Many other faults are recorded in the Booke of God of David but because there might be some excuse they were from infirmity or out of passion or oversight c. they are not so charged on him But this was with plotting it was in cold blood there was much will and advice in it therefore this is doted for a great sin And if it be in our dealing amongst men we should consider who it is we deceive who it is we go beyond in doubling who it is that we circumvent and who it is that doth it Are we not all Christians we are or should be all new creatures And who do we do it to to our fellow-members and to our brethren Therefore in 1. Thess. 4. when the Apostle disswades the Thessalonians from this from double dealing and double carriage to men saith he You are members one of another Let us consider who we are and whom we deal with Now there be some persons and some courses that are likelier and more prone to this doubling then others for want of this grace of simplicity Wherethere is strength of parts there is oft-times a turning of them against God and against our brethren where Grace hath not subdued strong Imaginations strong thoughts and brought all under it there is a turning of those parts against God and against our brethren And as it is in particular persons So some callings are more prone to double-dealing to this carriage that is not fair and commendable before God nor comfortable to the conscience As we see now adaies it reigns every where in every street We see amongst men of Trade Merchants and the like there is not that direct dealing they know one thing and pretend another So likewise in the Lawes there are many imputations I would they were false that men set false colours upon ill causes to gild a rotten post as we say to call white black and black white There is a woe in Esay pronounced against such as justifie hard causes such as call evill good and good evil it is a greater sin then it is usually taken for So go to any rank of men they have learned the Art of dissimulation in their course they have learned to sell wind to sell words to sell nothing to sell pretexts to overthrow a man by way of commendations and flattery such tricks there are which are contrary to this simplicity To cover hatred with fair words to kill with kindnesse as we say to overthrow a man with commendations To commend a man before another who is jealous of the vertues he commends him for To commend a man for valour before a coward to commend a man and thereby to take occasion to send him out of the way To commend a man and then to come in with an exception to marre all To cover revenge and hatred with fair carriage thereby to get opportunity to revenge such tricks there are abroad which oft-times discover themselves at length For God is just he will discover all these
hidden windings and turnings for plotting makes it more odious of all men doublers are most hateful How shall we come to attain this Grace to converse in the world in simplicity First of all take it for a rule though many think it no great matter to be a dissembler our nature is full of dissimulation since the fall the heart of man is unsearchable there is deep deceit in man Take a Child and see what dissimulation he learns it is one of the first things he learns to dissemble to double to be false We see the weakest creatures what shifts what windings and turnings they have to save themselves It is a vertue to be down-right for therein a man must crosse himself It is no thanks for a man to shuffle and to shift in the world nature teacheth this to dissemble to turn and wind c. A man need not to plough to have weeds the ground it self is a mother to them though it be a stepmother to good seed So we need not teach men to dissemble every man hath it by nature but it must be strength of grace that makes a man down-right Take that for a ground There are a company of sottish men that take it for a great commendation to dissemble and rather then they will be known not to dissemble in businesse they will puzzle clear businesse when a thing is fair and clear they will have projects beyond the Moon and so carry themselves in it as if they desired to be accounted couzeners and dissemblers Alas poor souls nature teacheth men to be naught in this kind well enough Know therefore whosoever thou art that studiest this Art of dissembling and doubling thy own nature is prone enough to this and the divel is apt to lead thee into it This being laid for a ground how may we carry our selves in the world in holy simplicity that may yield comfort to our conciences in life and in death First consider that the time will come that we shall deal with that that will not dissemble with us Let the cunningest dissembler hold out as long as he can he shall meet with sicknesse or with terrour of conscience he shall meet with death it self and with the judgement of God and hell torment although now he carry himself smoothly and dance in a net as we say and double with the world though he make a fair shew yet ere long thou shalt meet with that that will deal simply with thee that will deal plain enough with thee Thou shalt be uncased and laid open to the world ere long let us consider this We see a Snake or Serpent it doubles and winds and turns when it is alive till it be killed and then it is stretched forth at length As one said seeing a Snake dead and stretched out so saith he it behoved you to have lived So the Divel that great Serpent that ancient old Serpent he gets into the Snake into the wilely wit and makes it winde and turn and shift and shuffle in the world but then some great crosse comes or death comes and then a man is stretched out at length to the view of the world and then he confesseth all and perhaps that confession is sincere when it is wrung out by terrour of conscience then he confesseth that he hath deceived the world and deceived himself and laboured to deceive God also If we would have comfort in the hour of death labour we to deal plainly and directly and of all other sins as I said before remember this is that which will lie the heaviest on us as comming nearest the sin against the holy Ghost For what is the sin against the holy Ghost when men rush against their knowledge in malice to the truth known Where there is most knowledge and most will there is the greatest sin Now in lying and dissembling and double-dealing a man comes near to the sin against the holy Ghost for he knows that he doth ill he plots the ill that he knows and when there is plotting there is time to deliberate a man is not carried away by passion Consider the time will come when you will be uncased when you will be laid open and naked and then at that time of all sins this