and Divellish But as for nourishing this naughtinesse in your selves and stifnesse in it to keep your fashions attires to speake your owne words as if no Lord should controll you Oh! how horrible is it Shall God beare your name and be as your husband but you will eate your owne bread weare your owne cloath and be at your own hand and finding as those women in Esay speak Esay 4.1 Then surely you must bee content to live upon your own wages and so lâ—e downe in sorrow Vse 3 Thirdly This is terror Terror to all openly proud scornfull and prophane persons who proclaime their sinne as Sodome whose hearts cast up mire and dirt like the raging Sea Esay 57.21 Those carry themselves aloft and live at the full height of a bigge and high heart without any sense of their danger Such as maintaine this rotten principle It is good to be some body in the view of men because as a man thinkes of himselfe Jam. 4.7 so will others thinke of us Which as it is false for God resists the proud crosses them so what if it were true Surely so long as my doctrine continues good there is no possibilitie for thee to obtaine grace and obedience while this spirit lasts Naaman was a great one Proud hearts terâ—ified by Gods resisting might as much stand upon it as thou yet till his stomack came downe the word of his cure was not beleeved hee was a Leper still so art thou and worse in Gods sight so long as thy lofty heart dwells in thee thy high thoughts of thy selfe cause mean thoughts of God contempt of his word and disdaine to bee a captive to Gods truths Nay it takes away all capablenesse judicious discerning remembring affecting applying or practising of any thing thou hearest save to pride thy selfe in thy knowledge and to strengthen thy selfe in a rotten peace Jerem. 48.11.29 Alas as the Prophet describes Moab that she was very proud shee had not beene rolled about and therefore was setled upon her dregges her sent still abode in her so is it with every proud wretch his own savour is in him still he is as he was as you leave him so you finde him a proud wretch rolling up and down upon his own hinges As for suspecting all is not well or laying any thing to heart hee is farre from it No winde shakes his corne he applauds himselfe in his owne conceit and saith I shall have peace though I walke in the stubbornesse of mine owne heart Mark how carelesse pride is But what comes of it Doth he meet with any grace in such a condition No the Lord will set himselfe against such a sturdy wretch Deut. 29.15.16 breake his iron sinew and the staffe of his pride the wrath of God shall smoke against him and resist him till his heart feele it and desist from fighting against God And surely if such finde small favour with men save from teeth outward they finde much lesse from God Should not this scare every such man out of himselfe saying The more I magnifie my selfe the more God vilifies me I see it hard to curb pride but it is harder to endure wrath and to be cast out from God who counts none pretious but such as count themselves vile Beware of it then the sin it selfe is sad but that it should be the canker that should eate out the foyson of grace and destroy all my hearings and make my devotions as odious as the cutting off a dogges neck Oh! this consequence of the sin is worse then the sinne it selfe Many sinnes are worse in their fruit then in themselves and this is one of them And to touch the particular of Naamans sinne here which was blustering at the Prophet and cavilling against his message we see here how God abased this spirit in him ere ever he could obey But when that was gone then the other succeeded And so I say to all proud cavillers The terror urged here is terror for them While cavilling lasts no grace enters Looke upon this patterne all you cavillers and see God branding you with a gracelesse heart as long as this humour lasts I have noted the end of such as have vented their pride in cavilling and picking knots with the Minister and his doctrine such as cannot receive or stand under a solid and sad truth with a meek heart and I never saw such come to good God hath betrayed them to shame and ill report Their knowledge hath puft them up They have some growne Alehouse-Keepers and haunters embraced the world fallen out with their brethren and forsaken their fellowship been foully tainted with grosse evils uncleannes the world contention censoriousnesse uncharitablenesse Some have proved Brownists Poynters Schismatickes and Libertines and lost their honour with God and his Church If there bee any drop of humility in you let this affright you lay downe the bucklers and as you have been proud so now be humble Say not with Gardiner I revolted with Peter but I have not repented with Peter but with this poore Proselyte Naaman I have been as stout and proud as he and now behold I repent and am humble as he Lord give me grace as thou gavest him Oh! the servants of Naaman had little cause to repent them of their counsell when such an effect followed Neither should I of mine if I could prevaile as they did God grant you and mee this grace The fourth and last use shall be exhortation to us all Exhortation and comfort to humble soules to embrace this Vse 4 grace of a subject humble spirit Oh! it is the messenger of mercy and mercy followes her at the heeles Selfe-deniall and an humbled soule are speciall ingredients of this receit of Mercy and faith to apply it When the soule is full of her owne it is empty of Gods hee counts all grace put into such a soule as water put into a top-full vessell The empty the bare the naked and poore soule is that wherewith he will betrust his grace Jâ—mes 4.7 be earnest for this as you would have faith herselfe 1 Cor. 25. As Paul calles death the last enemy which must be subdued ere we have glory so may I say that a proud selfe-sufficient heart is the last enemy which must be cast out ere we can come by any grace It is the last brat of the house which goes out The onely vice which keepes possession for old Adam to keep out Christ When wee see Gods tokens Simile we count the plague incurable and when mercy cannot conquer a rebellious heart it is past all remedy And contrariwise here is comfort to all such as are thus tamed by God they are brought to the bent of his bow I may say to thee as Martha to her sister Mary Thy Lord is come and calleth for thee And as our Lord Jesus himselfe said to Zacheus This day salvation is come unto thy house
handle him in this We look rather at our little sins in our beleeving then his great promises Oh saith one if my sinnes had not been so deep died so odious and long lien in I should hope well Rather thou shouldest say if mine heart were not so hardned that I am past all feeling and faith I should doe well If thy sinnes have not driven thee to be desperate in rebellion and contempt they are not surely too great for mercy to pardon Looke upon Manasse and Paul 1 Tim. 1.13 Though I were a persecutor a blasphemer and injurious Chron. 33.12 yet mercy and truth abounded in Christ Jesus He saith not sinne abounded beyond mercy Oh saith another But I have sinned since my first enlightning sin'd against the remedy adding drunkennesse to thirst What Dost thou so still and nourish a rotten peace and a secure heart still against the promise No but thou doubtest that thy abusing the meanes and hardning of heart will not be pardoned But know that the Lord Jesus his sufferings are of a deeper nature to merit then thy sinnes to destroy He was made all sinne 2 Cor. 5.21 satisfied for all sinne he was a nature of sinners not a sinfull person onely and therefore can pardon even them that murthered him and not in vain is that example set down in Acts 2.30 to prevent that feare They who come to Christ must come to him not as the greatest sinners onely but as to the greatest Saviour able perfectly to save all who come unto him The strongest eye must bee cast upon his strength Heb. 7.25 Esay 27.5 not upon thy deservings The mystery of mercy is to save to the uttermost that so the soul may break and God may be honoured to the uttermost Well but yet he pardons none save such as have faith and how shall I know that he will give it me I answer the promise that offers pardon workes faith to beleeve it and therefore it s said that it creates the fruit of the lips Esay 57.16 Matth. 11.29 which is peace it offers ease to him that is loaden if it offer the effect it must needs worke the cause But saith a poore soule this might be if mine affections would rise to it with some earnestnesse but I am dead and under infirmity Nay even then also can the Lord create this hand of faith in thee 2 Cor. 12.9 by the seed of the word how did Paul lie under sad buffetings yet this grace was sufficient for him In a word what ever the sense of thy weaknesse be yet its Gods strength which thou must take hold on to make peace and that comprehends thy weaknesse when thou canst not comprehend that strength So much for this Fifthly this reproves such as runne to promises without wisdome Branch 5 aptnesse Unapt appliers of promises or other parts of the word reproved and the particular necessities under which they live When they should runne to the promise for comfort they rather please themselves in running to the threats of the word for deeper humbling that pleases them better because they thinke it may better be felt but this course sutes not with the truth as it is in Jesus which requires that each malady apply it selfe to her proper remedy This causes the wound to rankle not to heale When men are called to doe some speciall service and duty they forsake that and rush themselves upon suffering promising to themselves that God will sustaine them and so provoke needlesse sorrow like Ionah to themselves and all by their rashnesse Others being called to suffer Jona 1.6 shunne that and promise to themselves strength in doing But this is to misapply promises for they alway attend upon commands and while we be in Gods way not our owne God payes no man wages for doing his own work Others promise themselves great blessings upon attempting difficult workes above their strength unto which they have no calling leaving their Ministery ere God knocke them off or thrusting themselves into trades in which they want skill leaving their owne and the like But the wiser way for them were to apply themselves unto promises which concerne those speciall callings conditions and waies unto which God calles them Branch 6 Sixtly and lastly those are here to be reproved who doe in any kinde goe to worke preposterously with the promises Preposterous appliers of promises reproved contrary to their nature and use or scope who separate them from their end which is to mortifie purifie and better the soule as well as to comfort and pacifie it Also all such as mistake discover darken stretch dis-joint the promises who take not such a due measure of the promises as they ought putting them on as they may best fit them and so never come to the kindly use and fruit thereof as the Lord offers them Of which I say no more this shall serve for this whole Use of reproofe Thirdly this point serves for Exhortation Exhortation to incite and draw all who Vse 3 would beleeve aright to beleeve according to the uttermost extent and purpose of a promise and not to defraud the soule of that due which the Lord allowes her This is the way to engage the soule in God to walke most comfortaly in the life and practice of faith God requires no small service and cost at his peoples hands which will hardly be except the soule be deep in Gods bookes and that cannot be till she come to beleeve promises according to their full extent To this end two things would be knowne First 2. Questions 1. How a promise beleeved what should the soule doe that she might beleeve a promise according to the reach of it Secondly how should she practise and set this grace on worke For the former of these three things would be done First 1. A promise must be sounded the soule must fathom and comprehend a promise truly Eph. 3.15.16 That you may comprehend with all Saints what is the length c. That which the woman John 4. tells our Saviour I may say of this The Well is deepe and there is nothing to draw with There is depth in a promise but few are men of understanding to fetch it out There may be enough in it for ought most men looke after their shallownesse discourages them from attempting it Vertue is gone out of the Lord Jesus into it both for life and godlinesse this and a better life in crosses and blessings for all turnes so that each idle cavill of a base heart ought not to elude it Hath God set it open for his whole Church to be filled with the fulnesse thereof and shall it not be sufficient for a poore members supply Accustome thy selfe to deal with a promise as the marriner doth with the sea whose depth he is ever and anon sounding lest his ship should runne a ground and be swallowed up Thy misunderstanding may eclipse the beauty of it
