other sins Jerom Luther Magdeburgensis and othâ—rs relate a Story of a certain Martyr That when the Enemies could not threaten him out of his Religion they sent a very handsom fair and beautiful Woman to entice him to folly and he finding himself to be moved and his lust begin to work did bite off his Tongue and spit it in her face thinking that the pain thereof would keep him from that fleshly lust Difficilius est pugnare cum libidine quam cum cruce counting it more ease to combat with pain than with lust as Austin speaks and hereby he was preserved I do not speak of this fact to commend it but only to show that God doth somtimes keep his Children from lust by pain Now in these blasphemous suggestions you find a great deal of pain and if you were not in these pains you would be lusting after other evils God seeth what filthy vile lusting hearts you have and therfore suffers these pains for to come upon you and so you are kept from lust Did you never know a man kept from lust by these Temptations yea did you never know a man converted to God by occasion of these Temptations I have and I think many many poor souls that have lived in an ignorant Condition a long time then it pleased God to suffer Satan to throw in these Temptations these horrid Temptations whereby they were so amazed startled that thereupon they looking into their own condition were converted unto Jesus Christ The more delights complacencies a man takes in sin the more sinful is the sin the more a mans flesh trembleth his soul is burdened under Temptation the less sinful Now cannot you say in truth Lord though these be my greatest burdens yet they are my least delights Yes Well then be of good Comfort the Lord doth but hereby keep you from other sins and therefore why should you be discouraged whatever these Temptations be As for the sin against the Holy Ghost He never sins against the Holy Ghost that fears he hath sinned against the Holy Ghost Object 4 But these are not my Temptations I praise God I am free from such but I have other great and strong Temptations and have no strength to resist them I am a poor weak person a weak yong man or a weak yong woman and I fear I shall yield unto my Temptations and therefore I am thus discouraged have I not just cause and reason now Answ No For out of weakness we are made strong and when we are weak then are we strong in the Lord saith the Apostle Paul Possibly a man may be weak in regard of years and yet may be strong in regard of Grace and overcome his Temptations In 1 John 2.12 13 14. I write unto you little Children saith the Apostle John Children he doth call them all for he was their Father in Christ and at verse 13. I write unto you Fathers saith he because ye have known him that is from the Beginning I write unto you yong Men because you have overcome the wicked One I write unto you little Children saith he because you have known the Father which because it is matter of conceâ—nment he repeats again at verse 14. I have written unto you Fathers because ye have known him that is from the Beginning I have written unto you yong Men because you are strong and you have overcome the wicked One. There are three sorts of Peo-in the world some that are old and aged some that are Children some that are middle aged and are called yong Men or yong Women The Aged think that they have no need to learn they know as much as the Minister can tell them therefore saith the Apostle here I write unto you Fathers Children think that they are not yet to learn and they have time enough before them therefore saith he I write unto you Children Yong persons think they should mind their Business Trades and Callings therefore saith he I write unto you yong Men and I pray mark what he speaks words sutable to all these conditions Old men love Antiquities and therefore saith he I write unto you Fathers because you have known him that is from the Beginning Children love to have the Fathers and Mothers Name in their Mouth and therefore saith he I write unto you Children because ye have Known the Father Yong men are strong and are fit for fighting and therefore saith he I write unto you Yong Men because you have Overcome the Evil One What evil one is that but Satan the Tempter and of all others yong Men are here said to overcome the evil One of all Men and Women yong Persons do overcome This time of yong Men is the overcoming time And I pray tell me was David an old Man when he overcame Goliah Nay not thirty yeers old Was Joseph an old Man when he refused and overcame the Temptation of his Mistriss Was Shadrach Meshach and Abednego old persons when they resisted and overcame the Temptation of the King chusing rather to go into the fiery Furnace than to yield Nay but they are called the three Children and hath not God said