will lie heavy on thee thy dissembling in the world Therefore every one in his calling take heed of the sins of his calling among the rest of this one of double-dealing And therefore that we may avoid it the better labour for faith to live by faith What is the reason that men live by shifts and by doubling in the world They have not faith to depend upon God in good and plain down-right courses Men are ready to say If I should not dissemble and double and carry things after that manner hwo should I live why where is thy faith The righteous man lives by his faith and not by his shifts not by his wits God will provide for us are we not in Covenant with God Do we not professe to be Gods Children Do children use to shift No a child goes about to do his fathers will and pleasure and he knowes that he will maintain him It is against the nature of the Child of God as farre as he knowes himself to be a Child of God to use any indirect course any windings and turnings in his calling let us depend upon God as a Child depends on his father and of all others God will provide most for them that in simple honesty in plain downe-right dealing depend on him in doing good For God accounts it a prerogative to defend and maintain them that cast themselves on him he will be their wisdom that can deny their own wisdom and their own shifts by nature and in conscience labour to deale directly he will be wise for them and provide for them It is his prerogative to do so and not to suffer his Children to be deserted A little faith therefore would help all this and would make us walke in simplicity If we could make God our alsufficiencie once then we should walk uprightly before God and men For what makes men to double This certainly makes men to double they think they shall be undone if they be direct for if they deale directly they shall lose their liberty or their lives or their opportunity of gaining c. Well come what will deale thou directly and know this for a rule thou shalt have more good in Gods favour if thou be a Christian then thou canst lose in the World if upon grounds of conscience thou deal directly in what estate so ever thou art If thou be a Judge if thou be a Witnesse deale directly speake the truth If thou be a divine speak directly in Gods cause deale out the Word of God as in Gods presence come what will whatsoever thou losest in thy wealth or liberty c. thou shalt gain in God Is not all good in him what is all the
salve it up in my own thoughts and deceive others it is a breach of charity and a lie because it is a speech of untruth which another thinks to be a truth it is an untruth and to deceive him But these men will have yea and nay at a breath they will say yea and yet have a reservation of nay at once S. Paul would much more decline and abhor this if he were alive now when he so declined the imputation of inconstancy of yea yea and nay nay at divers times Indeed S. Paul reserved this he promised to come to them if God did permit with a Divine reservation we may say in all the businesse we are to do This I will do if God permit and if God will and indeed God hindred his journey but I say for equivocation the matter is so odious and palpable that if it were not that Non dum satis odimus c. we hate not these men enough I would not have spoken of it Their Religion is so abominable and odious we do not yet hate it enough and therefore it is good on all occasions to uncase them and all little enough But I go on VERSE XVIII As God is true our Word to you was not yea and nay THe Apostle in the former Verse having laboured to clear himself from the imputation of lightnesse and inconstancy that he did not come to them as he had promised and from an imputation likewise of policy for himself that he did purpose things according to the flesh which is the cause of inconstancy of yea yea and nay nay he comes now to that which he more intended then those particulars for he was content to be thought to have disappointed them in the matter of his journey but that which he aimes at was to stablish them in this That his doctrine was found As God is true our Word to you was not yea and nay Perhaps I promised to come and did not it is true but my preaching was not yea and nay all that I taught was found and certain you may build your soules on it it was yea He labours to draw them to be perswaded of the certainty of his Ministery as being very unwilling that a defect in his promise about a businesse of the world should weaken their faith in the truth that he delivered as a Minister As God is true our Word to you was not yea and nay He seems to make a difference between yea and nay in Civill things and in Divine there is a difference when a holy man speaks of the things of this life and when he speaks of Divine truths S. Paul promised to come to them he meant it honestly and did intend it but it was subject to alteration because God stops our purposes in this life yea our good purposes many times Good things may have variety one good thing may be more convenient then another And the cause why he came not to them was not his inconstancy but their unfitnesse it was from their corruption in manners and in doctrine they were not ready as he saith after he came not to spare them they were unfit till they were humbled with his former Epistle and then when they were humbled he purposed to come But now in Divine truths what things he spake to them concerning grace and glory that was certain Our word to you was not yea and nay A question may be moved briefly how S. Paul could be deceived in his journey and not in his doctrine being so good a man led by the Spirit of God how could he promise to come and yet did not I answer the difference is much between these two S. Paul had three persons on him He was a Man Christian man an Apostle As a man he was subject to all things that men are subject unto that is he desired in truth of heart to come and visit his friends he purposed a journey with a reservation that God might hinder him and so as a man he might have a yea that is a purpose to do a thing and afterward a nay upon the uncertain event of the things of this life so as a man he purposed to come Nay as a holy man he purposed a journey to a good purpose to stablish them but with a reservation if God permit God might stop his journey But as an Apostle he taught other things then speaking of journeys that he spake of onely as a man and as a holy man alway supposing the condition of humane things and under permission if God permit But as an Apostle he was not yea and nay there he was certain As an Apostle he spake Divine truths and was guided infallibly by the Spirit of God he delivered truths without all conditions