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
who heard them Preached raised them from that Death Mine own Notes were not legible enough for the Press In answer therefore to their desires I have corrected these some things I have altered some things added and some Repetitions fit enough for the Pulpit I have filed off what is wanting let thy goodness supply I have also joyned with them some other Sermons of more doctrinal concernment these being mostly practical that so thy mind and Heart may be at once exercised wherein I have rather applyed my self to the Jnstructive part of Preaching than to Scholastical disputation For I know the Universities have able and faithful Men more fit for that work Neither have I undertaken any English Adversary and if I have troaden upon any Mans Toes I hope he wil excuse me for I can say truly Sir I saw you not And if any Man shal say to me as Davids Brother Eliab spake to him 1 Sam. 17.29 I know thy pride and Malice of thine heart that thou art come down to see the battle I might answer as David did Is there not a Cause When strange Opinions and Errors are dayly Published is there not a Cause that every man who loves the truth should bear his Testimony for it In performance therefore of mine own Duty and for thine Establishment I have spoaken somthing to many truths which are now questioned Hold fast what thou hast lest another take thy Crown And the Lord Jesus Christ and our God even the Father which hath loved us and hath given us everlasting Consolation and good Hope through Grace Comfort thine heart and Stablish thee in every word and good work Thine in the Service of the Gospel WILLIAM BRIDGE The Names of several Books Printed by Peter Cole in Leaden-Hall London and are to be sold at his Shop at the sign of the Printing-press in Corn-hil neer the Exchange Nineteen several Books of Mr. William Bridge Collected into two Volumns Viz. 1 The Great Gospel Mystery of the Saints Comfort and Holiness opened and applied from Christs Priestly Office 2 Satans Power to Tempt and Christs Love to and Care of His People under Temptation 3 Thankfulness required in every Condition 4 Grace for Grace or the Overflowing of Christs Fulness received by all Saints 5 The Spiritual Actings of Faith through Natural Impossibilities 6 Evangelical Repentance 7 The Spiritual Life and In-being of Christ in all Beleevers 8 The Woman of Canaan 9 The Saints Hiding-place in time of Gods Anger 10 Christs Coming is at our Midnight 11 A Vindication of Gospel Ordinances 12 Grace and Love beyond Gifts 13 Scripture Light the most sure Light compared with 1. Revelations and Visions 2. Natural and Supernatural Dreams 3. Impressions with and without Word 4. Light and Law within 5. Divine Providence 6. Christian Experience 7 Humane Reason 8. Judicial Astrology Delivered in Sermons on 2 Pet. 1.19 14 Christ in Travel Wherein 1 The Travel of his soul 2. The first and after effects of his Death 3. His Assurance of Issue 4. And His satisfaction therein Are opened and cleered in three Sermons on Esay 53.11 15 A Lifting up for the Cast-down in case of 1. Great sin 2. Weakness of Grace 3. Miscarriage of Duties 4. Want of Assurance 5. Affliction 6. Temptation 7. Dissertion Unserviceableness 9. Discouragements from the Condition it self Delivered in thirteen Sermons on Psalm 42.11 His Four Sermons concerning 16 Sin against the Holy Ghost 17 Sins of Infirmities 18 The False Apostle tried and Discovered 19 The Good and means of Establishment Eleven Books of Mr. Jeremiah Burroughs lately published also the Texts of Scripture upon which they are grounded 1 The Rare Jewel of Christian Contentment on Phil. 4.11 Wherein is shewed 1 What Contentment is 2 It is an Holy Art and Mystery 3 The Excellencies of it 4 The Evil of the contrary sin of Murmuring and the Aggravations of it 2 Gospel Worship on Levit. 10.3 Wherein is shewed 1 The right manner of the Worship of God in general and particularly In Hearing the Word Receiving the Lords Supper and Prayer 3 Gospel Conversation on Phil. 1.17 Wherein is shewed 1 That the Conversations of Beleevers must be above what could be by the Light of Nature 2 Beyond those that lived under the Law 3 And sutable to what Truths the Gospel holds forth To which is added The Misery of those men that have their Portion in this Life only on Psal 17.14 4 A Treatise of Earthly Mindedness Wherein is shewed 1 What Earthly mindedness is 2 The great Evil thereof on Phil. 3. part of the 19. Verse Also to the same Book is joyned A Treatise of Heavenly Mindedness and Walking with God on Gen. 5.24 and on Phil. 3.20 5 An Exposition on the fourth fifth sixth and seventh Chapters of the Prophesie of Hosea 6 An Exposition on the eighth ninth and tenth Chapters of Hosea 7 An Exposition on the eleventh twelfth and thirteenth Chapters of Hosea being now compleat 8 The Evil of Evils or the exceeding Sinfulness of Sin on Job 36.21 9 Precious Faith on 2 Pet. 1.1 10 Of Hope on 1 John 3.3 11 Of Walking by Faith on 2 Cor. 5.7 Ten several Books by Nich. Culpeper Gent. Student in Physick and Astrology 1 The Practice of Physick containing seventeen several Books Wherein is plainly set forth The Nature Cause Differences and Several Sorts of Signs Together wtth the Cure of all Diseases in the Body of Man Being chiefly a Translation of The Works of that Learned and Renowned Doctor Lazarus Riverius Now living Councellor and Physitian to the present King of France Above fifteen thousand of the said Books in Latin have been Sold in a very few Yeers having been eight times printed though all the former Impressions wanted the Nature Causes Signs and Differences of the Diseases and had only the Medicines for the Cure of them as plainly appears by the Authors Epistle 2 The Anatomy of the Body of Man Wherein is exactly described the several parts of the Body of Man illustrated with very many larger Brass Plates than ever was in English before 3 A Translation of the New Dispensatory made by the Colledg of Physitians of London Whereunto is added The Key to Galen 's Method of Physick 4 The English Physitian Enlarged being an Astrologo-Physical Discourse of the vulgar Herbs of this Nation wherein is shewed how to cure a mans self of most Diseases incident to Mans Body with such things as grow in England and for three pence charge Also in the same Book is shewed 1 The time of gathering all Herbs both Vulgarly and Astrologically 2 The way of drying and keeping them and their Juyces 3 The way of making and keeping al manner of useful Compounds made of those Herbs The way of mixing the Medicines according to the Cause and Mixture of the Disease and the part of the Body afflicted 5 A Directory for Midwives or a Guide for Women Newly enlarged by the Author in every sheet and Illustrated with