former obeying 14. It is obedient in her particular conditioÌ„ of life 15. It seekes after no dispensations ibid. to 548. Truths of God must not bee taken by tradition and prejudice but from the whole body of truth beleeved as Gods pag. 576 Terror to all Popish and blinde maintainers of truth upon false grounds pag. 577 Terror to all such as nourish in them selves most open and odious diseases seeking no cure pag. 866 Triall of the true spirit of Grace is from herselfe pag. 878 V. Vnbeliefe of the Word so much the more damnable by how much it hath been confirmed so by miracles pag. 5 Vnconditionall call of God what 10. Why and how it is free ibid. Vnfaithfull servants terrified 301. Wherein it consists sundry particulars ibid. Vowers first what they will doe and then enquirers of the Minister for counsell are dissemblers pag. 401 It bewrayes great Vnfaithfulnesse to bee very forward in great duties and backward in small pag. 430 Vnequall and unsound persons in their course not to be trusted pag. 436 To be at an Vtter strait and brought to a forlorne hopelesse condition is one step to faith pag. 499 Vnapt appliers of promises or of other parts of the Word reproved pag. 582 Vnproportioned meanes used by men without a Word to effect supernaturall things are evill and justly suspected pag. 590 Vnbeliefe bindes the armes of God from performing promises pag. 613 Vnbeliefe cannot beteame her selfe that bounty in performances which is in God 616. with amplification of the point ibid. W. Word and voice of Gods own mouth onely able to pierce the soule pag. 62 Yet the Word workes little without crosses in these dayes pag. 64 Wise men must learne to bee fooles in Gods matters that they may bee wise pag. 75 Mens will and minde more to them then the world besides pag. 163 Word of God must be cast as seed into the soule when once empty of her selfe pag. 233 Wisdome to guide a Christians course how gotten and wherein it stands in 5. or 6. properties 1. Chuse that one thing necessary 2. Discerne betweene things that differ 3. Bee ready for the hardest 4. Make safe thy retreat 5. Feare God which is the fountaine of it 6. Shun the wayes of error 7. Practise wisdome both in deliberation and determination 1. Being wise chiefly for thy selfe 2. Redeeme the time 3. Plot and project wisely for God 4. Be watchfull against all enemies especially spirituall 5. Meddle with thy owne businesse 6. In all doubtfull cases look to that which is purest comliest and of best report 7. Of 2. morall evills chuse neither but of a morall sin and a penalty chuse the latter 8. Let things profitable or pleasing yeeld to things honest 9. Try men or things ere thou trustest 10. Be neither too credulous nor too obstinate ibid. Wrathfull and habitually peevish and froward persons reproved 269. Much more if defeated ibid. Waiting upon God necessary for such as look to speed of grace pag. 274 Wisedome is needfull to judge aright of the ease of grace pag. 376 Weak beleevers must not quite quail and give over pag. 514 Z. Zeale of first converts described pag. 871 This Insertion is to be placed in the thirteenth page of Naamans History and the twentieth line after the foure first words thereof which are these but a cause of and so read on to the end of the said Insertion and then return to the former thirteenth page and twentieth line and proceed on with these words morall swasion c. procuring it which were most absurd I say Christ hereby should bee made not the foundation of Election as Ephes 1. in whom GOD established it but the fountaine of meriting it â—nswer 2. Secondly I answer though wee should grant the parity and make Adam and Christ alike in both yet there be other reasons to bee alledged of this parity then this viz. The equall number of the saved For why Three other reasons may bee given of Ad m and Christs equality nay rather of Christs exceeding Adam in his grace as first grace exceeds sinne in respect of the value and eminencie of the person undergoing the worke of Redemption viz. the eternall Son of GOD Between whom and Adam what comparison Sure in this Grace is farre above the offence Secondly if wee respect the grace it selfe purchased in point of duration and continuance Adams lasted but a while being in his owne keeping â—loff 3. but grace of redemption is hid with God and in Christ to abide for ever Thirdly in point of the reward purchased by Christ which in respect of the transcendencie of the Meriter above the offence restored not the redeemed onely to that they lost viz. an earthly Paradise but an eternall glory in the heavens I conclude then Those that make Christ the subject of universall grace for all and each one who by the freedome of his will assisted thereby will receive it or reject it catch who catch may I say these make Christ onely a wandring notion at the pleasure of each base wretch not the solid foundation of election as making the elect and only them happy â—bject But if grace be not universall then say these God deales unjustly in offering a remedy upon worse termes then the disease it selfe For why Hereby hee aggravates the contempt of all despisers causing their condemnation to be farre deeper then before especially knowing that it will prove so I answer First it is accidentall to Gods offer of Grace that the condemnation of the wicked is aggravated thereby For it is not through his default but theirs His offer is directly to his own elect but if the other will mixe themselves and abuse this offer their blood bee upon their heads But case a Prince offer his pardon to ten of whom hee knowes nine will not accept it is it his fault to offer it or is he the cause of their contempt Doth he infuse it into them No surely Nay further to stop the mouth of all such cavillers this I adde That God doth not hereby onely aggravate their judgement for he doth by his Gospel bestow upon them many gifts of his Spirit much restraint of sinne many mercifull allowances which others want so that by this meanes their condemnation is lessened â—bject But still it is objected How can this Doctrine consist with that bounty and abundance of mercy in God who would have all repent and be saved Offering fully freely to all sorts civil ones profane sinfull and ignorant ones mercy without difference Doth not this absolute soveraignty of God infringe it I answer No in no wise The secret purpose of God within himselfe and the outward offer differ as much as the presence Chamber of a Prince and his privie Chamber In the former he sheweth what hee hath done concerning the finall estate of his creature In the latter what he will have man doe concerning his own salvation Secrets are for God revealed things are for
unperswaded or halfe perswaded of the truth Hebâ— 2.2.3.4 Saint Paul to the Hebrewes Cap. 2. tells us if they who despised Moses Law upon two or three witnesses were condemned what shall become of them who despise so great salvation who still distrust that truth of God which was first spoken by the Lord of heaven and earth comming in the flesh Miracles serve to convince the soule of the truth sealed thereby afterward confirmed by such as heard him by miracles and the power of the word in those who were converted So may I say here this very text of Naaman shall stand up and convince all that maintaine selfe and selfe-love carnall and corrupt reason against the truth and power of the promise yea this miracle whereby the word was strengthned with all those miracles by which any truth of Christ hath since been justified shall rise up and convince all unbeleevers I meane such as live under meanes in that day For why Though they saw none of these miracles yet hearing the word beholding the seales receiving them into all our sences I say such a word as hath beene ratified by all the wonders of the Old and New Testament serving to beare down a base heart of unbeliefe about the truth power love al-sufficiency of God if they beleeve not by all these they shall be condemned justly by that authority which they have despised yea the very frame of the Scriptures and the expressions of so many strange and admirable passages serving to raise up a base and crawling spirit to heaven if we shall be found unbeleevers in that great day of Christ shall be brought forth as a witnesse against us for our horrible insensiblenesse and stupor of minde and heart Unbeleefe of Scripture and Truth of God after so many miracles very damnable For by these the Lord hath as it were striven to engraven in our spirits as with the pen of a Diamond the truthes of God and mystery of Christ If then our soules shall be found so hard and flinty that this point hath not pierced them if wee be still unconvinced and this instrument of gold hath no more left impression upon us then if a straw or rotten sticke had beene used to write in our tables of stone oh how fearefull shall our condemnation be If any man shall step in here and demand Quest Miracles how far ceased hard to say hath God so sufficiently confirmed his truth by miracles that there shall neede no more I answer I know its the opinion of many that they are wholly ceased and that because the use of them is ceased Answ For that spirit which attends the Ministry of the word carries a conviction of the truth into the mind according to all that is in the truth Now if it be so then that spirit perswades the soule of all the truth aswell in respect of the confirmation of it by miracles as otherwise but as I stagger much about this opinion so yet I am loth to affirme that the Church hath any warrant under faith to looke for the gift of miracles to be assuredly vouchsafed her although the ends thereof may seeme very weighty Who can or dare deny but that the calling of those Americans to the knowledge of the truth may seeme a weighty occasion to expect from God the gift of miracles partly by reason of their language almost impossible to be attained except by either a miraculous or at least a marveilous gift partly because there be poore inducements to draw such imperswasible and brutish spirits to cast so much as their eyes upon any meanes to induce them to beleeve In both which respects I dare not deny but that as Satan by lying wonders prevailes much with such as perish so the Lord may vouchsafe this spirit of miracles to his Church when his time is come to effect the conversion of such Only I adde that when his time is come he will grant his Church an instinct of spirit to aske it and joyne seriously in the meanes to attaine it which else he will not incline them unto his time not being come For wee must weigh the ends of our travell into remote parts whither for our owne ends or for publique If our owne respects be chiefe we have no cause to looke for miracles But I chuse rather to leave the thing in Gods dispose Vse 4 Lastly let it exhort us both generally and specially first to sue earnestly to the Lord Jesus our Prophet Exhortation the Word of the Father and the first inditer of all Scripture Spirit of acknowledgement of God in his word is to be sought by prayer the contriver of all the passages thereof the worker of all wonders and the Author of all grace and wisedome that he would vouchsafe us the spirit of revelation and acknowledgement of him as Saint Paul speakes Ephes 1.18 That we being enlightned in our mindes may conceive aright of the true scope and intent of the Spirit in the Scriptures Branch 1. generall and that he would intimate our hearts with the purpose thereof which is that our soules might be captivated under the power and authority of the speaker That we rest not in the outside of miracles wonders parables similitudes which we heare or read but considering their aime be carried downe the streame of the thing spoken yea the power To rest in the barke of the word or of miracles Parables Similitudes is dangerous soveraignty and faithfulnesse of the speaker Not only thereby conceiving more cleerely in our mindes of the Lord his Attributes and the truths revealed but much more ravished in our affections towards him for the good things whereof we have tasted Many chuse patheticall texts histories and accidents actions and speeches of speciall note to read and please themselves in some delight to read of the building of the Temple others of the passion of Christ others other parcells of Scripture to provoke admiration and discourse even as they might read any other booke of tales and wonders some also read texts of devotion and holinesse as the Psalmes or wise sentences as the Proverbs with a morrall spirit and scope only but never muse of the severall ends of such places nor the spirit of grace therein save onely to amuse their mindes and stirre up pangs of affection But by these to come neerer to know their owne base hearts or to close with the examples of such grace to feare the judgements of God the more deepely to beleeve the promises better to subject themselves more to the commands of God and in all to see his foote-steps and to adore the speaker few attaine it Therefore let us read these texts with prayer to God for sence and savor of their meaning and scope that we may attaine the spiritualnesse of them Else we shall answer heavily to God for making the solemne and reverend truths of God an occasion to nourish and maintaine that corrupt disposition
foile us if watchfull When the object of wrath pride contention unmercifulnesse strongly offers it selfe let us start at it and say This is to try what is in me now had I best looke to my selfe The Philistins are upon me I shall this day be tried by subtill and lewd company perhaps I shall heare the godly depraved jeered at sin and basenesse exalted God keep me if now I cast away my weapons I am tried to be a false traytor God will trust me no more but if I preserve conscience Gen. 22.12 God will set his marke upon mee for one that is faithfull as Abraham I say both in this and all other cases of triall Looke to our peace let us confesse that God may justly try us for he hath put a treasure into us which hee will not have us to imbezzell or betray to any enemy We are never tried by God Gods ends in triall not like Satans but to sift our Branne away from our Flowre that his graces may be purer and more pretious then Pearles Satan indeed tempts that hee might boult out all our Flowre and leave nothing but Branne Satan also tempts us that he might leave us as he did Iudas and Saul stript and bereft both of grace and peace to an hardned desperate impenitent spirit But the Lord tries us that after he hath found us upright and faithfull he might set his marke upon us of allowance and that we might for ever walke in and out Phil. 4. both toward him with confidence and within our selves with peace passing understanding Which peace as we have procured by a good conscience so it is preserved thereby Therefore look not at the difficulty of a triall but looke at the misery which an ill conscience and the happinesse and joy which a good will leave behinde it such a reward as all the fulfilling of our lusts can never afford us Can the son of Ishai give ye vineyards And can your lusts equall Gods boones and bounties 1 Sam. 22.7 Therefore let this peace of God so rule thee that thou wouldst chuse to forgoe thy life rather then forfet it Moreover pray dayly not against trialls for the triall of our faith and faithfulnesse is more pretious then gold both in respect of our selves who know not what our grace is 1 Pet. 1.7 till we be put to triall nor yet what corruption lurkes in us and therefore know not in what respects we should either be thankfull or humbled and of God also who is honoured much in the trialls of his and when he purposeth most to honour them And pray that we be not led into temptation Mat. 6.13.26.41 Heb. 3. ult he tries them to know them But I say pray that the Lord would not lead us into temptation to be foyled like slaves by Satan or our lusts And if indeed the Lord will have us go through the brunt and purgatory beseech him to sustaine us by his strength and pitty us when we are tempted that we may stand to it couragiously and wisely through his strength And if we have failed in our triall with Hezekiah and Peter 2 Cron. 32.26 Mat. 26. ult Esay 38. 