the Body of Christ and again verse 14. For by one Offering he hath perfected that is consecrated saith Calvin for ever them that are sanctified And saith our Savior Omnes prorsus authores quos ego legerim interpretantur pro iis ego me in sacrificium offero et cum dicit ut sint ipsi sanctificati in veritate significat initiari consecrarique sacrificio Maldonat in Joan. 17. Calvin in Heb. 10. For this cause do I sanctifie my self that is saith Maldonate according to al the Authors that I have read I do consecrate and offer up my â—elf a Sacrifice that they also may be sanctified or consecrated in Truth and not in Ceremony as the People were by the Sacrifices of the old Testament which were but a shadow of the great and true Sacrifice Christ on the Cross And if our Lord and Savior Christ when he died on the Cross was then offered unto God as our first Fruits then al the crop and lump must be sanctified thereby but when he died he was offered up unto God as our first Fruits and therefore saies the Apostle Heb. 2.11 For both he that sanctifieth and they who are sanctified are of one as the first Fruits and the Crop or Lump were of one plainly therefore when Christ died for us he did then sanctifie and set apart al those whom he died for and so the consecration and sanctification of his Seed is another Fruit and immediate Effect of his Death Thirdly As he did consecrate al his Seed by his Death so he did merit Heaven and Eternal Salvation for them opening the Gates of Paradice I mean the Coelestial Paradice for them again for as the first Adam by his Sin and Disobedience did bring Death and Eternal Condemnation upon al his Seed Humilitas passionis Christi meruit nobis apertionem januae quod per eam datum est sufficiens pretium redemptionis nostrae quia tanta fuit humilitas in redemptore quanta fuit superbia in prevaricatore Altissiodor Lib. 3. Tract 1. c. 7. and did cause the Gates of Paradice to be shut against him and al his Posterity so the Second Adam did by his Death and Obedience open the Gates of Paradice and Salvation for al his Seed and therefore when he was on the Cross he told the Thief This day shalt thou be with me in Paradice why did he not rather say This day shalt thou be with me in the third Heavens for our Paradice is the third Heavens as appears plainly by comparing the 2d and 3d Verses of the 12. Chapter of 2 Cor. But because as I conceive he was performing his Obedience on the Tree as our Second Adam and so opening Heaven and our Paradice in opposition to that hurt and mischief the first Adam did by his Disobedience in eating of the forbidden Tree and if ye look into Heb. 10.19 20. ye shal find that the Apostle Paul saith thus Having therefore Brethren boldness to enter into the Holiest by the Blood of Jesus by a new and living way which he hath consecrated for us through the vail that is to say his flesh So that the opening of this way to Life for his Seed was the proper and immediate Effect and Fruit of Christs Death and Sufferings Fourthly As he did merit Eternal Life and Salvation for his Seed opening the Gates of Paradice again for them So he did by his Death recover the Image of God unto al his Seed For as the First Adam by his Sin and Disobedience did then lose the Image of God which loss he saw as an immediate Fruit and Effect of his Sin so the Second Adam Christ did by his Death and Obedience merit the repair and recovery of the Image of God 〈…〉 for his Seed which Purchase he did then obtain presently and did see the right thereunto immediately setled upon his Seed and Children whom he died for for saith the Apostle Heb. 9.12 But by his own blood be entred in once into the holy place having obtained Eternal Redemption for us So that before he entred the holy place he had obtained our Redemption look therefore what that is which we in Scripture are said to be redeemed from that he obtained presently for his Seed Now we are not only said to be redeemed from the Wrath to come but from all Iniquity Tit. 2.14 or from our vain Conversation and that by his blood 1 Pet. 1.18 19. Qiemadmodum non transit Adae damnatio nisi per generationem incarnaliter ex eo generatos sic non transit Christi gratia et peccatoruÌ„ remissio nisi per regenerationem spiritualiter per ipsum regeneratos sicut delictum Adae non nocet nisi suis in eo quod sui sunt sic nec gratia Christi prodest nisi suis in eo quod sui sunt Parisiens de causis cur Deus homo Cap. 9. This purchase therefore he obtained presently by his Death Neither can it be said that then al his Seed should be immediately freed from their vain Conversation For as Parisiensis doth observe wel As the sin of the first Adam doth not hurt his Seed but in that they are his so the Grace of the Second Adam doth not actually profit his Seed but in that they are his But the Seed of Adam are his as they receive Flesh from him when they are born so the Seed of Christ are not his but as they receive the Spirit from him and when they are born again but though the Seed of Christ have not this Image actually stamped on them til they do beleeve yet they have a right both to Salvation and Sanctification immediately setled on them by the Death of Christ as a Child may have a right to a Land by the Purchase of his Father before he comes of Age though he be not actually possessed of the Land til he do come of Age This Right therefore and the Settlement of it upon the Seed of Christ is another fruit and immediate Effect of his Death and Sufferings Fiftly As he did recover the Image of God by his Death Nunc judicium est mundi nunc princeps hujus mundi eâ—icietur foras Joan. 12. justitia Dei hoc efficere dehuit ut ab eo pateretur Diabolus quod ille inique intulerat scil ut ab eo ligaretur quem inique ligaverat seu ligari procuraverat ab eo ejiciretur de mundo quem ipse et spiritualiter et corporaliter injuste ejecerâ—t Paris cap. 9. so he did spoil and destroy the Power of Satan which Satan had over al his Seed For as by the Sin and Disobedience of the first Adam Satan got a Power over al his Posterity so by the Death and Obedience of the Second Adam this Power was broken in reference to the Seed of Christ for saith the Apostle Heb. 2.14 He also himself took part of the same that through Death he might destroy him that had the power of
and Obedience of the Second Adam did merit the efficacy of Grace for us Alius non perfectius meritum Christi esset causa salutis predestinatorum quam reproborum quia quod attinet ad sufficientiam meriti aequaliter respicit omnes tum reprobos quam predestinatos c. Bannez 1. part Aqui. 23. q. art 5. And 5. If Christ did not merit the efficacy of Grace he should merit no more for those that are saved in Heaven than for those that are damned in Hel for he merited a sufficiency of Grace say the Adversaries even for those that are in Hel but that is an ugly Assertion even in the Eyes of moderate Papists But 6. Do we not pray for the Efficacy of Grace and of Christs Death When David said Incline my heart to thy Law and not unto Covetousness when he said Open mine Eyes that I may see the wonders of thy Law did he only pray for the sufficiency of Grace No but the efficacy of it therfore we may and do stil pray so and that upon the account of Christs Merits Surely therefore Christ hath not only merited the sufficiency but the efficacy of Grace 4. Cujus oppositum est erroneum maxime si nâ—gâ—tur Christum nobis meruâ—sse fiaâ—m Bannez 1 pâ—re q. 23. art 5. Zumel 1. part q. 23. art 5. He did not only merit some Blessings of the Covenant but that which is commonly called the Condition of the Covenant He died to procure Faith and Repentance he did not only die to merit a power for us to beleeve but by his Death he did also merit Faith and Repentance for look what the Father worketh in us by him that he merited but the Father worketh Faith and Repentance by him For he worketh in us that which is wel-pleasing in his sight by Jesus Christ Heb. 13.21 Now Faith and Repentance are wel-pleasing in his sight 2. Christ merited al that Grace which the Father hath promised for al the Promises are Yea and Amen in him but the Father hath promised not only to give us a poweâ— to beleeve but to take away the heart of stone that is actual resistance and to give an heaâ—t of flesh that is a yielding heâ—rt and what is Faith but a yielding unto God And ye shal all know me saith God 3. Christ merited for us that which he works in us but he works Faith in us for he is the Author and Finisher of our Faith Heb. 12. 4. We pray to God for Faith and Repentance I beleeve Lord help my Vnbelief and Christ prayed for Peter that his Faith might not fail Si quis sicut augmentum ita etiam initium fidei ipsum credulitatis offectum quo in eum credimus qui justificat impium et regenerationem baptismatis pervenâ—mus non per gratiae donum id est per inspirationem spiritus sancti corrigentem voluntatem nostâ—am ab infidelitate ad fidem ab impiâ—tate ad pietatem et naturaliter nobis inâ—sse dicit Apostolicis dogmatibus adversarius approbatur Concil Arausican 2. Can. 5. Qui orat et dicit ne nos inseras in tentationes non utique id orat ut homo sit quo est natura neque orat id ut habeat libeâ—um arbitâ—tum quod â—â—m â—ccepit cum crearetuâ— ipsa natura neque orat remissionem peccatoruÌ„ quia hoc supâ—rius dicitur demitte nobis dâ—bita nostra neque orat ut accipiat mandatum sâ—d plane orat ut faciat mandatum Concil Milevetan Epist Familiaris B in Et hoc a deo ipso datum est vobis ut non solum credendo credatis in ipsum Christum Fabr. Boderian Et hoc a Deo ipso datum est vobis ut non solum credendo credatis in Meschicho Quiodmanstad We also pray for the Faith and Conversion of Infidels and that in the Name of Christ do we only pray that God would give them and us a power to beleeve that it 's said we have already we pray for Faith and Repentance in the Name of Christ therefore Christ hath merited Faith and Repentance And 5. The Apostle tels us expresly that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very work of Beleeving is given us upon the account of Christ Vnto you it is given for Christ not only to beleeve on him but to suffer for him Phil. 1.29 Some would read these words otherwise being much pinched with the strength of them but the old Siriack Translation reads them thus though Grotius either consulting with the Latin Translation or his own declined Judgment makes these words for Christ to be a Pleonatine but Councelâ— Fathers and others read them thus Unto you it is given for Christ not only to beleeve on him and so the words ought to be read for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be read in the first clause of the verse as it is read in the last but in the last part of the verse it is read for to suffer for Christ what is that is that in the behalf of Christ No but for his sake So therefore the same words in the former part of the verse are to be read for Christ that is for the sake of Christ to you it is given to beleeve for Christs sake Now look what the Father gives as an act of free Grace that he gives upon the account of Christs Merit for free Grace and Christs Merits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Versio Siriaca Concil A ausican 2. can 5. 