humble and what they do want at the first they have it afterwards by degrees soaking into their souls Have they then any reason to be discouraged in these respects surely no. Quest But should not a Godly Gracious man be fully grieved and humbled for his sin Answ Grieved humbled for his sin yes surely though the Lord through the over-ruling hand of his Grace do work never so much good out of my sin unto me yet I am to be humbled for it and the rather to be humbled for it because he works good out of it I have read indeed of the Mother of those three Learned men Lumbard Gratian and Comaestor the three great pillars of the Roman Church for Lumbard wrote the sentences and Gratian the Popish Decretals and Comaestor Historiam Scholasticam that when she lay on her death bed and the Priest came unto her and called upon her for repentance of her whoredomes Hos tres Gratianum viz. Pet. Lumbardum et Pet. Comaestorem fuisse Germanos ex adulterio natos quorum mater cum in extremis peccatum suum confiteretur et confessor redargueret crimen perpetrati aduâ—terii quia valde grave esset et ideo multum deberet dolore et penitentiam agere respondet illa Pater scio quod adulterium peccatum magnum est sed considerans quantum bonum secutum est cum isti silii mei sint lumina magna in Ecclesia Ego non valeo paenitere Cui confessor hoc ex dono Dei est ex te autem adulterium crimen magnum et de hoc doleas c. Decret fol. 1. Gratiani vita for these three Lumbard Gratian and Comaestor were her bastards as the very popish writers do record it he telling her that she must be greatly afflicted grieved and humbled for her uncleanness or else she could not be saved why said she I confess indeed that whoredom and uncleanness is a great sin but considering what a great deal of good hath come to the Church of God by my sin that three such great lights have been brought forth into the world by my sin Non valeo paenitentiam agere I cannot I wil not repent thus it is with many poor ignorant souls when they see how the Lord by his over-ruling hand doth work good unto them out of their sin as some outward blessings mercys they do not repent of their sin but rather justify themselves in their sins but now take a Godly man a gracious soul and the more that he sees the Lord working good out of his sin the more he is humbled for it and upon that very ground because God works good of it therefore he is humbled the more Yet further it is observed that though the Lord did ordinarily cal David his servant yet when David had sinned that great sin he sent the prophet to him saying Go say to David he had lost the title of servant now bare David now single David now David without the title my servant And so though God ordinarily called the people of Israel his people yet when they had committed that great sin of Idolatry in the matter of the Golden Calfe the Lord doth not cal them his people but he saith to Moses The people not My people but The people and Thy people Moses now they had lost their old title Thus I say the sins of Gods own people do deprive them and divest them of their spiritual priviledges and can a gracious heart look upon this and consider how he is divested and disrobed of his spiritual priviledges and not mourn under it Can one friend grieve another friend and not be grieved himself The Saints by their sins they grieve God who is their best friend and therefore certainly they must needs be grieved they must needs be humbled or there is no Grace not grieved not humbled not Gracious But now because they are grieved and humbled for sin committed therefore they are not discouraged I say because they are grieved and because they are humbled for sin committed therefore they are not discouraged for discouragement is a hinderance to humiliation and the more truly a man is humbled for sin committed the less he is discouraged and the more a man is discouraged the less he is truly humbled Quest You wil say then but what is the difference between these a man is to be humbled and not discouraged not discouraged and yet to be humbled what is the difference between these two being humbled and being discouraged Answ It is a profitable question and worth our time by way of answer therefore thus First When a man is humbled truly humbled the object of his grief sorrow or trouble is sin it self as a dishonor done unto God the object of discouragement is a mans own condition or sin in order to his own condition the ultimate object of discouragement being a mans own condition when a man is discouraged you shal find stil that his trouble runs al out upon his own condition O! saith a discouraged person I have sinned I have thus sinned and therefore my condition is naught and if my condition be naught now it wil never be better Lord what wil become of my soul Stil his trouble is about his own condition But when a man is grieved and truly humbled for sin his trouble is about sin it self as a dishonor done unto God To clear this by scripture you know Cain was discouraged but Cain was not humbled how may that appear Cain was troubled about his condition Ah! saith he My punishment is greater than I can bear on the other side the poor prodigal was humbled but not discouraged how may that appear his trouble was about his sin and not about his condition I wil return unto my Father saith he and I wil say unto him I have sinned against Heaven and before thee and I am no more worthy to be called thy Son make me as one of thy hired servants David sometimes was both discouraged and humbled and then you find his repentance and humiliation to be very brackish but if you look into the Psal 51. you shal find David humbled but not discouraged for it is a penitential Psalm therefore humbled and not discouraged for stil he did keep his Assurance vers 14. Deliver me from blood-guiltiness O God thou God of my Salvation But what was his repentance his trouble about It was about his sin and not about his condition read vers 23. and so on Wash me throughly from mine iniquity and clense me from my sin for I acknowledg my transgression and my sin is ever before me Against thee thee only have I sinned and done this evil in thy sight Behold I was shapen in iniquity and in sin did my mother conceive me stil ye see his eye is upon his sin and not upon his condition only So that I say when a man is truly humbled and grieved for sin the object of his grief is sin as a dishonor
Heaven from an Angel or from God himself yet the Scripture is beyond al Dreams and immediate Voyces ibid. INSTANCE III The written Word is better than Impressions upon the Soul Page 23 1 The written Word is our dayly food Impressions are not Page 23 2 All Impressions are from the written word ibid. 3 Impressions are dangerous to walk by the written word not Page 24 Quest Is there no use of Impressions with or without a particular Word Is there no light that shines through them ibid. Answ Affirmatively 1 They comfort in temptations ibid. 2 They may guide a doubtful soul ibid. 3 They may strengthen the heart ibid. Negatively 1 Impressions are no Judg of true Doctrine but the written Word is Page 25 2 Impressions may bring much comfort upon the heart especially coming with the Word yet they may be delusions of the Devil if it be not according to the true sence and scope of the Word set upon the heart Page 26 3 Though the impression be of God yet if the Application be beyond Impression I still err ibid. INSTANCE IV The Light of Scripture is beyond the Light and Law of Grace in the Saints Page 27 1 The Light within us here is imperfect the Law of God perfect ibid. 2 The light within us cannot convince others ibid. Quest Is there no use of the light within us doth not God direct thereby ibid. Answ Affirmatively 1 It is a Candle of the Lord in the soul Page 28 2 It inclines us to good as it discovers evil ibid. 3 It enableth a man to do good and is that principle whence all good actions flow ibid. Negatively Though it be a principle of good yet it is not the rule of our lives ibid. I. If it were the Rule what need the Scripture But the Scripture is the Rule ibid. Object If the Spirit within me be the same by which the Scripture was written what need I wait on the Scripture any longer ibid. Answ It is sent to be your Help not to be your Rule Page 29 Reasons 1 You may have the same spirit but not the same inspiration of the spirit ibid. 2 If the Law and Light and Spirit within were the Rule a man might do any wickedness without sinning ibid. 3 If the light within were my Rule then am I my own Rule and consequently I am God Page 29 II. The Law Light and Spirit is a great Help in our way to life yet it must be tried by the Word ibid. INSTANCE V The written Word better than Experience Page 30 1 All Light of Experience is borrowed from Scripture ib. 2 It is short of Scripture ibid. 3 Without the Word it cannot heal our Vnbelief ibid. Quest Is there no use of experience is there no light therein ib. Answ 1 Affirmatively Yea much for it bringeth Hope ibid. 2 Negativelvely It is not the ground of our Faith though it be an help to our Faith The written Word is the first ground of faith and hope ib. 3 All experience is to be reduced to the Word written Page 31 INSTANCE VI As for Divine Providence the Scripture is a more sure light than it ibid. Reasons 1 God doth somtimes try us by his Providence to see what we will do but the Scripture is the Rule of our doing ibâ—d 2 The Providence of God extendeth to all our actions be they good or evil and therfore no certain Rule from thence to make up our judgment by but you may make up your Judgment and certain Rule from the Scripture ibid. Quest Doth not God speak by Providence guide and direct by Providence somtimes ibid. Answ Affirmatively 1 Yea he doth somtimes guide us with his eye as the Psalmist speaks ibid. 2 Though God doth this yet to make the Providence of God the Rule of Lawfulness and Vnlawfulness is a great error The Providence of God maketh nothing lawful that is in it self unlawful but the Scripture is the Rule only whereby to make up our Judgment what is lawful what not Page 32 INSTANCE VII Scripture is more excellent than the Light of Human Reason ibid. Reasons 1 Reason is the poor mans bread but Gods Word is the bread of Angels ibid. 2 Though Reason be the Gift of God yet it cannot sufficiently discover sin ibid. 3 It cannot strengthen us against sin and temptation nor convert the soul but Gods Word can Page 33 4 It is not saving Light but Gospel-light is saving light Page 33 Quest Is there no use of the light of Reason ibid Answ Affirmaâ—ively 1 Yea much not only in civil things but in the things of God ibid. 2 Reason is but an Handmaid and Râ—â—sons before faith lessâ—â— â—uâ— after saith they strengthen it Page 34 3 In things of God we must deny ouâ— Reason but we must not dâ—ny the Scripture ibid. INSTANCE VIII Judiciuâ— Astrology cried up as a great light in these daâ—â— Page 35 1 Bu◠〈◊〉 in truth a work of daâ—◠〈◊〉 forbidden by God ibid. 2 It desiâ—â—yeth Prophesie ib. Quest Is there no light of Knowledg from the Stars do not the Heavens declare Gods handy work will you condemn all Astronomy Page 36 Answ Negatively 1 Astromy No. There is much difference between the Lawful knowledg of the Stars and Judicial Astrology to foretel future events ibid. 2 The Stars are for signs of Weather and have a teaching power in them but he that would foretel future events by them makes himself a God sets up Fate and destroies God makes God the Author of all the sin in the World ibid. A brief of the whol matter repâ—ated Page 38 Sermon III. The Fourth General Proposition Scripture Light the most sure Light Page 39 The Reasons 1 It is the Word of the Son of God Christ only is not called the Word of God but the Word written is also called the Word of God Page 40 2 The Scripture is the only Rule of our lives proved by many Reasons ibid. 3 It is the Salt that seasoneth al our enjoyments the great relief of our Souls in time of Temptations it sanctifieth all our outward comforts Page 41 4 It shall be our Judg at the great day Page 42 5 It shall be established upon us ibid. An Objection answered concerning the word Until which it not to be taken exclusively ibid. Quest Why are the Saints to take heed unto Scripture specially in dark times Page 43 Answ Because they are then in most danger of falling ibid. Object All Hereticks lay claim to Scripture-Light Page 44 45 Answ Some do some do not 'T is one thing to cite Scripture and another thing to take heed thereunto ibid. Application 1 We must bless God for Human Learning ibid. 2 They that foâ—â—ake or deny the Scripture are â—n a sad Condition ibid. 3 Take heed to the Scripture Page 46 Quest What must we do to take heed to Scripture ibid. Answ Three things 1 Take heed to understand it 2 Take heed to keep it 3 Attend to walk by
it I. For understanding the Scripture ibid. Hold fast the Letter of it for if you deny the Letter how can you understand the true sense ibid. An Objection answered ibid. Quest How can we keep fast the Letter when there are so many Greek Copies of the new Teâ—â—amâ—â— Page 47 Answ 1 There is no material difference between them ibid. 2 You must diligently enquire out the true meaning of the Scripture ibid. Object One Scripture hath many Senses c. Page 48 Answ Negatively Nay one Scripture hath but one intire sense though it hath divers parts and applications ibid. 2 The Scripture is to be understood somtimes literally somtimes figuratively yet alwaies spiritually ibid. 3 For Direction Page 49 1 Al fundamental Doctrins of our salvation are laid down literally ibid. 2 When the literal sense must be lest ibid. 3 Mystery doth not destroy the History ibid. 4 Nothing in Scripture set down mystically but is literally expressed in another place of Scripture Page 49 50 Object When a Scripture lieth under con rovâ—â—sie what must be done ibid. Answ Somthing by way of Observatiâ—n somthing by Practice ibid. 1 Observation if you be able câ—nsult the Original if not able consult those that are able ibid. 2 Coherence and Scope and Context good means to open the true sense Page 51 3 Compare one Scripture with another ibid. 4 Sâ—veâ—ve not from the proportion of Faith ibid. II. More Practically Page 52 1 Go to God for the spirit ib. 2 Take heed of a fleshly mind ibid. 3 Study your Condition by Scripture and the Scripture by your Condition ibid. 4 Be not too indulgent to your own Condition Disposition or Opinion ibid. 5 Joyn nothing in Commission with the Scripture for your Rule Page 53 2 You must keep the Scripture if you will attend to understand it ibid. Directions how to keep the Word Page 54 1 Observe the things whereby men have been drawn from it and those are chiefly three ibid. 1 The corruption of mans Nature ibid. 2 Corrupt Principles ibid. 3 Playing with the Scripture Page 55 2 Rules to keep particular Truths of Scripture in your heart are ibid. 1 Many Saints have suffered willingly the loss of all to maintain them ibid. 2 Consider that the Saints have generally maâ—ntained these Doctrines in opposition to the world ib III. To take heed to the Scripture is to walk thereby Page 56 1 Therefore prize it much ib. 2 Love the truth you know ib. 3 Let it be your continual Companion ibid. Christ in Travel ON Isaiah 53.11 Sermon I. THe Text Opened Page 61 62 DOCT. Christ shall see the Travel of his soul and be satisfied Page 63 The opening of this by three Arâ—uments ibid. 1 The Travel of Christ or Christ in travel 2 His assurance of Issue 3 The Contentment that he doth and shall find therein His travel was very painful For ibid. 1 It was a sore Travel 2 A long Travel 3 A helpless Travel ibid. I. It was a sore travel in regard of Soul and Body ib. 1 For his Body ibid. 1 It was universal in regard of the parts in which he suffered and persons he suffered from ibid. 2 It was most extream Page 65 3 They were long and lingering Page 65 2 For his Soul His was a sore Travel Page 66 Proved in four Propositions 1 Christ did truly suffer in his soul 2 That he suffered in his soul immediately 3 That he did encounter with the wrath of God 4 That he did suffer the very torments of Hell in this life ibid. The first Proposition proved ibid. The second Proposition proved Page 67 The third Proposition proved Page 68 The fourth Proposition proved Page 69 Quest Whether one can endure the very torments of Hell in this Life Page 70 Answ Affirmatively Christ did not endure al the misery we should have done ib. Arg. 1. He suffered al the threatening produced but not what proceed from the disposition of our persons Page 71 Arg. 2. What Christ delivered us from that he endured for us Page 72 Arg. 3. Christ established the Law by his death ibid. Arg. 4. Christ hath suffered Gods Wrath