and exceptions as an Apostle he did not admit of any such uncertainty There is an eminency and excellency in Divine truth it is stable and firm and not subject to variety and inconstancy so his doctrine as an Apostle was alwayes yea For his journey and coming to them he promised his journey in veritate propositi in the truth of a good purpose of a friend but as he spake of Divine truths he spake of them in the certainty of the Divine Spirit in the one he spake in the certainty of truth in the other in the truth of affection As a man he spake in the truth of a good affection he bare to them but as an Apostle he spake in the certainty of Divine truth And you must know this that God as he used the Apostles and excellent men to write his book to write the VVord of God to be his Pen-men yet he hindred them not to be men As he hinders not godly men to be men but at once they may be Saints and men so Saint Paul as a good man desired to see them with a reservation but as an Apostle he was guided by a certain infallible assistance of Divine truth Nathan as he was a man gave David liberty to build the Temple he was over-shot in it something but then he goes to God and consults with him whether he should or no and then Nathan gives David another advice So the Prophets and Apostles as men they might be alterable without sin For God will allow men to be men and subject to mistakes For Nescience not knowing the possibility of things to come is no sin in man because it is an unavoidable infirmity So that S. Paul as his usuall manner is in promising things to come things of that nature he promiseth them under reservation and permission if God permit if God will and he doth not sin though he be frustrate of his intention It is not the onely part of a wise man to divine what will be Saint Paul had not providence to see whether his journey should be crossed or no but out of a Christian intention he resolved to come if God did not crosse him that was as a man and a
good man But as an Apostle his doctrine was without ifs and ands without exception as we say if God permit c. No saith he As God is true our word to you was not yea and nay So in the Apostles we must consider a difference of Divine truths that they delivered as Apostles from those things that they purposed as men and as holy men those were subject to be crost and without sin too For God will have men to be men that is variable creatures and such as cannot promise themselves for the time to come any certain thing It is Gods prerogative to know things to come we may know them by their causes we may know when there will be an eclipse a hundred yeares hence but to know what weather there shall be as we may know the eclipse we cannot because there is nothing in the cause I say God will have men to be men S. Paul may promise holily with a reservation to God as a man and as a holy man and without sin too but as an Apostle in his doctrine he was not so but as God is true our word to you was not yea and nay but constant as God himself that shall suffice to satisfie that Therefore S. Paul makes the difference I promised to come but I did not but as God is true our word to you was not yea and nay Our voyage to heaven and the reference we have to a better life stands not on uncertainties as the things here in this world Saint Paul's journey to Corinth might be frustrate but S. Paul had another course to heaven his religious course stood not on uncertainties whatsoever he taught in a Religious course it was yea as he saith in the next Verse Christ the Son of God whom we preach was not yea and nay but yea that is infallibly true perpetually true necessarily eternally true As God is true our word to you was not yea and nay Saint Paul labours to stablish them therefore in a good conceit of his Ministery and that made him indeed so much decline the suspition of inconstancy in other things Because carnal men are prone to think a man in his calling even a Preacher in his doctrine to be unconstant if he be so in his common course Saint Paul knew their corruption was such that from a suspition of lightnesse in his carriage and common course they would rise to a suspition of his doctrine therefore he was so curious to avoid the imputation of lightnesse in his journey because he would avoid any imputation of lightnesse in his doctrine That is it which he more aimes at he stands not on the imputation of lightnesse in his journey or such matters but he knew the corruption of men is such that if a man fail in common things presently they think he is so in his calling Full of false surmises and suspitions is the nature of man and as a man is once they gather him to be so alway therefore he deceiving them in not coming they might think he would do so at other times too that makes the Apostle labour to clear himself but especially his doctrine from all suspition As God is true our word to you was not yea and nay Here is a truth And the seal of it His averring the truth is this Our word our preaching as it is in the margin Our word as it was unfolded it was not yea and nay it was not uncertain And the proof and seal of it God is true as it is in the Original which is made up in the English tongue As God is true it is in our translation but in the Original it is God is true and as he is true and constant and faithful so our word is constant and faithfull you may build on it As God is true as God is to be credited and believed so my word to you is to be credited as yea as a certain doctrine that is not yea and nay It is a kind of an oath As God is true The holy Apostle here seales it with an oath What is an Oath An oath is a Religious calling of God to witnesse or to be a Judge in doubtfull things It is in doubtful things a calling of God to be a witnesse of the truth we speak and to be a revenger if we speak not true It is to call God to witnesse and to judge to makes him testis vindex S. Paul here calls God to witnesse God is true and as verily as he is true our Word to you was not yea and nay You know oathes are either as we say assertory to aver a thing Or promissorie for the time to come to do this or that and they are either imposed or voluntary Now this is an assertorie oath not a promissorie he avers and avoucheth peremptorily that as God is true his Word to them was not yea and nay but yea And it was a voluntary oath for no body exacted it of him but he saw there was a necessity to stablish them in the certainty of the doctrine he taught to seal it with an oath that they should as well doubt of the truth of God as of his doctrine As God is true my word is true Jeremy the Prophet hath three conditions of an oath Jer. 4. 