1 Cor 11.28 let us be humbled againe after it as the one and repent as the other did and so feele our very slips and faylings to be occasions to better us and to try and judge our selves that so the Lord may not judge us And so much for this first point out of this eleventh verse I proceed now to the next point in this verse which is one of the maine points which I intended in the choosing this Scripture beloved to treate of among you The maine point of this whole Text and Treatise And that is the cause it selfe directly of this distemper of Naaman the unseasonable stop of the cure expected And that was this that he had a selfe-conceit of a way of curing him whereof yet he had no ground which now he is crossed of He confesseth it himselfe at large marke his owne words Behold saith he I thought with my selfe that he would surely come forth and pray to his God and strike his hand upon the place and heale the leper But who told him so had he any warrant for it no none save himselfe But now so deadly doth this conceit and toy of his owne braine worke with him that being defeated he is out of sorts and chuseth rather hearing of Gods way to goe away uncured Doct. Selfe is the enemy when all is done which will bereave an unsound heart of grace then to be cured thereby or by any way save his owne The point which I commend unto you is this when all is done without especiall prevention self will defeat the soul of mercy That is although men are in a very forward likelihood of obtaining conversion yet there may be some bitter root of selfe which may thwart and bring it to small effect I mean not that such a tech as Naaman took here may do it for all are not as he in point of ignorance of Gods way but from this particular of selfe in him which was selfe-conceit and carnall ease I gather a like conclusion of all selfe whatsoever A further opening of the ground Note for selfe is a monster of many heads a stocke of many bowes and branches That selfe may marre all the faire endeavours of a man toward grace if it be not prevented But perhaps this doctrine will seeme stranger then the former to such as conceive Naaman to be in no forwardnesse toward conversion at all Object To whom I answer as before that the Lord intending both his cure and conversion together Answ so over-ruled all occurrents in the one respect as concurring to the other besides and above the intention of Naaman So that his jarring with the way of God in the point of his healing was not onely a resemblance but a reall let of Gods worke in that greater worke of conversion But then it will be demanded what forwardnesse Naaman was in here Quest Was Naaman so forward which was so letted here by his selfe-conceit I answer First he was very sensible of his aile and malady and laid it deeply to heart for why Answ Yes and wherein he had wealth honour strength and favour with his Prince wanted nothing that might make him great yet what were all these to him having his leprosie hanging about him Secondly God sends him the message of a cure by strange-providence of a Maids report who told him of the Prophet and hearing thereof what desire of recovery doth he bewray How eager is he to pursue it to his uttermost 1. By going to his Master for letters of commendation and request 2. And having obtained them furnishing himself with all such provision rewards as he thought meet for the journey 3. He useth all meanes with diligence to compasse this his desire repaireth to the King of Israel
his vantage and all things considered it is no great selfe-deniall to sell all for so infinite a gaine to lose a present little for a future unknowne estate therefore his eye will not spare he will abondon all his worth and gage his credit too but hee will have it and so he makes it his own But having so done will not take twice the worth of it again Oh! do thou so poor Soule and prosper sell all selfe and all for though it be not worth in it selfe the parings of thy nailes yet because opinion and errour and a corrupt heart of selfe-love doe set such a price upon it he Lord is content to take it as a price of the Lord Jesus As David thought a pot of water upon such tearmes as the hazard of three Princes lives a meet offering for God so I say Offer God selfe and all it is scarce worth a pot of water of it selfe but as it is the price of life so it makes the selfe-deniall pretious to God Skin for skin and all that a man hath will hee give for life but even this pretious life and all will a sinfull soule give to save Selfe Oh! what is every man save his minde Each mans will more deare to him then the world The minde of every man is the man the spirit of the Miser the mind of the Drunkard the conceit and opinion of a Papist an Heretick or Schismaticke the will of an Adulterer though all of them are as vile as dung yet they are more pretious to them then life it selfe They will engage all rather then their will and selfe Even so fares it with corrupt selfe The Lord offers to the soule the Lord Jesus the fruit of his bloud and satisfaction to pardon save it But upon what tearmes Surely these that the soule sell all Alas what is all she hath to sell worth Shee hath nothing but bare walls within and a dung-hill without he that should carry them away to have them should take them at a deare rate for what is old Adams wealth but misery and nakednesse Oh! but there is a further thing in it the soule thinkes her selfe rich and full This conceit must be first abhorred the offer of Christ seemes to bee too hot and heavie carnall wisedome reason wit ease feare of losing liberties and all other selfe resists it yea she so likes the Pearle that she will yeeld a devotion a religion of duties of costly service to redeeme this price of Selfe the halfe of the Kingdome she can forgoe and the other halfe shee will yeeld to Christ and so save her stake but to sell himselfe wholly to the skin that Christ may be all in all ground money gold apparell meat drinke and all this is death But even this God must have or nothing For why This will lay grace and the thanke of the soule under feet which God cannot endure Therefore this price the Lord will have or nothing Oh! give it him freely One peece of Selfe will plead how canst thou spare thy darling Another to live at ease in an opinion of a safe estate to God How canst thou part with it being thy Idoll thy bosome delight But if thou be this merchant royall who is able to weigh the worth of the Pearl offered thee peace of conscience an happy death and happier life after I advise thee put it not off for the sake of a thousand Selves except thou will bring such sorrow upon thy selfe after as all thy will cannot make recompence for when the bargain is rejected As the Mariners in Ionah would have rowed to land to have saved Ionahs their own lives Jonah 1. but when no way would serve they threw all into sea Wheat and other provision And when nothing would do they cast Ionah himselfe in so let this last enemy Selfe as perverse as Ionah in his owne device be throwne over-boord rather then the pretious soule should bee in jeopardy Ministers must be the formost in self deniall Josu 3.15 And let us Ministers of God like the Priests that first stepped into Jordan when it gave way into Canaan bee the first that tread out this way to the people of God for it is a way which though it bee troden out plainly enough in the Scriptures yet had need of lively practice to teach it before men will beleeve it These sheep are much led by the eye as well as the eare by beholding the examples of their Shepheards I meane as well as by doctrine Oh! when they heare us declaim against Selfe and plead for selfe-deniall very stoutly with our tongues they lay their eare to our practice and hearing our Lute strings to jarre and seeing us wire-draw and cast about every way rather then we will part with any thing for peace of conscience or glory to God not onely not our livings but not our passions of wrath envie contention vain-glory not a brasse farthing of our gaines not a dramme of our pride ease idlenesse pompe and jollity will and stomack pleasure or preferment for Christ and his Gospel they have the measure of our foot by and by and resolve to give us the hearing till our tongues be torne but till they see in us more selfe-deniall they will never beleeve that wee speake the truth for Gods cause but onely as Parrets for fashion sake Oh! the infinite prejudice which we our selves brethren by our close cleaving to our selves have done to this great cause of God And this I can say That such of Gods Ministers as have hazarded themselves most for God and purchasing advantage for their Ministery have obtained more roome in the consciences of their hearts then many of such as have stood out to the uttermost and would not abate any ace of their owne for the winning of reverence to their doctrine And yet I would also exhort Ministers to be as instant in the teaching of this truth as in lively exemplifying it in their practice And rare it is to see it otherwise that those who have found by experience the life of this truth of selfe-deniall in themselves can keepe hot coales in their bosomes but must needs utter themselves to their people in a serious and painfull preaching of this doctrine There was a Statute we know of Mortmaine The true Mort-maine which was faine to bee enacted since the times of superstition in this our Kingdome to cut off the validity of such gifts as were given to the Clergy for Popish ends This Statute should every good Minister enact in his owne soule if ever he looke to doe good to others first to cut off and make Selfe a Mort-maine a dead hand for God doth so if it shall dare to bring any gifts to God for Christ and to count them as absolute forfeits as if a Popish fellow should give moneyes and yearly gifts to a Priest to read Masse or Dirigies for the weale of his soule after his decease And
the whole Army of corrupt Arguments which both within and without beset the soule against the naked truth of the promise before ever he set them at liberty And the truth is onely the worke of regeneration is able both to drein away this spring and floud of contradiction and to dry up her streames that they may not so abundantly flow out to beare downe all the force of truth in us or perswade us to conversion And the same spirit it must be which must turne our streame to run another way and take off this rolling doore of our corruption from the old hinges to open and move a contrary way Onely Grace must consume all our base inventions which man hath found out against God as Eccles 7.29 Civils against Religion sundry of theâ— named That this Sect of Religion is everywhere evill spoken of If once a Christian ever a slave a beggar a foole These Preachers tell us many tales of a tub against sinne and of the judgements of God but the best is wee see not thunder and lightning to follow upon every word they speake If all were so cursed whom they declaim against they would looke as blacke as foot there would bee no living among men but thankes be to God we see all things still continue as they were and men are as white in the face as they were wont buy and sell goe to markets and faires to Ale-houses and merry meetings their pleasures and good fellowships as free and fast as ever Therefore we see they would but rob us of our liberties and make us such fools as themselves which God forbid it were pitty that for their pleasures the world should be so turned Iopsie-turvie Others come in and backe themselves with this That your best Preachers are no better then they should be and in corners they are as other men Some thinke if religion once beare sway then their trades must be forsaken they must sell all and give it to good â—â—lke and Preachers not unlike to the Popish Jesuites who in their Sermons tell the people that English Protestants have long tailes and hornes in their foreheads and looke as grizely as Ghosts and some grinne like Dogges and the like Againe others cavill say These Christians are so sad and melancholick that I am afraid I should die of no other disease save of very thought and care Others come neerer and consider God would have their lusts and lewd qualities from them which are necessary evils to them they cannot part with them Religion is better to make shew of for mens ease as Machiavil said then to make us sound at heart and so cost us much paine Others cavill and say The best cannot tell whether they shall be saved and they can hope as well as others and so hope well and have well Others thinke it impossible to change their natures and to be converted They have assayed often but they finde little come of it and they love no worke which is never at an end nor then neither They love that religion which a man can tell what to make of and come to a point but as for that which is never content but first men must forgoe their lusts then their liberties then themselves beleeve repent and bee broken-hearted this is precise and curious not for their tooth Others say If yee heare the Preacher yee will lose your wits and drowne or fore-doe your selves Others yet come closer and cavill thus Wee see the more we are terrified for sinne the further we are from God God hath not appointed all to bee saved all cannot mourne or beleeve it is the gift of few we know not whom God hath chosen men may fall away after they have beleeved and if some say true the justified may revolt and be damned and they can be no worse though they never begin Many goe so farre as few can match them and yet for one cause or other they must prove hypocrites and lose their labour therefore they will save theirs altogether they had as good sit for nought as toyle for nought Others say their corruptions doe so weary them that they shall never get through them and others are afraid that they shall never persevere but at one time or other fall foully and dishonour their Religion therefore dare not give the on-set To conclude others have taken offence at the rigour of the Law and so run out to seek old liberties alledging that bondage to be most irksome And others who proceed further yet say This and such like doctrines of Selfe doe discourage them they feare that a man cannot be rid of it and they see it is hard even for the best to discerne the Spirit of God from a mans owne Endlesse it were to reckon up all cavils onely the Lord must change the heart ere it be rid of these her inventions To dispute for God is a great work of grace And much more must the Lord turne the streame a contrary way ere the soule wax resolute against all such objections and bee turned to dispute for God to hold close to the promise and to devise as many as strong and as witty reasons for her owns salvation as before shee did against it Some instances of disputing for God To argue thus is not common The Lord hath his number and will ever have and they are such as leaving his secrets cleave to his revealed will Such as are loaden with their corruptions mourne after ease not for ease onely of their feare and guilt but to take the yoke of Christ upon them in stead thereof Such if any may claime the promise And such an one through mercy I am Few indeed shall be saved but then as few lament after God till they finde him and many glorious lights fall away but then their light was in themselves they were not humble True it is the elect are knowne to God but yet such as will first beleeve shall in time know themselves to bee elect And why should I thinke my inducements to beleeve to bee so weake or few Nay rather why should not I if I be lead by the Spirit of Grace turne disswasives into perswasives and sway all objections to the naked promise Surely Caleb did so And Gods reasons are many and strong Num. 14.5.6 Mee thinkes it is a strong motive that the Lord will leave none but such as forsake him first His meaning seemes very cordiall unto me when he bids a sinner be reconciled For why There is bottomelesse patience in his heart to forbeare smiting hee hath mercy cut off his owne plea he hath neglected no meanes to satisfie his owne justice hee that would not refuse to forgoe his onely sonne will not lose his cost surely he meanes well to a poore wretch He hath received a ransome declares himselfe to be appeased wishes us to be so threatens us if wee refuse His Spirit is annexed to his offer he allureth draweth encourageth and yet