and Justice for the Elect ibid. Reasons 1 The Law is not satisfied unless the debt be paid ibid. 2 Christ satisfied the Law in his sufferings Page 93 3 No evil is equivalent to the wrath of God ibid. II. Christs Travel was long and tedious not only in his death but in his life all along ibid. III. It was a helpless Travel for he trode the Wine-press of his Fathers wrath alone Page 94 Quest Suppose Christ was thus in travel for us what then ibid. Answ Our duty is to come in and behold this hard labor he suffered ibid. Observations 1 All the Attributes and Perfectionâ— of God are here in Commission in Christ crucified ibid. 2 We shall hence value and love Christ more Page 95 3 We shall hence prize all our enjoyments more ibid. 4 Men are hereby made more willing to suffer any thing for Christ his sake ibid. 5 We shall hereby be made more unwilling to put Christ to a new suffering ibid. 6 Hereby we are more enabled to overcome all our temptations and corruptions and to become more profitable and gracious in our lives ibid. 7 Hereby we are more enagaged to his Commandements and Ordinances ibid. 8 Hence conclude the willingness of God to save sinners Page 96 9 It is an encouragement for poor sinnerâ— to come to Christ Page 97 10 Hereby our hearts are confuâ—ed and our faith confirmed ibid. Sermon II. Christs Assurance of Issue Page 99 The Introduction ibid. Oâ—ening of the words ibid. 1 What this Issue is Page 100 2 What assurance he had ib. I. It is all the effects of his sufferings whereof some are immediate some remote ib. Quest What are the immediate effects ibid. Answ Negatively 1 Not to make God reconcilable to man-kind ibid. 2 That actual reconciliation and justification is not the next effect of Christs death is proved by five Reasons ibid. Object But we were discharged from our sins when they were charged on Christ Page 101 Answ Negatively 3 Christ died not to reconcile man to God proved by seven Reâ—sons ibid. 4 The next â—ffect of Christs death is not the forgiveness of original sin to all the woâ—â—d proved by five Reasons Page 102 5 The obtainment of this Decree that whoâ—oever beleeveth shall be saved not the nâ—xâ—â—ffect of Christs death proved by four Arguments ibid. 6 It was not to bring all the world unto the Covenant of Grace proved by three Reasons Page 104 7 Christ hath not by his death obâ—ained sufficiency of Grace for all men proved by five Reasons Page 105 8 Christ died not to obtain a Dominion over all things proved by six Reasons Page 107 Quest What was the next effect of his deaâ—h Page 108 Answ affirmatively 1 He satisfied the Law and Justice of God for us learnedly proved by six Arguments ibid. 2 He sanctified
in by way of performance but by way of Christ Page 94 Object I have no parts in Duty therefore I am discouraged ibid. Answ 1 God accepts the desire for Christs sake Page 94 2 Thy parts are â—â—swerable to thy grace Page 95 3 Parts and gifts do not commend our Services unto God ibid. 4 Parts recompenced some other way Page 96 Object I want the grace and holiness of Duty ibid. Answ Pearls may grow on Rocks so may some graces on thy rockie heart Page 97 1 Are you contented with the straightness of your condition Answ Negatively ib. 2 If your condition here be no other than the condition of the Saints you have no cause to be discouraged ibid. 3 You would fain have enlargements represent your condition to God Page 98 4 It is Gods way to restrain prayer before he gives enlargements ibid. 5 Dulness in prayer is an ill sin yet the sence thereof is a good sign Page 99 6 Prayer is not powring out of many words but the powring out of the Soul unto God ibid. Object I am not only dull in duty buâ— full of distraction Page 100 Answ This is a great evil yet no cause of discouragement for three Reasons ibid. 1 All men have some distractions in dâ—ty ibid. 2 Distractions shall not hurt us because they please us not Page 101 3 Our distractions move the Lord to pity us ibid. Object I pray and am never the nearer should not that discourage me Page 102 Answ Negatively 1 It is a great mercy that God wil receive my prayer though I never receive the thing I pray for ibid. 2 Gods Children usually think God hears not their prayers when he doth ibid. 3 The Lord not granting your prayer is not alwaies matter of discouragement but somtimes of encouragement Page 103 4 Whoever waited on God by prayer but be received more than he prayed for Page 104 5 Should God presently answer our prayers alwaies we should be discouraged Page 105 Object 1. I fear God denieth my prayer ibid. 1 Answ Affirmatively It may be so to his own children ibid. 2 If the thing you pray for be good for you and you continue praying it is a sign that God rather delaies than denies you ibid. Object 2. I fear God is angry with me Page 106 Answ Was not God angry with Jonah and the Canaanitish woman Page 106 Object 3. But she beleeved there is much unbelief in my prayer ibid. Answ Was it not so with David ibid. Object 4. I am self-ish and pray only by reason of affliction ibid. Answ So it was with Jonah ibid. Object 5. My prayer is not well prepared ibid. Answ Hezekiah prayed for those that came unprepared ibid. Object 6. I am full of passions ibid. Answ What think you of Elijah ibid. Object 7. My condition is such or such ibid. Answ The condition of distressed men paralel'd in Scripture when they look toward Christ ib. Application 1 What encouragements here are for all poor souls to come unto Christ Page 107 2 What a vast difference there is here between a godly and a wicked man ibid. Quest What must I do against discouragements that come from mine own failing in duty or Gods not answering me Page 108 Answ 1 Lay not the weight of your comfort upon duty ibid. 2 Consider that difficulty commends duty ibid. 3 Leave the success of our spiritual things unto God himself Page 109 Sermon VII INSTANCE IV. Object O! I want assurance of the love of God must I not be then discouraged Page 111 Answ Negatively Yet it is a sore evil Page 112 He that wants the assurance of Gods love is neither fit to receive mercy from God nor to praise God ibid. He that wants the assurance of Gods love converseth too much with Satan ibid. Quest How may it appear we must not be discouraged when we want this assurance Page 113 1 Answ negatively For want of Assurance is not that unbelief that condemneth us ib. 2 Want of Assurance shal turn to the Saints good Page 114 They gain experience by it to see the emptiness of their own righteousness ibid. A man learns thus to comfort others Page 115 3 A good man may have comfort though he want assurance Page 115 Object I have no Promise to bring me comfort Page 116 Answ Negatively 1 That must not discourage a Christian for have you not the word of the Gospel ib. 2 The promise of grace belongeth to you proved by three Reasons 1 You do or have rested on the Promise 2. If the Command belong unto you why not the Promise 3. It is your duty to rest on the Promise Page 117 Object 2. Gods Promise in Scripture runs upon some Condition which I cannot perform ib. Answ 1 A good man may apply the Promise though he hath not performed the Condition ib. 2 The condition of one promise is the thing promised in another promise Page 118 3 The condition of the promise is performed for you better than you can perform it ib. Object Instead of a promise there is a threatening on my Soul Page 119 Answ 1 God hath two Arms to draw his Children to him the Arm of Love and the Arm of Anger ibid. 2 Joshua somtimes lost the sight of the promise and for the threatening you know how it was with David Page 120 3 A Threatening from God may be repealed but a promise shall never be repealed ibid. The Reason is God never repeals in the matter of the Gospel Page 121 Object I have assurance of Gods displeasure must I not then be discouraged Page 122 Answ Negatively 1 It may be you look on the back side of Gods dispensation wherein appears his Anger ibid. 2 There is no such testimony of Reprobation in all the Scripture ibid. Object I have been without assurance these many yeers yet living under Gospel means therefore I look for none Page 123 Answ Negatively 1 Our evidence for Heaven is in Gods keeping ibid. 2 Consider four Propositions 1 A man may have saving Faith who hath no assurance of Gods love ibid. 2 A man may have strong Faith and assurance yet many doubts Page 124 3 A man may have strong faith and assurance yet for a long time be deprived of the feeling of it ib. 4 A godly man may live and die doubting ibid. 3 Though some may die doubting and yet be saved a man may from Scripture fetch Arguments from whence he may ordinarily conclude he shal be saved Page 125 Arg. 1. There is a faith of Reliance from whence we may conclude a faith of Assurance Page 125 Arg. 2. God hath done great things for thy soul in trouble thou maiest conclude he will do more ibid. Arg. 3. If thy heart be upright in the matter of assurance God wil give it thee ibid. Arg. 4. If a man can praise God for what he hath though his condition be very sad Page 126 Arg. 5. If the Lord be the health of your countenance you shall
constant in seeking Earthly things it is shame to be inconstant in seeking heavenly things ibid. 5 If you be not constant in Good you will be constant in evil ibid. 6 The more unconstant you are the more you make the way to Heaven difficult Lastly Go to God by Prayer for fixation Page 450 FINIS The Contents The great Things Faith can do On Hebrews 11.32 Sermon I. THe Text Opened Page 1 2 DOCT. Saving Faith will do very great things Page 3 Opened by three Propositions 1 Saving Faith is a working Grace ibid. 2 Saving Faith will do great things 3 How saving Faith comes to do great things First Proposition proved ib. 1 True Faith hath the spirit of the Gospel in it ibid. 2 'T is a friend to work ibid. 3 'T is the first worker in the soul ibid. 4 It is an universal work Page 4 5 It works best alone ibid. 6 It works best somtimes in the dark ibid. 7 It works best at last ibid. II. What are those great things Faith can do Page 5 Answ Faith will do as great things now as it did under the old Testament ibid. 1 Is it not a great matter to overcome temptations ibid. 2 Is it not a great matter to perform duties to the hazard of life ibid. 3 Is it not a great matter to mortifie fears ibid. 4 Is it not a great matter to mortifie your cares ibid. 5 Is it not a great matter to have your griefs asswaged ibid. 6 Is it not a great matter to be kept steady in times of changes Page 6 7 Is it not a great matter to be a stranger to the world ibid. 8 Is it not a great matter for a man to be faithful under all his betrustments ibid. 9 Is it not a great matter to see things invisible ibid. 10 Is it not a great matter for a man to live in dependance only upon Christ ibid. More Comparatively There are three great Agents in the world â—ut Faith works beyond them all Page 6 1 Compared with Power Page 7 2 Compared with moral Honesty This is Proved by three Reasons ibid. 3 How it may appear that faith can do more than Gospel Gifts and common grace It is made to appear by four Arguments Page 8 9 III. How comes it to pass that true faith can do such great things Page 10 Answered by four Reasons 1 It goes forth in the might of Gods Promise ibid. 2 It goes forth in the might of Gods Power ibid. 3 It goes forth in the strength of Gods Call ibid. 4 It goes forth in the sence of what God and Christ hath done for the Soul Page 11 Application 1 The Reason why men do no great things in their Generation is because they want Faith ibid. 2 If you would do great things call in for faith Page 12 Quest How shal we improve our faith to do great things Page 13 Answ 1 Study much the greatness of God ibid. 2 Keep close to Gods Ordinances ibid. 3 Do not chide off your heart from beleeving Page 14 4Vse your faith to do smal things ibid. 5 Look much upon the Call you have to any work Page 15 Notes from Verse 32. 1 The number of Beleevers under the old Testament it seems was not smal ibid. 2 God will own that Faith that is but weak at first ibid. 3 From Sampson I collect it is possible a great sinner may be a true Beleever ibid. 4 Note from Jeptha a bastard may be a true beleever ibid. 5 From the mentioning of David Samuel and the Prophets c. consider when God hath extraordinary work to do be raiseth up extraordinary men Page 17 Lastly You see what high esteem God hath of Faith ib. The Great Things Faith can suffer ON Hebrews 11.35 Sermon II. The Text opened Page 20 21 DOCT. True saving Faith will suffer great things ib. Three Propositions 1 A true Beleever may suffer hard things 2 Faith wil carry him through them 3 How Faith can carry him through them ibid. The first Proposition proved Page 21 22 23 Quest Secondly How shall a man be able to go through these hard things ibid. Answ True saving Faith will do it Proved by four Reasons Page 23 24 Object We have read of many that suffered hard things yet had not this faith ibid. Answ 1 A wicked man may suffer as an evil Doer Page 25 2 A wicked man doth not suffer upon choyce ibid. 3 He doth not lay the stress of all upon Faith ibid 4 He suffers not cheerfully but discontentedly ibid. 5 He will rest upon his sufferings ibid. 6 He will yield at last Page 26 7 He doth not bring forth the quiet fruits of Righteousness ibid. Quest Thirdly By what means can Faith do this ibid. Answ 1 It is the work of saith to submit to Gods will ibid. 2 It is the work of Faith to cleave to the Commandement of God ibid. 3 It is the work of faith to close with the Gospel Page 27 4 It is the work of faith to look upon the recompence of râ—ward ibid. 5 The more one sees the hand of God as a Father in sufferings the more able a man will be to suffer ibid. 6 The more a man can see to the end of his affliction the better he will go through it ib. 7 It is the proper work of faith to look on both sides of the dispensation Page 28 8 It is the proper work of faith to see one contrary in another ibid. 9 If God engage to help us faith can suffer much in afflictions ibid. Application If any man be to suffer great things let him call for faith Page 29 Object These are no suffering times ibid Answ Bless God for your Gospel Liberty Consider the sufferings of your Brethren ibid. Particular applications to several conditions ibid. Who knows how soon suffering times may come Page 30 Quest How shall we strengthen our Faith that we may be able to suffer ibid. Answ 1 Consider frequently what great things the Lord hath done for you already ibid 2 Study much the Book of the Revelations which is a standing Cordial for suffering times Page 31 3 Consider frequently the great gain of suffering Page 32 That suffering times are gaining times proved by ten Arguments Page 32 1 Suffering times are teaching times ibid. 2 Suffering times are sin-discovering times ibid. 3 They are self-bethinking times ibid. 4 They are growing times ib. 5 They are truth-adorning times ibid. 6 They are uniting times Page 33 7 They are praying times ib. 8 They are soul-assuring times ibid. 9 They are weaning times ib. 10 They are Heavenly and glorious times ibid. Three Observations from the Words Page 34 1 Consider the Persons that suffered mentioned in the text whence I collect That greatness of sufferings are no argument to make you doubt of your Salvation ibid. 2 They suffered in hopes of a better Resurrection whence consider what those men are that would steal from you the hopes of a better Resurrection Page 35 3 They suffered all by faith whence observe That it is no easie thing to beleeve Page 36 FINIS