25. Milevitan ad Innocent in Epist 95. Austin lih de praedest StoruÌ„ cap. 2. Ambros Anselm comment Vide Justinian Velasquez in Locum Vasquez in 3. part tom 1. Q 19 art 4 c. 2. go together in the Language of Pauls Epistles but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the work of Faith is given us as an act of free Grace for saies the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and look what the Father gives for Christs sake that Christ hath merited but as the Father hath given us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to suffer for him that is for his sake so saith the Apostle he hath given us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Christ that is for his sake to beleeve So that when Christ died for us he did not only merit a power to beleeve and repent but he did merit Faith and Repentance Now if Christ did merit al these things then knowing that the Father is Faithful in paying and performing what the Son purchased he must needs know and be fully assured that he should see and enjoy al those effects of his Death which he travelled for when he died Applic. 1 If the e be the Effects of Christs Death and he had such ful assurance to obtain them al then surely Christ did not die for al the particular men of the World for he did not only merit Eternal Life and Salvation but Grace and Holiness Faith and Repentance for al those whom he died for and he shal uâ—ely obtain al the
a fault and a man takes the one and correct him and let the other go it argues rather that he is his Father than not So though Chastisements do not alwaies argue God to be our Father yet it doth rather argue his Fatherly Love than not Answ 2 And is there any thing in God that is not a friend to all the Saints When a man is a friend to another not only his Purse is his Friend his Estate is his Friend his Staff is his Friend but his Sword is his Friend So if God be a Friend to a man then not only his Love is his Friend and his Mercy his Friend but his Sword is his Friend his Anger is his Friend Now God is a Friend to all the Saints and therefore his very Anger and Justice is a Friend too But Answ 3 In the third place What are those visible Characters of Love which are engraven upon an Affliction First If Affliction be a blessing to one then it doth come from Love and if a man can bless God under Affliction then it is a blessing to him Jobs Affliction was a blessing to him Why Because he blessed God under it The Lord gives and the Lord takes away blessed be his Name c. Secondly If an Affliction do end in our Love to God then it comes from Gods Love to us for our Love is but a reflection of Gods Love and it doth flow from his and if I can say I love God never the worser for this Affliction then I may say God loves me never the lesser notwithstanding this Affliction Thirdly If an Affliction teacheth the mind of God then it doth come from Love As many as he loveth he chastiseth And blessed is the man whom thou chastiseth and teachest out of thy Law So that if Affliction be a teaching Affliction then it doth come from Love Fourthly If it be laid on in measure and imposed in due and seasonable time so as a man may grow thereby then it doth come from Love When a man intendeth to kill and destroy a Tree or to bring it unto the fire he cuts it at any time so as it shal grow no more but if he cut it in a due time it argueth that he intendeth it for growth So when God pruneth and cuts by Afflictions in such a time as men may grow in Grace it argues his Love Fifthly When God is especially present in Affliction and more present in an Affliction than at another time it argues that the Affliction doth come from Love Now whoever you are that make this Objection and fear the Affliction doth not come from Love are you not able to say Thus I find it indeed though I have been much afflicted yet through Grace I have bâ—en able to bless the Lord under my Affliction and to say The Lord giveth and the Lord taketh away c. I love the Lord never the lesser for mine Affliction and the Lord hath taught me much in this mine Affliction I have gained more by my sickness than by many a Sermon yea and he hath cut me in due time for if I had not met with such an Affliction at such a time I did not know what evil I should have fallen into and this I must needs say I have had more of Gods Presence in my Affliction than ever I had before Well then be of good Comfort though your Affliction be very grievous yet it doth come from Love And thus it is with all the Saints and People of God and therefore why should they be discouraged whatever their Affliction be Object 8 But though a Christian have no reason to be discouraged in regard of his own private Affliction yet hath he not reason to be discouraged when it goes ill with the Publick And thus it is now with us we see how it is with this poor Nation Troubles and Calamities from every Part therefore I am thus discouraged and have I not cause to be cast down and to be much disquieted now Answ Indeed this is a sad thing and O! that we could weep day and night and pray too for this poor bleeding Nation If ever Gods People here in England had cause to be afflicted troubled and humbled under the hand of the Lord and to run together in Prayer surely they have reason now yet saith the Scripture Say to the Righteous in evil times it shall go well with him Did ever any Calamity come down like a storm upon a Kingdom but God did provide some hiding for his own Children Did he not provide an Ark for Noah in the time of the Flood and a Mountain for Lot in the time of the fire of Sodom The worst that man can do is but to kill his neighbor Death is the worst that can fall and what is death but an in-let to Eternal Life unto the People of God When the Saints in the Primitive Times came to bear witness by their deaths unto the Truth of Christ then they said Now we begin to be Christians indeed now we begin to be like to Christ There is a Three-fold Death Spiritual Death in sin Eternal Death for sin And Temporal Death which came in by sin If God spare me from the two former Deaths the Spirituâ—l Death and Eternal Death and only inflict the Temporal Death have I any cause to complain Thus it is with the Saints though they die Temporally yet they are free from the Spiritual and Eternal Death and what Godly man may not say I could not live long in Nature and shall I now bear witness unto the Truth with this little spot of time that remains Christ died for us the Just for the Unjust and shal not I that am unjust be willing to die for the just The worst of all is Death the worst of Death is gain When my Body is broken may I not say if Godly now a poor Pitcher is broken and shall go no more to the Well now a poor Prisoner my soul is delivered and I go home unto my Father But if you look into Rev. 7. you shal â—ind what a glorious issue God doth give unto al his People in the times of publick troubles ver 9. After this I beheld and so a great multitude which no man could number of all Nations Kindreds and People stood before the Throne and before the Lamb cloathed with white Robes and Palms in their hands A Robe is a Garment of Majesty Palms are an Ensign of Victory and saith he I saw them with Robes and Palmâ— The world looks upon my Servants as poor and of low spirits but saith Christ I look upon them as under a royal Princely Garment in Robes and of a Princely spirit And though the world look upon them as discomforted yet saith Christ here they shal overcome for they have Palms in their hands but who are these This Scripture tels ver 14. These are they which come out of great Tribulations and have washed their Robes and made them
Christ suffering in his Soul I shal deliver my self in these Four Propositions 1. That Christ did truly suffer in his Soul 2. That he did suffer in his Soul immediately 3. That he did suffer and encounter with the Wrath of God 4. That he did suffer and endure the very torments of Hel in this Life Prop. 1 Our Lord and Savior Christ did truly suffer in his Soul for it pleased the Father to bruise him and hath put him to grief Perspicuum est sicut Corpus flagellatum ita animam vere doluisse ne ex parte veritas et ex parte mendacium credatur in Christo Hierom. in Esa 53. Isa 53.10 And saith Christ himself My Soul is heavy unto Death he was in a great Agony Luk 22. insomuch as he sweat drops of Blood verse 42. Now an Agony signifies the sorrows of Combaterâ— entring the Lifâ—s with the sence of their utmost dangers of Life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matthew tels us that he began to be very sorrowful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be berounded or besieged with Sorrow Chap. 26.36 37. My Soul saith Christ is exceeding sorrowful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Timorem significat sive metum impendentis mali et vixaliter inveniri apud bonos authores vereque Graecos Chamier Cap. 16. Lib. 5. Tom. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesychius Nam scopus loci est explicare infirmitates à Christo susceptas et quamvis aliquando 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cauâ—â—m genitivo notat internam causam motus vel actionis quae significatur verbo regente nunquam tamen significat causam externe impellentem ad actionem Ames Bellar. enervat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even unto death Mark tels us that he was sore amazed amazement notes an universal Cessation of the Faculties of the Soul from their several Functions he was afraid and he was sore afraid the Apostle saies that he was heard Heb. 5. in the thing that he feared ver 7. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used doth somtimes signifie Reverence or Piety but so it cannot be taken in this place for it 's said he was delivered or heard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from his Fear But Amazement is more than Fear And Mark tels us that he began to be sore amazed Chap. 14.33 Yea he was not only amazed but he was very heavy and he began to be very heavy so we read it but the English word is too short 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he began to be so affected with evil as that he was as it were disabled for the minding of any thing else the word is compounded of a privative and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 People as if he began to be out of the Body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat maximam consternationem adeo ut nulla admittatur consolatio Nicol. Arnold Relig. Socinia pag. 501. it 's the same word that is used in Phil. 2.26 And was full of heaviness Now if our Lord and Savior Christ was thus sorrowful and exceeding sorrowful amazed and sore amazed heavy and his Soul heavy even unto death then surely he did truly suffer in his Soul But it may be that Crellius and the Socinians with their Friends wil tel us that his Soul suffered only by way of Sympathy and fellow-feeling with his Body Therefore Prop. 2 I ad in the Second place That as he did truly suffer in his Soul so he did suffer in his Soul immediately for look where the Disobedience of the First Adam began there the Obedience of the Second Adam did begin also Now the Disobedience of the First Adam was not only in his Body in eating with his mouth the forbidden Fruit but in his Soul likewise and he did eat with his Body because he did affect with his Soul to be like God there did his sin begin viz. in the Pride and Unbelief of his heart and therefore the Obedience of the Second Adam was not only to be performed with his Body but with his Soul and to begin there the Soul is not properly said to suffer when the Body suffers and by way of sympathy but when a grief is taken or an affliction Et sane nisi paenae fuisset particeps anima corporibus tamen fuisset Redemptor Calvin Institut Lib. 2. Cap. 16. which doth first arrest the mind and heart of men Now Christ did truly suffer in his Soul for as his active Obedience was Spiritual in his Soul as wel as Corporal in his Body so was and ought to be his passive also and if Christs Sorrow did not begin in his Soul why is it said that he troubled himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 11.33 When he saw her weeping and the Jews weeping he groaned in the Spirit and was troubled Quam pudenda fuisset haec mollities eousque torqueri ob communis mortis formidinem ut sanguineo sudore diffluerit neque posset recreari nisi Angelorum conspectu quod illa precatio ter repetita transeat caelix c. annon ex incredibili amaritudine animi profecta ostendit asperius et majus arduum fuisse Christi certamen quam cum morte communi Calvin ibid. but according to the Original and your Margent he troubled himself Why so but because this trouble of his did begin from within and upon this account he did sweat drops of Blood when his Body was in good health and free from every sickness the Body wil not sweat but when Nature is oppressed when it 's under some outward burden then it sweats Christ was under no outward burden of Disease only death was now approaching the fear of which alone simply considered could not make him sweat drops of Blood for saies he I have a Baptism to be baptized with and how am I streightened till it be accomplished Luk. 12.50 Surely there was some other evil the apprehension whereof did immediately fal upon his Soul which did run and flow over into his Body Christ did suffer in his Soul immediately That 's the Second Proposition Prop. 3 As Christ did suffer in his Soul immediately so he did suffer and conflict with the Wrath of God I do not say Neque tantum innuimus Deum fuisse unquam illi adversarium vel iratum quando enim dilecto filio in quo animus ejus acquievit irasceretur sed hoc nos dicimus Divinae severitatis gravitatem eum sustinuisse quoniam manu Dei percussus et afflictus omnia irati et punientis Dei signa expertus est Calvin ibid. that the Father was wroth or angry with his Person some do here distinguish of the wrath of God somtimes it is taken for the hatred of Persons so the Reprobates are called Vessels of Wrath Rom. 9.22 Somtimes it is taken for the execution of Corrective Justice so God is said to be wroth with his own People Deut. 4.21 Somtimes it 's taken for the execution of Vindicative Justice and
those very sins that he hath died and satisfied for Corvinus is not ashamed to speak it out and it or worse must needs follow from that Doctrine for many shal be damned not only for their Unbelief and sins against the Gospel but for their sins against the Law Rom. 2.12 2 Cor. 6.9 Either then Christ satisfied for these sins when he died for them or not if not then it seems that men possibly may have their sins against the Law pardoned which Christ hath not satisfied for for the Maintainers of that Doctrine say That it 's possible that al may be saved and so have their sins pardoned and if mens sins may be pardoned which Christ hath not satisfied for then is the Satisfaction of Christ made void according to the Doctrine of the Socinians and if Christ did bear and die and satisfie for these very sins which men are damned for then shal God punish the same sin twice which even a just man wil not do and then wherein doth our great Gospel Sacrifice of Christ on the Cross exceed the Sacrifices of the old Testament for the Apostle tels us Heb. 10.3 That in those Sacrifices there was a remembrance again made of sins every yeer but here shal be a remembrance again of sins made not every yeer but unto al Eternity O! how unsatisfying is this to the heart of Christ that instead of seeing the Travel of his Soul he shal see those damned that he died for yea damned for those sins that he satisfied for al which must needs follow upon the Doctrine of universal Redemption According to that Doctrine Christ may miss the ends of his Death and Sufferings for he died not only for the Salvation of those whom he died for but for their Sanctification Ephes 5.26 1 Pet. 1.18 Tit. 2.14 but al the men of the World are not sanctified clensed and redeemed from their vain Conversation and from al Iniquity Surely therefore if he should die for al particular men he should miss his Ends yea according to that Doctrine Christ may not obtain that which he hath merited and purchased for he hath not only merited Salvation but Grace and Holiness for those whom he died for as hath been proved already if therefore he died for every particular man of the World then al the men of the World must be gracious and holy or Christ must never come into his purchase nor obtain what he hath merited and can that be satisfying to the heâ—rt of Christ Sciendum est ita Christum Dominum pro peccatis totius generis humani satisfecisse donaque omnia gratiae quae illi post lapsum pâ—imorum parentum conferuntur infinitaque alia promeruisse et nihilominus applicationem effectuum suorum meritorum certis quibusdam legibus alligatam reliquerit Molina lib. arb Concord qu. 23. art 45. disp 2. Talis â—uit satisfactio Christi ut ea posita liberum fuit Deo obtinendae salutis eam conditionem ponere quam vellet ipse vero Deus posuit conditionem fidei Arnol. Corvin contra Molinâ— Cap. 28. p. 442. Impetravit Christus omnibus â—econciliationem et remissionem sed ea conditione Remonst Collat. Ha â—â—â—s Art 2. Licet satiâ—factio Christi sit praestita â—eatus noster non statim aboletur nisi prius fidei et poenitentiae conditionem impleamus Conr. Vorsrtius schol 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad 54. Object But our Lord and Savior Christ did die conditionally and merited the blessings of the New Covenant conditionally to be given out upon condition of Faith and Repentance which are the Condition of the New Covenant and therefore though men do not obtain all the blessings of the Câ—venant yet Christ shal not lose his Ends nor the thing purchased by his Death because if men do not perform the Condition he never did intend they should have the blessing or the thing purchaâ—ed Answ But did Christ merit Grace and Holiness condâ—tionally the Question now is not about Salvation or Justification but about our Sanctification If you speak of our Salvatiâ—n in remission of Sin you speak not to the matter in hand and if you speak of our Sanctification what Condition can be performed before that 1. And if Christ did merit and intend that our Holiness and Sanctification should be bestowed on us upon condition of Faith and Repentance then a man may repent and beleeve before he be Sanctified and before he have any true saving Grace and Holiness 2. No Condition can be performed before Grace and Holiness but a work of Nature and hath Christ â—erited that Grace shal be bestowed upon a work of Nature the Apostle speaks directly contrary 2 Tim. 1.9 Who hath saved us and called us with an holy calling not according to our Works but according to his own purpose and Grace And 3. If Christs Merits were thus conditional then the Will of God the Father must be also conditional for there is a correspondency between the Merits of Christ and the Wil of the Father the Father wils that to us which the Son hath merited for us and as the Son merited so doth the Father wil the bestowing of the blessing but the Father doth not wil our Grace Holiness and Sanctification upon condition for the Maintainers of that Doctrine of Universal Redemption say That Gods secret Wil and his revealed Wil are one and the same nothing different if therefore God doth wil our Sanctification and Holiness upon Condition then when he commands us to beleeve repent and obey his Commandement must be Conditional and when he commands us to forsake our sins his Command for that is Gods Wil must be Conditional and if those Commandements be conditional then they cannot be resisted nor his Wil resisted yea then it wil be no sin not to keep Gods Commandement for if his Commandement be to be observed upon Condition then if I do not perform that Condition I do not transgress his Commandement as if you command your Servant to do a thing if he will if he wil not he doth not transgress your Commandement Surely therefore the Wil of God and his Commandements are absolute such therefore is the Merit of Christ But Secondly If Christs Merits were thus Conditional relating to the performance of some Condition as of Faith Repentance and Obedience then Faith Repentance and our Obedience were not merited by the Death of Christ the contrary hath been proved already look whatever Christ laid down his life for that he merited but he laid down his life to redeem us from our vain Conversation and from al Iniquity therefore from Unbelief hardness of heart and from al the Disobedience of our Lives and therefore he merited our Redemption from these Thirdly If Christs merits were thus Conditional then the Wil of God the Father must be pendulous wavering uâ—certain and undetermined til it be determined by some act of Mans for if man do perform the Condition then he is to give out the blessing