present they saw not so much evill in it yet afterward seeing the dishonour to God accruing thereby they were so wounded that they were never well till they had reversed their act and lost their lives Still I say as before that we may in some cases of extremity pitty humane feare or frailty but that makes nothing for the allowance of that policy Quest 3 Thirdly and lasty here it may be asked in what speciall cases it is lawfull for men to use these warranted policies In what cases is this policy lawfull I answer it is not easie to make an induction of all particulars yet to satisfie the minde of the Case 1 hearer I will mention some First aloofenesse and carrying of things afarre off and concealing of a truth or our selves whether in word guise and semblance act or practice for good ends either of obtaining some good or avoiding some evill inevitably like to ensue upon discovery of such a truth cannot be unlawfull so there be no direct denying truth or affirming falshood For the matter is not in this what error another is necessarily brought into but whether I lead him sinfully into it Josh 2.4 Thus Rahab in concealing the spies by all her skill and policy had not done amisse if she had not used an indirect meane also to save them to wit a flat lye which yet the Lord did mercifully pardon to her and so I say of the other examples before mentioned But commonly through the bordering of these two so neerly we are very prone to mix the one with the other 2 Sam. 17.8 Hushai did well to conceale from Absâ—lon the weaknesse of David yet it was hard for him to keep his bounds to affirm that of him for strength and courage which as the case then stood was out of Davids power to performe if he had beene suddenly surprised with such an army yet the Lord was in the counsell not allowing any untruth but ordering it to his purpose of safe conducting David So to carry our selves aloofe from the ungodly by any art of concealement to defeat their malice and intents so we flatter them not or wrong the truth is lawfull For defence of an honest man it is lawfull to present what we know by him which might blemâ—sh the accusation cast upon him but to make a lye in his defence is unlawfull Speciall is that of Zedechia consented unto as lawfull by Ieremy himselfe Jer. 38.36 where the King to prevent the suspition of the Nobles that the Prophet and he should talke of surrendring the City instructs him to answer them by a concealement of truth yet with truth Tell them saith he that thou besoughtest me that thou mightest no more be cast into the dungeon and that was true in it selfe but neither all the truth nor that which concurred with their thoughts But yet their error was no sinne in Ieremy It is a sure rule dissimulation by negative concealement is lawfull but no simulation A second instance It is lawfull for good ends to use this policy viz. Case 2 To offer the object of a thing indifferent that is such a thing as may either be offered or not offered without sin to a bad person who yet is like to accept make use of the thing so offered sinfully For example for the freeing of an innocent my selfe or another from an unjust calumny or exception it is lawfull to ascribe to a carnall man his uttermost due praise so I neither lye nor flatter though perhaps else I should not be forward in praising him considering what base evills he is fraught with Act. 26.8 Paul used this policy in praising Agrippa a Jew who beleeved Moses and the Prophets for that particular and that he was a meet judge in the cause and for the present taxed him not for his incontinency with Berenice wherein he professedly lived although perhaps this by Agrippa's sinne might possibly harden him in his course yet because it had no direct ill on Pauls part and made for a good end it was lawfull A third instance may be this It is a lawfull policy to use the unavoidable Case 3 malice or evill in any man to a good end either mine owne benefit or the good of others and so the indemnity of both If I would pursue a bad person whom I know though in other private respects whether justly or unjustly to be in the displeasure and deepe ill will of a Magistrate yet it is lawfull for me to borrow aide of that enmity and grudge of his for the punishment of the offender Although were it not in such a case I ought neither to concurre with his displeasure to aggravate it or to occasion his sinne to rankle in his bosome An example whereof we have in Paul Acts 23.6 who seeing the two strong factions of Sadduces and Pharisees bent against him to overthrow him used policy to set them together by the eares I saith he am a Pharisee and the sonne of one and am accused this day of the resurrection of the dead All this was true although more was true also But he foresaw that this speech would set a quarrell betweene them and so it did and thereby himselfe escaped the dint of their fury and drew the more potent side against the other from himselfe Some might thinke it a shift and a subtilty not caring what became of others so he might escape But he did lawfully use the unavoidable sinne in which they both lived to wit faction and discord although simply it was not a sinne to hate an hereticke and which it was not in his power to hinder for his owne safety he onely sought I say to disunite them justly who were now unjustly combined in a bad cause that himselfe might escape Case 4 Fourthly it is a lawfull course to use this policy to take the bow which a bad man shootes in to outshoot him and so to put him to silence For why Herein is no actuall but an appearing and semblable concurrence onely with him in his evill by a supposition Thus to confute a Papist out of his owne tenets though they be nought as to cut his throate with his owne knife is not unlawfull The Papists exceedingly vilifies the word written and the cleaving thereto and saith it is a nose of wax and may be turned any way But tradition he saith is surest and the voice of the Pope determining is certaine To avoide this error we urge them with their argument for the reall presence grounded upon those words This is my body When we answer that although it be the text yet not the meaning they insist thus It is the word of the Text Is it not the very word We doe not allow it in their sense but yet we so farre take the generall as granted that we say the reason is strong against themselves for if it be so essentiall to cleave to the word in one question why not in all Thus
heare ill when we have done well which is a royall grace indeed Secondly this also may be just reproof to others though not so ranke as Vse 2 the former and these are of many sorts First Reproofe such as although they live in a bad course and know it yet are no sooner convinced thereof but they cavill against God himself and lay him in all the fault they would as faine be better as the Preacher and they cannot deny but they are farre from that they should be But these Ministers they say would goe beyond God and have them better then God will make them which cannot be for till God change and mend us all we can be no better let men teare their tongues to the stumps And and whence is this cavill Truly from base prophane Selfe which is crossed in her way imagining that because it is easie for God to worke as he please Cavillers against God as if he were in fault for all their errorâ— convinced and the worke of conversion is onely his therefore they may live the whilst as basely idely and prophanely as they list They would have grace droppe out of the clouds on the suddaine into them that their hearts might all at once be humbled comforted and turned to God before they bee aware and then they thinke they might scape a great deale of trouble that others meet with who are so restlesse painfull and unwearied in the use of the means For their own part they will use good means too on the Sunday and come to Church and heare but they will waite till God worke To whom I answer The Lord rebuke all such wretches God open their eies For tell me I pray you these waiters upon God how live they the whiles Most loosely deny themselves no liberty lust or will of their owne but lash it on upon the score till grace come and wipe off all they spare for no sinne committing to be lewd companions drinkers covetous or the like For why should they If heaven will be favourable it can pardon great as well as small offences If it will not in vaine should they strive For they have no strength of their owne they confesse to restraine from any such courses till God turne their hearts then you shall see what manner of persons they will be when they be of Gods making you shall see what new men they shall be But oh you white Divells you that turne rebellion into smoothnesse and play the still swine who eate up all the draffe how should such as you ever come into Gods mint to be new stamped I denounce unto you that all your hypocrisie tends to the vailing over of your sinne it is not grace you seeke if your brests were open hell and destruction are there and the way of peace you have not knowne Peace you would have pardon and heaven Gods love and favour but your cursed wills you would not forgoe And therefore that ye would have mercy I meane you shall never have and what ye would shunne you shall for ever inherit even woe and wrath I know some of this sort are not so prophane as others but feed themselves with duties and moralities a smooth way of Religion and so wait Matth. 3. Esay 30. But who hath taught such to escape the wrath to come by their sloth and ease What although it be our strength to sit still Must we therefore suspend our labour paines and use of meanes Will God be found in a way of ease of yawning desires and lazy hopes which abhorre to be guided Gods way and to come to his oath and covenant of humiliation aith and selfe-deniall No neither the prophane nor the lazy shall enter into his rest no more then the rebellious They maintaine a secret distemper and pritch of heart and tetch of selfe against God and either will be saved their owne way or not at all And therefore to these I also professe with sharpe reproofe The way to peace yee have not knowne neither will you rather will quarrell with God for not fulfilling you wills to make you such as you would bee without your trouble This way God never knew Nay I say more Though God would save you yet you would not if ye might and I may say truly salvation it selfe cannot save such as would not because it saves none but the willing Pull downe your cursed spirits and cease to kicke against the pricks for till you be content to abandon your lusts and ease you doe secretly cavill with him whom you shall never be able to make your cause good against you stand not right in your plea the Court is Gods the judgement is his who shall curse all weapons formed against himselfe and condemne all those most justly who cavill against him Therefore I say againe take this word of reproofe with meekenesse Esay 54. ult and sit still in the point of cavilling but abhorre to goe against Gods edge by your prophanensse or your ease for the Lord will never beleeve that either of these will ever be content to finde mercy though they might enjoy it And as Esau when time came would have had the blessing but yet would be still a sensuall Epicure and therefore it was finally denyed him So I say to you If in truth you would have grace pray to God to plucke up that roote of bitternesse which springs up in you Heb. 12. for that will defile you faster then all your idle and false wishes can clense you and no wonder if you well weigh it And secondly here come to be censured all such as go yet a steppe further Branch 2 and will close with meanes and be deepe in paines taking Selfewilled ones who binde God to their labours convinced but then when they see that God will take no paines for full price but for serving his owne grace and good pleasure onely then they fret and fume at their lot because God regards not their labours What say they Is this equity that the Lord should alike esteeme of the painfull and the lazy I answer thee yea if Selfe defeated be the caviller Thou takest paines it seemes that thou mightest be warme by thine owne sparkles and have somewhat to alledge why God should regard thee That is thou wouldest have him for thy sake to forsake his owne way and turne free grace into wages Rom. 9.13.14 And because he will not as indeed hee never will be a servant to the runner or the willer therefore thou frettest and fumest at him for not serving thy turne But oh man Who art thou that disputest with God Shall the axe quarrell with him that cutteth with it I answer thee therefore The Lord doth not simply equall thee with such as take no paines keepe thy paines still and if thou wilt adde more unto them but rather take away thy upbraiding spirit doe that thou dost with meeknesse and be content to sinke in thy