the notion of them for there is a knowledg of things in the notion of them which wicked men may have and there is a knowledg of the things themselves which the Saints and People of God have But may not a good mans Eyes Quest be held from this Scripture-Light Answ 1 Yes in somethings But though his Eyes be held it is only quo ad hoc as to this or that Truth in particular When he is converted and brought home to Gâ—d thâ—n are his eyes said to be opened then is he â—nointed with the Unction of the Holy One and doth know al things necessary unto his Salvation yet as Hagars eyes though open were held thâ—m seeing the Fountain of Water that was by her when she said I will not see the death of my Child so a good mans eyâ—s may be open yet they may be held quo ad hoc as to this or that Truth or way but though they be held yet I say it is but quo ad hoc not in regard of all Though a good mans eyes may beheld from some part of this Scripture-Light yet if he be in health and not under some Temptation and Spiritual sickness he doth not shut his own Eyes against any Scripture-Light A sick man wil not endure the opening of the Window or Case yea but if a man be in health Set open the Window saith he that light may come in though some smoak do come in withal I 'le venture and hazard the smoak for light I must have and I cannot be without it So if a man be in health for his â—oul he cal for the opening of the Windows possibly some Errors and Smoak may come in with Light and Truth yet set the Windows open saith he But iâ— sickly and weak he is so afraid of Errors and Smoak that he dares not endure the means of further Light but even turns his back and shuts his Eyes against some Scripture-Light but a good man in health doth not so Though a good mans Eyes may be held from some Scripture-Light and Truth insomuch as he may be in the darkness or some ignorance yet he knows more than he is able to utter and he feels more than he can speak A knowing learned man it may be can utter more of the Scripture than he feels but a good man feels more than he can utter And though some Scripture Truths may be hidden from him somtimes yet he hath his intervals of light As with a man in travel When he comes upon such or such an Hill or Mountain he sees the Steeples and Pinacles of the Town which he is going to then he comes into a Valley and he loseth the sight of them again then he comes again to another Hill and then he sees them again So in our Journey or travel to Heaven we see such and such Truths to day then we come into a Valley and we lose the sight of them then God raises our hearts again and we see them again Thus the Saints have their intervals of sight And though a good man may be in the dark yet God doth not leave him so as it is in the darkness of Fears so in al other darkness Matth. 28. ye read that when Christ rose from the dead the stone was rowled away from the Sepulchre and they that were about it were in great fear There were keepers of the Sepulchre whom the Jews had set to watch the same and there were the Godly women waiting for the Resurrection both were in fear and in great fear But the Angel appears to Mary and the good women saying Fear not ye ye seek Jesus he is risen he is not here fear not ye he did not say so to the wicked Soldiers that kept and watched the Sepulchre they feared and he left them in their fears and in their dark Condition but the good women feared and were in a dark Condition but the Lord did not leave them in it but gave them Scripture-Light to comfort them he is risen as he said So that a good man may be in the dark yet God will not leave him in his Darkness but even then he hath a Light and a sure Light to walk by And that 's the Second thing Thirdly This Scripture-Light is the most excellent safe and sure Light It is the Light of Lights the most excellent Light of al under God in Christ For It is a true Light There are many false Lights in the World but Scripture Light is the true Light The proper work of Light is to make manifest They will not come to the Light saith our Savior lest their deeds be made manifest Now the Light of the Scripture doth manifest things unto us it is by James compared to a Looking-glass When ye look upon a Looking-glass ye see three things the Glass your self and al the other things Persons Stools or Pictures that are in the Room So in looking in the Scripture this great Looking-glass ye see the Truths that are therein contained concerning God and Christ there is God seen especially and Christ seen there also you see your self and your own dirty face there also you see the Creatures that are in the room with you and their emptiness the emptiness of men and of al comforts and Relations This is that manifesting Light under Christ that is true Light indeed As it is a true Light so it is an admirable and wonderful Light for there are the wonderful things of Gods Law whereupon David prayed Open thou mine eyes that I may see the wonderful things of thy Law There is the Light of Christ who is called a marvelous Light and the more ye look into the Scripture and know the more ye wil admire In other Knowledges the more ye know the less ye admire Amor noti admiratio ignoti but in Scripture Knowledg the more Light ye have and the more ye know the more you wil lift up your hands and admire at your own Ignorance and at Gods Grace It is a most admirable Light As it is an admirable Light so it is a safe and a sure Light Other false Lights do lead men into Fens and Bogs but we have a more sure and safe Light and the more of it fals upon your Eye the more is your Eye preserved 'T is not so with outward Lights Vehemens sensiblle destruit sensorium Your Eye is able to bear a moderate Light but if the Light be vehement your sence is not able to bear it but is destroyed by it not so with this Scripture-Light the stronger and more vehement it is the more it doth perfect the Eye of your Soul it 's not destructive but it 's perfective Light Upon which account Austin prayed to God Sint sacrae Scripturae tuae deliciae meae in quibus nec fallere possum nec fulli O Lord said he let thy Holy Scriptures be my delights by which I can neither deceive nor be deceived This is that safe and sure
the Cause of the causes in things necessarily subordinate must be the Cause of the caused But can our hearts bear the thoughts of such Blasphemies as these or can we think that a man can tell by the Stars what shal come to pass hereafter when the Scripture saith Who can tell what a day will bring forth And Eccles 10.14 A man cannot tell what shall be and what shall be after him who can tell Again Chap. 8.7 For he knoweth not that which shall be for who can tell him when or how it shall be These Astrologers do indeed hit the matter somtimes and have foretold that which hath come to pass and where such a thing lost may be found again But I 'le tel you how The Devil doth assist them therein and as they erect their Scheam he doth suggest unto them and leaves his Impressions upon their hearts concerning the matter it being easie for him to make discovery of those things which pass through his own hands Occulto instinctu instinctu fieri Spirituâ—m nâ—n bonorum Austin de civit Dei Lib. 5. Cap 7 Sunt haec Astrorum indicia ex nâ—cti cum aemonibus et insti◠〈…〉 â—â—um 〈◊〉 iâ—si no quâ—m 〈…〉 mâ—ntes pâ—â—inâ—tâ—â— Austin 2 Lib de Doctr. Christ ana Eâ— omne hujuâ—modi artâ—s vel nugatori 〈◊〉 vel noxi supeâ—stitionis ex qâ—adam pestiâ—â— a socie tate hominum et daemonum Ibid. P imà causâ— istâ—rum pâ—edictionam â—onnâ—nqâ— m pâ—ovenit ex pacto et fâ—cieâ—â—te quam inivit Astrologus cum daemone vel ex occulto ejus instâ—â—u et instinctu Pererius in Gâ—â—es Cap 1. v. 14. 15. Lib. 2. de Astromâ—ntia Câ—lum est solum influens generale cujus ratio particulaâ—izatur vel singular zatur aut à Dâ—o solo auâ— Ã dispositione materiae si autem objicitur quod inveniuntuâ— predicere multa vera respondetur quod multo plura falsa et ideo vera dicunt vel à casu vel à multitudine toâ—um quo dicunt vel ab observatione eorum quae audiunt aut fit ab mixtione operationis daemonum propter seducendos tam predicentes quam fidem adhibentes in talibus per damnabilem curiositatem sciendi futura et ea quae pater solus habet in sua potestate Gerson pars prima Trilog Astrolog Theolog. Prop. 11. Now because they do not go profâ—ssâ—ll to the Devil they think that they have nâ—tâ—â—ng to do with â—hâ— Devil whereas the thing is wholly rom the Devil and not from the Stars and iâ— this Light then or is the knowledg of this Mystery to be called Light No it is darkness and a work oâ— darkness But the Light of the Scâ—ipture iâ— a pure Light a cleer Light a Light without any darkness a Light which doth come from God and lâ—ad us unto God not unto the Devil Surely therefore this Light oâ— S ripture is the best Light the most excellen Ligh more excellent than that of Revelations and Vnions more excellent than that of Dreams and immediate Voyces more excellent than that of Impressions more excellent than that of the Law and Light within more excellent than that of Christian Experience or that of Divine Providence or that of Humane Reason more excellent than this pretended Light but in truth darkness of Judicial Astrology Surely therefore it is the most excellent safe and sure Light in the World Shal we then forsake the Scripture and cleave to pretended Lights and lying Vanities No but if the Scripture be the best Light the most safe sure Light then it is the Duty of al the Saints to take heed thereunto and that especially in their dark Times and Seasons which is the Fourth General Thing propounded And thus I have done with the Third General viz. That Scripture-Light is the most safe sure and the best Light The Fourth followeth SCRIPTURE-LIGHT The most Sure LIGHT Sermon III. 2 PET. 1.19 We have also a more sure Word of Prophesie whereunto ye do well that ye take heed as unto a Light that shineth in a dark place until the day dawn and the Day-star arise in your hearts AS Scripture-Light is the most excellent Light the best and most sure Light in compare with al other Lights or whatever may pretend to Light So it is our Duty the Duty of all the Saints and People of God The fourth General Proposition to take heed thereunto and that especially in their dark times and places which is the Fourth thing propounded â—o your Consideration and which doth necessarily folâ—ow from thâ—â—â—ther For if the Scripture or the written Word of God be our great and most sure Light then it is our Duty the Duty of al the Saints and People of God to take heed thereunto especially in their dark times and places Yet further ye shal do wel that ye take heed thereunto for the Doctrine of the Gospel written Is The Word of the Son of God The more excellent the Person is that speaks unto you the more diligently ye wil take heed unto what he saith Now the Gospel or the Word of God written is the Word of the Son Some there are who say That Christ only is called the Word or the Word of God and that the Doctrine preached or written is not the Word or the Word of God But though Christ be called the Word John 1. yet I do not find in al the New Testament that he is called the Word of God for the present there is a time a coming when he shal be called King of Kings Lord of Lords and the Word of God but for the present he is called the Word And if the Doctrine preached be not called the Word of God why doth our Savior say The Sower went forth to sow and some â—ell in the high way some on stony ground and some on thorny ground and the Seed is the Word of God Is that Christ what doth Christ himself in person fall on the high-way ground and stony ground and is Christ divided for the Seed is the Word of God and some of it fel on one ground and some on another doth Christ himself fal thus No but the Doctrine preached doth and therefore that is called the Word of God And if the Word written be not called the Word of God what doth the Apostle mean when he saith Rom. 9.6 Not as though the Word of God hath taken none effect doth he mean Christ thereby No but he speaketh plainly the Word of Promise which is written in the Scriptures Yea the whol Scripture is so ful of this that I need not turn to any particular place The Scripture is every where called the Word of God and if the Word of God written be the Word of the Son then we are to take heed thereunto for saies the Apostle Heb. 2. Therefore ought we to give the more earnest heed to the things which we have heard for if the Word spoken by Angels were stedfast how shall we escape
post greges sodalium tuorum si â—ta inquit Aug. Epist 48. exponendam putatis sacram Scripturam Aquilonares profecto Ecclesiae dicent se solas 〈◊〉 veras adducent enim per se illud Ps 47.3 Exultâ— mons Sion laetera Aquilonis civitas Regis magni Deus in domibus ejus cognoscitur cum suâ—cipiet eam ergo in expositione Sacrarum Scripturarum ante omnia inveniendus est sensus literalis eo namque constituto facilis ad mysticos sensus patebit aditus clypeus Concionat Verbi Dei per Ferdinand de Escalante Lib. 1. Cap. 17. doth arise from corrupt Principles which have been bred up in the minds of men as somtimes men think that the Light and Law within them is their Rule and therefore what need the Scripture as my Rule any longer Somtimes men think that all Scripture is to be expounded mystically and so first they make a Nose of Wax of it then they cast it away Somtimes men think that they are to judg of Doctrines by Impressions Visions Voyces and Dreams and so they cast away the Scripture Would ye therefore take heed unto the Word so as to keep the same Take heed of this ill Principle Somtimes this evil doth arise from dallyance and playing about the borders and confines of this sin 'T is in this sin as with other sins though a man hate and abhor Swearing Drunkenness and Adultery yet if he lie playing and dallying upon the borders thereof he wil surely fal into them So though I say God forbid that ever I should deny the Scripture yet if I lie playing upon the confines of this sin I shal certainly fal into it 'T is an excellent Speech that Luther hath Wil any man play let him play with his Wife play with his Children play with his Money but let him take heed how he plaies with the Scripture by turning al into Mysticalness for who is it that dares play with the Thunder Why saies he for it is the Voyce of God So is the Scripture it is the Voyce of God Would ye therefore so take heed unto it as to keep it and not deny the same Then take heed of that corruption of Nature which doth boyl up to malice take heed of evil Principles about the Rule of your life and take heed of playing with the Scripture and of living upon the confines of that great sin of denying it lest God in just Judgment give you up at last to the gross evil of it Secondly And for particular Truths of the Scripture that you may keep them in your heart and judgment Consider Whether that Doctrine which you are now about to deny be not that Doctrine which hath seven times passed through the fire in the Sufferings of the Saints whether it be not that Doctrine which many Saints have lost their Estates Liberties and their Blood for And if it be so then think with your self how hard a thing it wil be for you to be sayed denying that Truth which so many have shed their blood for Consider also whether the Doctrine you are now about â—o deny be not that Doctrine which the Saints generally have maintained in opposition to the World And if it be then think with your self how hard a thing it wil be for you to be saved denying that Doctrine which al the Saints generally have maintained against the World but above al take heed of an itching Ear. The Apostle tels Timothy 2 Epist 4.3 That the times should come wherein men will not endure sound Doctrine but after their own wills shall heap up to themselves Teachers having itching Ears such as shal not be contented with the setled Ministry of Gods Appointment but shal after their own wils heap up Teachers to themselves and this they shal do from the itch of the Ear Wel but what shal this itch in the Ear bring forth verse 4. They shall turn away their Ears from the Truth and shall be turned unto F ables Now therefore that you may keep and hold fast the Word in the particular Doctrines O! then take heed of this itching Ear. Thirdly Yet one thing more If you would take heed to the Scripture you must so heed the same as you may walk thereby Therefore prize it much Who takes heed to that which he don't prize The Martyrs in Queen Maries daies prized the written Word of God much one gave a Cart-load of Hay for one Leaf of the Bible in English another being at Sea and swimming for his life on a Mast and having al his Estate which was five pound in one hand and the Bible in the other and being compelled to part with one chose rather for to keep the Bible and throw away his five pound al that he had These then did prize the written Word of God and they did walk thereby Therefore also get your heart affected with Love to every Truth which you know for because men receive not the Truth in the Love thereof therefore God doth give them up to strong delusions men take heed unto what they love And therefore that you may heed it so as to walk thereby let it be your continual Companion going where you go if you go into the Fields O! let the Word go with you if into your Calling O! let the Scripture and the written Word of God be with you Thus shal you take heed unto it as to a Light shining in a dark place And I pray tel me are not these times dark times The conjunction of Clouds and Miseries make dark times Now the World is ful of Wars and Rumors of Wars now men say lo here is Christ and lo there is Christ insomuch as if possible the Elect would be deceived Now spiritual Judgments and outward Miseries are in Conjunction a Cloud and a Cloud a Conjunction of Clouds surely therefore these times must be dark times The Eclipses of the Sun and Moon and the falling of the Stars from Heaven make dark times And when were there more Eclipses and falling of the Stars and of great Lights from Heaven than in these daies of ours False Lights also make dark times for the more False Lights are set up the more men are drawn from the true Light and so the more they are in darkness And when ever were there so many false Lights hung forth as in these daies of ours Surely therefore these are dark times and if so what cause have we al to take heed unto the Word which is as a Light shining in a dark place What I therfore say to one I say to you al and to my own Soul O! let us al take heed thereunto And if any think that he is not at al in the dark he is therefore in the dark because he thinks he is not in the dark If any think these things concern not him they do therefore the more concern him than others because he thinks they concern him not Think therefore on al these things and the