The yong Child shall play upon the hole of the Asp What is the hole of the Asp if Temptation be not And if you consider that Story of the Israelites Victory which God gave them against the Amalekites ye shall find that they never had a more glorious Victory so great that they set up an Altar and called the name of it Jehovah Nissi The Lord my Shield Yet if you look into Deut. you wil find that the Amalekites fell upon them when they were weak and weary at Rephidim and in this weak and weary time they had this glorious Victory What therefore though you be weak and weary and now are in the Valley of Rephidim yet thou mayest overcome and have so glorious a Victory that thou shalt set up an Altar and call the name of it Jehovah Nissi The Lord my Shield Object 5 O but I have yielded and been overcome already in my Temptation Answ Well But know you not that it is one thing to be overcome in Praelio in the Skirmish and another thing to be overcome in Bello in the Battel those that are overcome in the Skirmish may overcome in the Battel and let me tell you this That you are never quite overcome so long as you keep your weapon in you hand when a man lieth down before his Enemy and gives up his weapon then he is overcome indeed and when you lie down and are discouraged and give all up saying I will pray no more and hear no more and read no more all is to no purpose then are you overcome but til that be though you be overcome in the Skirmish you may overcome in the main Battel will you then lie down and be discouraged or is there any reason why a Godly man should be discouraged No. Surely if this be true That
their daies according to your sense and meaning yet they still attended on the written Word of God Surely therefore the meaning of the Text is not according to that Conjecture Some therefore would have the words to be read thus Till the day-star arise on your hearts and so think they are spoken of the Day of Judgment concerning which time Paul saies 1 Cor. 4 5. That Christ will bring to light the hidden things of darkness and will make manifest the Counsels of the heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 emphatice solet sumi pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etiam donec et continuitatem significare seu consecutionem non exceptionem vel exclusionem futuri temporis Genebrad in Psal 109. But as ye have heard in the Explication of the Text the word Vntil in Scripture Phrase is not alwaies taken exclusively for Example David saith Ps 57.1 My soul trusteth in thee O God and in the shadow of thy wings will I trust till this Calamity be over-past What would David trust in God no longer Yes but he would do it especially whilst that Calamity continued So Psal 123. he saith Our eyes wait upon the Lord our God till he have mercy upon us What would they wait on God no longer Yes but in their distress especially So Cant. 2.16 17. I am my beloveds and my beloved is mine he feedeth among the Lillies until the day break What doth Christ feed among the Lillies no longer wil he not feed among the Lillies after the day break Yes But the word Till or Vntil is not alwaies to be taken exclusively And I 'le give you but one Scripture for it amongst many in the New Testament Matth. 12.20 A bruised Reed will he not break and the smoaking Flax shall he not quench until he bring forth Judgment unto Victory What wil Christ break the bruised Reed then and quench the smoaking Flax after he hath brought Judgment to Victory No but the word Vntil in Scripture Phrase is not alwaies to be taken exclusively And so here in this Text Ye do wel that ye take heed to the word of Prophesie until the day dawn and the day-star arise in your hearts Hac enim particula 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 donec Scriptura atque adeo Lingua Hebraica affirmat quod in dubitationem possit incidere Genebrad Ibid. not that then you should cease taking heed to the Word but because you are now in the dark now and now especially ye are to take heed thereunto Quest But why are the Saints and People of God to take heed unto the Scripture and the written Word of God especially in their dark times and seasons Answ Because they are then in most danger of stumbling and falling he that walketh in the dark stumbleth and who is not then apt to fal But by taking heed to this sure Light they shal be kept from the power of their darkness The Scripture tels us of darkness and of the power of darkness A good man may be in the dark but he is kept from the power of it by taking heed unto this great and most sure Light yea though he be in the darkness of some Error for the greatest Errors lie neerest to the sweetest Truths and though he do not see that Truth for the present yet if he do take heed unto the Word the sweetness of