insomuch that that the people thought it had beene better if the onset had never beene made Now when they saw this the Elders come to Moses saying God be judge betweene us and you q.d. we pray God there be plaine dealing among you for you have made us stinke in the sight of Pharaoh all goes worse and worse through your mediation Exod. 5.20.21 who would have liked this contrariety Yet the Lord who could exalt himselfe above all these lets and over Pharaoh himselfe wrought to his people a deliverance even from hence and that which this tyrant would not permit willingly to be done lo the Lord by forcible breaking in upon him doth compell him to and in the way of saving Israel from him overthrowes himselfe Joh. 9.5.35.36 See Joh. 9. When the Lord Jesus had once prevented that poore blinde creature with love and the handsell of his cure presently in stead of good successe all falls out very foule for why The Pharisees to stoppe the glory of it swarme like hornets about this poore man disquieting him with questions and snaring him with their malice till at last for his loyall Apology for Christ they had cast him out by excommunication This might seeme an hard gobbet for so weake a stomacke to digest and rather a meane quite to discourage him But could all their railing upon him and Christ alienation of him from Christ estrangednesse of parents doe it No as poore as that seed was in him yet lively it was and held out forcibly against all enemies valiantly defending Christs honour and innocency till when the time came that the Lord Jesus saw good to strike up the bargaine a few words served the turne and in the meane while no discouragements could beat him off all wrought him closer and faster to Christ by that secret and hidden attendance of the Spirit upon the poore entrance which had beene begunne Rom. 8. All shall tend from the first to the last to their good whom God loveth not onely in sanctification but in vocation also both being subordinate to election though the former under a stronger promise Act. 9.1.6.7.8 c. Who also thirdly could have thought that Paul had beene neare his conversion when he breathed out threats against the Saints like a Lion at his nostrills Yet that could not keepe off Gods preventing mercy from casting him downe and taming him and being so cast downe and a breach made let the Lord slacken his worke Did he not assist it strongly When this poore prisoner instead of pursuant lay blinde and desolate yea when all were affraid to meddle with him as thinking the Lion to be couchant for a skill that he might be rampant after how doth the Lord breake through all difficulties and sends Ananas to open the eies both of his body and soule and make him a sound man And thus here this poore Naaman in shew further from cure then at first how doth the Lord strangely turne the winde out of the East of a distemper into the South of a calme Causing here poore servants to become prevalent with their Lord to yeeld to that which he had renounced Surely so it is the Lord can on the suddaine cause deliverance to appear as recovery out of a long quartaine ague even when all hope is past when doome is given of shipwracke Act. 27. God shall make Paul to stand up with a word of hope to poore wretches he can hasten salvation with wings when it seemes a farre off when misery is at the deepest then comes up the seed of light which was sowne for the righteous As when there is no strength to bring forth the Lord unlooked for enlarges birth for the fruit that is to come to the birth and as the tender nurse overcomes the poore froward child with love and mildnesse till she have brought it out of it humors so here Esay 38. the doctrine then stands firme upon her bottome If any here aske Quest how and which way the Lord goes to work in such a businesse I answer Answ Assistance of grace wherein it stands by accommodating himselfe in speciall to the condition of such a soule as doth sticke thus in the birth and staggers between Gods preventing and perfiting grace I say his assistance is alway according to the soules difficulty Here in this case of Naaman we may clearly see how he steppes in by the servants furnishing them with more understanding of his case and inabling them to ponder the same with the sad effects of it more then Naaman himselfe and hereby kindling in them a sparkle of divine counsell which enabled them to speake wisely feelingly pertinently and in due season according to his condition with speciall blessing succeeding the same and carrying it home to their Masters spirit how easily had the thing fallen out otherwise in every of these had not God assisted him By these instruments the Lord first stopped the precipitate minde of Naaman from so suddaine a departure weakened his strong conceit overthrew his carnall cavill abated his pride cooled his rage enlarged the promise the easinesse the probablenesse yea the divinenesse and certainty thereof till having beaten downe his high thoughts he is made a low valley and prepared for cure and conversion So in like manner doth the Lord worke in any soule which needs his seconding assistance towards the enjoying of salvation he will not suffer them to want any helpe which may further them For example Instances Doth the Lord see their discouragements to come from others He will arme them with strong courage of resistance and resolution as Joh. 9. Are they miscarried with strong error agâ—inst the way of the promise The Lord will send them counsell from heaven to rectifie and settle them Are they held under great infirmity and crasinesse of spirit not daring to beleeve The Lord will not breake the reed that is already brused nor quench the smoking flax Are they prejudicate against the Minister God will bring forth his light as here he did Elisha's and imbreed an holy opinion of him Doe friends oppose and become enemies God will turne them to friends and furtherers againe Are they froward and distempered in spirit so that they are as troubled waters and cannot see light of truth or make so much haste that they cannot waite The Lord will sweeten and moderate their spirits with meekenesse and forbearance Are their corruptions strong The Lord will beate them downe before them Briefly be their lack and ayle whatsoever it can be God will supply it he will enlighten sustaine perswade enlarge prepare them for his worke both by casting out that which is contrary and by encouraging that which is weakly begunne till the worke be finished If he meane that the businesse shall be depending longer then the lets shall be smaller and more tolerable if the objections and oppositions be more forcible hee will shorten the season Note and hasten his worke
and set a price upon the promise as a pearle above price 2. In divers points Secondly the Lord makes it an easie worke by setling the promise upon the soule and that by sundry workes For first it doth pull up all hedges and fences which stopt the soules course standing between the soule and her harmes he puts her out of feare and sets her out of danger removes Lions of supposed difficulty out of her way as malice of Satan dismaying error of the wicked deterring and selfe distempers which disquiet her with doubtings wee know if a man would goe the next way to a place and avoid dirt and bad way hee must have a guide to lead him by the fields to pull up gaps barres and stops which done the traveller hath great ease So the Lord deales for his he suffers them not to travell tediously to heaven that is the portion of hypocrites who undoe as fast as they doe and are ever new to beginne but to his owne he gives sweet ease in his way If a man should hold our enemy for us and binde him by strength it were as we say five of the seven we might easily beat him Thus our Lord Jesus bindes Satan and difficulties that the soule might get the better of him and goe forward without awcknesse Luke 12. selfe-love or hypocrisie Secondly the Lord makes the promise easie by presenting to her all the good things of it as Canaan was seene easily by Moses when the Lord shewed it unto him and so sets the soule in a sweet course Deut 34.1 2 3 4. Wee know by experience when once a man gets the savour and smack of an object he goes roundly A Tradesman having tasted the reall sweet of his returne and a scholar of his booke take small thought to goe through stitch Paul in that place to the Corinths tells us that the Lord hath diffused the savour of his truth into him and by him to others An hypocrite is puzling after it all his life time 2 Cor. 2.14 but is so poisoned with the more welcome savours of his pleasures gaine and lusts that he falls short of the grace of God and as it is Heb. 12. Esau came short of the blessing Iaacob came just in the way of it and failed not And this savour differs from the decaying and wanzing taste of temporaries it abides in the soule and causes it to be restlesse till it possesse what it savours It is as leven sowres the whole lumpe of minde will affections Thirdly and lastly it doth authorise enable and carry the soule as under a safe convoy into the promise So that without the toile of the wicked it holds on cheerfully in all those meanes which she must use as prayer meditation conference hearing so that she uses not these at had I wist hit they or misse they but as ordinances under the blessing of God which shall not returne in vaine As Esay speakes Esay 55.9.10 The snow and the raine returne not in vaine to him that sent them but cause the earth to bring forth corne to the eater and seed to the sower So shall my word saith the Lord not faile of its scope but to doe that for which I sent it And sithence the Lord Jesus speakes no words in vain but with the promise addes the performance therefore the soule heares it so takes and findes it so even as the command of Christ to the sicke of the palsey Be thou cleane clensed him forthwith So then if the Lord will have it so sweet and easie a worke who shall let it Who shall disanull it So much for the Reasons I proceed to the Use Vses Let this first teach us to put a difference between persons who professe to seeke heaven Whatsoever the world thinkes Instruct 1 that all are alike the matter is nothing so I may say of them as the holy Branch 2 Ghost speakes of the Jewes in Esters Ester 9.14 time when Hamans plot was broken Grace is easie to them that are bred for it that to the Jewes was a day of gladnesse and rest from all their troubles feasting and ease but to their enemies the contrary So I say to all plodding ones and hypocrites the Lord gives as much toile and more for hell as the godly for heaven it is their lot Eccles 2.26 and the portion of their cup They would never come within the condition or suburbes of mercy but the others lot is fallen into a goodly heritage Psal 16. It is with them Simil. as it is with two men carried into a field wherein there lies an hidden treasure The one is left to seeke to dig to harpe upon the place by conjecture and so findes it a bootlesse worke Matth. 13.44 The other is carried to the placâ— pointed by the finger and there he digges and findes it A Scholar in the University that hath a generall wit for learning will thrive and get it although but poorely maintained when another kept there upon costy tearmes wanting such a spirit shall plod in vaine Matth. 13.11 It is only theirs to whom it is given to whom by covenant it belongs even such as renouncing themselves wholly resigne up themselves to him who can only make it easie and sweet The elder brother was as near his fathers elbow as could be and alwaies with him yet it was the lot of the yonger a prodigall turned to his father to eat of the fat calfe to have the ring robe and shooes put on him it was easie for him to be happy when his father would beteame it him as his lot Judg. 14. When Sampsons friends are kept from the riddle how hard is it in seven daies to hit upon it But when they plowed with his heifer how easily they finde it out and come to him saying What is more sweet then hony And what more strong then a Lion When the two Apostles Peter and Paul preached to the Jewes how they pressed upon them the offer of salvation because by vertue of the covenant they were to have the first refusall Read two places Act. 2. Peter tells them To you and to your children out of Gods free love the promise belongs and the powrings out of the spirit and to as many as the Lord our God shall call And so in the 13. of Acts To you brethren the Jewes at Antioch is preached by this man forgivenesse of sinnes It was a great honour though they had not the grace to see it And so much more to all under the condition of faith the promise belongs although to such as are under the condition of their own strength it shall be a meer toile and bondage So much for the first instruction Instruct 2 A second serves to untie a knot in the seeming contradiction of Scriptures Quest Grace is called by name of a yoake how then easie Some presenting unto us a marveilous ease in the yoke of