what doth this argue but that they should delight in him as he doth delight in them And lastly Is it not a very great and high expression of his Love and delight in them that he carried al their names upon his heart into the presence of God the Father owning and Interceding for them When the High Priest went into the Holy of Holies he carried the Names of the Twelve Tribes upon his Breast-plate and with the Blood of the Sacrifice he sprinkled the Mercy Seat seven times and prayed for them So when our great High Priest went into Heaven he did carry the Names of al those whom he died for sprinkling the Mercy Seat seven times for them and doth yet pray and intercede for such of them as are not in Heaven and as if al this were not enough he did presently send the Comforter another Advocate to intercede within them Rom. 8. that aâ— he took their flesh upon him and was made one with them so they should take of his Spirit and be made one with him Now can â—his and al these things be without great contentment and delight in them Surely the delight and Satisfaction which Christ takes in his Seed is exceeding great and very ful Prov. 8. he saith his delights in the plural Number are in them and Psal 16. he saith all his delight is in them Quest But why and upon what account doth our Lord and Savior Christ take such delight and satisfaction in his Seed Answ He hath travelled for them saith this Doctrine and wil ye ask why a Woman takes so much delight in the Child which she hath had a sore Travel for without doubt this delight is not raised from any worth in themselves considered But They are his own and men do naturally delight in their own Now they are not his own only as a mans Goods are his own Pâ—oprietas delectationis causa but they are his own as his Wife is his own and his own Body They are given him of the Father a man loves and delights much in that which is given him by a most precious Friend such is the Father and saith Christ Thine they were and thou gavest them to me They are related to him with al the Relations of Love they are his Brethren He is not ashamed to call them Brethren Heb. 2. Unumquodque in quantuÌ„ amatur efficitur delectabile Aquin. They are his Children Behold I and the Children whom God hath given me saith he Heb. 2. They are his Spouse Ephes 5. A man loves and delights in him that is related to him but with one single Relation but if one person could be invested with all relations of Love he would be much delighted in Thus it is with the Seed of Christ when they beleeve for so I speak of them now they are related to him with al the Relations of Love If any man saith Christ hear my words and do them he is my Mother and Brother and Sister Yea They are one with him he with them and they with him one with the greatest oneness of mutual In-being I in you and you in me saith Christ And they are very like him too and suitable to him al delight arises from a conjunction of suitables Christ Omnis delectatio oritur ex conjunctione convenientis cum convenienti Aquin. and his beleeving Seed are not only joyned into one but in this Union there is a Conjunction of suitables Christ suiting with them and they with him again being of the same mind and affection Doth Christ say unto his Spouse Cant. 4.10 Thy Love is better than Wine so doth the Spouse say to him Cant. 1.2 Thy Love is better than Wine Doth he say to his Spouse Thou art all fair my Love there is no spot in thee Cant. 4.7 so doth she say of him He is altogether lovely Cant. 5.16 Doth he contemplate her Beauty Cant. 4. so doth she contemplate his Beauty Cant. 5. Only herein he doth exceed even as David exceeded Jonathan yet there is an answerableness of Affection between Christ and his Seed By them also I mean his beleeving Seed he liveth Da mihi filios quod si non morior ego Gen. 30. motior 1. è memoria mei plane emorietur et onliterabitur dum enim parentes post se relinqunt filios in illis quafi adhuc vivere et superesse viden ur untle vulgo apud Hebraeos jâ—ctata est sententia cui non sunt liberi perinde est ac si mortuus sit et Hebraei dicunt qui non habet filios non est aedificatus sed quasi d ssipatus Paulus Fag in Ch. Paraphr in Gen. 30. Psal 72.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 filiabitur nomen ejus Ar. Montan. and his Name is continued and born up in the World unto al Generations He shal prolong his daies saith Iâ—aiah 53.10 But how so He shal see his Seed and so shal prolong his daies His Name shall continue for ever saith the Psal 72.17 But how so even by the continual filiation of his Seed and Name Now if he do yet live in them and they only do hear up his Name in the World then no wonder that our Lord and Savior Christ doth take so much delight contentment and satisfaction in them surely his delight in them is beyond al expression for saith he Cant. 7.6 How fair and how pleasant art thou O Love for delights Secondly As for the Issue of Christ which he travelled for namely The Fruits and Effects of his Death his delight and satisfaction must needs be great in the sight thereof For Thereby he sees the good pleasure of God prosper in his hands Isa 53.10 He shall see his Seed and the pleasure of the Lord shall prosper in his Hands a good man delights to see the work of God prosper in his hands and the greater the work is and the more it prospers the more delight he hath and contentment and when doth the Work of God prosper in a mans hands but when it attaineth the ends and due effects thereof Now the work that Christ under took was the greatest work in the world and it was God the Fathers Work insomuch as Christ is called his Servant and saith Christ Lo I come to do thy Will Whenever therefore he sees the Travel of his Soul in the saving effects thereof then he sees the good pleasure of the Lord prospering in his hands and so his heart is at rest Thereby the reproach is rowled away from his Sufferings great was the Scandal of the Cross the greatest scandal that ever was and the greatest reproach cast upon it that ever was It was a reproach to a Woman to be barren but when she brought forth a Child her reproach was rowled away So when the Cross and Sufferings of Christ do bring forth then the reproach and scandal of the Cross is rowled away and therefore when Christ doth see the Travel of his Soul in the effects thereof
te mihi in perpetuum sine ulla interjecta vel penitentiae vel fidei conditione absolutissime ait desponsabo te c. hujusmodi autem absolutissimae promissiones ad solos veros et secundum spirituÌ„ Israelitas i. e. Electos pertinent ergo haec est perfectissima et absolutissima Evangelica promissio Zanch. in Hos 2. v. 21 22. Statuens Dei gratiam eo luculentiorem hominibus explicatam esse quod suis non foedus sed Testamentum dederit quia faedus conditiones mutuas fuisset habiturum quas si altera pars non prestet faedus est irritum Testamentum vero liberalitatis et gratiae citra ullam conditionem instrumentum est ex quo haeredes instituuntur citra contemplationem ullius officii quod ab ipsis proficisci possit Junius in Heb. 8. Sic Amesius Coron de perseverant At ubi quaeso sacrarum literarum quoties nostra renovatio sanctificatio ad paenitentiam revocatio spiritui sancto attribuitur vel levissima mentio fit conditionis Jer. 31. hoc est faedus c. etiam omnem voluntatem Dei esse absolutam nullam autem conditionalem demonstravit variis argumentis Tho. Bradward de causa Dei Lib. 2. Twiss Vindiciae gratiae prefat Sect. 8. not so Zanchy not so Junius not so Dr. Ames not so some of our own And those that do say so say also That Faith and Repentance are also promised in the Covenant which comes to the same in Effect with what I now say They mean also That Faith is that Grace whereby we are justified and that we cannot be saved without Faith and Repentance which I grant * The manner of Expressing the forementioned Promises of the new Covenant is absolute so as God undertaketh to perform them all I wil put my Law into your minds I wil be to them a God All shal know me I wil be merciful unto their sins hereby it is manifest that the Priviledges of the New Covenant are absolutely promised to be performed on Gods part It is God that justifieth Rom. 8.33 Sanctification is absolutely promised Ezek. 36.25 so the parts thereof Mortification Rom. 6.14 Vivification Rom. 8.11 Perseverance 1 Cor. 1.8 Object Is also the condition of Faith and Repentance required by the new Covenant Mark 1.15 Answ He that requireth the condition promiseth also to work it in us Dr. Gonge Heb. 8. Naturae legum et conditionum prescriptarum omnino conveniens est ut voluntatas judicis à conditione postulata et prestita moveatur ad praemium Grevinchovius but they do not say that there is any condition in the Wil of God moving or determining it but a Condition in the thing willed But the Remonstrants make a Condition of the Covenant in reference to the Wil of God which is the thing I deny and have disproved al this while I grant there is a Conditional Promise but then God hath promised that Condition in some other Scripture which they deny I grant that we are justified upon our beleeving but then God hath promised Faith too which they deny I grant a Condition may be rei volitae of the thing willed but nulla est conditio voluntatis Divinae there is no condition of the Divine Wil they affirm it I grant that one benefit of the Death of Christ doth follow another and one may be the cause of the other but our Lord and Savior Christ did not die conditionally nor merit any thing for us conditionally those that he died for he merited Grace and Holiness for to be given out to them without al conditions and therefore if he died for al men he must needs lose his Purchase a thing most unsatisfying to the heart of Christ yet this is the first-born of that Doctrine of Universal Redemption Now therefore as you desire to stand free from al those Opinions that are unsavory to the heart of Christ take heed of that Doctrine of Universal Redemption Yet further Vse 2. Secondly If Christ wil certainly see the Travel of his Soul and be satisfied then here you may see the reason why we cannot be satisfied with that Opinion of the Saints Apostacy this also is unsatisfying to the heart of Christ Can a man be satisfied in seeing and feeling one of his own Members torn from his Body Can a man delight in seeing that Leg or Arm which was once the Member of his Body burning in the fire Surely Christ cannot Christs Love is not like to ours Non amat tanquam osurus Those whom he loves once he doth love to the end once in Christ and for ever in Christ once loved by Christ and for ever loved by him Whom God hath called them he hath also justified and whom he hath justified them he hath also glorified Rom. 8. This is the Fathers Will saith Christ John 6.39 that of all that he hath given me I should lose none and verse 37. he saith All that the Father giveth me shall come unto me It seems therefore that there are some whom the Father hath given unto Christ and that before they beleeve their Faith being the Fruit and Consequent of this Gift therefore there is a particular Election of some and that Election is not upon a fore-fight of Faith but a cause thereof 2. Our Savior tels us here That all those that are given him shall come to him that is they shal beleeve therefore it is not in our power to resist the Grace of God with an over-coming resistance the converting Grace of God is irresistible 3. He saith here That al those that are given him shal come to him therefore al his Seed and Children whom he travelled with and died for shal come to him and bâ—leeve on him for those that the Father hath given him are his Children Heb. 2.13 But al the men of the World do not come to him therefore they are not his Seed and Children therefore he never travelled with them therefore he did not die for al particular men 4. Our Savior tels us here plainly that when men do come to him he wil lose none of them but saith he I wil raise them up at the last day verse 39. And lest any should doubt of this Truth he speaks yet more plainly tels us that those who do come are such as beleeve on him and then for more assurance repeats the Promise verse 40. saying This is the Will of him which sent me That every one that seeth the Son and I beleeveth on him may have everlasting Life and I will raise him up at the last day Surely therefore that Doctrine of the Saints Apostacy is unsound yea al the four Doctrines of the Arminians are by this one Scripture plainly refuted but especially that of the Saints Apostacy It is a Doctrine not only uncomfortable to the Saints but unsatisfying to the heart of Christ For he shal see the Travel of his Soul and be satisfied Seeing therefore that he travelled for their Salvation he
did Why Because he feared the Lord. So then if a man be employed in way of Love and Mercy to himself he doth not make his Employment a shooing-horn to his own Preferment 'T is enough for me my Masters work is done saith he neither doth God use to pay them al their wages here whom he employes in mercie to themselves But as the Merchant if he have to deal with a stranger for a less Commodity he paies him down presently but if with a friend for some great priced Commodity he takes time and doth not pay down his money presently So if God have to do with a stranger as Nebuchadnezzar he wil pay him wages presently but if God deals with a friend whom he employes in mercy to himself then he doth put off his ful payment til afterwards He doth Gods work without any great noise or notice of himself like Christ He lifts not up his voyce in the street and as the Angels in Ezek. 1. His hands are under his wings he hath four hands to work with but they are not seen they are under his wings Let your Light so shine before men saies Christ that they may see your good works not your selves and glorifie your Father not your selves As it is with the Fisher so with him he shews the bait but hides himself he holds forth the word of Truth but not himself though he have four hands to work with yet they are all under his wings hidden but saies Jehu Come and see my zeal for the Lord of Hosts This is another difference If God do use and Employ a man in a way of Love and Mercy to himself he is willing to be used and contented to be laid by and to 〈…〉 more Another man is not so if he have been used 〈…〉 â—ng he thinks he must be used in other things and 〈…〉 cannot bâ—ar it that God should lay him by and use anoâ—â— Thus iâ— was with Sâ—ul he could not be conteâ—◠〈…〉 should use David But when God told Eli that he 〈…〉 and his House by he answered Good is the Word of 〈◊〉 Lord for he was a good man and one whom God had â—sed 〈◊〉 Love and Mercie to himâ—elf and so when God had done wiâ—h him he was conâ—ent thereâ—â—th He thâ—t is â—red and eâ—ployed in way of Love and Mercie to himself wil do the Work oâ— the Loâ—dfully though he do his own works by halfs Caleb did his own work by halfâ— and the Work of God â—ully for he was used in Mercy to himself and others Jehu did the Work of the Lord by halfs and his own work fully for though he was uâ—ed in Mercy to some and Judgment to others yet not in Love to himself When God doth use a man in a way of Judgment he hath ordinarily more skil at pulling down and destroying what is mans than in setting up and building what is Gods But when God doth use him in a way of Love and Mercy to his own soul he hath a dexterity in and a heart to the setting up of what is Gods witness Jehu on the one hand and Nehemiah on the othâ—r hand How is it therefore with thee Hast thou a skil at pulling down what is mans and no skil nor heart to set up what is Gods Hast thou been employed and used in Gods Service and have you done your own work fully and Gods work