〈◊〉 It must be in truth in righteousnesse and in Judgment In truth we must speak and swear true things And in judgment necessary things with discretion And in righteousnesse Now S. Paul observed the conditions wondrous well here For S. Paul doth it in a true matter and in judgment for he was forced to it An oath is never good but when it is necessary not to seal up every idle discourse as if men would make every thing they say to be as true as an oath Indeed the life of a man should be an oath the life of an honest man is an oath as true but we must not call God to question for every idle impertinent thing S. Paul saw it necessary to call God to witnesse it was true and necessary I will not enter into a large discourse of an oath because afterward I shall have better occasion to speak of it Onely thus much at this time S. Paul here useth it he thinks it to be necessary to establish their minds the better in his Ministery and a good conceit of it that it was constant God is true our word to you was not yea and nay Therefore in such a case we may not make scruple of an oath If it be In Charity Piety Necessity In Charity in matters of controversie of Civil life In Piety to establish matters of Religion And in matters of Necessity that cannot be determined otherwise there is no scruple to be made of it And where we are bid not to swear at all that is not in ordinary course or not to swear by creatures but if we do swear it is a part of Gods service
Parasites that when God calls them to stand for true causes what do they make their rule Not Gods constant yea but they bend and bow to opinion as if the opinion of any man in the World were the rule of their faith and obedience This is to make men and no men Is not the written Word of God the VVord of God Is not the law the law politike lawes I speak not of shall a man yield to mens opinion especially if the VVord do not warrant it shall he yield to any man living that is inconstant by his disposition There is truth which is certain that a man must maintain to the Death He is not onely a Martyr that maintaines Religion John Baptist was a Martyr that stood out in a matter that was not against heresie but for the standing out against Herod he did not yield as many thousands would have done in such a case Thou must not have thy Brother Philips wife it is unlawful Men ought to suffer for the truths of nature and not deny truth whatsoever because it is a Divine sparkle from God If it be any truth whatsoever it must be stood in because it is constant and it is the best thing in the world next to Divine and saving truth If this be so that the Gospel and Divine truth be yea and that the Church at all times hath been built on that and that whosoever is saved is saved by that yea Let us labour to have a faith answerable to our truth We say and distinguish well there is a certainty of the thing and a certainty of the mind apprehending the thing It is certain the Sun is bigger then the earth but you shall never perswade a simple Countrey-man that it is so There is a certainty of the object but not of the subject he will never believe it because it is against sense But now there must be both in a Christian. The Apostles doctrine the truth he doth believe the truth in the Scripture is yea that is it is certain and true and not yea and nay it is not flexible it is not as the Heathen Oracles were that is doubtful and wavering Let our assent be answerable to the truth let us build soundly on a sound foundation As a Ship that is to rest in the middest of the waves there is a double certainty necessary that the Anchor-hold be good in it self and that it be fastned upon somewhat that is firm if it be a weak anchor or if it be fastned upon gound that will not hold the Ship is tossed about with waves and so split upon some rock or other So our soules require a double certainty we must have an Anchor of faith as well as an object of faith we must have an Anchor of hope as well as an object For the object we may cast Anchor there it is Divine truth which will hold there is no doubt of that it is yea but then our Anchor must be firm our faith and affiance Let us labour to build soundly and strongly upon it It should be our endeavour continually to stablish our faith to stablish our hope that we may know on what terms we live and on what terms to dye Do but consider the difference between an understanding strong Christian and another A Christian that is judicious and understanding ask him in what estate he is why comfortable what is the ground of his faith why thus I live in no known sin I confesse my sins to God my doctrine is yea and I labour to bring my life to my doctrine Ask another What do you mean to live so loosely and carelesly why will you stand thus will you be content to die so perhaps he doth not know sound doctrine or if he do it is confusedly he doth not build on that rock on that foundation O let us labour to build stronger and stronger on the truth Our building strongly makes us eternal Gods truth is eternal truth because it makes us eternal Is it not a strange thing that man that is chaffe and vanity and smoak whose life passeth as a tale that is told that yet notwithstanding if he build on this yea which is certain and infallible the doctrine of the Gospel it will make him a rock a living stone it will make him eternal All flesh is grasse but the Word of God endures for ever What a comfort is this our life being a vapour and vanity and growing to nothing that the time will shortly come when we shall be no more no more in this world then to have Divine truth that will make us eternal Psal. 90. Moses a good man he saw men drop away faith he Thou art our eternal habitation from Generation to Generation What is the meaning of that That is We dwell in thee here in our Pilgrimage to Canaan we drop away but Thou art our habitation from Generation to Generation So when a Christian considers his life is uncertain all things are vanity that support this life yet notwithstanding I have a yea to build on the Divine truth The Word of the Lord endures for ever and it will make me endure for ever It is a Rock it self it makes me a Rock it will make me a living stone built on that foundation that all the gates of hell shall not prevail against my faith and hope What a comfort is this We have nothing without this Yea we are yea and nay and our happinesse is yea and nay we are so happy now as we may be miserable to morrow Let us labour to build on Divine truth which is like it self that in all the Changes of the world we may have somewhat that is unalterable that is as unchangeable as God himself As S. Paul here brings God himself As God is true my word to you was not yea and nay but yea So much shall suffice for that Verse I go on to the 20. Verse VERSE XX. For all the Promises of God in him are Yea and in him Amen THis comes in after this manner My Preaching to you saith he was invariable and constant because Christ himself is alway yea if Christ the matter of my preaching be alwayes yea and I preach nothing but Christ then my preaching is invariable and constant How doth he prove the minor how doth he prove that Christ is alway yea All the Promises of God in him are Yea and in him Amen Christ is invariable and my preaching of him was not yea and nay Christ is not yea and nay because all the Promises of God in him are Yea and Amen The Promises of God in him are Yea that is they are constant and in him they are Amen There is some diversity in reading the words But most constantly the best Expositors have it as this Translation hath it All the Promises of God in him are Yea and in him Amen The literal meaning is this All the Promises of God in Christ are Yea that is they are