onely so far discouraged as to refuse comfort for soul and body but my soul refuseth Duty and casts off Duty too for the present Answ 3 Thirdly therefore It is possible that a good and gracious mans discouragments may extend thus far too You wil think it strange that I find an instance for this in that holy man Jeremiah yet if you look into Jer. 20.7.8 and 9. verses you find it made good Indeed saith he The word was as fire in my bones and I could not forbear But for the time he did resolve to forbear preaching in the name of God which was his duty which he had commission to do for saies he I wil not make mention of him nor speak any more in his name This Holy Gracious man was under temptation he was much discouraged and thereupon he said so Yet verse 13. he saith Sing to the Lord praise the Lord for he hath delivered the soul of the poor from the hand of evil doers But then mark the next words Cursed be the day wherein I was born let not the day wherein my mother bare me be blessed Cursed be the man who brought tidings to my Father saying A man child is born to thee What a sudden change was here even in the best of the Saints from incouragments to discouragements O! but I have not only cursed the day of my birth as Jeremie and wished that I had never been born But I am weary of my life and have sought after mine own death and was there ever any Godly Gracious man that was thus discouraged and cast down Answ 4 Yes What think you of Job I was weary of my life Job 10.1 And in the 3. Job pouring out his complaint in regard of himself he saith vers 20. Wherefore is light given to him that is in misery and life to the bitter in soul vers 21. Which long for death but it cometh not and dig for it more than for hid treasures Now ye know that those which dig for Gold and Silver dig industriously and earnestly Thus it is with me saies Job I am so afflicted and distressed and in such bitterness of soul that I long for death and dig for it as for hid treasures O! what a mighty deep of discouragments may the Saints and people of God fal into and yet be Godly Gracious Quest 2 But why doth God suffer his own people and dearest children to be thus discouraged and their peace to be interrupted I know wil some say that al our present joy and comfort is but a creature and so may be ecclipsed and that Satan is near unto the best of Gods children thrusting and pushing them forward into these discouragments that they may be like unto himself who is a discouraged Spirit Answ Sic verus justitiae Sol nonnunquam oritur ad nos accedit a liquando rursus a nostro climaâ—e aberrat utrumque tamen benesicium nostrum est Frumentum in Terram jactum eget aliquo tempore ut congelatur induretur aliquo etiam ut molliatur neutrum illi obest utrumque nâ—cessarium est unum ut crescat alterum ut Radices agat Granat but why will God suffer it to be so In General It is for their good for their good they have and for their good they do want their Peace and Comfort The Star which led the wise men to Christ did not alwaies go before them but somtimes it appeared somtimes it was hidden from them but both appearance and hiding was for their benefit its first appearance invited them to Christ and its withdrawance made them more diligent in seeking after him So when Christ hid himself from his Mother Mary she sought him the more and when she found him she rejoyced the more but both his absence and his presence her fear and her comfort was for her good for his absence did encrease and draw out her desires and his presence did encrease and draw out her joyes When God is absent from us then we have testimonies of our Love to God by our desires after him and when he is present then we have testimonies of his Love to us by the shines of his Countenance so that whether God shines or not whether we have comfort or not both is for our good Thus in the General but yet more Particularly First Ye know it is Gods way and manner to deal with the Children of men according to their own dispositions to stoop and condescend unto their infirmities Therefore saies the Prophet Hosea Hos 11.4 He draws us with the Cords of a man Now it is mans disposition to come to God at the second hand So long as man can find a fulness in any Creature he comes not to God but first he sees an emptiness in the Creature Duty and Ordinance and then he saies O what a fulness is in God himself in Christ himself 1 Tim. 5.5 The Widdow that is desolate trusteth in God though a Widdow yet if not desolate somtimes she would not trust and therefore God suffers a desolation to come upon her Widdowhood When Davids men took up stones to have stoned him then the Text saies He encouraged himself in the Lord his God 1 Sam. 30.6 So long as man hath encouragement els-where he doth not encourage himself in the Lord his God This being mans Nature and God having a design of Love upon his own Children he suffers a damp and discouragement to pass upon all their Comforts their Peace to be interrupted their hearts disquieted and their souls discouraged that so they may encourage themselves in God alone Secondly This inward Peace and quietness of soul is so great a Commodity that God would have the price to be inhanced and raised Common and ordinary blessings once lost and found again are extraordinary It is a common and ordinary mercy that a man sits in his Shop and walks up and down in his Trade but if he be sick a while lose his health and not able for five or six weeks to look into his Shop if then he can get down but one day O saies he what an extraordinary mercy and blessing is it that I should go down again Thus the interruption of an ordinary blessing does raise it to an extraordinary So long as a man hath his health and strength though he be able to travel forty fifty three-score miles a day he is not much affected therewith but if he be sick a little and at deaths door and then begins to recover though he can but put forth his Hand or stir his Leg he blesses God and saies O Friends I can stir my self in my bed I can move my Hand or my Leg what an extraordinary mercy and blessing is this So in this caie So long as a man hath inward Peace and quietness of soul without interruption he looks upon it as a common mercy and blessing but if his Peace be a little interrupted and his soul buffeted by Satan
SOmtimes the discouragements of the Saints and people of God are drawn From their Duties the failings and successlessness of their Duties For they reason thus Through the Lords Grace and Mercy I have been kept from great and gross sins yet if the Lord loved me indeed he would draw my heart neer unto himself but when I come to prayer or duty I find so much deadness dulness and awkness of heart and spirit that I fear the Lord wil never accept such a one as I am nor such duties as mine are when I go to prayer either prayer is altogether absent from me or I have no life therein if I go to hear the word I am not attentive but filled with distractions and whatever duty I perform I want life and love in it O! my heart is like a rock or stone and therefore I fear the Lord wil not accept my duty and the rather because I find that I have been long at prayer and I am never the better the Lord hears me not the Lord regards me not and have I not just Reason and Cause to be discouraged now Answ No Here is reason indeed why you should be afflicted but no reason yet why you should be discouraged I confess indeed here is cause and reason of grief and of affliction for take Prayer to instance only in that and it is That act and work of the soul whereby a man doth converse with God God conversing with man and man with God And is it not a sore affliction for a poor creature to be shut out of Gods door such a freind as God is O! saith Chrisostome it is more bitter than death to be spoiled of Prayer and hereupon as he observes Daniel chose rather to run the hazard of his life than to lose his Prayer Prayer is the souls Weapon and is it not a grief to want a Weapon in our spiritual warfare Prayer is the souls Ornament the excellent Garment of a Christian and is it not an affliction to be without this Garment and to be found naked Prayer is the Christians Element And as the fish lives in the water as in its Element and dyes when it is out so a Christian lives in prayer as in his Element and his heart dies when he is out of it Prayer is the souls Provisioner fetcheth in Provision for the soul and for al its Graces The old bird the Dam goes abroad and fetcheth in meat for the young ones and they lye in the nest gaping to receive the meat upon its return and if the old one be kild abroad the young ones wil die presently at home So here Prayer goes abroad and fetcheth in provision for al our Graces and they al lye gaping to receive this provision from the mouth of Prayer if this be killed how can those other Graces live The truth is The more sweetness a Christian finds in any work the greater is his affliction if he want that work now what abundance of sweetness doth a Gracious soul find in Prayer therefore when a man is narrowed or shut up in Prayer it cannot but be a great affliction to him But though it be a matter of great affliction yet a good man hath no reason to be quite discouraged yea though he meet with many failings