that Truth shal ouse through the Error and preserve and keep me from the Power of it But if ye look into 2 Tim. 3. ye shal find the Apostle doth inform Timothy of very sad and dark times that shal be in the latter daies verse 1. In the last daies perillous times shal come 1. He tels him wherein the peril of these times shal consist 2. He tels him the signs thereof 3. He comforts him under it 4. He shews how he and we may be kept from the power of that darkness In the last daies perillous times shal come for saies he Men shal be Lovers of themselves covetous Boasters proud Blasphemers disobedient to Parents unthankful unholy without Natural affection truce-breakers false accusers incontinent fierce despisers of those that are good having a form of Godliness c. ver 2 3 4 5. It seems then that men may be thus wicked yet may bear up to a form of Godliness 2. He tels Timothy the sign of these perillous times and who these persons are Such as creep into Houses and lead captive silly women laden with divers lusts verse 6. Who also shall resist the Truth in the Ministry as Jannes and Jambres withstood Moses ver 8. 3. He comforts him against the evil of these dark Times verse 9. But they shall proceed no further for their folly or madness shall be manifest to all men 4. He directs him and us by him how to stand and hold fast ver 14. and that is two waies First by avoiding and turning away from these corrupt men verse 5. From such turn away speak not to them or with them go not to them but turn away from them Secondly By taking heed to the Word of God preached and written verse 14. But continue thou in the things that thou hast learned and hast been assured of knowing of whom thou hast learned them and that from a child thou hast known the holy Scriptures which are able to make thee wise to Salvation So that here the Apostle doth refer him both to the Word preached and written as if he should say the only way to be kept from seducers verse 13. men of corrupt minds reprobate concerning the Faith is to take heed unto the Scripture And indeed what is the reason that so many in these daies of ours are deceived but because they do not take heed unto this great and most sure Light This is that great and most excellent Light which we are to take heed unto at al times but especially in our dark times and places and thus we shal be preserved Object But if this be such a preservative against the power of darkness why then are so many men in the dark who doth not run to Scripture What Heretick is there or ever was who did not plead and lay claim to Scripture Answ All Hereticks do not lay claim to Scripture Some deny the Scripture some do not Some as Theodoret observes of the Hereticks in his time wil make use of those Scriptures which seem to make for them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Si videant petitis è Scripturae demonstrationibus stultitiam suam constringi tum Scripturae recusant et scopum et usum si quando vero putant sibi favere nudum aliquod effatum á genuina recisum orationis serie ad suum propositum accommodant suis confirmandis Tecod opus contra varias Hereses quae sunt in 2. Tom. oper Athanas. but as for those Scriptures which are plainly against them they reject and if close pressed wil deny the very Body of the Scripture as any Rule to them But it 's
Gods Love in Christ some return upon you again in the day visibly some return in the night invisibly when you see them not there is a visible and there is an invisible return of Prayer What more usual with Gods People than to say and think thaâ— the Lord doth not hear their Prayer nor make return to them when indeed he doth and that visibly unto others also Luke 1. you read of Zacharias and Elizabeth that they were very righteous verse 6. They were both righteous before God And Zacharias and Elizabeth had no Children but Zacharias prayed for Children for at verse 13. the Angel said unto him Fear not Zacharias for thy prayer is heard and thy Wife Elizabeth shall bear a Son and thou shalt call his name John The Lord heard his Prayer and sent an Angel to tel him his prayer was heaâ—d but Zachaâ—ias doubted thereof verse 18. Zacharias said unto the Angel Whereby shall I know this for I am an old man and my Wife well stricken in yeers Here he doubts and it was his sin thus to doubt as you may see by verse 20. Behold thou shalt be dumb and not able to speak until the day that these things shall be performed because thou beleevest not my words Here plainly now was a return of prayer yea here was a visible return of Prayer and yet Zacharias though a Godly and a Holy man doubâ—ed whether the Lord had heard his Prayer or no. So that I say this is no new thing with Gods own People and dearest Children to say and think somtimes That the Lord doth not