in the things of God and so be in the dark If a good man may be engaged in some division and dissention then he may be in the dark Dividing times are dark times and possibly a great division and dissention may fal amongst good men So great and sharp a division fel between Paul and Barnabas that they forsook one another I read of two good men whom Epiphanius makes mention of that were fellow-Sufferers for the Christian Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and being condemned and sent to work in the Mettal Mines there fel so great a difference between them that they drew a partition wal between them in the Mine and would not hold communion each with other in the Service of Christ for which they both suffered Cyprian doth impute the great Sufferings and Persecutions of the Primitive Times unto the discord Epist 4. Lib. 4. and dissention of brethren Imâ— vero nec venissent fratribus haec mala si in umon fraternâ—tas esset animata saith he Cupio ex hac vita migâ—are ut liberater ab immâ—nibus et implacabilibus odiis Theologorum Melanch St. igellius Mâ—c Adam Et vidi mare vitreum mixtum igni Apoc. 15.2 Quid autem aliud ignis designet atque ferventes lites et contentiones flagrantes odiis ignem veni missurus in tertam inquit Christus c. Hujusmodi ignis vagatur per totam Reformatam Ecclesiam quae vel abs mit plurimos vel molesta est reliquis dum restinguere nituntur Brightm in Apoc. 15. 404. Ye have heard of the difference between Chrysostom and Epiphanius and of that between Jerom and Ruffinus and of that between Ridley and Hooper In Luthers time the Contest was so hot and great and violent between him with his Party and Zuinglius Oecolampadius and others that though they met together with divers Princes for Reconciliation and they did at that Meeting draw up several Articles of Faith wherein they did all agree and whereto they did all subscribe yet Luther would not cal the Calvinists Brethren And in these Daies of ours what scuffling is there between Brethren fighting one with another Why but because they are in the dark If Brethren fight and scuffle one with another who wil not say they are in the dark A good man may be under some Desertion God may withdraw from him and when God withdraws then he is in the dark Desertion Time is a dark Time and such a Cloud as this may go over the heads of the best Surely therefore it is possible that a very good man may be much in the dark And if a good man may be under some Temptation and Sin then he may be in the dark Temptation time is a dark time When a man cannot see his own hand though he lift it up before his Eyes then he is in the dark indeed Now possibly a good man may be in such a Temptation that he shal not be able to see the lifting up of his own hand in prayer saying I go to prayer but I cannot pray at al and that which I do perform it is no Duty Somtimes it is so with him that he cannot read his own Graces nor see them Though the Fish lie playing upon the Water and you may see them in a fair Sun-shine yet in a storm or night ye see them not though they be in the Pond or River stil So here though when the Light of Gods Countenance doth shine upon the Soul he is then able to see and read his own Graces yet if it be a storm or the night of Temptation he cannot see them Why not because they are not in his heart life as before but because he is in the dark Possibly therefore a good man may be in the dark upon a dark ground and in a dark condition That 's the first thing Secondly Though a good man may be in the dark yet he hath Scripture-Light to walk by God hath not left him comfortless and without Light in obscure darkness as the wicked are but he hath Light within him and that great Light of the written Word without whereunto ye do well that ye take heed saith the Apostle as unto a light shining in a dark place This Scripture-Light he hath alwaies by him To the Law and to the Testimonies saith the Prophet Isaiah chap. 8. if they speak not according to this word it is because there is no Light in them 't is a dark time which â—he Prophet speaks of For many shal stumble and fal and be broken and be shared and be taken verse 15. The Lord hideth his face from the house of Jacob verse 17. Behold I and the Children whom the Lord hâ—th given me are for signs and wonders in Israel verse 18. And they shall look unto the Earth and behold trouble and darkness dimness of anguish and they shall be driven to darkness verse 22. yet in this time they have the Law and the Testimony that great Scripture-Light to walk by Quest But have not even wicked men this Light also of the Scripture to walk by in their darkness Answ They have it as a blind man hath the Sun The Sun is in the Firmament over the head of a blind man yet it 's no light to him So here And though a wicked man doth hear and may read the Scripture and know many Truths which are therein contained yet he doth not know the greatness of them A man may know and say this is the Sun and this is the light thereof yet not know the greatness of the Sun that it is abundantly bigger than the Earth So a wicked man may and doth know many Truths but he doth not see and know the greatness of Truths for he prizeth other things of the World above them A good man knows the Truths of the Gospel and he sees the greatness of them for he leaves all to follow them Duplex est cognitio rei disciplinaris et intuitiva disciplinaris est per audium et narrationem soâ—um intuitiva est illa quam ex te presenti et sensu percepta manantem habemus illam infideles et impii multi assi quuntur in ipsis fidei mysteâ—is hanc vâ—o minime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 1.9 Amâ—s de Lumine Naturae et gratiae And though a wicked man may have his Eyes open to see manâ— Truths of the Scriptures yet in seeing he doth not see the same for as a good man may know Natural things in a Spiritual way so he doth know Spiritual things in a Natural way A good man seeth the things themselves that are contained in the Scripture and therefore it is that the knowledg of Christ is called Christ Tâ—ll Christ be formed in you saith the Apostle that is til the knowledg of Christ be formed The thing is put for the knowledg of it Why Because in knowing the Saints know the things themselves Wicked men know and have