therein and cannot pray as he would nor perform duty as he should Quest How may that appear Thus. Answ First Every Godly Gracious man is in Covenant with God by Jesus Christ and that Covenant is a Covenant of Grace which is the great Charter the Magna-Charta of al his spiritual Privilidges and Immunities Now in this great Charter the Lord doth proclaim this That sincerity shal go for perfection That a little done for God in the time of temptation shal be counted much In this great Charter the Lord doth proclaim unto al his people That he doth rather regard the bent of the heart than the inlargment of the heart That he dorh rather regard the wil to do than the doing In this great Charter the Covenant of free Grace the Lord proclaims unto al his people That if they do fail in prayer and other duties for I speak not of prayer only though I instance in that He wil not cast them off but he wil rather be moved to pity them for the Covenant that the Lord makes with his people is as the Covenant that a man makes with his wife I wil betroth thee unto me for ever saith the Lord. Hos 2 Now a man wil not put away his wife for every failing neither wil the Lord put a way his people nor cast them off because he is betrothed to them though they do fail in duties Again in this great Charter and Covenant of Grace the Lord doth proclaim unto al his Children That what they want in performance he wil make up in indulgence He proclaims this unto them That he wil require no more than he gives he wil give what he requires and he wil accept what he gives Now therefore am I in that Covenant of Grace and are there many failings in al my duties yet if this be true That the Lord is more moved by my failings to pity me than to cast me off then I have no reason for to be discouraged And thus it is with every child of God he is in this Covenant of Grace and so the Priviledges and Immunities of al this great Charter belongs unto him Secondly Though there be many failings in a Godly mans duty yet so long as it is a duty there is som-what of Christ therein there is som-what of God therein Now God wil not cast away his own becauâ—e it is mixt with ours but he wil rather pardon ours and accept ours because it is mixt with his The Husband-man doth not cast away his wheat because it is mixt with chaff he brings it into his barn and there is a time when he wil seperate the chaff from the wheat but he doth not cast away the corn because it is mixt with chaff yet this grain of wheat hath nothing of the Image of the Husband-man upon it but there is never a duty of a Godly man but hath somwhat of the Image of Christ upon it and therefore I say he wil not cast away His because it is mixt with Ours but he wil rather pardon and accept of ours quamvis odibilis detestabilis et execrabilis sit causa mea in ore meo nihilominus in ore tuo benedicto in ore tuo sacratissimo et in labiis tuis quibus tanta gratia diffusa est est favorabilis Parisiens de Rhetor. Div. cap. 21. Est et alia firmitas et confirmatio meae partis quod tu ipse advocatus es et propitiatio qui es et Judex meus et propter hâ—c non est possibile ut patiaris causam meam periclitari in manibus meis Apud homines enim non est possibile ut advocatus fidelis et justus permittat
afflicted yet if the Body be well although the Body be afflicted yet if the Spirit be well it is some comfort but where both are down the Condition is sad and seldom doth any great Temptation befall a man but Soul and Body are both down at once though at first it falls upon the Spirit yet it descends into and fires the Body And therefore saith Paul I received a Messenger of Satan a thorn in my flesh buffeting of me As in the Comforts of the Holy Ghost though the Comforts be powred out upon the Soul and Spirit yet they run down upon the Body So in the troubles of Temptation though they seize first upon the inward man yet they â—un upon the skirts of the outward man also And thus you find it with Job Chap. 7.1 God had put Job into Satans hand only with this reserve See that thou spare his life The Devil having the power first he loads him with outward Afflictions and then with inward Temptations while he was under his outward Afflictions how sweetly did he carry it Blessing the Lord saying The Lord gives and the Lord takes away blessed be his Name but when the Volly of Temptations came then see what a sad Condition the good man was in how he was all on fire as if Job could not be found in Job while he was under these Afflictions he rebuked his Wife for saying Curse God and die but now being under Temptations himself he wisheth to die and curseth the day of his Birth In Job 7.15 My Soul chuseth strangling and death rather than my life but had this Temptation any influence upon his Body too It seems his heart and soul and spirit was much disquieted for he saith Why hast thou set me as a mark against thee ver 20. But was his Body fired with it too yes verse 13 14. When I said my Bed shall comsort me my Couch shall ease my complaint then thou skarest me with Dreams and terrifiest me with visions As now we find by Experience many poor souls cannot sleep while they are under their Temptations and if you will see the Sum and up-shot of all read what he saies at verse 20. I am a burden to my self and so many now Why should I live any longer I am a burden to my Family I am a burden to mine Acquaintance a burden to all my Friends I am a burden to my self who knows the burden of a poor tempted soul but he that bears it Heb. 11.37 Temptations are ranked among the greatest Afflictions They were stoned sawn asunder were tempted and in Heb. 2. it is said of our Savior That himself suffered being tempted yet he sinned not under his Temptation So that there is somwhat of a suffering in every Temptation although one be free from Sin And in Revel 12.12 it is said Wo to the Inhabitants of the Earth and of the Sea for the Devil is come down unto you having great wrath And wherein is his wrath more seen than in his Temptations O! what a sad and woful condition is it then to lie under Temptations Yet let me tel you though there be some suffering in every Temptation and the least temptation is a great Affliction yet the Saints and People of God have no reason to be discouraged or cast down whatever their Temptations be Quest How may that appear Answ 1 Four Demonstrations of it First If Satan do therefore tempt the People of God that he may discourage them then have they no reason to be discouraged because they are tempted by Satan I say if Satans great design end and aim in all the Temptations of the Saints be to discourage them then they have no reason to be discouraged because they are tempted for then they should gratifie Satan and give him his end Now Satan doth tempt that he may tempt he tempts unto one sin that he may tempt unto another he tempteth a man to sin against the Law that he may make him sin against the Gospel and what greater sin against the Gospel than unbeleeving discouragements He knows or thinks such and such a person is gone from his Kingdom and he saith though I cannot hinder his Salvation but he will be saved do what I can yet I will hinder his Comfort and make him draw heavily and if I can but discourage him in his Duty I shall in time make him to cast it off His great design is to discourage and therefore whenever any Godly man is tempted he should say well through the Grace of Christ seeing Satans design is to discourage my design shall be to bear up my heart and spirit against all discouragements Answ 2 Secondly If God our Father doth pity his Children under their Temptations and the more they are tempted by Satan the more they are pitied by God then have they no reason to be discouraged whatever their Temptatioâ—â—â—e How is it with your own Bowels If you had two Childreâ— one that is in your house with you at home and another that is iâ— Spain or Italy abroad Quo gravior incumbit tentatio eo solet indulgentius agere cum suis Deus Brightm Apoc. 2.49 exposed to grâ—at Tempâ—â—tions is not your pity most towards that Child that is abâ—oâ—d and exposed to most Temptations Your Love may be expressed to him that is at home as much anothâ—◠〈◊〉 but your pitying love is most to him that is abroad As in the time of a Storm great Rain or Hail if you have one Child lie in youâ— boâ—om or sitting upon your knee and another that is abroad in the opâ—n fields though your love in one kind may run out to him thâ—t is upon your knee yet doth not your pitying Love run ouâ— more to him that is abroad in the open fields Thus it is with God he hath two sorts of Children Some that are exposed to more temptations and some that are exposâ—d to less though his Grace and Love may run out more in one kind to them that are less tempted yet his pitying Love runs out most unto those that are most tempted And upon this account you will find in Scripture that when God saw any of his Children were to go into any Sad Temptation he did either immediately before in or after more than ordinarily reveal himselâ— unto them the more you are tempted by Satan the more you are pitied by God it matters not whether your Temptation be great or smal if less you have the less pity if more you have the more pity why then should you be discouraged although your temptations be never so great Answ 3 Thirdly If all the Temptations of Gods People be overcome and broken before they do fall on them then have they no reason to be discouraged or cast down because they are tempted Now so it is Christ was a common Person not only in his death but in his life he did act and work and bear as a common person as our Second Adam all