thou hast dealt with thy servant in mercy thou hast not laid heavy taskes upon me I cannot accuse thee like an hypocrite that thou hast taken up where thou hast not strawed nor reaped where thou hast not sowne Rather I may say that others have laboured and I am entred into their labours that is found a sweet and easie work of beleeving Now as I blesse thee for this so yet be not angry with me if I have another request to make unto thee Matth. 25.24 and that is that thou wouldest still hold the like hand towards me in making the life of faith sweet unto me and the course of obedience most welcome and familiar Oh! let it be no harsh thing unto me to beleeve all thy other promises Gen. 18.30 concerning strength against tentations power against my lusts And breed experience for time to come Lord let not the difficulty of walking be as great as the ease of conversion was mercifull just it were with thee to make it so and to try me what soundnesse what uprightnesse were in me by hard trialls But oh lead me not into tentation do not suffer my corruptions to wax stronger then I can master nor Satan to be more fierce and fiery in his darts then I can resist or quench I doe not pray against crosses or assaults but that they may be according to man and that an issue may be given with them that I may say thou hast been afflicted with me in all my afflictions to make them tolerable Esay 63.9 by thy meekenesse confidence patience and courage put into me Let the Angel of thy presence save me and conduct me beare me up by thy hand continually and redeeme me out of them all at last in an happy manner give me O Lord both the upper and the nether springs enlarge my coast and be with me against those Cananites of the mountaines Judg. 1.15 who have iron chariots If thou shalt indeed blesse me as Iabez said thou shalt be my God 1 Chron. 4.10 Teach me mercy to the distressed patience in affliction faith in straits sobernesse in blessings faithfulnesse if a Minister subjection if a wife understanding if an husband dutifulnesse if a child trustinesse if a servant and let there be sweet ease in all these Lust is sweet Lord to my unmortified part but present thou such a prevailing sweetnesse in thy love by thy promise that it may bear down the corrupt pleasure of my sinne so that while thy love and the joy of thy countenance is present the image of such scurfe may bee despised and it may not be tedious to mee to reject the tentations to wrath revenge earthlinesse loosenesse in liberties pride vanity But all these may become bitter to mee thy grace making them so Oh brethren the Lord teach you to thinke of this Strange it is how many of us goe to worke with God in the way of our conversation especially if private solemne dangerous disgraced hard duties be urged wee finde our hearts so sullen weary hollow fickle carnall in any duty which concernes us as if God were highly beholding to us for our worke What then should be the pitch of our ambition with God save that still he would carry us upon Eagles wings hide all difficulty of Religion from us present it to us as a sweet object remove our waywardnesse of will and fill us with love that wee comprehending the length depth and height of it might be filled with his fulnesse and be carried on without any great rubs or sad offences that our heads may not be brought to our graves with sorrow but wee may finish our course with joy David in that Psalme 27.4 having found one mercy with God staies not there but laies in for a new What is that One thing I will aske of God that he will not deny me That I may walke and spend all my daies in his house continually A child findes it no trouble to him to walke in the presence of a loving father who pitties and provides for him So shouldest thou Mourne thus if ever any thing come between my soul and ease it will be this treacherous heart which will come to a point It s that which so manacles and pinions my soule that I cannot reach that liberty and joy which thy servants feele It s that Lord which makes me so darke so lowring discontent unfruitfull and sad Esay 38. Oh Lord ease me here these have oppressed me deliver me I doe not lay in for liberty to the lusts of the flesh to fulfill them Pray for five things to make Religion sweet I desire the curbing and destruction of them for ever and their wasting daily But till thy sweetnesse satisfie my soule and soake me to the rootes I shall never be as I would be nor can thy worke bee as it ought to be Accept therefore first the will for the deed a little for much that shall be one vantage Then againe cover and hide defects and looke upon my better part thine owne grace and not my corruption interpret me with favour to the uttermost Then thirdly betrust me with those principles of love and sincerity which will make a little goe a great way And then make my lusts to be my clogs and as Sauls armour upon Davids backe who could not goe with them And to conclude make the yoake of thine afflictions easie and enlarge me to runne the way of thy commandements with cheerfulnesse So much for this third Branch Branch 4 But there is yet a fourth branch of Exhortation behinde flowing more necessarily from this Doctrine Nourish not feares about the way of God then any of the former And that is this That seeing the people of God have an allowance from God of ease in beleeving Therefore let all poore soules set their hearts at rest and not nourish fears within themselves of a more tedious entrance into the Kingdome of Grace then the Lord hath promised Nay rather let them fasten upon this priviledge not looking at themselves but at him who hath all impossibilities at his becke and can turne them to ease In which respect Abraham is said to beleeve that although in shew Sara's wombe was to be barren yet because God was able to make good his word therefore from one who was as dead should issue thousands Thus faith gives glory to God and drownes her owne fears in his power True it is wee cannot beleeve that God will make his promise easie till we beleeve But one excellent argument to draw us to beleeve is the meditation of it as an easie worke and that the Lord can and will make it so As I noted before the cause why so many start and shrinke from the way of God is the conceit of the most noysome and tedious hardnesse of it The sluggard still cries A Lion is in the way Proverb I dare not goe Take we heed of this bondage Wee cannot dishonour God
which God will have out and there the Lord and it are upon debate or there is a cursed naturall antipathy between the Lord and the way of salvation or the soule is full of teches and pritches against reproofe or it hatcheth some false conceit that it hath obeyd when it hath not which it will not see or puffes and snuffes against some other thing the Minister the Ordinance the difficulty of Religion the uncertainty of the promise Whatsoever it be it is a distastfulnesse of heart and a resistance against God which if it were not the soule would nakedly come in and obediently submit to the Gospel But this disease hath this misery that the more dangerous it is the lesse it will bee convinced of such a thing and this nourishes the heart in her wretchednesse it is not time alone which will heale it rather it causes it to rankle and wax worse and worse Men ascribe it to other matters being willing to gull themselves because they have no will to be rid of it They say they have weake memories little capacity and the Minister is too high for them But in very deeds their hearts are too high for him till the Word come neerer 2 Cor. 10.4 and worke inward to cast downe all imaginations and high things no submission will follow to the obedience of Christ The effect every one dare confesse but the cause they will not see it is not unprofitablenesse or an ill memory that hath caused your hearts to be so surly and perverse but it is a proud and gainsaying heart Acts 28.27 which hath so long made you unprofitable Doe not lin till you are convinced hereof for till the cause be seene it cannot bee removed Doe not lay the fault where it is not doe not blanch over the cause with fine words mitigate not the extremity of the sin with gentlenesse Perhaps you doe not live in wrath and rage with your wives family neighbours you make a shift to comply with men courteously so long as no body hurts you but truly if you beleeve not in all this while there is a pad in the straw your spirits are not inwardly brought to that tender softnesse and selfe-deniall to thinke equall thoughts of God and his way something stickes in your base stomackes which will not suffer the word of God to goe downe and pierce into you to perswade you If you would but bethinke you what a great let this is which hitherto you have not seene or if you could thinke how the case would bee changed with you if once a tractable comming and inclining heart were in you how the Ministers of God the Angels â—ea the Spirit of grace it selfe which you have so long grieved and resisted would rejoyce in the change Oh! you would never lin with your owne soules till you had cast it out and having shaken it off you would thinke it a greater ease then ever that Martyr of Christ did B. Hooper when he had cast off all his Popish trash and furniture from his shoulders Secondly it is reproofe Reproofe to many Professors who in hope are of Vse 2 the better sort who although by this sinne have not perhaps wholly stopped and choked the passages of the grace of conversion Christians of crabbed peevish stubborne hearts lose the grace of faith yet by the dregges thereof remaining in them and nourished dampe that obedience of heart that life of faith and selfe-deniall yea that peace joy and open heart to God and goodnesse which else they might attaine It is strange how some Christians dare give place to their corruption in this kinde yea grow to thinke it their praise Some are sowre and crabbed as it were steeped in vinegar so censorious and uncharitable that none can escape their censure some so suspitious jealous that none can live by them some so sullen that no estate can content them some so selfe-loving that none can please them save they who humour them in all their passions and pangs some so implacable that if once offended they can scarce looke a man in the face to rights some so eager in revenge that nothing else will content them some alwayes stirring up debate betweene neighbours so busie in Law and in matters of contention as if they were Salamanders alway living in the fire others so eager in spirit so lowring and sad that though they breake not out with others yet they never agree with themselves nor walke with a cheerfull countenance Why Save that the sweet oyle of gladnesse hath not suppled them nor the peace of God which passeth understanding hath possessed and stablished them Oh friends How dare you dally and venture to abide thus How sad a reflex will this bee upon your death-beds You will say It doth oft trouble you and you are grieved for your waspishnesse and anger But what then Is that an amends to God to vomit up that at an odde time which afterward you doe returne to and licke up ugaine without sense or feeling Oh! it were meet for you to be so heart-sick of it that you might for ever abhor it Christians should mark the secret creepings of such poyson how it dogges them chokes humblenesse and cheerfulnesse in them and makes them walke unfruitfully and unsetledly from time to time And say that sometimes you fast and pray and vow and covenant against them yet if the corruption and your soules are so incorporated together that when it steales in upon you with the old sweetnesse it inchants you and disables you from resistance what cause of boasting have you None surely nor shall till the Lord come between you and home with the spirit of true remorce and sorrow for it unto repentance never to be repented of and till your beloved lust become your bane See and apply that in James 4.1.2.3 till the Lord in secret chasten your spirits that you can sit and bemoane your selves with Ephraim and say O Lord what is the cause that I am so enthralled to this stout and unbroken heart Alas No word of thine no patience of thine can enter while this sin harden me I am not fit to bee wrought upon by any crosse blessing meditation or ordinance All washes away as it comes Oh! shall I never be rid of this misery this chaine When Lord will it once be Who shall breake off the slavish custome of my heart this way and set me at liberty Oh! if once it may bee I shall even account it as a second resurrection from the dead Oh! set such a guard over mee that I may never be surprized any more with it Let mee thinke the Divell not farre off when I see this messenger of his at my heeles so to dogge and buffet me Let thy Spirit from above which is pure peaceable Jam. 3 i5 long-suffering mercifull and patient humble and loving deliver me from this spirit of envie sullennesse Selfe and her fruits most earthly sensuall
faithfull will withdraw himselfe for feare as loth to be noted afraid of his betters willing to sleep in a whole skin Try our selves by this If wee obey closely wee will not strive to quench but to quicken up our selves to pick out the best services we can for God in our places As a good Justice will straine his authority and improve the Statute to the uttermost against Sabbath-breakers drunkards and glad that hee can thus expresse his heart Another will bite it in and conceale himselfe So Parents so Officers so rich ones doe that which others cannot not else alas what singular thing doe you Triall 15 To conclude an honest heart will not weare the Divels Irons nor bee dispensed with It is well principled shee hath a sound principle and is not like to hypocrites I may compare these to Children set to Schoole some onely to read write and cast account so farre onely as will serve them to keep their Shop-booke or make their reckonings straight Others to be Grammarians and so University Scholers to learne the Arts and Tongues that afterward their learning may principle and furnish them for all studies So is it with these The formall Professor if he can pray and tip his tongue with generall religion is at a point and lookes no further hee hath enough for the attaining of his owne ends and is never troubled about his course But the sound hearted Christian who strives to bring his whole heart and life under the Rule hath never done with himselfe but workes his generall principles into an infinite bredth of particulars How shall I delight in the Sabbath How shall I hold in my heart from giddinesse and loosnesse How shall I watch to God in my thoughts affections and conscience How shall I get strength against this secret lust and that defect in duty praying hearing How shall I use the world as if not or deny my selfe God sees these errours although man doth not Oh! the principle of grace exceeds the shifting skill of an hypocrite as much as heaven doth earth These are some among many others which may serve to try our hearts brethren about this waighty businesse Set we upon this work therefore and cease not till by all or by some of these trials thou canst although but weakly yet soundly judge thy selfe to be one that endeavours closely to obey And as thou shalt by these markes discover thy selfe to be so either bee comforted or admonished To the which ends the two uses following shall pertaine Thus much for the use of Examination Vse 4 Fourthly then let all such as can prove that they receive the word of Commands according thereto with all closenesse and faithfulnesse comfort Comfort themselves in their condition I have pressed the use in part before to wit in one of the Reasons To apply my selfe more particularly this I adde That thou who closest with Gods Commands maist be doubly encouraged In 2 respects The first First in respect of thy speciall serving of thy time Thou bearest witnesse to God and to his truths when thou seest the power of godlinesse borne downe in this base world know it that as the Lord will be slight with the slight so he will bee close with the close 1 Sam. 3. It is his promise That who honour him he will honour those that esteeme preciously of Commands and walke narrowly with him in their obedience he will esteem preciously of them they shall be of his Cabinet counsell they shall be privy to his secrets he will make knowne to them his waies Joh. 7.17 So that when