by halfs Art thou not contented to be laid by and that God should use another Doest thou make a noise in the work and thy hands not under thy wings Hast thou made a goodly outward Bargain of the Lords Work and his Service as a shooing-horn to thine own ends Hast thou not grown in Experience Faith and Holiness by this work but in Pride rather Hast thou not been very tender of the Name of God in thy Service nor been acquainted with Gods Design nor thine heart drawn out the more to love the Lord Then surely God hath not used or employed thee in Love and Mercy to thine own soul But if thine heart have been drawn out with Love to God by thy very Service and Employments and thou hast been in some measure acquainted with Gods Design in that Service and hast been very tender of the Name of God and more willing to hazard thy self than to defile his Name and hast grown in Grace by the exercise of thy Gifts and hast made no Bargain of the Lords Service but hast had thy hands under thy wings and hast not done Gods Work by halfs and now after all art contented that God shall lay thee by and make use of others then surely the Lord hath used and employed thee in a way of Love and Mercie to thine own Soul and therefore why should'st thou be discouraged in this respect Certainly you have no just cause or true reason for it Quest But suppose that the Lord either shall not use me in his Service or if he do that difficulties and oppositions press in upon me or that I meet with no success in my work according to my desire what shall I do that I may be able to bear up my heart against all discouragements in this kind Answ 1 First In case that God do not cal you forth to any work or special Employment Then Consider that you have now the more time to mind your own soul and to attend to your own Condition Some are so employed that they have not time enough to pray read meditate examine their own hearts and to look into their own Condition yea though a mans work do lie in the Ministry 't is possible that he may so mind his publick work as to neglect his private But now if thou hast no publick Employment or Service then you have the more time for to spend upon your own soul the more time to converse with the Lord in private and to look into your own Condition And if you be not called forth to work and yet are willing to work you shal be paid for that work and service which you never did As some men shal be punished for those sins which they did never commit in the gross act because they were willing and had a desire to commit the same so some shal be paid for that work and service for God which they never did perform because they were willing to have done the same Now is it not a great mercy to be paid for that work which I never did Such is the Priviledg of al those that are not called to Service and yet are willing to it Answ 2 Secondly In case That you are employed in Gods Work and Service and difficulties press in upon you Then Consider That the greater the Difficultie is the greater shall your Obedience be in carrying on the Work and the more you do follow after Dutie and redeem it from the hand of Difficulty the greater shall your Comfort and reward be when all is done And the more that any Service Work or
therein A LIFTING UP In case of Discouragements DRAWN From the Condition it self Sermon XII PSALM 42.11 Stepney June 18. 1648. Why art thou cast down O my Soul and why art thou disquieted within me c. Instance 9 SOmetimes the Discouragements of Gods People are drawn from their Condition the Condition it self O! saith one My Condition is exceeding sad both for Soul and Body there is no Condition that is like to mine my Affliction and my Condition are twisted and woven in together my Affliction Misery and my Calamity are seated in my very Condition they do not only grow upon my Condition but are in the Condition it self and therefore I am thus discouraged have I not cause and reason for it Answ 1 No I wil grant and must confess it 's possible that a Godly mans condition in regard of outwards may be very bad Cum bene sit malis et male bonis when it goes wel with those that are bad and ill with those that are good I am strongly solicited to beleeve there is no God said the Heathen but we have learned better Divinity than this A mans Condition may be very bad and yet the man himself may be very good and God may be good to him Yea Answ 2 It 's possible that a godly mans Condition in regard of the world may be worser than the Condition of a wicked man for what else is the meaning of the Parable of Dives and Lazarus Jacob was driven out of his Fathers house and lodged in the open fields in the night whilst wicked Esau prophane Esau staid at home and lay in his warm bed ye do not read that ever Esau did serve so hard a Service in Labans house as Jacob did nor are ye able to parallel Esau's misery with Jacob's yet saith the Lord Jacob have I loved and Esau have I hated So that it is possible for a good and godly mans Condition in regard of the world to be worser than the condition of the wicked Yea Answ 3 It is possible that a godly mans Condition may be worser in regard of outwards after his Conversion worser I say than before his Conversion Grace is fain somtimes to wear Sins Cloaths and a gracious man somtimes doth wear the punishment of that sin which he committed before his Conversion What think you of Paul do you read that ever Paul before his Conversion was put into the stocks that he was whipped up and down the streets like a Rogue that he was imprisoned that he was stoned by his Country-men But after his Conversion he was so used In the beginning of that 19. Chapter of the Acts he breatheth out threatenings against the Saints and goes out to kill the People of God but no sooner is Paul converted but the Jews sought to kill him So that I say possâ—bly a gracious mans Condition in regard of outwards may be worser at least for a time than it was before he was converted and drawn to God But now Take a godly mans Condition and though it be never so sad yet there is no reason why he should be discouraged or cast down because of his Condition in it self considered For By way of Demonstration First If his Condition be carved out unto him by the hand of his Father who is of infinite wisdom and love then he hath no reason to complain or to be disquieted Now look into Psal 16. see what David saith of Christ and Christ of the Saints at verse 6. My lines are fallen unto me in a pleasant place yea I have a fair Heritage or a goodly Heritage Why verse 5. The Lord is the portion of mine inheritance and of my cup. Three Things are most considerable here First These words are plainly spoken of our Lord and Savior Christ and of his great Sufferings as appears by verse 10. For thou wilt not leave my soul in Hell neither wilt thou suffer thine holy One to see Corruption Men and Brethren saith the Apostle in Acts 2.29 Let me speak unto you of the Patriark David that he is both dead and buried and his Sepulchre is with us unto this day therefore being a Prophet and God had sworn unto him that of the fruit of his Loyns according to the Flesh he would raise up Christ to sit on his Throne he seeing this before spake of the resurrection of Christ At verse 27. of the 2d chapter ye have the same words that you have here in Psal 16. Thou wilt not leave my soul in Hell neither wilt thou suffer thine Holy One to see corruption So that plainly the words of the Psalm are spoken of Christ and of his great Sufferings But now in the Second place Though his Sufferings were very great and many yet saith he My lines are fallen unto me in a pleasant place and I have a goodly Heritage But why so The Reason is in the Third place in verse 5. The Lord is the portion of my Inheritance and of my Cup the Lord my Father saith he hath drawn out my lines for me he hath measured out my condition and the Lord himself is my portion and the portion of mine Inheritance Thus now may every godly man say My lines are fallen unto me in a pleasant place yea I have a goodly Heritage Why for the Lord is the Portion of mine Inheritance and of my Cup Surely therefore he hath no reason to be discouraged whatever his Condition be Again Secondly If a man do not live upon his Condition it self but upon his call into his Condition then he hath no reason to be discouraged in regard of his Condition it self Now as our Lord and Savior Christ said Man lives not by Bread but by every Word of God so say I Man lives not upon his Condition but upon Gods Call into his Condition and if God cal a man into a Condition he wil maintain him in it therefore you find those two go together in Psal 16. Thou maintainest my Lot at the latter end of verse 5. And my lines are fallen to me in a pleasant place And thus it was with the Children of Israel when they went through the red Sea it is said The Waters stood like a wall on each side of them ye never read before of a wall of water and yet then the waters were as a wall unto them a strange kind of Wall made of Waters but saith the Text The Waters were as a Wall stood as a Wall on each side of them Beloved Gods Call is our Wall which wil bear off and bear up ones heart under troubles and discouragements O! â—aith a gracious soul what abundance of opposition do I meet withal in my Condition but yet the Lord hath called me into this Condition and therefore I am quiet I am contented I am satisfied I confess I did not think to have met with so much Affliction in my Condition as now I do but God hath called me into it and therefore I have Comfort Thus it
as to beleeve But if you do beleeve be in Christ are godly and have made your Peace with God blessed are you of the Lord nothing shal offend you nothing shall discourage you But if not godly if not in Christ if not beleeving every thing shall offend thee and discourage thee and thou hast no reason to be encouraged whatever thy condition be Shall we not then my beloved all of us as in the presence of the Lord seriously look into our condition and consider whether we be in Christ I or not But suppose I be in Christ or I be not in Christ beleeve or not beleeve what then If yet you do not beleeve if yet you be not in Christ if yet you be not Godly this Doctrine doth here from the Lord hold forth an invitation to you to come unto Jesus Christ for if a man be in Christ and be Godly then he hath no reason to be discouraged whatever his condition be If a man be not Godly he hath no reason to be encouraged whatever his condition be On the one hand there lies al Encouragements On the other hand there lies all Discouragements Now therefore in the Name of the Lord do I here this morning lay before this Congregation Life and Death Encouragement on the one hand and Discouragement on the other hand and if there be an Adulterer a Swearer a Lying Child or a Stealing Servant if there be ever a poor Wanton a Sabbath-breaker an Opposer of God here I beseech you in the Lord come unto Jesus Christ by all these Encouragements that I have been speaking of by all the Mercies of the new Covenant and by the Salvation of thine own soul man or woman I beseech you come unto Jesus Christ O! that men and women would give no rest unto themselves til they have made their Peace with God and til they have gotten into Jesus Christ And in case that you be in Christ and that you do beleeve that you be godly and have made your Peace with God Then see that ye walk up unto all these Encouragements see that you walk in the Comforts of the Holy Ghost O! you that are Godly if these things be as you have heard Why hang you down your heads why are you cast down and disquieted why do you not walk in the comforts of this Truth declared and in the strength of these Encouragements You see what a venture we have run to speak comfort to you that want comfort You have heard in several Exercises That a godly man hath no reason for his Discouragements whatever his condition be Not in regard of sin Not in regard of Failings and successlessness in Duties Not in regard of want of Assurance Not in regard of Temptation Not in regard of Affliction Not in regard of Desertion And now not in regard of his Condition in it self considered Now after all this I appeal to you you that are without comfort Do you not think that there are some wicked men in this Congregation that have presumed when they have heard these things preached and have said These things belong to me and so have endangered their own souls by presumption comforting themselves when they should not be comforted I appeal to you Whether you do not think That there are some wicked men in the Congregation that have thus endangered their souls by mis-application of these Consolations And if so that there hath been this hazard run and all to comfort you then will you now refuse this comfort O! you that have refused comfort al this while receive it in the Lord and you that were never comforted before now comfort your selves and walk in the comforts of the Holy Ghost And you that have gone up and down fearing trembling doubting and much discouraged yet now at the last say Why art thou cast down O my soul and why art thou disquieted within me Hope in God wait on God trust in God for I shall yet praise him who is the health of my Countenance and my God How you should so hope and wait and trust in God as to bear up your hearts against all discouragements I shall yet speak to in the next Exercise So much for the Ninth and Last Instance THE CURE OF Discouragements BY FAITH IN Jesus Christ Sermon XIII PSALM 42.11 Why art thou cast down O my Soul Stepney June 25. 1648. and why art thou disquieted within me Hope in God or wait thou or trust thou in God YOU have heard of the Saints Discouragements and the unreasonableness of them there is no just cause or reason for their Discouragements Would you now hear of some means against them The Psalmist saith in these words Hope thou in God or trust thou in God or wait thou on God And so the Doctrine plainly is this Doct. Faith is the Help against all Discouragements Hoping Trusting Waiting on God is the special if not the only means appointed against all Discouragements I had verily fainted unless I had beleeved saith David to see the goodness of the Lord in the Land of the Living I had fainted unless I had beleeved Faith bears up the heart against all Discouragements For your more cleer understanding of this Truth and our better proceeding I shal labor First To shew you what it is to Hope Trust in God or to Wait on him Secondly That Faith doth quiet ones heart in the times of Discouragements Thirdly That it is the Duty of all the Saints and People of God when Discouragements do arise then and then especially to trust in God and to exercise their Faith Fourthly VVhat there is in Faith that can bear up the heart against all Discouragements and how Faith doth it Quest 1 First If ye ask VVhat it is to Hope in God to Trust in God and to VVait on him Answ I Answer That to Hope in God is to expect Help from God To Trust in God is to rely or rest upon God for Help And to wait on him is to continue and abide in this Expectation or Relyance Properly according to Scripture Phrase Trusting in God is the Recumbency or the Relyance of the soul upon God in Christ for some good thing that lies out of sight I say first it is the Recumbency or Relyance of the soul upon God the staying of the soul upon God so you read in Isa 26.3 Thou wilt keep him in perfect peace whose mind is stayed on thee because he trusteth in thee So the Spouse in the Canticles is found leaning upon her Beloved and so we are commanded to trust not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on him that raiseth Christ from the dead which notes a siducial repose Rom. 4. â—3 so that Trusting in God is to stay upon him And then I say it is the Relyance or the stayance of the soul upon God in Christ and so I take it to be meant here for the word here translated God Hope or Trust in God