Because they were upon a Covenant of Works So when men are under a Covenant of Works if they miscarry but in one action though tempted thereto by Satan yet God may cast them thereby Now al the wicked stil are under the Covenant of Works and therefore though it be but one act wherein they miscarry and they be drawn thereunto by Satan yet God somtimes doth and justly may cast them thereby unto al Eternity But as for the Saints and People of God they are not under a Covenant of Works but of Grace al of them are so and therefore God deals graciously with them not measuring them by any one carriage under one Temptation No saith the Lord it is but the time of their Temptation I wil not measure this man or woman by what they are now but as they are when they are cool most themselves and out of Temptation O! what a Gracious Priviledg is this Who would not labor to get into Christ to become Godly to be in this Covenant of Grace And as for you that are Godly tel me upon al this accompt Have you any just cause and reason for your discouragements under your Temptations Surely No whatever your Temptations be yet you have no reason for discouragement Quest But what then What shall I do that I may bear up my heart against all discouragements in this kind that I may not be cast down or discouraged by reason of my Temptations I confess indeed that there is no reason why a godly man should be discouraged in this respect but yet it is a hard thing to bear up against all Discouragements in time of Temptation What shall I do in this case that I may not be discouraged whatever my Temptations be Answ I will say nothing to your Natural Temper If Temptations arise from Natural Causes then Natural Means as Physick are to be used and applied and People should do well to be perswaded thereunto But somwhat by way of Direction Spiritually First If you would not be discouraged under your Temptations Take heed that when you are in Temptation you do not expect too much from any one means of help over expectation breeds discouragement disappointment doth breed Discouragement it is not the sadness of your Condition but Disappointment that doth cause Discouragement If a man be in debt and under an Arrest so long as he thinks he hath friends to bail him or some Goods and Commodities to make sale of he is not discouraged but if he expect much from his friends and all fail him and his goods be seized that he cannot have help come in at that door nor from any other means which he expected from then he is quite discouraged If a man be in the Water wherein there is danger of drowning so long as he can get hold of somthing that wil bear him up he is not discouraged but if he lay hold of some tuft of Grass on the Bank side and that breaks he falls back again and is more plunged into the Water and if he be not scared out of al thoughts he is more discouraged than ever So here In Temptation we are as in the Water and in fear of drowning crying out We sink we sink then we fly to some tuft of Grass some means or other and if that break or fail then we are quite discouraged Would you not therefore be dejected or cast down in time of Temptation take heed that you do not lay all your strength upon one tuft of Grass this or that mans Counsel this or that particular means but say rather I am now indeed in the deep and in fear of drowning see no means of deliverance but Gods waies are in the deep and he is infinite he hath waies and means that I know not of therefore though I use the means yet I will not rest on them and though all tufts of Grass break and Anchors come home yet I wil wait on God Secondly If you would not be discouraged in time of Temptation Take heed that you do not say of your Temptation This is no Temptation Satan tempts first unto what is evil and then he tempts Gods People to think that their Temptation is no Temptation as long as a man thinks it is but a Temptation he thinks it wil not last long it is but a Temptation it wil not hold alwaies and so his heart is in some measure upheld with hope But when Satan can perswade that the Temptation is no Temptation but a worser matter then the heart sinks and dies take heed therefore that ye do not say that your Temptation is no Temptation Thirdly Consider what infinite Engagements are upon Jesus Christ to succor and relieve poor tempted souls you can never be discouraged under Temptation so long as you think how mightily Christ is engaged to help those that are tempted and engaged he is many waies Engaged by his own Temptations for hâ— was therefore tempted that he might be able experimentally to succor those that are tempted Engaged he is by Promise for he hath said he will not quench the smoaking flax yea though it hath more smoak than fire Engaged he is by his Interest in you and his Name upon you Engaged he is by his own Gracious Disposition when he was upon Earth he cured those that were vexed by Satan Art thou now tempted thou art now vexed by Satan Christ is as gracious in Heaven as he was on Earth Engaged he is by Office for saith the Apostle We have not such an High-Priest as cannot be touched with our infirmities but was in all points tempted as we are that he might succor those that are tempted he is our great High-Priest When the man-slayer was pursued by the Avenger of Blood if the man-slayer fled unto a City of Refuge he was safe there where he was to stay til the death of the High-Priest and when the High-Priest died then he was set at liberty The Lord Jesus Christ is our High-Priest by whose Death we are set at liberty and by whose Life we are al preserved it is his Office to succor poor tempted souls pursued by Avengers of blood and if a good man be faithful in his Office much more wil Christ by whom al other men are faithful Yea God our Father hath erected an Office for the succoring of poor tempted souls and Jesus Christ hath this Office whenever therfore you are tempted fear you shal miscarry under your Temptation then remember Christ and say O! but the Lord Jesus is in Office he is bound by Office to succor poor tempted souls and such a one am I he is engaged by his own Temptation he is engaged by Promise he is engaged by his Interest in me and his Name upon me he is engaged by his own Dâ—sposition he is engaged by hâ—â— Office and therefore though I be tempted unto what is evil yet avoid Satan for I shal be delivered I am tempted but I shall be delivered for the Lord
they are much refreshed and if they want them then they are much discouraged and say Ah! Christ loves me not and God is gone wil return no more Why Because they measure Gods Eternal Love by some present Dispensation But if Gods present Dispensations may seem to run cross to his Eternal Purpose why then should they be discouraged and say he is gone for ever Now so it is he may hide his face he may withdraw and deny particular Comforts and Manifestations yet love me eternally O! that people would not measure Gods Eternal Affection by some present Dispensation so should they never be much discouraged Answ 2 Secondly If you would not be discouraged in this Condition Take heed of letting fal any despairing despondent unbeleeving Speeches for the more busie Satan is about you in the time of Desertion the more tedious wil that time be and more full of Discouragements Now look as it is with some Dog if you let fal a Bone or Bread or Meat the Dog staies and waits still but when he finds none he goes his waies So it is with Satan when a man is in a Desertion he comes and saith he this is a time for me to work who am the first-born Child of Darkness and this soul being in the dark it is a fit time for me to work upon him there he stands and if any despairing despondent Speeches do fall from you Satan staies the longer but if none fall he goes away the sooner Have you therefore been or are you under any Desertion and let fal any bones for Satan look back and gather them al up again gather up these crums again and mourn over them and take heed for the time to come for the more of these fall the longer Satan staies and the more you will be discouraged Answ 3 Thirdly Be sure that you hear things indifferently on both sides There are two Parties pleading in your souls in the time of Desertion One that doth plead for Christ to maintain and bear up the Love of Christ in your heart saying He is gone indeed and he doth hide his face but he wil come again and shine upon you again There is another Party that doth plead the cause of Satan against Christ saying He is now gone and will return no more you shall never see his face again In this case be sure that you do hear things indifferently and let not your Ear be open to one and shut to the other He can never judg â—g hâ—ly that doth not hear both parties Though it be no time to judg when you are under Temptation and in the dark yet how â—â—equently do poor souls judg themselves in this condition and even judg themselves to be under Judgment why but because they hearken more to one side than to the other If Satan come and tel them a story of Gods Displeasure they will be sure to hear that at large but if Christ come and tel them a story of Gods Love to sinners that they hear not or if they do yet as a man that reads a Book to confute it is disputing against what he reads all along so are they also disputing against the words of the Gospel all along as they hear them saying in their hearts O! but this is not made to me it is a good Promise but it belongs not to me this is not my condition and a hundred such O! buts But is this equal How is it possible but that a man should mis-judg and be much discouraged when he hears thus Wherefore my Exhortation from the Lord is which I beseech you in his Name to receive Never receive any Relation from the Law but be assured your Ears be as open for to hear the Gospel Never receive any Relation or Story from Satan but let your Ear be as open to hear what Christ saith And why should not this Exhortation be received Had I intreated some great thing for Christ would you not have done it But now that I only intreat you to carry things indifferently to have an Ear open as wel to Christ as to Satan will ye not yield to it O! me thinks every gracious soul should say Well through Grace I will hearken more to Christ I confess indeed I have heard what Satan hath said but when Comfort hath come I have turned away mine Ear and have not heard or if I have heard I have been disputing against what I have heard and making Objections all along now the Lord pardon this evil to me through Grace mine Ear shall be more open to Christ and less open to Satan So do and you will never be much discouraged whatever your Desertion be Answ 4 In the Fourth Place Labor more and more for to live by Faith When God seems to be mine Enemy saith Luther and to stand with a drawn Sword against me then do I cast and throw my self into his Arms and what better way than to venture upon God in this case and to say Whether saved or not saved whether damned or not damned whether Hypocrite or not Hypocrite I do cast my self upon God at a venture