When a man is without grace he goes lumpishly and heavily about the service of God he is drawen and forced to prayer and to hearing and to conference and meditation he is dead and dull and frozen to good works but when a man hath received this sweet anointing of the Spirit his heart is enlarged to all duties whatsoever he is prepared to every good work Again oyl makes chearefull so doth grace it makes chearful in adversity chearfull in death chearful in those things that dismay the spirits of other men so much grace so much joy for even as light and heat follow the fire so the spirit of joy doth follow this spiritual anointing Conscience of the interest he hath in the favour of God in Christ and the evidences of grace stamped upon his heart an assurance of a better estate in the world to come wonderfully enlarge the soul with spiritual joy that which makes a man lumpish and heavy and earthly is not the Spirit of God the Spirit of God is a Spirit of joy and it puts a gracious chearfulnesse in the heart of a Christian if there be mourning it is that it may be more chearful for light is sowen to the righteous sometimes in mourning God loves a chearful giver and a chearful thanksgiver all must be sweetened with chearfulnesse now this comes from the Spirit of God and he that is anointed with the Spirit in some measure partakes of spiritual joy and chearfulnesse Againe ointment you know is of a healing nature as Balme and other sweet ointments have a healing power and vertue the Scripture makes mention of the Balme of Gilead so grace hath a healing power repentance that is of a purging spiritual joy of a healing nature there must you know be first a cleansing and then a healing and strengthening so some graces are purgative and cleansing some againe are strengthening and healing repentance is a good purgation it carries away the malignant and evill matter but the Cordial that strengthens the soul is joy The joy of the Lord is your strength Nehem. 8. and so the grace of faith and love tend to cherrish and corroborate the soul so that I say these graces this Balme of the Spirit hath a special Soveraign power to heale us to heale us both from the guilt of sin and from the dominion and rule and filthy stain of sin it hath both a purging and a Cordial vertue Thus you see that upon good grounds the graces of Gods Spirit that he communicates to the Elect and only to them that are in Christ they are called anointing and they will have the effect of an ointment in us if we receive this anointing Let us therefore try our selves by these whether we be anointed or no what chearfulnesse is there what joy what strength what nimblenesse to that which is good what soveraignty hath grace in our hearts you have a company that professe Religion but make it serve their owne turne that make heaven to come under earth that make the service of God to stoop to other ends Beloved grace it is a superiour thing and Religion makes all subordinate Grace and Religion wheresoever it is in truth is of a ruling nature and so it is sweet and it is strong wheresoever it is it is curing and purging and cleansing wheresoever it is therefore I beseech you let us not deceive our selves I need say no more of the Point you may enlarge it in your own meditations I come to the persons As this anointing hath reference to the ointment so it hath relation to the persons that were anointed Now the persons anointed were first dedicated by anointing they were consecrated to God and separated from the world And as they were dedicated and separated so they were dignified by this anointing it raised them above the common condition And likewise with this anointing God gave them qualifications suitable You have three eminent persons that were anointed and so raised above the common condition of other men Prophets to teach the people Priests to offer sacrifice Kings to govern them Now Christ is principally all these He is the principal Prophet of his Church the Angel of the Covenant He is Logos the Word because as the inward word the mind of a man is known by the outward word so Christ is called the Word because as a Prophet he discovers his Fathers mind and makes known his Fathers will unto us And he is the great high Priest he makes atonement between God and us he stands between his Father and us And he is the great King of his Church that rescues it from all its enemies to protect and defend it But as Christ hath received this anointing primarily and above his fellows yet as I said before he hath received it for his fellows Every Christian hath his anointing from Christs anointing all our graces and all our oyatment is derived from him He saith the Appostle Rev. 1. hath loved us and washed us in his blood he loved us first which is the cause of all and then he washed us in his blood he did not onely shed his blood for us but he washed us in his blood he hath applied his blood to our souls and by applying that and sprinkling it upon our souls he hath made us Kings and Priests to God his Father And indeed the great King of heaven and earth he is and will be attended upon by none but Kings and Priests he hath no servants but such as are anointed he is followed of none but eminent persons such as are separated from the world and dignified above all other people for the glory of his followers tends to his honour therefore those whom God chuseth to be his atendants he qualifies them gives them the hearts of Kings royal qualifications and the hearts of Priests and the hearts of Prophets But this in the general To shew it therefore in particulars A Christian is anointed he is a person severed from the world dedicated to God and dignified above others and that from good reason because God hath given him an inward qualification which is the foundation of all And first he is a true Prophet for he hath received the anointing of the Spirit 1 Joh. 2. whereby he is enabled to discern of things he knowes what is true honour to be the child of God he knowes what is true riches Grace he knowes what is true Nobility to be born of God what is true pleasure Peace of conscience and joy in the Holy Ghost he can discern between seeming and reall things and onely he that hath received this anointing of the Spirit And again as a Prophet he knowes not onely the things but the doing of the things he hath with the anointing of the Spirit ability to do that which he knowes the grace of God teacheth him not onely the duty that he should live justly and soberly and godly but teacheth him to do the things for God writes his Lawes in