illusiones atque Revelationes ipsas visionuâ— voces aut imagines quodam intimo sapore discernunt ut scient vel quid à bono spiritu percipiant vel quid ab illusore patiantur nam si erga haec mens caura non fuerit per deceptorem spiritum multis se vanitatibus immergit qui nonnunquam solet multa predicere ut ad extremum valeat animam ex una falsitate laqueare Gregor Dialo Lib. 4. or a wonder and the sign or wonder come to pass saying Let us go serve other Gods which thou hast not known Verse 2. Thou shalt not hearken to the words of that Prophet for the Lord your God proveth you to know whether ye love the Lord your God God may suffer a Revelation to come to pass and yet it may not be from the Lord but to prove you whether you love him and wil cleave unto him Or wil ye know a true Revelation from a Delusion by your Tast per saporem which is said to be the way whereby they did know that thing was of God Then what an uncertainty wil here be that your whol Salvation shal hang upon and be ruled by your own Tast But now the written Word of the Lord is certain sure and stedfast Heaven and Earth shall pass but not one tittle of the Word shall pass the least apex and tittle of it is more established than the Mountains There is no danger in tending upon and taking heed to this Scripture-Light 1. But if men do attend to Revelations and Visions how easily may they be drawn to despise the Scripture and such as do wait thereon There were a Generation of men in Luthers daies that pretended unto great Discoveries and Revelations men of great Parts and of high Language insomuch as Bucholcerus saies of them Swenckfeldiani sunt ter miseri nec se nec alios intelligunt non se que non intelligunt se dicere pugnantia non alios idque non tam naturali sua tarditate ingeniorum quam eo quod tenentur irretiti suis quibusdam enthusiasticis laqueis unde se extricari summam putant impietatem dementabant multos magnifecis istis verbis quae semper illis in ore Illuminatio Revelatio Deificatio hominis interiotis et spiritualis c. Scultet Anual an 1525. pag. 269 270. That they neither understood themselves nor others nor others them but wâ—re alwaies speaking of Revelations Visions Deifications c. As for other men that kept close to the Scripture they called them Vocabulists Literalists Grammatists and Creaturists And so now it wil be also if men once do attend and take heed unto Visions they wil easily despise the Scriptures and such as do take heed thereto Yea 2. And if men do attend to these Visions and Revelations how easily may they be drawn into Popery and Superstition How did Mahomet set up his Alcoran but by perswading the People to attend unto Revelation And how did the Papists so much prevail upon the Nations of the World but by their Visions and Revelations Search the Stories and you shal find that both the Turkish Alcoran and the Popish Religion had their Foundations here And if Luther had hearkened to Revelations and Visions and not kept close to the Scripture what had become of his Reformation Nay but saies he Pactum feci cum Domino Deo meo c. I have made a Covenant with the Lord my God that he may not send me Visions or Dreams or Angels Contentus enim sum hoc dono quod habeam Scripturam I am content with this Gift That I have the Scripture which doth abundantly teach and supply al those things that are necessary for this Life and for the future Yea 3. If a man do once come to attend and take heed unto Visions and Revelations how easily may he slide and depart into Atheism for what difference is there between an Atheist or a Pagan Infidel and a Christian but only this That the Christian is for the Scripture and doth adhere to that the other not Take away the Scripture from me and there wil be little difference between me and an Infidel But now the more a man doth attend unto Visions the more his heart and hands wil be loosed from the Scripture Surely therefore there is a danger in this but Scripture-Light is a sure and a safe Light Why but you wil say may not God speak by extraordinary Visions and Revelations in these daies of ours Quest Answ Yes without al doubt he may God is not to be limited he may speak in what way he please If God wil he may say to a man as he said to Abraham Go and offer up thy Son Isaac to me but is not that Commandement Thou shalt not kill a more sure and câ—rtain Rule for me to walk by God may if he wil say to a man as he once said to Hosea Go and take thee a Wise of Fornications But is not that Commandement Thou shalt not commit Adultery a more sure and certain Word and Rule for me to walk by What God may do I wil not dispute he may thus speak to men if it please him yea and if we may give credit unto known Histories the Lord hath spoken in this way somtimes to some of his Servants since the Apostles Time Cyprian tels us of Four Revelations which the Lord gave him before that Persecution did come upon them Mr. Fox in the Book of Martyrs tels us of many Visions which one Gallus a French Martyr had and of one which Mr. Philpot had Scultetus also and Sleiden tels us that God did reveal it to Luther That there should be no War in Germany whilst he lived Yet there is a great deal of difference between Faith in the Promise and a Vision or Râ—velation Possibly then the Lord may speak in such a way as this is to some of his Servants But now that you may have a Loundary in this Matter Though God may thus speak to some of his Servants yet if I have an itching desire after Visions and Revelations it 's ill The Lord may work a Miracle and being wrought I am bound to receive it but I may not put God upon the working of a Miracle So here if God wil speak in this way to me he may but I may not put him on it without Tempting of him yea I am to be so far from desiring God to speak in this way of a Vision as I am bound rather to be backward to it Revela iones caute recipiendas Aluarez de vita spirituali de discretione spirituum Lib. 5. Cap. 4. For as Alvarez observes wel If a Master be abroad in the night and the Servant be backward to open the door unto him and to let him in lest some Thief should counterfeit his Voyce the Master wil not take it il at the Servants hands that he made him stay so long before he did open the door but will rather commend