It is the Love and Favor of Christ that you mourn after and are discouraged for the want of you cannot get a more ready and compendious way to get this Love than when you are in the dark to throw your selves into Christs Arms at a venture this takes and wins the heart of Christ over to you what will this poor soul throw himself into my Arms saith Christ now I do seem his Enemy well then I will shew my self to be his friend and this is the proper work of this Life as for those sights and visions of God they are the work of Heaven and though God give them somtimes yet it argues more strength of Grace for to be able to live without them Suppose two men in your work one that must have his pay presently his wages presently yea before he hath done his work the other wil not have his wages till his work be all done and if ye offer him money no saith he I will stay till all be done and receive it in a lump together Which of these two is the ablest man or which the poorest man Will you not say surely he that cannot stay is the poorest and he that can stay longest for his wages is the ablest man So it is here God hath two sorts of Servants one that doth go by Visions and Manifestations of Love and are not able for to live at all by Faith but must have sights and visions and manifestations every day or else they die and murmur or complain And others say O! but these sights and visions are for Heaven if God wil have it so I am contented to stay til all my work be done which of these two is the poorest or the strongest Will not ye say surely he that is able to stay is strongest and he the poorest and weakest that is not able to stay or
out your skil and strength and hath no design but of Love upon you wil you then be discouraged Thus it is with all the Saints surely therefore they have no reason to be cast down in this respect Object 3 O! but I am not so much troubled about my outward Condition as about the condition of my Soul the Lord knows my Souls Condition is very sad for somtimes I am under the Ordinances and somtimes not somtimes I can stir out to an Ordinance but somtimes oppositions keep me at home I am not under a setled Ordinance and when I am under the Ordinance I get little good thereby I hear and I do not remember my heart is hard and dead and dull and it is little that I profit and therefore I am thus discouraged have I not cause and reason now Answ 1 No not yet For â—iâ—st As for your want of Ordinances if God lead you to the want of an Ordinance he wil make the very want of an Ordinance to â—e an Ordinance to you When the Children of Israel came into the Land of Canaan where there was ordinary food then Manna ceased but when ordinary food could not be had as in the Wilderness then they had Manna Bread that was baked in the Clouds then they had Angels Food immediately from God and immediate Mercies that come immediately out of the hand of God are the sweetest Mercies God doth alwaies give some opportunities of good unto his People either of doing good or receiving good and the less opportunity they have of receiving good usually the more opportunity they have of doing good what though your hand be empty of receiving opportunities yet if your hand be full of doing opportunities have you any cause to be discouraged God knows how to give the comfort of an Ordinance in the want of an Ordinance When Jonah was in the Whales belly he prayed and in his prayer he looked towards the Temple though he was absent from it and the Lord heard his prayer And Beloved if the Lord do remember your carriage labor of Love Longings Groanings Mournings after the Ordinances as much when you want them as he remembers your enlargements under them then you have no reason to be discouraged in this respect Now look into Psal 132. and you shal see how David presseth the Lord to remember him verse 1. Lord remember David and all his afflictions he was in great Afflictions and he desired the Lord to remember him but under what Notion would he have the Lord remember him why saith he remember him How he sware unto the Lord verse 2. and vowed unto the mighty God of Jacob surely I will not come into the Tabernacle of my House nor go up into my Bed I will not give sleep to mine eyes or slumber to mine eye-lids until I have found out a place for the Lord an Habitation for the mighty God of Jacob. He wanted the Ordinance and his heart was restless after it and now he desires the Lord to remember him for this So that I say God wil in a special manner remember your carriage labor of Love longings and groanings after Ordinances when you want them O! but though the Lord do remember us in due time yet what shal we do in the mean time Mark what follows at verse 6. Lo we heard of it at Ephrata we found it in the fields of the woods What is that Lo we heard of it at Ephrata we heard of it that is we heard of the Ark which he had spoken of before and the Habitation of the mighty God of Jacob. We heard of it at Ephrata as if he should say it was commonly reported and thought that the Lord would settle his Ark and his House and Habitation at Ephrata at Bethlehem a plentiful place but now we have found it in the fields of the Wood. Now we find that the Lord wil settle his House and his Ark at Jerusalem which is compassed about with Hills full of Woods in the Fields of the Forrest have we found it Beloved our eye is all upon Ephrata upon Bethlebem upon the plentiful place but the Lord doth so order things in his Goodness that when he brings his People into the Woods the Fields the Forrest there they find his Ark his Presence and his Habitation in the midst of it And what godly man is there whom God hath called at any time from the Ordinance but he may say thus Lo we heard of it at Ephrata but we have found it in the Fields of the Woods and if you do not find the Presence of God and the Ark of God and his Habitation at Ephrata yet if ye find him in the Fields of the Woods in the barren Forrests have you any cause to complain No surely you have not O! but I am in a plentiful place for the present I am at Ephrata I am not in the barren Fields I am under plentiful and precious Ordinances but I do not remember I hear and I remember not Answ 2 Secondly Therefore ye must know That as for your want of Memory there is an Head-Memory and there is an Heart-Memory Some have an Head-Memory whereby they are able to give an account presently of all they have heard in their due order but they want an Heart-Memory to suggest the things to them when they should use the same Some again have an Heart-Memory so as they can remember the things when they should use them but they have no Head-Memory Now if you can remember the things as you are to use them though you forget the words and Method have you any cause to complain 〈◊〉 â—â—ugh the words heard do depart from you yet your heart 〈◊〉 â—e kept sweet by the hearing of them Water is often poured into a Vessel and runs out presently yet it keeps the Vessel sweet So now though you hear and hear and hear again and you cannot remember and the things heard do not stay by you as you desire yet your soul may be kept sweet thereby Answ 3 Thirdly As for your Deadness It is some life to feel ones own deadness for there is a Death and a Deadness as I may so speak There is a Life and a Liveliness a man may be alive and yet not lively as a sick person So a man may be under some deadness and yet not be dead unto death There is a deadness that is opposite to liveliness and there is a deadness that is opposite to life Now you complain O! my heart is dead my heart is dead this argues that it is but a deadness that is opposite to liveliness else you could not feel your own deadness A man that is stark dead cannot feel that he is dead I say therefore in that you feel your own deadness it argues that it is but a deadness that is opposite to liveliness and not that deadness that is opposite to Life it self and if you be alive in opposition to death though you have a
a great Help in Suffering times Now it is Faith and only Faith that can gather up and mannage Experiences The Lord saith he that delivered me from the Lyon and the Bear it was Faith that did gather up this Experience and did mannage it So in Psal 56. When I cry unto thee at verse 9. then shall mine Enemies turn back how do you know this saith he this I know how for God is for me this I know for God is for me I have this experience of God that he is with me and for me and therefore I know it But Thirdly The more that any man is able to apply the Promise the more able he wil be to suffer to incounter with Sufferings the Promise is a great Shelter in a rainy day Now there is nothing but Faith that can apply the Promise the Promise is the Plaister that none but the warm hand of Faith can lay on upon the Sore if it be laid on by any other hands it wil not stick I have heard of a poor doubting Soul drawiâ—g neer to her Death and the Minister pressing one Promise after another O Sir saith she these are gracious Promises but they wil not stick upon my heart And what is the Reason that the Promise indeed doth not stick upon many hearts but because it is laid on by the chil and cold hand of Unbelief Remember Faith hath a warm hand and only Faith hath a warm hand to lay on the Promise But then again Fourthly The more that any man doth see his Call cleerly his Cal to Suffer the more able he wil be to encounter with his Sufferings Now it is Faith only that doth Trade with the Call of God Gods Call is a great Wal a strong Wal Gods Call can make a Wal of Water When the Children of Israel went through the red Sea the Water stood like a Wal on each side it was Gods Cal that made those Wals there is nothing but Faith that doth converse with the Call of God and makes out the Cal of God Three things cal us to suffer 1. The Commandement of Christ If thou wilt be my Disciple thou must deny thy self and take up thy Cross 2. The Example of Christ for thereunto are we called in 1 Pet. 2.5 Christ hath left us an example of Suffering And 3. Suffering strength with suffering opportunity Now there is nothing but Faith is able to discern these things and therfore Faith and Faith alone is that Grace under Christ which can carry us through our affliction and Suffering although they be never so great Object But you wil say We have heard and read of many that have