King said It 's a vain thing to wait on God any longer but the Prophet in the next words saith To morrow about this time shall a measure of sine flower be sold for a shekel and two measures of barley for a shekel in the Gates of Samaria Chap. 7. verse 1. So that deliverance doth somtimes come when men give over waiting And if deliverance do thus come to you what shame and grief wil this be to you how wil you befool your self and say O! what a fool was I that I could not wait a little longer I have given over waiting and lo now deliverance is come and I have no comfort in it When you give over waiting then you lose al your former labors though you have performed many Duties yet if you do not wait upon God therein you do lose al your prayers It 's said of Saul 1 Sam. 28.6 That he enquired of the Lord who answered him not and so he sought unto a woman that had a Familiar Spirit ver 7. yet 1 Chron. 10.14 it 's said That he enquired not of the Lord He enquired and he enquired not how doth this agree Wel for though he did enquire of the Lord yet because he did not wait upon God therein but gave over waiting his enquiring in Scripture Phrase is said to be no eâ—quiring Prayer without waiâ—ing in Scripture Phrase is no Prayer Look when a man doth give over waiting then d th he lo e al his labor his former Prayer is noâ—hing his former Duty noâ—hing it shal not once be remembred or imputed to him On the other side If you wait on God he wil not alway forget your work of Faith though he may seem to forget you yet the patient abiding of the meek shall not be forgotten for ever Psal 9.18 God wil come and visit you in due time He that doth come wil come and will not tarry yea and your very waiting that I may speak with reverence wil make him come the sooner 'T is not so with men if you expect a friend you do go forth to meet him but 't is not your expecting waiting that wil make him come But so it is with God your very expecting of him and waiting for him wil make him come and therefore the holy men in Scripture use this Argument with God for mercy Let me not be ashamed for I have waited on thee yea and if God do come he wil come with a recompence and pay you al your forbearance-Money Es 35. yea and when he doth come you shal be able to triumph in his appearing and say Lo this is our God we have waited for him if you have not waited you cannot triumph in his appearance but if you wait you shal say when he comes Lo this is my God and I have waited for him yea the Lord wil not only câ—me buâ— he wil come with a blessing for Blessed are all those that wait on him yea he wil not only bless you upon your waiting but he wil strengthen you therein Esai 40. Those that wait on the Lord shall renew their strength O! what a blessed thing is it then for to wait on God who would not hope trust wait on the Lord Is there any thing to be gotten by your sad Discouragements O ye of little Faith Are you able to alter one hair of your Condition by al your thoughtfulness Is it not much better now for to wait on God Why then do you not call your own heart aside and say Come O my soul Why hast thou limited the Holy One of Israel thus long Why hast thou dishonored Christ thus long by thy vain fears Why art thou cast down O my soul and why art thou disquieted within me Hope trust wait on God for he is the health of my Countenance and my God And thus now I have done with this great Argument ye have had the Patience to hear it Isa 35.4 the Lord give you Grace to practice it I conclude all with the words of my Commission Ye that are of a fearful spirit be strong fear not behold your God will come even God with a recompence he will come and save you OF THE SIN Against the HOLY GHOST Wherein is shewed I. What this Sin against the Holy Ghost is II. How and in what respect this Sin against the Holy Ghost is above all other Sins the Vnpardonable Sin By William Bridge of Yarmouth LONDON Printed by Peter Cole in Leaden-Hall and are to be sold at his Shop at the sign of the Printing-Press in Cornhil neer the Royal Exchange 1656. OF THE SIN Against the HOLY GHOST Matthew 12.31 32. Preached At Stepney Decemb. 29. 1650. VVherefore I say unto you All manner of sin and blasphemy shal be forgiven unto men but the blasphemy against the Holy Ghost shall not be forgiven unto men And whosoever speaketh a word against the Son of man shall be forgiven but whosoever speaketh a word against the Holy Ghost it shall not be forgiven him neither in this world neither in the world to come HERE are two great Arguments laid before you in these words First The largeness of Gods heart in forgiving sins unto the Children of men Every sin All manner of sin and blasphemy shall be forgiven unto men Secondly You have here the unpardonableness of the Sin against the Holy Ghost But the blasphemy against the Holy Ghost shall not be forgiven unto men I would rather chuse to speak unto the former Argument but if I should do so at the first possibly some poor soul would say Though Gods heart be very large in forgiving sins yet there is one sin that shal never be forgiven the Sin against the Holy Ghost and I fear I have committed that That I may therefore take away this Obstruction and make your way plain and easie to the forgiving mercy of the Lord I shal at this timâ—â—eak unto the last of these two Arguments But the blaspheâ—â—â—â—â—ainst the Holy Ghost shal not be forgiven Whosoever speaâ—â—â— against the Holy Ghost it shall not be forgiven him neither in this world neither in the world to come For the opening of which words two Questions must be answered Quest 1 The First is Whether these Jews that our Savior spake these words unto did then sin against the Holy Ghost Answ Some think No. But I rather conceive That these Pharisees did sin this Sin against the Holy Ghost for if you look into the 3d Chapter of Mark ye shal find that our Lord and Savior spake this because of some words that they had spoken against him he had cast out Devils and they said He â—ast out Devils by the Prince of Devils verse 22. Whereupon our Savior reasoned with them and at last he saith 〈◊〉 verse â—8 Verily I say unto you All sins shall be forgiven unto the Sons of men and blasphemies Verse 29. But he that shall blaspheme against the holy Ghost shal never be forgiven And the reason
this Work I wil admire and though I cannot reach it yet I wil not blaspheme and â—peak against it And if heretofore Christian thou hast found God breathing upon thy heart in any Ordinance publick or private Hinc discimus quantopere nobis ab odio fratrum câ—â—ndum est quandoquidem eo sit ut quandoque odio hominis in ipsam Dei vâ—ritatem feramur precipites Cartw. Harm â—ag 357. or in any Way of God take heed as for thy life that thou dost never speak evil or blaspheme that way of God wherein thou hast sound the Spirit of God breathing This Sin is alwaies accompanied with invidentia fratrum with the envy of the Saints and therefore some have thought the Sin against the Holy Ghost did consist in it in the envying of the Saints but though that be not it yet that accompanies it Canst thou not find thy own heart rise to those heights of Graces that others do take heed you never envy the Saints lest you fal from envying those that are good to oppose Goodness it self which is the proper Work of the Holy Ghost And if indeed you would be kept from this great Transgression then take heed of al declinings and the steps thereof There are three steps as in our Conversion to God so in our Apostacy declining and going out from God Three steps in our coming in to God First a mans Affection is taken with that which is good Then his Judgment is convinced And then his Wilstrikes in and he resolves with al his heart and soul to cleave to the Lord for ever So in a mans Declining and going out from God First a mans Affection declines Then his Judgment alters I thought so and so indeed before but now I am of another mind And then it comes to his Will and he wil go on and let Parents say and Ministers say and Friends say what they wil yet he wil go on and that because he wil. Now saith the Apostle If any man sin wilfully after he hath received the knowledg of the Truth there remaineth no more Sacrifice for sin therefore as you desire to be kept from this great Transgression doth your Affections decline take heed your Judgment do not alter Doth your Judgment alter take heed that your Wil be not perverse O! take heed of al Declinings and the stepâ— thereof But finally Forsake not the Assembling of your selves together as the manner of some have been but as heretofore provoke one another to Love and good Works and so much the more as you see the day approaching and what I say to you I say to al and to mine own soul Let us breath after the Spirit and walk in the Spirit For there is no Condemnation to them that are in Christ Jesus who walk not after the Flesh but after the Spirit O! let us pray to God for his keeping Grace it is he alone that keeps us and the Lord keep al our souls from this great Transgression OF THE SIN OF INFIRMITY Wherein is shewed besides other things I. That a man may possibly fall into the same Sin again and again yet be a true Disciple II. That this Sin may be but a Sin of Infirmity III. That being so Christ will not leave him in it but will come again and not cast him off By William Bridge Preacher of the Gospel at Yarmouth LONDON Printed by Peter Cole in Leaden-Hall and are to be sold at his Shop at the sign of the Printing-Press in Cornhil neer the Royal Exchange 1656. OF THE SIN OF INFIRMITY Matthew 26.43 Preached At Stepney And he came and found them asleep again for their eyes were heavy IN the Verses next precedent and consequent you may see the difference between the true and the false Disciple both sin'd but they differ in their sin and in the issue of it The true Disciple sleeps when he should have prayed and he slept again and again that was his sin for our Savior commanded them to watch and pray but Christ wakened them and would not leave them sleeping he came to them with his wakening mercy and they were awakened that was the issue of their sin But the false Disciple Judas was awake and he watched unto what was evil the good Disciple slept unto what was good and the false Disciple watched unto what was evil that was his sin For while Christ yet spake ver 17. Lo Judas one of the Twelve came and with him a great multitude with Swords and Staves from the chief Priests and Elders of the People Now he that betrayed him gave them a sign saying Whomsoever I shall kiss that same is he hold him fast and forthwith he came to Jesus and said Hail Master and kissed him This was his Sin wherein our Savior leaves him and doth not awaken him but suffered him to go on leading him forth with the Workers of iniquity That was the issue of his Sin In this 43. verse you have the true Disciples Sin and his Lords Grace his dealing by Christ and Christs dealing by him First He slept when he should have been at Prayer which Sin is described by the Cause thereof and by the Repetition of it The Cause of it in these words For their Eyes were heavy this sin therefore was a Sin of Infirmity a Sin of Weakness and so our Savior cals it verse 41. for saith he The Spirit indeed is willing but the flesh is weak The Repetition of this Sin you have in these words He found them asleep again Christ had wakened them before and commanded them to pray but they slept again and again thus did they deal by Christ Secondly But how did Christ deal by them he did not leave them in their Sin not cast them off as he did deal by Judas but he came to them again and as they slept again so Christ came again his waking Grace and Mercy was as high as their slumbring Sin they sin again and he comes again So that the Doctrine from the whol verse is this Doct. Though a man do sin again and again yet if his sin be a Sin of Infirmity Christ will not leave him in it but will come again and not cast him off For the opening and cleering whereof Three things will fall under our Consideration 1. That a man may possibly fall into the same sin again and again yet be a true Disciple 2. That this Sin may be but a Sin of Infirmity 3. That being so Christ will not leave him in it but will come again and not cast him off First It is possible that a good man may fall into the same sin again and again I confess it is an Evil thing so to do and a great Evil In some respects it may be worser to fal into the same sin than to fall into others for this may more wast ones Peace and destroy the Assurance of Gods Love sins against Light do the most darken Now when we have repented
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
Sin which they carry to the Devils Ordinances Who can come freely off from the Devils ground Wil men tempt God and think to prosper And what is it to tempt God but to put him upon an unnecessary Protection and Preservation of us Take heed therefore how you come at such Meetings lest you leaving God he do leave you Answ 6 Whatever Truth you know do not only know it in a Spiritual way but put the same into practice for he that know Truth carnally is not far from error and the way to be established in the Truth is to walk therein As ye have therefore received Christ saith the Apostle so walk in him rooted and built up in him and established in the Faith 2 Col. 6.7 Answ 7 Then go to God for his Establishing Grace and put your Judgments into the hand of Christ to keep them for you even as you would put your Children or Family into Gods hand to keep them for you when you are absent from them so put your Judgment into Gods hand to keep it for you also For it is God alone who doth settle us even the God of al Grace and he hath said Prov. 16.3 Commit thy Works unto the Lord and thy thoughts shall be established It is he that hangeth weights on the wings of the wind who hath founded the Earth on nothing and therefore though your thoughts be as â—leeting and uncertain as the wind yet he can hang weights upon them he can make you solid staid sober who do now stagger to and fro like a Drunken man And if you put your Judgment into Christs hand he wil keep it for you for faithful is he who hath called you who wil also establish your hearts in the Truth received Quest 2 But what shall I do that I may be more setled in my Life and established in the good Waies of God for I want Settlement in my Waies and Practices Answ 1 First You must be very sensible of your own unsetledness and be humbled for it He is not far from Grace that is senâ—ible of his sin that is contrary to it he is not far from Humility that is sensible of his Pride nor far from Sincerity that is sensible of his Hypocrisie nor far from Faith that is sensible of his Unbelief nor far from Establishment that is very sensible of his own Unsetledness Answ 2 Secondly Labor for a serious Spirit a staid solid and a serious Spirit a serious Spirit and an established heart go together Prov. 4.26 Ponder the path of thy feet and let all thy Waies be established Yong men generally are more unsettled than Antient men and what is the reason of it but because Ancient men are the more serious and ponderous yong men are the less serious and so the more unsetled Labor therefore to be more serious for the more you think of the greatness of God and the great things of your everlasting Estate and Condition the more serious you wil be Answ 3 Thirdly Be sure that you do not live upon your Condition it self but on the God of your Condition that is perpetual which hath a perpetuating Cause God is perpetual Perpetuum est quod habet causam perpetuantem but your Condition is uncertain although it be never so firm and good therefore live not upon your Condition I say but on the God of your Condition Answ 4 Fourthly Take heed of a divided heart that you have not a mind Et dabo eis cor unum 1. Mihi soli deserviens non idolis nunc enim divisum quando habent cor quo et me et idola colunt sic interpretatur R David eodemque sensu vertit Chald. Paraph. Alii cor unum 1. Simplex vocari putant quasi dicat faciam ut me simplici ac sinceâ—o â—nimo colant alii unum id est amicum atque consentiens quod in Christianis sactum fuisse scribit Lucas Act 4. multitudinis autem credentiam erat cor unum et anima una Septuâ—g videntur pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 legisse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alterum veâ—terunt enim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 et dabo illis cor alterum 1. Novum qui sensus magnopere mihi placet id enim videtur dicere voluisse cum dixit unum et cum dixit spiritum novum confirmat hanc interpretationem Ezek. 36.25 hanc eandem repetens sententiam non dixit dabo vobis cor unum sed dabo vobis cor novum et spiritum novum quanquam Jer. cap. 32 39. cor unum et viam unam dixit quid autem vocet cor alterum et spiritum alterum declarat statim cum dicit aufetam cor lapideum de carne corum et dabo eis cor carneum Maldonat in Ezek. 11. cap. 19. and a mind The double-minded man is unstable in all his waies saith the Apostle Now a man may hâ—ve a mind and a mind thus when his Conâ—cieâ—ce runs one way and his Affection anothâ—r way So it was with Herod his Conscieâ—ce told him that John was a just and an holy man and a pâ—werful Preacher therefore his mind was to deliver him but his affection was to gratifie the Damsel which begged Johns head and so his mind was to kil him Pilate also had a mind and a mind the mind of his Conâ—cience was to deliver Christ but the mind of his Affection wâ—s to gratifie and plâ—â—e the Jews Zedekiah had a mind and a mind thâ— mind of his Conscience was â—o spare Jâ—â—emiah but thâ— mind of his Affection was to gratifie hiâ— Nobl s And between these two â—â—nds how unconstant was he So now if the Mind of your Conscience lie one way and the mind of your Affection â—e another way you wil be wrung like Pauls Ship between two streams one while you wil be a Servant unto your Affection another while a Servanâ— to your Conscience and so between both you wil never be setled take heed therefore of this divided heart the Lord hath promised to give us one heart Ezek. 11. oneness in regard of God that we shal be one with him oneness in regard of men that we shal be one wiâ—h them oneness in regard of our selves that we shal not be divided in our own souls Therefore pray unto him for this Oneness and he wil fulfil this his Promise Answ 5 Fiftly Be sure that you put on the whol Armor of God for if you do not withstand in the day of Temptation ye cannot stand for ye fight not with flesh and blood saith the Apostle but with a more crafty powerful enemy and therefore if any place lie open he will be sure to find it out You know how it was with Ahab A man drew a bow and shot an Arrow at a venture and wounded him between the Joynts of the Harness Now Satan knows where your naked open place is and therefore if you be not harnessed al over with every Duty with every Truth and with every