that Servant So saith he Though a man be backward to receive these Revelations yet knowing what Deceit there is abroad in the World Alter sanctorum Patrum dum sibi daemoni transfiguratus in Christum diceret ego sum Christus personaliter te visitans qui dignus es confestim clausit oculos utraque manu vociferans nolo hic Chrisâ—â—m videre satis est ipsum in gloria si videro Gersom de probatione spirituum God wil not take it ill at his hands but will commend him for it An itching desire after Visions argues that a man is not content with the Scripture and is it not enough for us to see Christ in Heaven Gersom tels us of an Antient Father who when the Devil did appear to him in the shape and Image of Christ saying I am come in person to visit thee for thou art worthy did with both his hands shut his Eyes saying Nolo hic Christum videre I wil not see Christ here 't is enough for me that I may see him in Heaven Though God may possibly speak in this way to some of his Servants yet if the Revelation be contrary to or diverse from the Scripture it is not Gods but the Devils for saies the Apostle Though we or an Angel from Heaven do preach any other Gospel to you than that which we have preached unto you let him be accursed Gal. 1.8 which he repeats again and therefore good for us to mark again I say now again If any man preach any other Gospel unto you than that which ye have received let him be accursed verse 9. Yea Though the Revelation or Vision be not contrary to the Scripture yet if it be brought to try or confirm the Doctrine of the Gospel it is not the Lords for the Doctrine of the Gospel is confirmed already and that sufficiently Heb. 2.4 we read indeed That when Peter was at first to go and open a door to the Gentiles then the Lord did appear to him in way of a Vision but after that Truth was confirmed That the Gentiles should be called then God appeared no more by Vision for the confirmation thereof Now the Doctrines of the Gospel are al confirmed by Miracles and Gifts of the Holy Ghost and therefore if any man have a Revelation to try or confirm any Gospel Doctrine 't is a delusion of Satan not a Revelation of God Though God may somtimes lead a man in extraordinary waies and work by waies and means extraordinary yet if a mans heart be drawn off from the ordinary Means by what is extraordinary it is not right Mr. Greenham famous for resolving Cases oâ— Conscience being once asked as his Book tels us Whetâ—â—r there might now be Visions agreeable to the Word He said there might be such extraordinary but saith he whoso is moved with them and not with the Word wherewith he is charged to be moved and is not drawn the more by the Vision to the true means that mans Faith is suspitious And I pray what is the reason why the Lord wil not have us to beleeve the Prophet in Dâ—ut 13. that doth foretel such things â—s do come to pass The reason is Because he seeks to turn you to oth r gods whom ye have nor known and because he hath spoken to tâ—â—n you from the Lord your God and from keeping his Commandements Do I therefore come unto you and pretend Vision and Revelations that I may thereby turn a people from the good Waies and Oâ—dâ—â—â—nces of Christ then I am a Deceiver And if you receive me oâ— the pretended Revelation you are deceived also Though God did speak to his People â—â—od by Visions and Revelations and those were no â—lwaâ—es examined by the Word written 〈…〉 yet now the â—â—d speaketh nothing to us in this way but what he wâ—l have examined by the Word for saies the Apostle If an Angel from Hâ—aven 〈◊〉 any otheâ—â—â—â—spel than what I have preachâ—d unto 〈…〉 him be accursed Surely therefore th◠〈…〉 â—â—velations are to come under the examinâ—â—◠〈◊〉 Word and Gospel And therefor◠〈…〉 Revelation that refuses to be examined by 〈…〉 it is a Thief and a Robber an Illusion o◠〈◊〉 Vagrant and not sent by God And 〈◊〉 â—â—â—ture be that only Lydius Lapis that 〈…〉 whereby all our Gold is to be tried that Light whereby we are to try al our Revelations and Visions then this Scripture-Light is the more excellent Light in compare with the other And thus now I have done with the first Thing which doth pretend to much Light in these daies of ours namely Visions and Revelations The Second followeth viz. That of Dreams and Voyces SCRIPTURE-LIGHT The most Sure LIGHT Compared with Dreams and Voyces Sermon II. 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 Instance 2 AS for Dreams and Voyces the Scripture or the written Word of God is more excellent than those and the Light of Scripture is the best Light in compare with any Light that may come from them For First In many Dreams there is much vanity Eccles 5.7 In the multitude of Dreams Somnia ne cures nam fâ—llunt somnia plures and many words saith Solomon there are also divers vanities but fear thou God It seems then that the fear of God doth not consist with these Here is a check upon our attendance on theâ—e But saies the Apostle Let the Word of God dwel in you richly there is no check on that Secondly Dreams are uncertain Some are Natural and some are Supernatural Gregor Moral Lib. 1. Somnia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 graviter animos somniantum feriebant quod divinitus inimissorum somniorum est quasi proprium Gerard in Gen. Cap. 40. p. 706. Somnia Divinitus inspirata vehemâ—nter movent somniantem habent impressiones valde acres quale fuit Pharaonis in quo tanta fuit consternatio animi et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut sentiret esse Divinam quandam admonitionem Luther in Gen. 31. Circa cognitionem humanae mentis duo oportet considerate scil representationem rerum et judicium de rebus representatis si cui siat Divinitus reâ—resentatio aliquarum rerum per simâ—litudines imaginatias non est talis censendus Propheta nisi illuminetur ejus mens ad judicandum Aquin. 22. Q. 173. Art 2. It 's an hard thing to know whether the Dream be Natural or Supernatural In case it be Supernatural Supernatural Dreams are either Diabolical from the Devil or Divine from God and it 's an hard thing to know whether it be of God or from Satan Some think that if Dreams do greatly afflict and trouble the mind with some sharp impression then they are of God Because saies Pilates Wife I have suffered many things this night in a Dream and this Dream of