he is aloofe to others they shall have familiar accesse yea if he give an account to any of his administrations they shall be sure to understand it Abraham was for no other cause called the friend of God If ye doe my will you shall be my friends more then my servants for friends know secrets Gen. 18.17.18 Read that Ezek 9. Where the Lord causes them that obeyed him but in one of his charges to mourne for the iniquity of the age to be marked with a penne and inke that he might know them for his jewells for his beloved ones And againe he tells that Church in Rev. 3.19 because she had kept the word of his patience that is clave to his truths in the times of danger Therefore he would save her from the temptation which should come upon the whole earth Close obeyers of God in loose times shall have close comfort in trouble They that stand out for God and will not oppose his glory to publicke sale and reproach hee will shrowd them in the day of trouble when others shall goe from chamber to chamber with terror to cover their heads from wrath A strange promise which we can hardly see how God should performe but yet God will doe it for such as preserve themselves unspotted in conscience and cleane from the infection of others In the meane time he will be found of them in their prayers close walkers with God shall have close audience close peace close comfort inward refreshings as Esay cap. 50. speakes read the 10. vers Who is he that feareth the Lord and obeyeth his voice Let him stay himself upon his God And therefore fearing God feare nothing else Although thou be scorned and pursued for this thy closenesse as a vile person yet let not this dismay thee for thou sufferest for God and as Saint Peter saith if for a good cause and cleaving to a word 1 Pet. 3.14 thou art faine to suffer take no thought in that behalfe let them who suffer for their misdeeds looke about them but as for thy part the Spirit of glory rests upon thee and although thy face shine not as an Angells like Stephens yet thou shalt as much convince thine enemies Act. 6. ult as hee did the same Spirit of courage and patience which upheld him shall sustaine thee till thou be redeemed fully from all adversity Heb. 10.37 Beare a while and he that commeth will come not tarry in the meane time side not with them who breake Commands and would have thee follow their examples But rather if this be to be vile be thou yet more vile and the more thou avilest thy selfe for God the more honourable he shall esteeme thee The like I may say of thy obeying commands in the generall practice of Christianity take comfort in this also Canst thou say The second Branch Rom. 7.22 that thou delightest in the law of God in thy spirit and inner man I tell thee thy estate is better then to be a Prince without it The Lord hath done great things for thee if it be thus and as Paul speakes even made thee for the very nonce 2 Cor. 5. Consider the dayes past Hath it alway beene thus with thee Couldest thou alway desire to be unclothed and clothed upon Couldest thou alway desire to dye daily through the rejoycing
And except there bee speciall cause of the contrary I mean that promises are proper to some and incompetible to others The Lord will have us search each corner of his Word to fetch out those promises which lye there as gold in veins for the comfort of his people Promises made to the head to the body to any member belong to the members to any part to the whole body except a limitation bee made All promises made to the head belong to the whole body all that concerne the Church concerne also the members and such as concerne one member doth also reach to another circumstances being wisely observed So that looke what a poore soule would have from God whether grace to heare and receive aright to pray or worship God spiritually to endure patiently and take up her crosse or to mortifie any lust to get a soft heart to be setled and stablished in faith to be kept from this present evill world or whatsoever else one place or other of Scripture will help thee to a promise for the nonce by which if thou have a gift to goe to the right Box thou shalt much more clearly and fully rest thy selfe upon God for a supply then if only thou shouldst consult with general promises which though they containe the particular yet are lesse evident and expresse not peculiar good things with such accommodation as the particular doe Our base spirits are content to generalize with God so we have any promise it serves our turne And why Because wee use promises for fashion and make our selves thinke wee doe that wee doe not whereas beleevers of promises search out their owne Legacies in special as if one should search a Will of a deceased friend as the Angels pry into the Mercy-seat 1 Pet. 1. and look a far off to see what God hath promised As common folke think they have stopt Gods mouth sufficiently if they worship him any way by singing a Psalme or reading a Prayer halfe asleepe and halfe awake so deale they with promises If they can catch any by the end it is enough for them As for culling out marking or singling those promises from the rest which might specially stay comfort and speake to their owne hearts from God they have no skill and accordingly is their gaine generall promises generall comfort But I say peculiar application of mine own promises is according to a promise Each promise will not suit to every necessitie Speciall wisedome and paines is required to get them distinguish understand and apply them as the plaisters which serve for speciall sores 6. When it is beleeved according to the scope and bent of them Sixthly and lastly he that beleeves a promise according to it beleeves it according to the scope and bent of it This is that which I said in the proofes All promises as they are Yea and Amen in Jesus so they must be beleeved as they are in Jesus Most men scumme off the fat and sweet of promises for their owne ends leaving the lean and sowre for whoso will But marke Pauls words there Ephes 4.21 That yee put off the old Man and put on the New This is the pad in straw which few men see in a promise They thinke promises sound nothing save good newes and that they catch at greedily But the scope of a promise is another thing as it cost blood to purchase So it must cost us our lusts and base evils to forgoe And there must be an harmony betwixt the purchase and the fruit Christ proclaimes no man ease and liberty to live as he list hee catches the soule by an holy craft of Promises that hee may winne and subdue it wholly to himselfe who redeemed it That every knee may bow and call Jesus the Lord not boast onely of his salvation but submit minde wit senses will affections passions purposes lusts yea the streame and bent of the whole man unto him And in truth hee who doth not deceive himselfe in Jesus will not onely boast of him as Papists doe Sweet Jesus sweet Saviour sweet Christ but will say Joh. 21. Matth. 11.29 my Lord and my God my King and my Prince A promise under the sweet name of it carries a sad instinct with it into the spirit of a beleever 2 Cor. 5.16 bringing in the truth as it is in Jesus new Lord and new lawes All old things are passed away and are become new This alarme no base hypocrite can endure And therefore smoke doth not more scare Beâ—s then promises doe them For why They know there is such an intimation in all promises as they are in Jesus that whomsoever Jesus eases of his yoke him he puts another yoke upon even of obedience and selfe-deniall which to flesh is irksome except hee who puts it on doe also in the putting on make it sweet and easie as hee will doe to all beleevers And these few may serve for a taste to the rest for the due conceiving of this What it is to beleeve a promise according to it Now briefly two or three reasons of the Doctrine one may be this Reason 1 because there is the same reason of promises in particular as of the Word in generall But wee know the heavie denunciation of God Revel 22. end against whosoever should dare to adde or diminish from or to the Word defacing it by either making it a monster consisting of more parts or of lesser then it consists of properly How then should any dare to offer it to the promises which are as it were the veines of gold in this mountaine and the most pretious parts of all the Scripture if any be more pretious then other Secondly except the promises be taken according to that no more Reason 2 nor lesse then they beare and import what a world of prejudice must needs accrue unto the promiser How shall Gods honour bee maintained if the soule enlarge promises beyond their extent or to that which never came into the heart of God to intend in them For then must the erroneous soule needs bee sadly defeated of her expectation and so be ready to mutter and cavill against God and make him a liar On the other side if the soule limit and shorten God in his promises what doth she save impute that to him which that unprofitable servant did injustly lay to his charge That hee was an hard Master Matth. 25. reaping where he sowed not What can bee fouler reproach to God then both these whereas by esteeming a promise duly God is vindicated and saved from dishonour in both respects as neither being larger nor straiter then his Word Thirdly what a snare would it prove to the soule her selfe to bee Reason 3 alway in darknesse doubting and demurring about the promises for lacke of due understanding what the promises import For why The pith and marrow of the promises lies not in the words and outside but in the sense and meaning of them which who
Esa 26.2 Salvation will God appoint for wals and bulwarkes Esay 26.1 2 3. What is that The Church under the Gospel should fasten upon the promise for salvation and this should fence out all her troubles and former enemies as a Wall or a Bulwarke keepes out any affronts and vers 3. Thou wilt keepe him in perfect peace whose mind is stayed on thee because he trusteth in thee As the needle of the Diall set just on the North point settles and shakes not and as the Anchor holds in the Ship from floating up and downe so the promise fastned upon stablisheth the soule from her former wanzings and unsetlednesse And the reason is more fully set downe in vers 4. Trust yee in the Lord for ever for the Lord JEHOVAH is everlasting strength that is he is reall in all his promises and gives a being to them as being strong enough to doe it Hence it is Esa 55.4 That the Lord Jesus in the offer or promise is called a Witnesse Behold I have given him for a Witnesse to the people And in Revel 1. That faithfull and true Witnesse Why because he is Yea and Amen all the promises of God in him become so Now as a Witnesse in the Court who is sworne and without exception decides the Controversie betweene two at oddes so the promise beleeved quits the soule and puts an end to strife So in the Hebrews the promise beleeved is compared to a City of refuge which rescued the poore man-slayer whose heart was full of feare and distresse because of the pursuer but there he was free even so the oath and promise of God received into the soule determines all doubts betweene the Lord and her It is said of Hanna that ere Eli had resolved her from God of a sonne shee was full of trouble in spirit But when once hee had satisfied her lo then shee was cheerefull and look'd no more heavily even so is it with the promise fastning upon the soule it causes the waves and stormes of an unquiet heart to turne to a calme Hezekiah was mightily troubled upon the message of death but no sooner came Esay backe againe with the newes of his recovery and the signe of the Suns going back but Hezekiah's moane was turned to a song So is it here For is there not more in a promise of Christ and preach'd to the soule in his name then in all the promises of speciall deliverances which were more darkly derived from him Yes verily Hence it is that the Prophets never describe the power of Christ in his word but they runne very much upon the description also of this effect of chasing away of all spirituall distempers Upon all the glory shall be a defence and there shall be no more weeping nor mourning upon his mountaine In stead of the Bramble Esay 55. ult shall be the Myrtle and in stead of the Thorne shall come the Firre What 's that all shall bee new the face of things shall be changed Teares shall be wiped from all eyes with many such phrases as come not to mind each chapter is full of them So Job 22.29 When men are cast downe then thou shalt say There is a lifting up and hee shall save the humble man Lo consternation and terrors cease by beleeving So Psal 32.6 For this cause shall every good man pray in a time of finding The flouds of great waters shall not come neare him And examples are as evident as other Scriptures How was Cornelius by Peter the Eunuch by Philip the Jaylor by Paul and Silas freed from their doubts and demurres and set at liberty Reasons are many and weighty First this appeares by proportion Reas 1 if we compare the priviledges of Beleevers together we shall find that there be as many as concerne them in point of freedome from their inward distempers as outward enemies But the beleever is really set free from enemies Devill curse law wrath of God an evill world the gates of hell else whence come those triumphs O death where is thy sting O hell where is thy victory The sting of death is sinne and the strength of sinne is the law incensing sinne But thankes be to God c. Now if redemption deliver us from enemies so that they shall not hurt us from all crosses straits tribulations so that they shall not separate us from the love of God shall not then Justification free us from inward horrours feares guilt doubt of conscience rebellion of sinne cavils prejudice and distempers Shall not reconciliation ridde us of our enemy and that shame and confusion which sinne brought upon us Yea much more for both come from faith Secondly the contrariety of estates proves it before and after Reas 2 faith The condition of the wicked is That they can have no peace there is none to them Esay 57. ult because as the winter aire is never temperate by reason of those moist and cold vapors which annoy the aire with winds tempests frost and snow and the like so the coast of their spirits can never be cleare because of the guilt of their consciences they may now and then please themselves with a little truce but still warre returneth the dint of their feares is not broken So on the contrary There is no warre to the soule that beleeves As the aire perfectly clensed in the summer is setled and affords a continuall calme so doth the conscience of a beleever Now and then may be over-castings of clouds but the dint of guilt and wrath is gone Thirdly else we should ascribe more to particular promises Reas 3 and the effect thereof which are weaker then to the maine promise which is the Reuben the first borne of God and the sonne of his strength But we see what particular promises have done to them who have beene under sad distempers by affliction Of Hanna and Hezekiah I have spoken before Adde another The Lord promised the Israelites that upon the sprinkling of their door-posts with the bloud of the Passeover Exod. 12. the Angel of the Lord shall passe over their houses and smite none of them Did they find any distempers possesse them when there was out-cry throughout all Egyt in every family No surely they slept sweetly in their beds Did they doubt of the victory against Ai when as they had received a promise of victory or were they afraid as at first when thirty of them were slaine No. When the promise was made of the fall of the wals of Jericho by the sounding of Rams hornes and compassing the City seven times did the people stagger at it were they not resolved And shall not the maine promise of God remove distempers within as well as afflictions without yes and much more Reas 4 Fourthly the contrariety of corrupt infidelity and the power of the promise doth evince it The strength of infidelity stands in bearing downe the word Whatsoever distemper of heart can be mentioned either selfe carnall reason rebellion