great and though the thing be smal put your Faith to work in ordinary matters put your Faith to work Somtimes you come to a great matter and you put on your Faith there but because your Faith is not used to smal things your Faith wil not come on here I remember a Speech of Mr. Greenham concerning Suffering saith he If you would suffer hard things from Papists be content to suffer smal things from Protestants and if you would be able to suffer hard things from Enemies you must be content to suffer smal things from Friends saith he you wil never be able to suffer great things from Enemies if you are not able to suffer smal things from Friends So say I in the point of Doing You wil never be able to do great things by Faith if your faith be not used to do smal things And therefore Christians in al things you do the Life you live in the flesh put your faith to work in your particular Callings in smal things and when your faith is used to do smal things you wil be able to do great things but you wil never be able to improve your faith to do great things if you use not your faith to do smal things Fiftly and Lastly Study much and look much upon the Cal you have to any Work and do not stand poring upon your own ability or upon the difficulty of the work Thus these Worthies when the Lord called them the work was great awd difficult and they were weak but they looked upon Gods Cal and they did not stand poring upon their own Abilities but as Abraham considered not his own Body so these and therefore they did great things by faith Possibly a man is called to a Place in the Magistracy and he looks upon it as a great Work I am not able saith he it is beyond me So a man is called to the Ministry I have no Parts nor Gifts the Work is beyond me So for beleeving a man is commanded to beleeve but I cannot beleeve my heart is dead I cannot beleeve whereas now if men did but look upon the Cal of God they would be able to do great things for God Either Christian thou art commanded to beleeve or not If thou are not commanded to beleeve then Unbelief is no sin and if you are commanded to beleeve then you are called to it do not stand poring upon the Difficulty of your Work but look upon the Cal of God and thus shal your faith work and do great things And thus I have done with the main Doctrine that grows out of these words There are some particular Notes that as little Twigs do grow from this great Oak which I shal draw out and so conclude and that is out of the 32. Verse First In that the Apostle saith What should I say more for the time would fail me c. The number of Beleevers in the times of the old Testament it seems was not smal The time would fail me saith he to tâ—l of the Beleevers of the old Tastament few shal be saved indeed comparatively but through Grace many there are that do beleeve If there were many in the old Testament times certainly then there are many now in the new Testament times that do beleeve Secondly In that the Apostle doth here instance in Gideon and Barak and Sampson and Jeptha Gideon and Barak he instances in them thus much you may note God will own that Faith that is but weak at first Gideons faith was weak at the first Baraâ—ks faith was weak at the first it is more like to live this faith that is weak at the first than that which is born with Teeth faith that is weak at the first God wil own It is true not only for Faith that is weak at first but al weak Faith God wil own the weak faith and commend the strong faith he will bear with the weak faith and commend the strong faith See it in the case of Thomas Thomas saith he Reach hither thy hand and thrust thy finger into my side Lord saith he I beleeve my Lord and my God wel saith Christ Thomas thou beleevest here he owns his faith though it is weak but commends the strong faith Blessed is he that hath not seen and yet hath beleeved Christ wil own the weak faith and commend the strong faith but I say he wil own the faith that is weak at the first May be here are some that are Beleevers that begin to look after Christ some yong Christians that begin to look after God and turn from their evil waies and begin weakly at the first remember this God wil own that faith as weak as it is But God see here Gideon before Barak and Sampson before Jeptha The Second Note from thence is Though the Lord wil own the weak faith weak at the first yet God doth most highly esteem of them that do most excel in faith Gideon is before Barak Sampson before Jeptha those are in most account with God that do most excel in faith But then Thirdly In that the Apostle doth here instance in Sampson for a Beleever It is possible that a great sinner may become a true Beleever yea possibly a man may have true faith yet he may fal foully so Sampson but if he do fal foully and be a Beleever he is like to pay dearly for it so Sampson both his Eyes went for it but though a man do pay dearly for it yet God wil return again and own his faith and record his faith so Sampsons faith is Fourthly In that the Apostle doth here make mention of Jeptha Jeptha who was a Bastard under a reproach yet recorded for a Beleever Possibly a Bastard may become a Beleever one that lies under great reproach in regard of Parentage may become a true Beleever Behold what that is that wil rowl away reproach from a Family it is faith true saving faith behold here was a reproach upon Jeptha and his family as a Bastard now he beleeves and faith rowls away the reproach from his person and from his family and he is recorded for a Beleever Let none be discouraged in regard of any reproachful Condition that they are in true faith wil rowl away the reproach and by faith you may become of good report Fiftly In that the Apostle doth speak of David Of David also and Samuel and of the Prophets Consider I pray these were extraordinary men When then God hath any extraordinary work to do he wil raise up extraordinary men to do it and when God doth raise up a man exâ—raordinarily he wil give extraordinary Gifts But mat I would have you consider thence is this That we may make use of extraordinary Examples to strengthen our ordinary faith here are extraordinary cases and brought in by the Apostle to this end and purpose to strengthen our faith Be not discouraged then when you go into Scripture and read of extraordinary Examples Satan tels you I but
unto the special Protection of God though not to free yet to sanctifie and sweeten your Affliction That day you were converted and brought home to God you had a Right and Title given you unto al the Ordinances Jus ad rem though not in re they are your Fathers Plate and as a Child you may drink out of your Fathers Plate That day thou wert converted and brought home to God thou hadst a special Right and Title given thee unto al the Creatures you may look up to Heaven and see the Stars and say these are my Fathers Candles and when you hear the Thunder you may say this is my Fathers Voyce and when you see the Sea you may say this is my Fathers Fish-pond and when you see the Godly men of the World you may say these are my Fathers Children and when you see wicked men you may say these are my Fathers Dish-clouts to make his Children clean and when you consider of the Devils you may say these are my Fathers Hang-men his Executioners and when you see the Gold and Riches and Wealth of the World you may say this is my Fathers Dung-hil I say that day thou art converted and brought home to God God doth great things for you in that moment Now the more that you consider what great things God hath done for you the more your heart is engaged to God and the more your heart is engaged the more willing and able you wil be to suffer Secondly If you would strengthen your Faith to suffer great and hard things study much the Book of the Revelation which is a standing Cordial for the relief of the Saints in suffering in Anti-christian times and study and read and commend to your Children the Book of Martyrs where you have Examples to the Life of the People of God dying for the Faith but above al things study much the Sufferings of Christ Faith true saving Faith it loves to dwel in the Wounds of Christ and beleeve it the sight of a suffering Christ wil teach one to suffer nothing like it the example of Christ especially the sight of Christs Sufferings wil not only teach you to suffer but wil sanctifie your heart by the Suffering and wil provoke you to suffer What! shal the Lord Christ suffer such great things for me and shal I suffer nothing for him Study the Sufferings of Christ Thirdly If you would so strengthen your Faith as you may be able to suffer hard things consider much and frequently the great gains of Suffering possess your heart therewithal Beloved Suffering times are gaining times and if your heart and mind were but possest with that Truth it would not be a hard thing to suffer hard things and that by Faith I shal therefore spend a little time to make out this for the strengthening of your Faith that suffering times are gaining times Suffering times are Teaching times Blessed is the man whom thou chastisest correctest and teachest out of thy Law Schola Crucis Schola Lucis The Cross is Gods free School where we learn much Suffering times are teaching times As Suffering times are teaching times so suffering times are sin-discovering times Afflictions recal sins past and prevent sin to come Afflictions shew us the emptiness of the Creature the fulness of God the vileness of sin When Adonibezek had his Thumbs and Toes cut off he could remember his own sin You see how it is in Winter when the Leaves are off the Hedges you can see where the Birds Nests were when the Leaves were on in Summer time you could not see those Nests And so in prosperous times men do not see the Nests of their hearts and lives but when their Leaves are off then their Nests are seen Suffering times are sin-discovering times As Suffering times are sin-discovering times so Suffering times are Self-bethinking times You see many a man run on in the day of his Prosperity and never bethinks himself When the Prodigal was pinched then he bethought himself and Manasses in Prison then he bethought himself and saith Solomon praying for the People in Adversity If then they shal bethink themselves There is many a man that I may say doth owe his Convertion to his Affliction and can say If I had not been afflicted I had never been converted Suffering times are Self-bethinking times As Suffering times are Self-bethinking times so Suffering times are fruitful and growing times Every Branch in me he pruneth that it may bring forth more Fruit. Suffering times then are growing times As Suffering times are growing times so Suffering times are Truth-advancing times In the time of Prosperity we lose Truth in time of Adversity we find Truth and bear our Testimony for Truth then Truth is advanced It is a good Observation that Marloret hath upon Dan. 8. to shew that Truths were advanced by Suffering verse 11. it is said of the little Horn He hath magnified himself even to the Prince of the Host and by him the dayly sacrifice was taken away and the place of the Sanctuary was cast down And an Host was given him against the dayly Sacrifice by reason of Transgression it cast down the Truth to the ground and it practiced prospered That is saith he not the Horn as it is ordinarily carried for it is in the Feminine Gender which only can relate to the word Truth not to the Horn he cast down the Tru h and the Truth practiced and prevailed So that Suffering times are Truth-advancing Times As Suffering times are Truth-advancing Times so Suffering times are uniting times In times of Prosperity Professors they wrangle fal out divide but when the Shepheards Dog comes then the Sheep run together Suffering times are uniting times As Suffering times are uniting times so Suffering times are Praying times He that wil pray we say let him go to Sea there he wil be sick and that wil make him pray that is the meaning In their affliction they will seek me early Suffering times are praying times As Suffering times are praying times so Suffering times are Soul-assuring times There is many a man or woman goes up and down many years doubâ—ing and hath no assurance and when they grow sick God doth send in his Evidence for Heaven by the hand of that sickness and he hath Assurance for Heaven that never had it before according to that in Hos 2.14 I will allure her and bring her into the Wilderness and speak to her heart Comfort ye comfort ye my People saith your God speak ye comfortably to Jerusalem because her Iniquity is pardoned When In the day of her Warfare for her Warfare is accomplished her Iniquity is pardoned for she hath received double from the hand of the Lord. Suffering times are Soul-assuring times As Suffering times are Soul-assuring times so Suffering times are Weaning times when this Mustard is laid upon the Breast of the World then are we Weaned Suffering times are Weaning times Lastly Suffering times are Heavenly times and