hers say they was of God But others think rather that it was from Satan who would have hundred the death of Christ and so the great Work of Mans Redemption But if ye look into Job 7. ye shal find that he saith to God Thou skarest me with Dreams yet it was Satan that did it for as before when Satan by his Instruments took all from Job he saith The Lord hath taken away so here when Satan vexed and skared him with Dreams he saith to God acknowledging his Providence Thou skarest me with Dreams and yet I say it was Satan for he was put into Satans hand and whatever affliction he met with it was from Satan and his Instruments So that the trouble and suffering of the Dream doth not argue that it is from God It is a very hard thing to know whether it be of God or from Satan And in case that the Dream be of God yet it is an hard thing to know the meaning and Interpretation of it for Pharaoh had a Dream but al his Magitians could not interpret it that was a work for Joseph And so though Nebuchadnezzar had a Dream and that might be oâ— God yet neither he nor his wise men could tel the Interpretation thereof that was a work for Daniel the work of a Prophet A wicked man may have a Dream from God but it requires the Spirit of no less than a Prophet to give the Interpretation thereof But now Are we at such Uncertainties in reading the Word Can none but a Prophet understand the Scripture The Priests and Levites gave the Sence of the Word to the People ordinarily yet they were no Prophets The Word of the Lord is a Light and Lanthorn unto al our feet plain and easie to be understood in al those things that are absolutely necessary unto our Salvation Quest But may not God speak unto us by a Dream now if he will Answ Wiâ—hout doubt he may if he please God is free But where do we find in Scripture that Dreams are an Ordinance of God now wherein he hath commanded us to wait upon him for the expectance of any Mercy And if God should speak to me by a Dream yet if I make that a sign of mine own Godliness or of Gods Love to me then am I under a delusion for even wicked men have had their Dâ—â—â—ms from God Balaam and Pharaoh and Nebuchadnezzar and others Do I therefore dream a strange Dream and conclude that therefore I am in Gods Love because he thus speaks to me then am I deceived What wise man is there in the World that wil or dare lay and venture his Soul and Salvation upon a Dream or the Interpretation of it But you may and must say and venture your Souls and Salvation upon the Scripture Surely therfore the light of Dreams is not to be compared therewith Quest But suppose that I have an immediate Voyce is not that to be compared with the Scripture Answ An immediate Voyce say you Either that immediate Voyce is from Hel or from Heaven If it come from Hel to report and certifie you of the Torments thereof that you may repent of your Sins then hear what our Savior saith of that in compare with the Scripture Luke 16.31 they have Moses and the Prophets And if they hear not Moses anâ— the Prophets neither will they be perswaded though one rose from the dead And if that Voyce which you have do come from Heaven then either it is the voyce of an Angel or of God himself If it be the Voyce of an Angel then see what the Apostle saith of that in compare with the Word and Scripture Gal. 1.8 Though we or an Angel from Heaven preach any other Gospel unto you than that which we have preached unto â—ou let him be accursed And this is thâ—â— Gospel which we have now written in this Book of the Galaâ—ians And if the Voyce which you have do come from God himsâ—lâ— then see what the Apostle saith here of that in compare with the Scripture verse 17. There came a Voyce to Christ from thâ— excellent Glory saying This is my beloved Son and this â—â—yce which came from Heaven we heard verse 19. And we have also a more sure Word of Prophesie which is the written Woâ—â— for saith he no Prophesie of Scripture c. So that ye see this written Word of God or the Scripture is beyond al Dreams and immediate Voyces It may be some wil say But may not God â—peak by an immediate Voyce to a Soul now To which I answer What God may do is one thing and what he doth in the way of a setled Ordinance wherein we are to wait on him and expect from him is another thing ye read in Heb. 1.1 2. thus God who at sundry times and in dâ—vers manners spake in time past by the Prophets hath in these last daies spokâ—n by his Son In time past he spake by Visions Dreams and Voyces If there be such an Ordinance stil wherein we are stil to wait on God why doth the Apostle make this difference between times past and the present time of the Son Nay saies Luther but there is such a sufficiency in the Scripture That thâ—ugh some men should have Visions Dreams and Voyces yet the Scripture is so ful that nec curo nec desidero I neither care for nor desire them I read of a certain Woman a Religious Lady of the Emperesses â—ed-Chamber whose Name was Gregoria that being much troubled about her Salvation did write to Gregory that she would never cease importuning him til he had sent her word that he had received a Revelation from Heaven that she should be saved To whom he returned this Answer Rem difficilem postulas et inutilem Thou desirest an hard matter and unprofitable hard for me to obtain and unprofitable for thy self to have And so say I If any should come to me desiring to implore God for such a Voyce or Dream or Revelation I must answer Man or Woman thou desirest an hard work for me to do and a thing unprofitable for thy selâ— to have Thou hast the Scriptures go search the Scriptures wait thou upon God therein for in them are the words of Eternal Life they are a sure and a safe Light more sure safe and certain than al Revelations Visions Dreams or immediate Voyces And thus I have done with the Second Instance Instance 3 As for Impressions made upon the Soul whether by a particular Word or without it the Scripture or the written Word of God is more sure than those and the Light thereof the best and most excellent Light in compare with the Light of Impressions For First Impressions though good are not our dayly food Aqua vitae or strong Water is good in a quothing fainting fit but it is not good to make it our dayly Drink So here In case the Soul be in a fainting fit it 's good to have the Impression of