suffered hard things and yet had none of this Faith no true saving Faith and yet have suffered great and hard things Answ True you have heard it may be of some Jesuites dying for their Religion it is possible that a wicked man may suffer much and that upon the account of his Religion too but as Austin speaks There is an unlikeness of suffering in the likeness of Suffering As saith he Gold is in the same Fire with the Wood and with the Straw with the same Fire the Straw is consumed and the Gold is refined Things suffered may be alike and yet a great unlikeness in the suffering And to cleer up this to you that you may see that Faith alone is able to do this First Though a wicked man may suffer very great and hard things yet he may also suffer as an evil Doer If ye suffer for evil doing saith the Apostle what thanks have ye But Faith true saving Faith it doth wel and suffers ill And Secondly Though a wicked man may suffer much and very hard things yet he doth not suffer upon choyce he would chuse rather if it were at his choyce to make a breach upon Conscience than a breach in his Estate for to lose his Conscience than to lose his Life he doth not suffer upon choyce Faith doth By Faith Moses chose rather to suffer Affliction with the People of God True saving Faith it suffers great and hard things and that upon choyce And Thirdly Though a wicked man may suffer much yet he doth not lay the stress of al upon the word of Faith the stress of al is laid upon somwhat else Faith loves to suffer and it laies the stress of al a mans Sufferings upon the word of Faith Fourthly Though a wicked man may suffer much and that upon an account of Religion yet it may be he is sullen or froward or discontented not cheerful but Faith suffers cheerfully Paul and Silas sung in the Stocks and the Primitive Christians took with joyfulness the spoiling of their Goods And so the Martyrs in Queen Maries daies It is reported that when Mr. Philpot was in the Dungeon the Bishop sent to him to know why he was so merry Seeing a pair of Stocks in the Dungeon saith he there 's a pair of Organs that I have not played on yet making himself cheerful in the time he was in the Dungeon And meeting with a Minister that had recanted and informing him better the Minister made a Recantation of his Recantation and was as cheerful as any others Faith suffers cheerfully Fiftly Though a wicked man may suffer much and that upon the account of his Religion yet he wil rest upon his Sufferings Faith wil make one suffer and keep one from resting upon ones Suffering As in regard of Duty Faith wil make one perform a Duty and it wil keep one from resting upon that Performance So in regard of Sufferings Faith wil make one suffer and it wil keep one from resting upon ones Suffering In case that a man hath done much Faith wil put him on to suffer as if he had done nothing and in case a man hath suffered much Faith wil put him upon doing as if he had suffered nothing according to that of our Savior He that will be my Disciple let him deny himself and take up his Cross and follow me follow me when after a suffering not to sit down and rest there but to follow me after a Suffering Again Sixtly Though a wicked man may suffer much and that upon the account of his Religion and be very confident yet he wil give in at last I have read of a great Atheist that was burnt to Death in Paris for blaspheming of Jesus Christ and as he was going to the Stake saith he to the Fryars and Priests that followed him Behold how boldly I go to the Fire as for your Lord and Master Christ he went trembling to his death and sweat drops of blood but I in the strength of Reason under which I sacrifice my Life go with boldness unto these flames But when he came there and his Tongue was cut out for Blasphemy the Story saith that then he cried out and roared out like a Bull vidi ego hominem saith the Author I saw the man I saw him when he was at the Stake In
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
to an ordinary Office 1. He must be apparently Godly 2. He must be qualified for preaching 3. He must be chosen or desired by the Church 4. He must be separated to the work of the Ministry ibid. II. For the Doctrine Teachers may and must be tried by their Doctrine ibid. Particular Doctrines men must be tryed by are many I will name some few ib. 1 True Apostles ever exalted the Scriptures Page 414 2 True Apostles never denied the Deity of Christ ibid. 3 True Apostles never did deny Ordinances ibid. 4 True Apostles preached for Justification by faith and imputed righteousness in opposition to works Page 415 5 They never told us that there is a light in every man which followed wil bring him to Salvation ibid. 6 They never preached that any man might be perfect and without sin in this life ibid. 7 True Apostles never preached against respect unto Magistrates Parents Masters Page 416 8 True Apostles never preached against the resurrection and assention of the Body ibid. 9 The Apostles never preached that there is no place of Heaven or Hell after death ib. III. A Teacher may and must be tried by his Life and Fruits Page 417 Quest If they go in Sheeps Cloathing how shall I know they are Wolves ibid. Answ Yes 1 A Wolf is a Wolf in Sheeps cloathing for he is fierce and cruel Page 417 2 He howls at the Sheep and barks at the Shepheards ib. 3 He rends the Sheep Page 418 Quest What fruits doth our Savior mean we must know them by ibid. Answ 1 If you find they walk after the flesh ibid. 2 If they are given to lying ib. 3 If the height of their Religion be to maintain some Opinion that consists in voluntary Humility ibid. 4 If their Doctrine tends to draw men away from the Ordinance of God ibid. 5 If he fals short of him he would seem to be yet in shew goes beyond him ibid. 6 If you find that his great work is to destroy the Church of Christ Page 419 7 If he forsake the Assemblies of the Saints ibid. 1 It is the special work of Church Officers to try and discover false Teachers ibid. 2 It is a work incumbent upon all the Saints and Churches ib. More practically 1 Go to God for a spirit of discerning Page 420 2 Lie in no sin or Error for all sin blinds ibid. 3 Consult with others about it ibid. 4 Keep close to the Scripture ibid. 5 Have not too great charity towards an Opinion of such as are accounted false Teachers ibid. 6 Wait long before you close with any of their Opinions that you may not be deceived ibid. The Good and Means of Establishment ON 1 Pet. 5.10 Different Opinions how these words aâ—e spoken Page 425 The Authors Opinion Page 426 The words divided into 1 A Blessing prayed for 2 The Arguments ensuing it 1 The Blessing prayed for is expressed in four words Perfect Stablish Strengthen Settle you ibid. DOCT. Settling Grace in respect of all trouble is a great Mercy and Blessing Page 428 1 It is a great mercy for a Nation to be setled 2 It is a great mercy for a Church to be setled 3 It is a great mercy for a particular soul to be setled I. The first part proved by Scriture Page 429 II. The Second part proved by five Arguments Page 429 1 When the Church hath this settlement then it is edified 2 It is the mercy God hath promised to the Church Page 430 3 It is that the Apostles labored for ibid. 4 That they prayed for ibid. 5 It is somtimes the signal mercy of Christs Church ibid. III. The third part proved by five Arguments Page 431 1 It is the ground of all our fruitfulness ibid. 2 It is the bottom of all our praises Page 432 3 It is the beginning of our perseverance ibid. 4 It is that good thing which pleaseth God exceedingly ib. 5 It is the Character of a gracious person Page 433 The second part of the Doctrine It is worthy of all our pâ—ayers For Page 434 1 It is that mercy we all need 2 God only can settle us Page 435 Application How great cause have they that arâ— settled to praise God ibid. Object I find not this settlement therefore I cannot praise God Page 436 Answ It may be so yet there is much difference between variety of Grace and instability of Spirit ibid. 2 If Establishment be so great a Blessing how sad is their condition that are not established ibid. Quest What shall we do that we may be established Page 437 Answ I. For a Nation ib. 1 It must first settle Religion 2 There must be care â—aken for a succession of Godly Magistrates ibid. 3 They must do and govern in Righteousness Page 438 4 They must trust in the Lord. ibid. II. For a Church Page 439 1 All Churches must know that they are laid out for sufferings ibid. 2 A Church that would be setled must have al the Officers and Ordinances of Christ. 3 Let all Churches know and keep the word of Gods Patience ibid. 4 If difficulty arise in a Church it must call for help from other Churches Page 440 5 Especially al Churches must pray for this mercy of Establishment ibid. III. Particular Persons what they must do for this mercy ibid. Quest 1. What shall I do to be more setled in my Judgment and in the Truth Page 442 Answ 1 Get a cleer understanding in the truth of the Gospel ibid. 2 Take heed of unsetling Principles Page 443 3 Make no Impression the Rule and Square of your Judgment ibid. 4 Get into Gods House Page 444 5 Go not into the company of those where false Doctrine is taught ibid. 6 Practice what Truth you know Page 444 7 Go to God for his establishing Grace Page 445 Quest 2. What shal I do to be more setled in my practice ibid. Answ 1 You must be very sensible and humbled for your own unsetledness ibid. 2 Labor for a serious Spirit ib. 3 Live not on your Condition alone but upon the God of your Condition ibid. 4 Take heed of a divided heart Page 446 5 Put on the whol Armor of God ibid. 6 The more you delight in Gods waies the more will your heart be established Page 447 Rules to make the way to Heaven sweet and easie to a man ibid. 1 Do not separate between Gods Commandement and his Promise ibid. 2 Apply your self to Gods work according to Gods Method ibid. 3 Improve that variety which God hath given you ibid. 4 Do not stint your self in any Duty as to go no further Page 448 5 Naturallize Gods Gifts in your soul ibid. 7 Motives to establish a man in the waies of God ibid. 1 Free yourself from temptations ibid. 2 The fixation of your soul is a great honor to your Profession Page 449 3 You shall thereby rejoyce the hearts of those that are set over you in the Lord ibid. 4 You have been