answer their Pâ—ayer when the Lord indeed doth anâ—wer and thaâ— visibly too But Thirdly If the Lords not hearing granting and answering your Prayers presently be â—omtimes matter of great encouragement then it is not alwaies a matter of discouragement Now the Lords not hearing and granting your prayer preâ—eâ—tly is somtimes matter of great encouragement You have divers â—hildren at your Table some yonger and some elder some Babes and little ones some grown whâ—n you come to carve out your meat unto them you carve first to the little ones and you do noâ— carve first to the greater for say you these little ones will cry and they have not Patience to stay and thereâ—ore they shâ—â—l be first â—erved but those greater have more wiâ— and more patience and they will stay Beloved thus now it is between God and us The Lord hath two sorts of Children that come to him in Prayer and hâ— intends to serve them both but he looks upon those that are weak and serves them first as for thâ—â—â— that are strongâ—â— and have more faith and patience saith the Lord you are able to stay I see your faith and patience and therefore I wil serve the little ones first but as for you I wil serve you last Thus it was with Abraham after the Lord had made Abraham a Promise of a Seed he made him stay a great while Why Because he saw he had faith to stay So now thou hast not presently a return or answer to thy prayer Why Because the Lord it may be sees thou hast strength faith and patience to stay And is not this rather matter of encouragement than discouragement But Fourthly Who ever stayed and waited long upon God but he had more than he prayed for Either God answers your prayers presently or if he do not he will not only pay you the principal but he wil pay you forbearance money and you shal have good Security and a pledg for the principal too The desire is a pledg of the thing desired Prayer is a pledg of the thing prayed for a waiting heart is a pledg of the thing waited for and the longer you stay the more your hearts shal be weaned from the thing prayed for and the more you shal be taught to wait upon God and somtimes a waiting frame of heart is a greater mercy than the thing waited for By this means also you shal be weaned from your prayer so as not to rest on it A Child may so love the Nuâ—se as to forget the Mother and one may possibly so love Duty as to forget Christ but by Gods delaying to answer you are weaned from this Nurse and kept from resting on it Or it may be you came to Duty with too high esteem of your own performance and too low esteem of the Duty it self Hereby God teachech you to come to the Duty with high esteem of it and with low esteem of your own doing it Yea the longer you stay the more you shal be humbled and your self-despising thoughts because you cannot pray may please God more than your best prayer You see that when a man angles he throws his line into the Water and there is the hook and the bait those are heavy then there is the Cork and that is light and when the Fisher or the Angler sees that the light cork is drawn under water now the Fish bites saith he now there is hope now there is somthing coming So you go to prayer and there is somwhat heavy and weighty in your spirit but there is somthing that is of a corky and light Nature in your spirit the longer you stay the more your Cork shall be drawn under water that lightness of Spirit shal be drawn under water and so the more you shall be humble and humbled Thereby you are caught to fan your prayers There is much Chaff amongst the good Wheat of our Duties and Gods delaying time is our fanning time when the Fish doth not bite the Fisher mends his bait it may be saith he my hook is not well baited So should you do when you take nothing by prayer Gods delay cals for your amending Yea by this means you may remember how you delayed the Lord he spake often to you and it was long ere you heard him shal we think it long ere he hear us when it was so long ere we heard him it may be you have forgotten your delayes of God but by this forbearance he doth Graciously mind you thereof Yea by Gods forbearance to answer you the Lord teacheth you to forbear Gods forbearance doth teach us forbearance and is that nothing let al this be considered and you wil say indeed here is more matter of incouragement than discouragement Fiftly If you would be discouraged in case God should alwaies answer your prayer presently then you have no reason to be discouraged because he doth not answer you presently But now if the Lord should alwaies answer thy duty and prayer presently you would be discouraged why because you would say thus I look into the scripture and there I find that God doth not alwayes answer his children presently his children have prayed and then they have waited and this hath been the way that God hath taken with his children now God doth not take this way with me and therefore I fear I am none of Gods children and so you would