is not the time of the Dragon but the red Dragon that is the Heathen Roman Emperor did persecute the Woman Rev. 12. standing before her to devour the man Child the Seed of the Church as soon as she was delivered verse 2 3. Yet this good and holy man thought that that must needs be the meaning of the forty two Months because the Interpretation came to him with such an impression Possibly therefore a good man may be much deceived by Impressions especially when they come with a particular word But where do we find in al the Scripture That we are to judg of Doctrines by Impressions No but by the written Word of God that is the only Rule whereby we must judg comparing Spiritual things Foxus in Apoc. 13. p 216. with Spiritual things and one Scripture with another Though there may be much comfort found in the way of Impressions especially coming with a word yet if the word be not set upon the heart according to the true sense and scope of it we have cause to fear that the Impression is not of God but an illusion of Satan For where do we find in Scripture That ever God did set a Word upon the Soul but in the true sense and scope of it The Devil brought a word to Christ and applied it not according to the true Scope thereof Cast thy self down saies he he shall give his Angels charge over thee this was not according to the Scope of the Scripture But if God set on a Scripture with a deep Impression it was alwaies according to the true sense and scope of the Scripture For example Nehemiah being at Prayer as ye read Chap. 1. God gave him a word with a sweet Impression and it was according to the true sense thereof So Acts 4. the Apostles were at Prayer and God gave a word to them out of Psal 2. and it was according to the true scope thereof Where do we find that ever God did set on a particular Word but according to the true meaning of it Have I therefore an Impression with a Word yet if the Word be not set on my Soul according to the true meaning and scope of it then have I cause to fear that it is rather a delusion of Satan than the Impression of God Though the Impression be of God yet if the Application be beyond the Impression I am stil in an Error There is an Impression of a Word and there is the Application of it the Impression may be Gods and the Application may be mine own The Lord gave Abraham a Word that his Seed should be as the Stars but he made a false Application thereof when he went unto Hagar for the fulfilling of that Word So the Lord gave a Word to Eliphaz Job 4.12 Now a thing was secretly brought to me and mine ear received a little thereof fear came upon me and trembling verse 14. Then a Spirit passed before my face it stood still but I could not discern it then I heard a Voyce saying Shall mortal man be more just than God verse 15. Here was an Impression with a Word and this was from God but he applies this to and against Job Chap. 5.1 the Impression was of God but the Application was his own Possibly then a man may have an Impression from God with a Word yet the Application may be his own but though the Impression be never so â—ul and deep yet if the Application be beyond the Impression he is stil in an Error And therefore seeing that it is an easie thing and usual even for the Children of Abraham to make Application beyond the Impression the safest sure I way is to keep cloâ—e to the written Word of God which is both the Judg of al our Doctrinâ—s and the only Rule of al our Practices and therefore above and beyond al Impressions whether with or without a Word And thus I have done with the Third Instance Instance 4 As for that Light and Law of Grace which is in the Saints the Light of the Scripture is beyond and more excellent than that For The Light and Law within us here is imperfect for we see but in part and know in part 1 Cor. 13.9 Now we see through a Glass darkly And lest any man should think that Paul spake this only of some Babes in Christ he speaketh out yet more expresly putting himself into the number ver 12. Now I know in part and this in part is set in opposition to what is perfect for saies he verse 9. We know in part and prophesie in part but when that which is perfect is come c. verse 10. So that whatever Law or Light or Knowledg is within us now is imperfect but the Word of God written the Scripture and the Light thereof is perfect for saies the Psalmist The Law of the Lord is perfect Psal 19. The Law of Grace within and the Light within is not able to convince others If I feel a Light and Law within me and say this must needs be so for I find it thus within me I have a Light within me for it this wil not convince another But the Scripture by the breathing of the Spirit of God with it wil convince another and is able to convince another Tit. 1.9 Holding fast the faithful Word that he may be able by sound Doctrine both to exhort and convince gain-sayers How are gain-sayers to be convinced then what by the Light or Law within No but by sound Doctrine fetched from the faithful Word Quest Is there then no use of the Law and Light and Spirit within us doth not God speak and direct thereby Answ 1 Yea The Spirit of a man saith Solomon is the Candle of the Lord searching al the inward rooms of the Belly When God doth set up a Light or Candle in the Soul he may thereby go into al the inward Chambers of the Soul discovering those heaps of sin that are in the Soul Answ 2 Yea This inward Law and Light doth not only discover evil but it doth incline to good and strongly incline the Soul thereunto therefore it is called a Law not because it is a Rule to us for the body of death and sin is called the Law in your Members but because of its power and force to incline the Soul unto what is good Answ 3 Yea It doth not only incline a man unto what is good but it enables him thereunto It is that Principle upon which al his good actions grow and from whence they spring All true good must proceed from a good Principle and this Law and Light and Spirit within is that Principle whereby a man is enabled unto what is good But Secondly Though the Law and Light and Spirit within us be a Principle of good yet it is not the Rule of our Goodness or Lives For If the Law and Light and Spirit within be our Rule then what need the Scripture or the Word without any longer