Doctrine Page 325 3 If you do beleeve then see that you walk answerable thereunto ibid. Sermon XIII Means against Discouragements Page 327 DOCT. Faith is the Help against all Discouragements Page 328 For your better understanding consider 1 What is Hope ibid. 2 That Faith quiets the heart in sad times ibid. 3 It is the day of all the Saints to trust in God especially at that time ibid. 4 What there is in faith and how faith can do it ibid. Quest 1. What is it to trust in God ib. Answ 1 To trust in God is to rely on God for help c. ibid. 2 He that trusteth in God doth trust unto him for some good thing that lieth out of sight Page 329 Quest 2. How may it appear that Faith will quiet the soul Page 330 Answ It is proved several waies out of Scripture ibid. Faith gives free access to God Page 331 There are three Vails in Scripture 1. Of Obscurity 2. The Vail of covering guilt 3. A Vail of shame Page 332 Quest 3. How may it appear that when discouragements arise Faith must then be exercised and then especially ibid. Answ It was Davids case and the Scripture is express for it ibid. Quest 4. What power hath Faith to allay discouragements what is in faith can do it and how doth faith do it Page 333 Answ 1 Faith gives a man the true prospect of things past present and to come And all Discouragements arise because men do not see things as they are ibid. 2 True saving Faith sees that in God and in Christ which answers all our fears Page 335 3 Faith puts the Soul under Gods Commandements to answer all Objections Page 336 More briefly of saving Faith 1 It is the proper work of Faith to resign our wils unto Gods wil. Page 337 2 It is the proper work of Faith to apply a suitable Promise ibid. 3 True faith will not venture without Gods Call Page 338 4 True faith sees the hand of God in every dispensation ibid. 5 True faith looks on both sides of Gods Dispensation and of our own Condition ibid. 6 Fath sees one contrary in another ibid. 7 It is the work of true faith to engage God to suffer ibid. Application Then if discouragements arise exercise your faith ibid. Quest Will every faith quiet a mans heart ibid. Answ Negatively For There is a feigned and uneffectual and there is an unfeigned and effectual faith A counterfet faith will not quiet a mans soul c. ibid. Quest How then shal a man exercise his faith that he may bear up against all Discouragements Page 339 Answ 1 You must be humbled for your unbelief c. ibâ—d 2 Go not to God without Christ Page 340 3 Trust in the Lord himself and not in your own duties ibid. 4 Trust in the Lord before you do act in your business ibid. 5 Trust in Jesus Christ before you trust in the Promise Page 341 6 If God give you a Promise never let it go though you see nothing but the contrary ibid. Object I fear I should presume and tempt the Lord ibid. Answ To doubt after so much experience were rather to tempt the Lord Page 342 Quest If God give me a Promise and I see no performance how shall I not be discouraged Page 343 Answ Either it is thy Duty to beleeve on Christ or not if not why dost thou beleeve at all If it be thy Duty why shouldest thou not rely on him ibid. Be of good comfort for 1 If you want assurance in God look on Christ Page 344 2 If you want assurance turn your eyes from those Objections that invade your faith ibid. 3 Beleeve that you do beleeve Helps for Faith Page 344 1 God never leads his People to any great mercy but he puts the sentence of death on all means that tend to it ib. 2 It is a great sin to limit Gods mercy as to limit his power ibid. 3 When God gives a Promise he somtimes trieth whether we will beleeve or not ibid. 4 God often times fulfils one Promise and denieth another ibid. 5 When we see nothing but what is contrary to help then is Christs time to help Page 345 6 Be your Affliction ordinary or extraordinary you must trust to God for mercy ibid. 7 Questions to ask a mans own Soul to encourage us Page 346 8 Consider frequently and seriously what a blessed thing it is to trust in God Page 347 It is reasonable to wait on God For 1 He waited on you for your Repentance ibid. 2 You have waited on men wil you not wait on God ibid. 3 When you give over waiting deliverance may come to your shame Page 348 4 If you give over waiting you lose all your former labor ibid. 5 If you wait on God he will not alwaies forget your work of Faith Page 349 The Sin against the Holy Ghost ON Matth. 12.31 32. THere are two Arguments in the words Page 353 1 The largeness of Gods heart in forgiving sins to men ib. 2 The unpardonableness of the sin against the Holy Ghost ibid. I had rather speak first to the former but to prevent Objections from some distressed soul I shal fiâ—st speak to the latter Page 354 For opening the words Quest 1. Whether the Jews our Savior spake then to did then sin against the Holy Ghost ib. Answ Some think No But I rather think Yes for the Reasons in the Text. ibid. Quest 2. Is there any so giveness of sins in the world to come ibid. Answ It is an unusual Phrase noting the eternity of misery Page 355 DOCT. The Sin against the Holy Ghost is an unpardonable sin Page 355 The Truth opened by the enquiry into two things 1 What the Sin against the holy Ghost is ibid. 2 How this sin is unpardonable beyond other sins ibid. For to say what this sin is ibid. I answer Negaâ—ively and Affirmaâ—â—vely ibid. 1 Negatively It is not that sin whereby men do barely deny the Deity of the Holy Ghost c. ibid. 2 Nor is it every opposition to the work of the Holy Ghost c. Page 356 3 It is not necessary that every man who sins against the holy Ghost should be an universal Apostate as iâ— is ordinarily thought ibid. There is a two-fold Apostate Either one that declineth from the profession of the Truth Or one that rebels against the Tâ—uth revealed and wil go no further cleered by an example Page 357 4 Final Vnbelief and Impenitency is not the sin against the holy Ghost neither that a man lives and dies in nor that he purposeth to live in to the last for many have so purposed to live yet have been converted ibâ—d 1 The Jews did then commit this sin yet they had not continued in it to their death ibid. 2 Final unbelief is rather sin against God the Son ibid. 3 If final unbelief be this sin then Christ should threaten that he which dieth in his sin should not be forgiven
shal see their perseverance and Salvation Vse 3 But more practically This Doctrine looks wishly upon both Godly men and Ungodly It cals upon those that are ungodly to delight themselves in the Lord and to satisfie themselves in Christ in the things of Christ and in the Seed of Christ Doth Christ delight in his Seed and wil you hate despise and scorn his Seed Is he satisfied in seeing the Travel of his Soul in the saving effects of his Death justifying sanctifying and comforting the Children of Men and wil you be displeased therewith Wil you be pleased and satisfied in your sins and vain Conversation when Christ is satisfied in the Redemption of Men from their Iniquity and vain Conversation The Conversion of a Sinner is the Fruit of Christs Travel wherein he rejoyces and is delighted with a great delight and doth it grieve you to see a sinner turned from the evil of his waies Take heed how you walk contrary to Christ for if you walk contrary to him he wil walk contrary unto you and either he wil rejoyce and be satisfied in your Conversion or he wil be satisfied in your Damnation and if you do not convert and turn unto God how can you think that you are the Seed of Christ whom he hath travelled with But This Doctrine looks wishly also upon the Godly such as are the visible Seed of Christ and to you it saith 1. Why should you not be contented and satisfied with Christ alone al his delights are in you why should not al your delights be in him Is he satisfied in you why then should not you be satisfied with him and with that Condition which he carves for you Through him the Father is satisfied for your sins and he is satisfied in your person why then should not you be satisfied about your Condition 2. Why should you not labor to convert and draw others unto Christ Thereby he sees the Fruit of his Travel which is his delight wil you not do what you can to advance Christs delights And 3. If Christ be satisfied and delighted in you why should you not improve his Affection for the good of the Church King Ahasuerus was taken with and did delight much in Esther and she improved his Affection for the good of the Church have you gotten the heart of Christ the affections of Christ and will not you improve them for the good of the Church surely it is your Duty And 4. Upon this account why should you not labor to excel in Vertue his delights are in his Seed and they are such saith the Psalmist as do excel in Vertue Psal 16. Now therefore that you may in some measure answer the delights of Christ O labor more and more to excel in Vertue Quest What excellent things shall we that are the visible Seed of Christ do that we may answer the delights contentments and satisfactions which he doth take in us Answ 1 Many First in reference to Christ himself and his Service It is an excellent thing to have and bear the same mind to Christ that he had and bare unto us he did neglect his own Glory to procure our Comfort so for us to neglect our own Comfort to procure his Glory is excellent in time of Temptation to look upon Christ as our Gift and in time of presumption to look upon him as our Example to trust in Christ as if we had no works and yet to work as if we had no Christ I mean for a man to be so obedient to the Commandement as if he would be saved by the Law and yet to rest on the Promise as if he would be saved by Grace and in al our Service to God in Christ to walk by a Law without us and yet by a Law within us by a Law without us as our Rule and by a Law within us as our Principle These are excellent things in regard of Christ and his Service As for the Ordinances and means of Grace It is an excellent thing so to use the publick Ordinance as we may be more fit for private Exercise and so to use our private Exercise as we may be the more fit for publick Ordinances to wait upon God in the use of al means yet not to tie the workings of the Spirit unto any one particular to observe what that Ordinance is that is most decried and dispised by the World and to advance and honor that to worship Christ in a Manger These are excellent things in regard of the Ordinances and Means of Grace As for your Graces Gifts and Comforts An excellent thing it is for a man so to exercise one Grace as he may be fit for another so to exercise his Faith as he may be fit for Repentance and so to exercise his Repentance as he may grow up into more Assurance to make al your Graces Parents to your Comforts and your Comforts Hand-maids to your Graces that your Gifts may beautifie your Graces and your Graces sanctifie your Gifts to be of high Parts and a low Spirit to know much and yet to love respect and honor those that know less These are excellent things in regard of our Gifts Graces and Comforts As for your Condition It 's an excellent thing for a man to be thankful for his present Condition and yet not to be in love therewith nor to live thereon it 's ill to murmur in any Condition it 's good to be content in some but in every Condition to be thankful is excellent To fear the Lord in Prosperity and to love him in Adversity never to think that my condition is extraordinary to trust God with my condition by Experience and yet to trust in God for my condition over and beyond al experience These are excellent things in reference to our Condition As for your Converse and dealing with men An excellent thing it is to use no Company but such as you may receive sâ—me good from or communicate some good unto to take no offence and to give none being very unwilling to give offence and very backâ—ard to take it to rejoyce in anothers Graces and to grieve for anothers sins to be a Lamb in ones own Cause and a Lyon in Gods of a sweet and meek disposition yet zealous and active for God and in al our dealings with men to deal with God through men saying if they curse or bless God hath bid them do it and in case that any man offend you to be more ready to forgive than he is to acknowledg his offence that your forgiveness may rather draw out his acknowledgment than his acknowledgment draw out your forgiveness These are excellent things in regard of our converse or dealings with men As for your Callings and outward Estates It is an excellent thing for a man so to use his particular Calling as he may be fit for his General and so to use his General as he may be fit for his particular To make your Sail fit for your
Vessel that your heart may not be too big for your business nor your work too big for your heart But your self par negotio being like the Ant or Pismire that doth rather abound in Pectore in the Breast ubi animus est where the mind lies than in Ventre in the Belly ubi stercus est where the dung lies and if your Estate be great to account your self Gods Steward not his Treasurer and if it be little to study rather how to give an account of your little than to encrease unto much These are excellent things in regard of your Callings and Estates As for your Recreations and outward Mirths It is an excellent thing for a man so to be merry as he may not grieve for his Mirth afterwards to have your part and share in the Saints breakings as wel as in their rejoycings so to rejoyce in the Creature as not to forget the Creator so to rejoyce in the Servant as not to forget the Master so to rejoyce in your Inn as not to forget your Home so to recreate your self as you may not take pleasure in your pleasure but to rise from this Table with an appetite not with a glut and to be a bungler at the best Recreation and to make al your Recreations as so many Engagements to serve God the more freely and cheerfully These are excellent things in regard of your Mirths and Recreations As for the Works of God and his Dispensations It is an excellent thing for a man to know what Gods Design is yet to admire where you cannot understand to praise God for his Judgments as wel as for his Mercies for his Hel as wel as for his Heaven and though the vial be powred out upon your Relation yet to bless God and at least to be silent remember Aaron And in al Gods dealings stil to make a good and candid Interpretation for that wil argue your Love to God which wil argue his Love to you for that which ends in your Love to him came from his Love to you These are excellent things in regard of Gods Works and Dispensations As for Truth and Error It 's an excellent thing for a man so to mind the Truth of the Times as he do not neglect the Power of Godliness and so to mind the Power of Godliness as he do not neglect the Truth of the Times an excellent thing for a man so to mind new Truth as not to lose old Truth and so to keep the old Truth as not to neglect new Truths And in al times to stand free from the Monopoly of an Opinion for it is the property of an Error to monopolize the man and to engross his thoughts words and actions but he that placeth his Religion in one Opinion hath no Religion in Truth though his Opinion be true Good therefore it is to stand cleer and free from these Monopolies These are excellent things in regard of Truth and Error As for your Death It is an excellent thing for a man to desire to die and yet be contented to live to desire Death for the enjoyment of God and to be contented to live for the Work of God to give up your daies to God as an act of your Faith which you have received from him as an act of his Love to say in truth if my Father have any more work for me to do I shal live longer if his work be done I am willing to go home to my Father though I ride home behind the worst Servant that he keeps in his House An excellent thing it is to die standing or kneeling to die on that ground where I should live and to live on that ground where I would die These are excellent things in regard of Death Now excellent things do become those that are the Seed the visible Seed of Christ Are you therefore the visible Seed of Christ then these excellent things do become you for his delight is in the Saints and such as excel in Vertue Now therefore as you do desire to answer unto Christs delights O labor more and more to excel in vertue And thus I have done with this great Argument Christ in Travel the greatness of his Travel his Assurance of Issue and his delight and satisfaction in the sight thereof Christ shal certainly see the Travel of his Soul and be satisfied and if you do not yet see the issue of his Travel accomplished on your Soul yet stay wait and expect for saith the Text He shall see the Travel of his Soul and be satisfied and in due time you shal see it too and be satisfied Wherefore wait on the Lord and again I say Wait on the Lord. FINIS M R Bridge's New Works viz. 1. Scripture-Light 2. Christ in Travel 3. A Lifting up for the Down-cast c. THE GOOD MAN'S PEACE Sermon I. PSALM 42.11 Stepney April 16. 1648. Why art thou cast down O my Soul and why art thou disquieted within me Hope thou in God for I will yet praise him who is the health of my Countenance and my God IN these Words ye read of the sad Discouragements of a gracious Spirit with those Remedies that he applied and used against them The Discouragements are exprest in Two Words under Two Similitudes Cast-down Disquieted As a man is bowed or cast down under the weight of some heavy burden so art thou cast down O my soul saies David And as the Sea in the time of a storm is much disquieted so art thou also disquieted wiâ—hin me O my Soul The Remedies that he useth against these Discouragements are Two Self-Reprehension and Self-Admoni ion First He doth chide himself for his diffidence and distrust in God Why art thou cast down O my soul and why art thou disquieted within me He chides and rebukes himself for it Secondly He doth admonish and call upon himself for to wait upon and hope in God Hope thou in God Why First Because I shal yet be delivered For I shall yet praise him Secondly Because Salvation belongs unto him alone He is the health of my Countenance Or the Salvation of my Countenance Thirdly Because he is in Covenant with me and I with him He is my God The health of my Countenance and my God I begin with the former part of this Verse wherein you may observe these Three things First That there is an inward Peace and Quietude of Soul which the Saints and People of God ordinarily are endued with This is implyed Secondly It is possible that this Peace may be interrupted so far as Gods People may be much discouraged cast down and disquieted Thirdly That the Saints and People of God have no reason for their Discouragements what ever their Condition be VVhy art thou cast down and why art thou thus disquieted within me thou hast no reason for it The latter of these being the main is that indeed which I specially aim at But because the two former will give the better rise unto this