comfort of a poor doubting soul Such is this Doctrine of Universal Redemption surely therefore it can be no true friend but is a real enemy to the consolation of a poor doubting and afflicted soul Object 6 But if Christ did not die for all and every particular man how can I conclude that he did die for me Can I raise a Conclusion of Faith unless the Proposition be universal Answ Although I need not answer this Objection because those that make it do themselves answer it from their own Principles and Experience saying That Faith is an assent to the Truth of the Gospel and that they were converted unto God and did beleeve before they held this Doctrine of Universal Redemption Yet for further Answer you must know There is a Faith of Relyance and there is a Faith of Assurance As the Faith of Assurance hath a Shall be of Mercy for its bottom so a May be of Mercy is a sufficient ground and bottom for the Faith of Relyance Jonathan and his Armor-bearer had but a may be of Mercy when they went against their Enemies It may be the Lord will work for us 1 Sam. 14.6 yet they relyed on God Now though Christ did not die for all particular men yet if he died for sinners indefinitly there is a may be of Mercy for me But so it is that Christ did die for sinners indefinitely though not for sinners universally and therefore there is a sufficient ground for me to beleeve and rely on him Ye know or may know That the Act of Relyance is before the act of Assurance I must indeed be assured that Christ is able to save me before I relie on him but I must first rely on him before I can be assured that he wil save me and by this Act of Relyance we grow up into Assurance I know that he will shew mercy to me by my coming to him and relying on him for he hath said Whoever comes unto me I will in no wise cast out Now if my Assurance be raised from the Act of Relyance then the first ground and bottom of the conclusion of my Faith is not this General Proposition Christ died for all but this Indefinite Proposition Christ died for sinners And if the conclusion of Faith must arise from a General Proposition then take it thus Whoever comes to Christ and relieth on him shall be saved or thus Christ died for all those that do come to him and rely on him But I come to him and rely on him therefore Christ died for me and I shal be saved by him So that thus now ye see the want of that General Proposition Christ died for all men is no hindrance to the Conclusion or Assurance of our Faith and therefore you have no reason to be discouraged in reference to this Objection Object 7 Yet there is one thing more that sticks with me even that old Objection which I cannot be rid of When I look into my Condition the Condition of my Soul or Body I find my condition is such as never any ones condition was I have conversed with many a godly man and woman but I do not find that ever he or she was in such a condition as I am and I have read the Scripture but I do not find there that ever any godly man was in such a condition as I am could I be but perswaded that ever any gracious man was in the like condition I should have hope and comfort but I am perswaded that never any godly soul was in such a condition as I am therefore I am thus discouraged have I not cause and reason now Answ 1 No For if it be usual with the Saints and People of God to think thus then you have no reason to be discouraged in this respect Now I pray look what the Church saith in Lam. 1.1 2. Is it nothing to you all ye that pass by behold and see if there be any sorrow like unto my sorrow if there be any condition like unto my condition and it seems that such were the thoughts of Gods People whom Peter did write unto in 1 Pet. 4.12 Beloved saith he think it not strange concerning the fiery tryal which is to try you as though some strange thing happened unto you you wil think that no bodies condition is like unto yours some strange thing is happened unto you And so in the 5. chap. and 9. verse of that Epistle Whom resist stedfast in the faith knowing that the same afflictions are accomplished in your Brethren that are in the world you think that you meet with such afflictions as never were in the World before be not deceived saith he Answ 2 But suppose that your condition be as never any bodies was hath not the Lord said Behold I work a new thing Is not the Name of Christ wonderful and are wonders wrought ordinarily If your condition be as never any bodies condition was then have you an opportunity of glorifying God more than ever any man or woman had then you have an opportunity of glorifying God either in doing or