But the Scripture and the Word of God written is a Rule stil it is setled in Heaven and doth endure for ever Psal 119. For ever O Lord thy Word is setled in Heaven verse 89. And saith Paul to Timothy I charge thee in the sight of God that thou keep this Commandement until the appearing of our Lord Jesus Christ Epist 1. Chap. 6. Ver. 14. Timothy doth not live in person to the appearing of Christ but those that succeed him do and shalâ— unto whom this charge is made And if ye look into Chap. 3. ye find that Paul saith to him These things write I to thee that thou mayest know how thou oughtest to behave thy self in the House of God yet Timothy had a Light and Law and Spirit of God within him So that though a man have the Spirit Light and Law within him he is yet to be ruled by the Word of God written the Scripture and the Word written is yet to be a Rule unto him and as many as walk according to this Rule peace shal be upon them Object But if the Spirit that is in me be the same Spirit with that which did write the Scripture what need I wait on or be ruled by the Word without or the Scripture any longer Answ Because when the Spirit comes it takes of the things of Christ and opens them to you it is sent to open the Scripture to you not to take away the Scripture from you it is not sent to be your Rule but to be your help to understand the Rule Because although ye have the same Spirit which did write the Scripture yet you have not the same Inspiration of the Spirit All Beleevers in Pauls time had the same Spirit that Paul had but not the same Inspiration of the Spirit that is very divers 1 Cor. 12.11 the Apostle speaking of diversities of Gifts But saith he all these worketh that one and the self same Spirit dividing to every one as it pleaseth him So that though a man have the same Spirit wherewith the Scripture was written yet he may not have the same Inspiration But because People understand not this therefore they think that if they have the same Spirit they may lay by the Scripture as to their Rule But If the Law and Light and Spirit that is in me be my Rule then I may do any thing without Sin I may whore be drunk steal or any thing without Sin for it 's no sin to do what the Rule commands me and if the Spirit Light and Law within do command me to do it it is no sin to me because my Rule commands me to do it and Sin is a transgression of a Rule but the Law Light and Spirit may command me to do such things as these if it be my Rule for it may command any thing but Sin but it cannot be Sin if the Spirit do command for the very commanding of the Spirit takes off the sin of the Action because the Rule commands it O! what abominable Practices wil this Doctrine lead a man into viz. That the Law Light and Spirit within is his Rule Yea Thirdly If the Law and Light and Spirit that is in me be my Rule then am I my own Rule and so I am God for he that is his own Rule is God But if the Law and Light and Spirit within me be my Rule then am I my own Rule And what is al this but horrid blasphemy Surely therefore the Law and the Word without me is not my Rule Though the Law and Light and Spirit in me be my Principle yet it is not my Rule that is the Word and Scripture only Though the Law and Light and Spirit within be a great help unto us in our way to Life yet it must be tried by the Word written For if it be not tried by the Scripture then it must be tried by nothing But John 1.4 he saith Try the Spirits whether they be of God or no. 2. That Law or Light or Spirit within you is Christ in you but Christ in you is to be tried and examined 2 Cor. 13.5 Examine your selves whether you be in the Faith prove your own Souls know ye not that Christ is in you unless ye be Reprobates And if Christ without us Christ in the daies of his Flesh did submit himself to the tryal of the Scriptures Search the Scriptures saith he for they testifie of me then surely the Spirit of Christ in us wil not refuse the same Christ in us is not more priviledged than Christ without us but Christ without was tried by the Scriptures therefore Christ within us much more And if al that Light and Law and Spirit within us be to be tried by the Scripture then surely the Light of the Word written is a more excellent Light than that Light which is within And thus I have now done with the Fourth Instance Instance 5 As for Experience Christian Experience the Word of God written and the Light thereof is more excellent than Experience and the Light of it simply considered For so much Light as there is in Experience is borrowed from the Scripture and the Word of God written It is short of the Scripture for Scripture-Light extendeth unto al our Actions a light unto our Paths there is nothing hid from the Light thereof no Duty incumbent upon us that is hid from the Light thereof But though I have much Experience in this way yet I may have little or none in another my Experience cannot say nothing is hid from me and from my Light Though Experience be a great help to our Faith yet take it alone abstracted from the Word and it cannot heal our Unbelief The Staff that is in a mans hand is a good help to him but it cannot heal his lameness So is this Staff of Experience though it be a good help in my way yet it cannot heal the lameness of my unbeleeving heart but the word can and the Scripture doth Quest Is there then no use of our Experiences Is there no Light therein Answ 1 Yea much for it bâ—ingeth forth Hope Experience worketh Hope Rom. 5. Tribulation worketh Patience Patience Experience and Experience Hope verse 4 5. Here is the Genealogy of Hope but the next Parent of Hope is Experience So the Poor hath Hope Job 5.16 How so He counteth up many Experiments and when he hath done he concludes thus So the poor hath Hope it is Experience then which doth work Hope Answ 2 But though Experience be the Parent of Hope yet it is not the Ground of our Faith it is an Help unto Faith but not the first Ground of our Faith The Scripture and the Promise under Christ is Rom. 15.4 Whatever things were written afore time were written for our Learning that we through Patience and Comfort of the Scriptures might have Hope So that the Scripture and the Word of God written is the first Ground of our Faith and Hope And though we