imperfection that desires to be searched in preaching hearing searching Sermons and desiring to be searched in Conference and that doubts not his conscience but would be searched throughly When men fret at the searching of their sins they will not be searched and are content to go on in presumptuous courses and think all is well it is a sign there is not so much as an Earnest But not to go farther that in the Revelation shews the truth of a little grace what saith he Thou hast a little strength what doth that little strength move the Church of Philadelphia to do Thou hast kept my Word and hast not denyed my Name Where there is a little strength there will be a keeping of the Word in obedience a keeping of it in conversation where is not a regard to Gods Word a moulding of the soul into it in obedience of it there is not so much as a little strength of grace and therefore those that live in rebellious courses have not so much as an Earnest to them yet Thou hast kept my Word and withal thou hast not denyed my Name Where a little strength is there they will not deny Christs Name they will hold out in the profession of the truth and confesse it if occasion serve and therefore where any are slight in their profession that give in if they be ready to dash upon any displeasure of any one if they be to venture their estates or so then they are ashamed of Christ and that profession which they took upon them they deny his Name at least they do not own it they have not so much as a little strength if they do not recover Peter was in such a temptation but he recovered his strength and got more strength and a firm standing upon it the shaking of Peter was for the rooting of him So God to shame his children suffers them sometimes to have dastardly spirits but they recover themselves they are ashamed of it but those that are common Politicians in this kind that will not stand out in a good cause to maintain their truth and profession when God thrusts his cause into their hands specially at such times when God saith to them Who is on my side who now is the time to appear then if they have not a word for God they will not own the quarrel and cause of God and Religion they have not a little strength for they that have a little strength here keep the Word and have not denyed the Name Those therefore that can fashion themselves to all Religions to all companies they will have a Religion mutable and flexible to their occasions where is the Earnest of the Spirit the Spirit as much as he is is strong and vigorous and powerful these men have not so much as a little strength that are as water which is fashioned to the vessel it is in like to the Samaritans as Joseph the Historian of the Jews writes of them When the Jewes prospered oh then they would be Jewes when the Jewes had ill successe then they were great enemies to the Jewes so you have many that are no friends to the afflicted to the disgraced truth but as long as the Cause of Religion is carried out with the Countenance of the State with the favour of great ones so far they will own it but if Christ once comes to be abased they will not know Christ nor his Cause I beseech you let us take notice of it it is a sign there is no grace at all where there is such an habitual disposition without shame or grief or repentance for Gods children sometimes may be overtaken with a spirit of dastardlinesse which afflicts them sore afterwards that they gather more strength A man may know if he be Gods child in such a state for it is universally true Gods children are never overtaken with a spirit of cowardlinesse and fear but they regain it and grow more strong upon it as we see in Cranmer and others God purposeth sometimes to let them see what they are in themselves without his support and strength but afterwards they gather new resolutions new purposes to stick firmer to the truth then ere before I might adde many other things but I go on to that which followes You see here now how we may try if we have any true Earnest in us at all or no. Now I beseech you let us labour to have this Earnest if we have it not to have this assurance especially let me desire those of the younger sort to labour to have the seal of this Spirit and the Earnest before they be further and further engaged into the world and before they be so hardened that they will not receive a contrary stamp to their corruptions It is a wondrous advantage that Gentlemen and others that are young before the world hath soiled them and before their understandings be darkened and their affections are crooked and carried away much with the stream and errours of the time they have much advantage above others for they have spirits fitter for grace fitter to receive the impression of this seal of the Spirit fitter for the Earnest Let us labour for this Earnest betimes what a comfortable thing will it be to carry along with the Earnest an assurance of a better estate from our youth to our age and from our age to our old age and so to heaven with us what a deal of comfort do young ones deprive and rob themselves of that will not be gracious betimes Let us labour to have the stamp of the Spirit set on us in our prime time in the strength of our years But I will presse the Point if the time will give leave afterwards Now we must know that God gives this Earnest not for himself but for us to secure us and that is one reason why it is called an Earnest There is besides bargaining another state and condition that Earnest is applyed unto which perhaps the Apostle aimes at as marriage whatsoever was before the Consummation of the marriage was a kind of Arrah a kind of Earnest to assure the affection of the contracted person and persons that loved one another till the Consummation of the marriage So Christ now contracts us on the earth and having love to us and taking our Nature on him that he might woo us in our own flesh and in our own nature taking upon him the Earnest of our flesh he gives us the Earnest of his Spirit and to assure us thaâ—… he loves us and that he means to make up the bargain afterwards he sends us love-tokens graces and comfort and joy Even as Isaac when he was to marry Rebecca he sent by his servants Bracelets and Jewels and such things to secure her of his love So Christ in heaven intending the consummation of the Match he sends us here graces and comforts of the Spirit and all to secure us all is for us I say