in suffering more than ever any man or woman had And then O! what Grace is here what Mercy is here what Love is here to overcome thy soul withal that thou shouldest have such an opportunity as never man or woman had before And therefore what I said unto you often I must now conclude with Gods People have no reason for their Discouragements whatever their condition be Thus I have now done with this Last Instance and with all the Instances Give me leave to speak somthing by way of Application in reference to the whol and so I wil shut up this Exercise Applic. If all these things be so if this be true That the Children of God have no reason for their Discouragements whatever their Condition be Then what a mighty necessity is there upon us all to look into our Conditions and to consider whether we be in Christ or no whether we be Godly yea or nay whether we have made our Peace with God I or not and whether we have Faith I or no All men have not Faith saith the Apostle Indeed all men say they have Faith and should I go from Seat to Seat and from Bosom to Bosom and knock at every Breast in the Congregation asking Whether doth Faith dwel here or no Unless it were some few troubled ones afflicted in Conscience every one of you would say I do beleeve I praise God I do beleeve I have Faith here within But all men have not Faith and few there be that do beleeve Children yong men and women Faith is not a thing that is born with you it is a harder thing to beleeve than to keep the ten Commandements when once you come to know what it is to beleeve you wil say O! it is a harder thing to beleeve than to do any thing I do not know any thing in al the world that is so hard
Servant from his Meat it argues that he rules over him and if you see a man rise from his Meat at the command of another you say surely this man is the others Servant for he was at Dinner or Supper and the other did but speak or come by him and he took his Hat and Cloak and left all his Meat and followed him So when a man shal sit down to Duty and he shal ordinarily he commanded from his Duty by his Sin what doth this argue but that his Sin is his Master and doth rule and reign over him Illicitae delectationi si resistamus si non consentiamus si membra velut arma non ministremus non regnat peccatum in nostra mortali corpore peccatum enim ante regnum perdidit et sic periit in hac ergo vita quantum ad sanctos attinet regnum perdit in alia perit August de verbis Apost Ser. 66. 2. When Men do yield the Members of their Bodies as weapons of unrighteousness unto Sin then Sin reigns in them Let not sin reign in your mortal Body saith the Apostle that ye should obey it in the lusts thereof neither yield ye your members as weapons of unrighteousness unto sin Rom. 6.12 13. 3. Sin reigns when it usually riseth by opposition 'T is with Sin as with Grace when Grace is in power it riseth by opposition I will yet be more vile saith David and when the beleeving blind man was commanded to hold his peace he cried so much the more Jesus thou Son of David have mercy on me Manifestum igitur est quod credere improbabilia fortitudinis est atque vigoris nostri intellectus sicut amare damnosa molesta et ignominiosa fortitudinis est et vigoris nostri affectus Parisiens de fide p. 2. herein the Power of Godliness is distinguished from the Form Godliness in Power rises by opposition but the Form doth not but the Power of Faith doth the Power of Love doth and the Power of Repentance doth even as a little fire is quenched with water but if the fire be strong it flames and burns out the more by that dish of water which ye do cast upon it So in regard of Sin where it is in power it wil not be quenched by opposition but it flames out the more witness that powerful malice of the Jews against Christ who when they were but a little checked by Pilate they cried out so much the more Crucifie him Crucifie him Doth thy Sin therefore ordinarily rise by opposition this argues that it is Sin in power that it reigns in thee that it is no Sin of Infirmity for a reigning ful breathed Sin is no Sin of Infirmity Thus Negatively Quest But how shal we know then Affirmatively whether our Sin be a Sin of Infirmity Answ 1 Thus If it do meerly proceed from want of Age in Christianity then it is without doubt a Sin of Infirmity There are several ranks and forms of Christians in the School of Christ The Apostle John doth allude unto three Ages I write unto you Fathers saith he I write unto you yong men and I write unto you Babes There are the grown Children of God and there are Babes Babes are weak and full of weaknesses and if your Sin be such as doth arise meerly from want of Age and time in Grace then it must needs be a Sin of a Babe and so a Sin of Infirmity Answ 2 If it be no other Sin than what is