condition battered broken and humbled but our hearts remaining as hard as ever and will not melt Wee have had more tendernesse then now we have and if then we could not beleeve how should we now We could have prayed fasted mourned better then now we can we are now tempted to give over all our hearings Sacraments we therefore feare all hope is past we neglected the special season of mercy by our dalliance and now it is too late So much for the second Thirdly from this longsomnesse and wearinesse the soule growes to disquietnesse of temper to tedious sorrowes bootlesse afflictings and baskings of it selfe and that by any occasions of another nature any accidentall crosses melancholy discontent and wearinesse of our selves of our lives wife children trade and converse with men conceiting our selves to have no right to any of these and therefore they will but encrease our judgement better it were therefore to make a â—iddance of our selves aforehand by violent drowning stabbing stifling of our selves then to beare it out to the uttermost Or else distemper may expresse it selfe otherwise by anger and vexation with our families and servants quarrelings with Gods Minister sometime bodily distempers grow upon such they cannot sleepe cannot follow their callings walke idly and joylesse mopish are afraid we shall be bereft of all we have and come to shame or at least die before ever we get grace or hold of the promise This also for a draught of the third Now I say for conclusion the word of Promise satisfies the soule in all respects both lesser and greater so that now the poore creature is like Peter Act. 12. out of his walking sleepe when the Angel was gone and came to see that cleerely which before was as a shadow So the beleeving soule by this light of the promise and by this sword of the spirit discovers and cuts off her annoyances here one there another as a strong man might cut off theeves assaulting him one by one at a narrow wicket And we might exemplifie all these by Scripture brethren if time would permit take one text for all Those in Hosea when once God humbled them and enlightned them they could cry out Ashur shall not save us we will not ride upon horses now we see that with thee the fatherlesse shall find mercy we will breake off all our false hopes and cast away our covers of shame and those props of our owne whereby we hoped to releeve our selves without thee now we will abandon and renounce them all A maine place for the proofe hereof And so much for the answer of the question Now also a doubt here ariseth which in a word I will resolve and then come to the use The question is If the Word cease all distempers how comes it to passe that the Saints are so molested with them after their beleeving for how many doubts and feares objections temptations and lusts befall the best I answer this will be resolved by like Scriptures He that beleeveth in me he that eates of my flesh and drinkes of my bloud Iohn 6. shall hunger nor thirst no more How is it then that our hunger abides all our life I answer He shall hunger no more deadly distrustfully mortally but hopingly beleevingly and savingly So here These distempers may now and then arise but not as formerly then they were generall reaching to our estate now onely particular about our actions our comfort as arising from ignorance errour or speciall distrust Againe then they came from our owne principle of heart and mind corrupted but now they proceed from concupiscence and the remainder of old Adam in us which cannot doe other Satan also incensing it and causing it to present it selfe so much the more rankly by how much he feares his owne dispossession But now faith our new principle causeth an holy Requiem in the soule so that it may say truly as he spake basely Soule take thine ease Thou hast goods laid up for many yeares So I say some bounsings and clatterings the Devill may cause at our doores but the peace of God which hath calmed all distempers before we beleeved shall also allay and scatter all our mists of darknesse afterward as they arise and maintaine perfect peace For why This is the first fruits of that peace which we have in our conscience toward God through justification even as the eares of corne which the Jewes brought to God was a pledge unto them that they should have the possession of the whole crop Lastly I answer that by this doctrine I meane not that a Christian doth cut off all distempers so that whether he beleeve or beleeve not sleepe or wake he is sure for ever after No in no wise But that so long as he holds close to the word there is power in the word to effect that continually which it effected at the first Christ and his promise is Yea and Amen yesterday to day and the same for ever but how provided that the soule lie still as close to the promise to day as yesterday that it see as much need of it to dispell unbeliefe feares unquietnesse this day as heretofore and waxe not loose and presumptuous which is the way to expose the soule to temptations or else to nuzzle it up in a rotten quietnesse for the tâ—me which will breake out againe after But as we say to a Tradesman or others Keepe your shop well and that will keepe you neglect it and that will give over you so here Tend the promise and you shall find sufficient in it to uphold you in peace and to keepe off those flies of Beelzebub which were wont to annoy you But if you cease your worke wonder not if your distempers returne for although there were no enemies without to molest there is enough from within a base heart to create pudder and unsettlednesse to the soule And so much for the Answer also to this Question Now I come to some use and indeed the use is very weighty and manifold Use 1 And first this point argues the sleightnes of such as being urged to beleeve Conflict answer thus So we would and should if we could be rid of our accusing thoughts fearfull distempers which do molest us As if a man waking at midnight should say If mine eyes were not shut it would not be so darke Whereas the cause is in the night not in the eye for if it were day the eye would see well enough They make the effect the cause and the cause the effect If thou couldest beleeve thy distempers would vanish therefore remove that first Take out the beame and thine eye will soone be lightsome The want of faith causeth such a multitude of distempers to annoy thee and the gift of faith would clense the coast Beginne then at the right end of the staffe and let not errour beguile thee Use 2 Secondly this doctrine may give us a good Receit against Melancholy Instruct A
if you have beleeved the Word of God indeed whence are those privie nips of your conscience which do so continually assault you Whence are those terrours of heart with which many of you are met with when you would faine be at peace When you are in the middest of your ease and jollity your liberties your sports and pleasures whence come those cold qualmes over your base spirits barring you out from peace and fastning terrours upon you stronger then you can resist Dare you pretend your selves beleevers when you feele still your old distempers to tosse and turmoile you and to hold you downe with strong hand in secret Joh. 8.30 If they whom the Sonne hath freed are free indeed whence is your slavery No no you do but set a good face on it you make faire weather outwardly but hatch inwardly such a viper as will fret your bowels and destroy you it is one thing to smother and choake your feares and beare downe your distempers another to drowne them in the sea of the promise you have other delights to fill your hearts withall the Lord would have set on the worke of the law more throughly and made you more to stinke in your owne nostrils and to prize the Word of God and the promise of ease if ever you had beene truly loaden But sithence you would have both your lusts and the promise too holding a wolfe by the eares which you are loath to forgoe and yet cannot well keep know that you deceive your selves in boasting that you hold close to the promise for they that do so may lose their distempers therein which you keepe still It is true That the Lord would have all his as Esay saith count it their strength to sit still But how not in a chaire of ease pretending a freedome which you never had and favouring your selves in any forbidden vanities of your owne envie lust pride revenge and the like But the strength of a poore soule is to sit still in respect of her cavillings and fightings against the truth of the promise Perhaps you will say you do so and feele no such matter in your selves but are quiet and secure But I answer your peace is not sound there is a crack in it as appeares by this That you walke not as Gods free-men do you are as close to God in your love in your tendernesse in your humble carriage as you would pretend to be in your beleeving No man can palpably discerne the Devils chaines upon the Lords free-men Wherefore to conclude I say to you as he to that messenger What hast thou to do with peace turne thee behind mee Oh these are the daies wherein the most vile and presumptuous hypocrites catch at a promise and beare downe their consciences But be not thou O Christian friend like to them for their disease wound is but healed deceitfully and shall breake out againe most deadly when they shall not be able to resist it except it please the Lord to send them upon better conditions to claime the promise So much shall serve for this Use Fifthly this bitter reproofe of all such who in the judgement Use 5 of Charity do beleeve and cleave to the Word yet will not be drawne from the bad custome of their former doubts conceits and distempers but suffer Beelzebub still to light upon their sore and to molest them and gall them still Oh! what a dishonour is this to the promise of God still to hold a secret correspondence with Satan and to nourish our old picking of knots and answering of feares by our owne blanching wit and devises yea spending houres and daies wearisomely in setting our owne wit and invention on worke to beat off our objections and thinking they have done themselves good service in the meane while Whence comes this surely by your weaknesse and relapsing from your former hold of the promise This self-wit and will is so naturall that we are prone and propense to revolt and roll backe unto it as fast as the Lord seems to settle us by his Word it is an inbred evill alway fighting against the law of faith as it is easie for a woman to go to a pond or pulke standing neere to her doore though the water be not so good rather then to goe to a fountaine of living water further off Ease and ill custome are inchanting enemies But remember that onely that blood of sprinkling hath in it a sure bottome of staying feares so that the soule may be quiet from the destroying Angell and the out-cries of Egypt Could they who never had the experience of such a thing before yet so confidently venture their lives upon the Word and shall such as have in likelihood approved this promise of God by experience and ventured themselves upon it and felt it a soveraigne remedy against their distempers returne to tread the maze of their old confused thoughts the second time As if the Word had suddenly lost her strength and virtue to sustaine them as formerly Shall forgetfulnesse melancholy temptation corruption ill custome be able to pull them from an assured hold of rest to assured vexation and distemper I speake it brethren upon knowledge It hath beene thus and is thus with many through a wearisomenesse of this spirituall trade of beleeving that men grow into a very falling sicknesse in this kind that is such a custome of wofull doubtfulnesse and distempers that they seem to delight in it Alas poore soule dost thou thinke that to be presumption in thee which the Lord himselfe calls confidence or because perhaps thou feelest the dregs of a bold heart still abiding in thee hast thou no other way to avoid a shallow save by running into a gulfe If the Lord be willing thou shouldst hold thy peace upon the naked termes of his offer and promise seemes it too good for thee or if it be must thou needes undervalue his grace by thy basenesse as if it were too great for him to bestow because it is too good for thee to enjoy Know it from the ground of this doctrine the Lord delights as little in this practise of thine as thou seemest to delight much in it And although I deny not but in respect of thy weaknesse there may be some place for pity yet there is more cause of sharpe reproofe For why Didst thou never beleeve the Word deceive thy selfe no longer and put away thy distrust from thee But hast thou beleeved for so thou didst pretend then trust the Lord still and say with him Why dost thou thus fret O my soule in my breast and recoyle against that which hath formerly satisfied thee Turne rather thy vexation into prayer and say Remove these unpleasing chaines Lord at last and set mee at liberty shew me this wisedome from above not onely barely to cling to it but also to improve it so as to feele the power of it to shut out my base distempers out of doores and there to hold