ready to any action This I mention onely as a ground A Christian that hath given his name to Christ is either in a state of joy or else should labour for it The second which is the main is That The Word of God as it is unfolded is that that helps this joy We are helpers of your joy we Ministers S. Paul spake of himself as a Minister The Word of God is a helper of joy especially as it is unfolded considered as it is dispensed in the Ministery You know the Word of God it is called The Word of reconciliation because it doth unfold the Covenant between God and us It is called The Word of the Kingdom The Word of life c. which all are causes of joy therefore the Word breeds joy Psal. 19. 8. One commendation of the Statures of God is that They comfort the heart and refresh the heart He followes the commendations of the Word at large The Statutes of God are perfect converting the soul The Testimonies of God are sure making wise the simple And among the rest of the commendations as a commendation issuing from the rest The Statutes of God are right rejoycing the heart The Word of God is a Cordial especially to refresh and solace the heart Saint Paul Rom. 15. 4. makes it the scope of the Word Whatsoever was written afore-time was written for our learning that we through patience and comfort of the Scriptures might have hope So likewise 1 Cor. 14. He that Prophesieth speaketh to men to edification to exhortation and to comfort He that prophesieth that unfoldeth the Word he speaketh to men to edification to exhortation and to comfort So the end of the Word and the end of prophesying the Ministery of the Word is to help our joy our comfort to support us against all ills eithert felt or feared by greater arguments then the ill is For that is to comfort and rejoyce to make any to joy it is to support the soul against all grievance either spiritual or outward either felt or feared and that from stronger arguments then the grievances are If they be equally poized it is no comfort if the comfort be inferiour it is no comfort As the Heathen man complained of those comforts he had I know not how it is but the Physick I have to cure the grievance of my mind it yields to the malice of the disease the disease is above the cure So it is true of all Philosophical comforts that are fetched out of the shop of nature the Physick yields to the disease the malady or disease exceeds the remedy therefore there is no comfort Comfort is when the inward support is greater and stronger then the grievance is whatsoever it be Now such comfort must onely be fetched out of the Word The Scripture is a common treasury of all good and comfortable doctrines but especially as it is dispensed in the Ministery as it is divided by the Ministers of God thereafter as they see the necessity of Gods people and the exigents they are brought to accordingly they should draw comfort out of this common treasury Thereupon that that Christ saith of himself Esay 50. Thou hast given me the tongue of the learned to speak a word in season to the weary soul it is true of all the true Ministers of Christ that have that spiritual anointing that have the same Spirit that Christ had God hath anointed them that they might speak a word in season to poor distressed soules God hath given them the tongue of the learned for this very end and purpose God hath given them a healing tongue for a wounded soul. Indeed they carry Physick in their tongues and the very leaves the very words have a medicinal force When those that are true Ministers speak a word in season to a wounded distressed soul the Spirit goes with the Word and it hath wondrous efficacy for the comfort and raising up of the soul. Experience shewes this Now to give a few instances how it is done how the Ministers do it how they are helpers of our joy They do it first of all by acquainting people with the ill estate they are in for all sound comfort comes from the knowledge of our grief and freedome from it They acquaint people with their estate by nature that they are in the state of damnation that they are under the curse of God under the wrath of God that they are in a spiritual bondage they labour that they together with the Spirit of bondage may make people to see their state of bondage For they must plow before they sow and the Law must go before the Gospel The Law shewes the wound but the Gospel heales the wound Now they must know the wound the commanding part all the threatening part of the Word They must know what they are before they can know their comfort Therefore John Baptist he came before Christ he made way for the sweet doctrine of Christ that came with blessing in his mouth Blessed are the poor in spirit Blessed are they that hunger and thirst Blessed are those that suffer persecution c. Even as to Elias there was a strong wind came before the still voyce so there must be somewhat to rend and to open the heart before this oyl of comfort can be poured in Now that is the first thing the Ministers help people to comfort by helping them to understand themselves what they are in the state of nature They labour to search the wound first to cure the soul as much as they can of all guile of spirit that the soul may not be guilefull to misunderstand it self And when they have done this then they breed joy by propounding and shewing the remedy which is in Jesus Christ then they open the riches of Gods love in Christ then open the sweet box of oyntment in Christ they shew to man his righteousnesse As you have an excellent place in Job Chap. 33. 14. of the whole force of the Ministery it is followed at large what the Minister doth to bring a man to joy he begins verse 14. God speaks once and twice but man perceives it not In visions and dreams by night when deep sleep falls upon them then he opens the eares of man and seales instruction c. He chastiseth him with pain upon his bed and the multitude of his bones with strong pain so that his life abhorres bread He speaks of a man that is brought down by the sight of sinne His flesh is consumed away it cannot be seen his bones stick out c. A strange description of a man in a disconsolate estate his soul drawes near to the grave and his life to the destroyers What of all this what is the way to bring him out of this If there be a messenger with him an interpreter one of a thousand one that hath the tongue of the learned to shew a man his righteousnesse then God is gracious to him