incident unto all the Saints then it is a Sin of Infirmity for that Sin which is committed by al the Saints is no reigning Sin but a Sin mortified enervated and weakened there is no reigning Sin in the Child of God Sin reigning and being under Grace are opposed Rom. 6. Let not sin have dominion over you for ye are under Grace Those that are under Grace have their Sin at an under and if the Sin be committed by al the Saints then it doth rather arise from want of strength to resist than from wil to commit Is thy sin therefore no other than what is incident unto all Gods People then surely it is no other than a Sin of Infirmity Answ 3 If it be such a Sin as you cannot avoid which breaks in upon you before you are aware even before you can cal in for help from your Reason and Consideration and which the general bent and frame of your heart and soul is against then it is a Sin of Infirmity Haec peccata quae accidunt ratione operationis sensitivi prevenientis rationem dici peccata ex Infirmitate nam infirmitas humanae voluntatis contracta ex peccato originali magna ex parte consistit in rebellione appetitus hoc est in illa potestate quam habet operandi ante usum rationis ex sola apprehensione sensus Caspens Cursus Theolog. Tract de peccat Disp 5. Sect. 4. Ego sum in carne ego sum in mente sed magis ego sum in mente quam in carne et quia mens regit ego sum in regente August de verbis Apost Serm. 5. for then it doth arise from want of strength to resist and not from wil to commit This was the case of Paul Rom. 7. when evil was present with him being against the general bent and frame of his soul for saith he I delight in the Law of God after the inward man and yet the thing that I would not do that do I Can you therefore say with Paul It is no more I that do it c. for my delight is otherwise and the general bent and frame of my heart is otherwise then may you also say this is mine Infirmity Answ 4 If your Sin be your burden because it is the burden of your Grace then is your Sin your infirmity I speak not of gross foul and scandalous Sins But the Apostle tels us Gal 6. that this Sin of Infirmity is our burden for having said in verse 1. If any one be overtaken you that are spiritual restore him c. he then gives the reason of it at ver 6. Bear ye one anothers burden it seems then that this Sin of Infirmity is a burden unto him that commits it Now a man may be burdened with Sin upon a two-fold accompt Either because he is or shal be burdened with it in regard of pain and punishment or because it is the luggage and burden of his Grace and Duty In the first sense All men may be burdened with Sin even the most wicked man Cain was so burdened when he cried out and said My sin or burden is greater than I can bear In the second sense Only those are burdened with Sin that are Godly Doest thou therefore groan under the burden of this evil though it be no gross and scandalous Sin and that because it is a burden to your Grace and Duties surely it is no other than a Sin of Infirmity Answ 5 An Infirmity
have assurance of your salvation ibid. A Caution that no man may misapply this Doctrine Page 127 Quest Suppose I want assurance how shal I bear up against all discouragements Page 128 Answ by way of Direction 1 Seek earnestly after Gods love and Christs satisfaction ibid. 2 Hearken to no comfort out of an Ordinance contrary to the comfort the Lord speaks in his Ordinance ibid. 3 Be not discontented with your condition Page 129 4 Do not say I shal never havâ— assurance ibid. 5 The less assurance you have the more precious your Obedience may be Page 130 Sermon VIII INSTANCE V. I have been under Temptations many years and yet find no comfort must I not be discouraged Page 132 Answ Negatively Temptations are great afflictions ibid. They are an immediate combating with the Devil Page 133 They commonly seize on soul and body yet we must not be discouraged for them Page 134 Quest How shall that appear ibid. Answ By four demonstrations 1 Satan tempts Gods people to discourage them ibid. 2 God pitieth us under Temptations Page 135 3 Christ overcame all Temptations for us ibid. 4 All temptations shall turn to our good Page 136 1 Thereby they are more humbled ibid. 2 Thereby they are more occasioned to love God ibid. 3 Thereby Gods grace in Christ is more discovered Page 137 4 Thereby their graces are more encreased ibid. 5 Thereby all the Saints triumph over Satan ib. Object 1. I have been long tempted yet find no deliverance Page 137 Answ Christ was tempted in all things as we are ibid. Object 2. I doubt being so tempted whether I am the child of God Page 138 Answ Christ was so tempted in two of the three temptations in his forty daies temptation A comparison that illustrates the matter and is very sit against discouragement ibid. Object 3. I am tempted to make my self away to blaspheme God and to beleeve I have sinned against the holy Ghost Page 139 Answ I confess this is sad indeed but I dare not say they are damned though I read not of any such example in Scripture of any godly man that killed himself yet I dare not say they are saved Page 140 Object 4. But I am weak and yield to many temptations must I not be discouraged Page 141 Answ Negatively For out of weakness we are made strong ibid. Three sorts of People are in the world Old Men Middle aged Children The time of yong men is the overcoming time Yet the Apostle John writes unto them all So though you be weak yet you may overcome Page 142 Object 5. I have been overcome in my temptations ibid. Answ You are never overcome so long as you keep your weapon in your hand you may be overcome in skirmish yet overcome in battel ibid. Object 6. My temptations are not such as Gods children meet withal Page 143 Answ Negatively 1 For the godly are tempted to presume to despair unbelief The differences ibid. 2 The godly accuse themselves when they fal to sin by temptation but the wicked lay it on others and on the temptation ibid. 3 When a godly man is tempted to evil he rather startles at the sin than at the burden of it but the wicked startle at the punishment more than the sin Page 144 Temptations use to be greater after Conversion ib. 1 Peter did not deny Christ before he was converted to Jesus Christ ibid. 2 God never measures his children by what they are in temptations Page 145 Quest What shal I do then that I may not be discouraged Page 146 Answ If temptations arise from natural causes Physick is to be used ibid. 1 Expect not too much from any one means of help but wait on God Page 146 2 Say not of a Temptation this is no Temptation Page 147 3 Consider that Christ is engaged to help you when you are tempted ibid. 4 Think not to relieve your self under temptations with physical and moral Reasons Page 148 5 Advise with others that have been tempted though weaker than your self ibid. 6 Especially converse with the Promise ibid. 7 The greatest Consolations do somtimes follow the worst Temptations Page 149 Sermon IX INSTANCE VI. Spiritual Desertions are just cause of discouragement Page 150 Answ Negatively I know no affliction so great to a gracious heart as this yet Gods children must not faint here Page 151 Quest How may this appear Page 152 Answ 1. How God is said to forsake a man ibid. 1 In regard of union God never forsakes his own ibid. 2 In regard of his Power Grace and Strength he never forsakes them totally ibid. 3 In regard of Vision and comfortable feelings he forsakes them but for a time and returns again None of these can discourage us ibid. 2 God forsakes his People that he may not forsake them Page 153 3 Though Gods People are left somtimes in the dark they have alwaies light enough to work by Page 154 Object 1. I fear Christ hath withdrawn himself from me in regard of Vnion ibid. Answ Negatively You cannot judg of Grace under spiritual Desertions ib. Object 2. I find Gods Displeasure c. Page 155 Answ Negatively For this hath been the Saints condition before you ibid. Object 3. I have drawn this displeasure on my own head therefore c. Page 156 Answ Negatively For God wil hide his face and smite too yet not forsake ibid. Object 4. My condition is worse every day therefore c. Page 157 Answ Negatively For so were the Israelites in Egypt ibid. Object 5. I find in Scripture a final rejection therefore c. Page 158 Answ Negatively 1 The Saints usually think so that their Desertion is final Page 159 2 The Promise usually takes off this Objection ibid. 3 Scripture will make it clear to you ibid. Six Questions to resolve this by Page 159 1 Did you ever read in Scripture that a man was finally forsaken of the Lord but that an evil spirit from the Lord did seize upon him presently Page 160 2 Did you ever read that God did forsake any that were not willing to forsake God ibid. 3 Did you ever read that God forsook any man who was sensible of this forsaking and complained of it simply for it self ibid. 4 Did you ever read of any man forsaken by God who was tender in the point of sin ibid. 5 Did you ever read that Christ did forsake a soul in which he left his Soul furnished with spiritual houshold-stuf Page 161 6 Did you ever read that Christ forsook any man who longed after him as the greatest good ibid Quest What shall I do when Christ hides his face from me Page 262 Answ 1 Do not measure Gods Eternal affection by some present Dispensation ibid 2 Let fal no despairing speeches Page 263 3 Hear indifferently on both sides ibid. 4 Labor more to live by Faith Page 264 Your own Experience will convince you Page 265 Sermon X. INSTANCE VII The case was Davids therefore you need not be