book comforts against sin comforts against trouble outward and inward and all but till the Comforter come till God send his holy Spirit we shall not make use of them Therefore let us labour to have more communion with God before we come to hear the Word and after we have heard it let us have communion with God again that he would seal whatsoever is spoken to our soules and make it effectual to us Therefore we must learn to give the just due to the Ordinance of God and not to idolize it to make it the means of comfort not to make it the chief Comforter but the Spirit of God by it What is Paul or Apollo what are we but Ministers of faith and by consequent Ministers and helpers of comfort but not the authors of comfort Oh if I had such and such here I should do well I should be so and so Alas all is to no purpose unlesse thou hast the Holy Ghost the Spirit of God that can help by weak means Therefore we must not tie comfort and joy to this or that means but in all means look to the ground of comfort and the spring of all the Holy Ghost The reason why men do nor profit more that they are not more cheared and lift up with the Ministery of the Word which is a Word of reconciliation and of joy and comfort it is because they are more careful in the use of means then in going to God for his Spirit to blesse the means Now these must go together a care of using the means and a care to pray to him that he would give us wisdome and strength and blessed successe in the use of all means Then if we would joyn religiously and conscionably these two together the use of all means conscionably and in the use of all to lift up our hearts to God to blesse them we should find a wondrous successe upon the Ministery and all other good means likewise So much for that I go on to the last clause of the Chapter For by faith ye stand Why doth the Apostle vary the word we have not dominion over your faith but are helpers of your joy whereas the consequence it seems might run thus we do not domineer over your faith but are helpers of your faith he puts joy instead of faith and afterward he brings in faith again for by faith ye stand This is one main reason because joy riseth from faith therefore he names it in stead of faith for the Holy Ghost is not curious of words but when the same Spirit wroks both he names that which he thinks will fittest suit the purpose Faith breeds joy How is that Because faith first of all doth shew to us the freedome from that that is the cause of all discomfort whatsoever it takes away all that may discourage For it takes away the fear of damnation for our sins it shewes our reconciliation in Jesus Christ. Faith shewes liberty and deliverance and so discovering deliverance by a Mediator it works joy Is not a prisoner joyful when he is set at liberty Then likewise faith discovers to us the face of God shining to us in Jesus Christ it shewes not only deliverance but favour It shewes us the ground of all the righteousnesse and obedience of our Saviour whereby we are delivered and brought into favour Now from this comes peace from the knowledge of our deliverance and acceptance with God founded upon the obedience of God-man a Saviour there comes in peace and peace breeds joy because faith discovers all these the ground of reconciliation with God in Jesus Christ and thereupon peace therefore it causeth joy For this is the pedigree and descent of joy as the Apostle hath it Rom. 14. The Kingdome of God is in righteousnesse and peace and joy There must be righteousnesse first of a Mediatur to satisfie the wrath of God and procure his favour From righteousnesse comes peace peace with God peace of conscience From peace comes joy there is no joy without peace no peace without righteousnesse And this whole pedigree of joy as it were is excellently set down Rom. 5. Being justified by faith we have peace with God through Jesus Christ our Lord and have accesse to the throne of grace by which grace we stand and not only so but rejoyce So there is justification by the righteousnesse of Christ and thereupon peace with God and from peace boldnesse and accesse to God and thereupon joy So we see how faith brings in joy because it shewes the spring of joy whence it comes it shewes peace and peace riseth from reconciliation and reconciliation from righteousnesse of Christ Mediator whereupon we are delivered from all that we may fear and set in a state of true joy God being our friend When God is reconciled all is reconciled all is ours have we not cause of joy then Therefore the Apostle saith Rom. 15. The God of peace fill you full of joy in believing shewing that faith is the cause of all spiritual joy And the same you have in 1 Pet. 1. 8. In whom ye rejoyced after ye believed with joy unspeakable and glorious In whom after ye believed that is in Christ you rejoyced with joy unspeakable and glorious And therefore you see the Apostle might well substitute joy in stead of faith because it springs and riseth from faith in Jesus Christ the Mediatour Hereupon we may come to make this Use of tryal how we may know whether our joy be good or no. Among many other evidences this is one that spiritual joy is good if it spring from the Word of faith If it spring from the Ordinance of God unfolded in the Word shewing us the ground of believing For he that truly joyes can shew the ground of his joy Herein joy differs from presumption from presumptuous swelling conceits true joy that is not the joy of an hypocrite it doth shew from whence it comes it riseth from grounds out of divine truth Then again this joy doth more immediately spring from faith in the Word from assurance that God is ours and that Christ is ours that God is at peace with us and that we are at peace with him it ariseth from peace that is wrought by faith Then again this joy if it be sound it is such a joy as S. Peter saith is an unspeakable and glorious joy joy arising from the Word of God and from faith and peace it is above discouragement because we have in the Word of God matter of joy above all discouragements and all allurements whatsoever It is a joy above the joy of riches or pleasures or profits why because the Word shewes matter of joy above all these The Prophet David rejoyced in the Word of God above Gold and Silver as one that had gotten great spoyles you see how oft he repeats it Psal. 119. It was sweeter to him then the honey and the honey-comb Psal.