have much Experience yet if we do not trust in the Word of Promise under Christ over and beyond al our Experience we do evil And if al our Experience is to be reduced to the Word written then the Scripture is more excellent than al Experience but all our Experience is to be reduced unto Scripture Surely therefore the Scripture or the Word of God written is more excellent than al Experience and the Light thereof And thus I have done with the Fifth Instance Instance 6 As for Divine Providence the Scripture is a more sure Light than it For God doth somtimes try us by his Providence he doth somtimes lay a Providential Dispensation before us to try and see what we wil do So he led the Children of Israel in the Wilderness forty Yeers to try them and to know what they would do and to humble them But the Scripture is the Rule of our doing and therefore a more safe and sure Light to walk by And if the Providence of God extendeth unto al our Actions good and evil and to evil as wel as unto what is good then there is no certain Rule or Judgment to be made up from thence Now so it is that the Providence of God extendeth unto al our Sins the Jews crucified Christ Gods Providences did extend unto that Being delivered up by the determinate Counsel and fore-knowledg of God ye have taken and by wicked hands ye have crucified him Acts 2.23 When Jonah fled from God there was then present a Ship that was bound for Tarshish here was a Providence And when Josephs Brethren sold him into Egypt there came by certain Merchants who did trade into Egypt here was a Providence Now if the Providence of God do thus extend to our very Sins then we cannot make up our Judgment our Rule from a bare Providence but you may make up your Judgment and Rule from the Scripture and the Word of God written Quest Doth not God speak by Providence guide and direct by Providence somtimes Answ 1 Yea He doth somtimes guide us with his Eye as the Psalmist speaks Thus when the King could not sleep he called for the Records and â—ound therein that Mordecai had been faithful to him the Providentiâ—l Eye of God did guide the King to do somthing for Mordecai And when Abrahams Servant prayed and the Damsel came forth to meet him according to his Prayer The Providence of God did lead and guide to that Marriage of Isaac and Rebecca But though the Lord doth somtimes guide us with the Eye of his Providence yet if I make the Providence of God the Rule of Lawfulness or Unlawfulness then am I in a great error and exposed thereby unto al sin for then may I say if I be tempted to kill or murder my self the Providence of God is the Rule of Lawfulness or Unlawfulness Now here is a Knife a Rope a Pond or an Instrument of Death which fals in my way by unexpected Providence therefore I wil and must now murder my self Understand the thing rightly therefore I pray you thus In case that two things are before me and both are Lawful Providence opening a door to one and shutting the door upon the other it doth direct to that one and not to the other but the Providence of God doth not make a thing Lawful which is in it's self unlawful it doth direct us in doing of a thing Lawful but it doth not make a thing Lawful it is not the Rule of Lawfulness or Unlawfulness but the Scripture and the Word of God is it is the only Rule whereby I may and must make up my Judgment of Lawfulness and Unlawfulness it is that only which doth stamp Lawfulness upon an Action Surely therefore the Light of the Scripture is more excellent Light than Divine Providence And thus I have done with the Sixt Instance Instance 7 As for Humane Reason and the Light thereof Scripture-Light is more excellent than it For Though Humane Reason be a Beam of Divine Wisdom Morn praefat Lib. de vera relig prefat Lib. de Euch. Ames de traductione peccatoris ad vitam et de lum nat et Grae. Dr. Vort. de ratione humana de rebus fidei Alting Loc. com pars 1. Loc. 2 dg Tunc solum vere Deum cognoscimus quando ipsum esse credimus supra omne id quod de Deo cogitari ab homine possibile est Aquin. contra Gent. Lib. 1. Cap. 5 6. yet if it be not enlightened with an higher Light of the Gospel it cannot reach unto the things of God as it should it is Panis pauperum the poor mans Bread compared by some to the Dough which the Israelites brought out of Egypt which was prepared with much Labor and then called Panis Pauperum Deut. 16.3 But the Word of God in the Scriptures is compared to Manna called the Bread of Angels for the Gospel did come down from Heaven in a special manner for though Reason be the Gift of God yet it doth proceed from God as he is God and General Ruler of the World But the Gospel and the Light thereof did proceed from the Father by the Son to the Church Rev. 22.1 And he shewed me a pure River of Water of Life cleer as Crystal proceeding out of the Throne of God and of the Lamb. John 1.17 18. Though Reason be the Gift of God and a Beam of the Wisdom of God yet it cannot sufficiently discover a mans Sins unto him not his secret sins not his Original Sin not his Sin of Unbelief and against the Gospel but the Word of God the Scripture Light can and doth And as meer Humane Reason cannot make a sufficient discovery of Sin so it cannot strengthen against Sin and Temptation Temptations answered by Reason wil return again it cannot convert the Soul But the Word of the Lord is perfect converting the Soul Pâ—al 19. Though the Lâ—ght of Reason be good yet it is not a saving Light How many are there in the World who have strong Reason yet shal go to Hell and miscarry to al Eternity But the Light of the Scripture Gospel-Light is saving Light Surgunt indocti said a great Bishop and learned man et capiunt Calum et nos cum omni Doctrina nostra trudimur in infernum Poor men arise and take the Kingdom of Heaven by force when we with al our Learning are thrust into Hell Why so The poor receive the Gospel not many wise not many Learned Father I thank thee saith Christ thou hast revealed these things to Babes 'T is Revelation-Light from the Gospel that doth bring to Heaven meer Humane Reason cannot do it Quest Is there then no use of Reason and of the Light thereof Answ 1 Yea much Not only in Civil things but in the things of God comparing Spiritual things with Spiritual Dr. Voeti p. 5 6 7. de ratione humana in rebus fidei Did not Christ himself make use of Reason to
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
one thing to cite Scripture and another thing to take heed thereunto The Devil cited Scripture to our Savior Christ but he did not take heed unto it as to his Rule of life If we take heed thereto then we shal be kept and preserved by it even from the power of that darkness which we may labor under And thus now I have done with the Fourth General Thing propounded and have cleered the Doctrine Applic. 1 If this Doctrine be true then what cause have we to bless God and not to despise Humane Learning Mistake not I shal not go about to preach up Humane Learning in the Church of God but though I do not preach up the Excellency of Meat Drink and Cloathing or outward Blessings yet I may cal upon you and my self not to despise the same but to bless God for them So though I do not preach up the excellency of Humane Learning yet I may cal upon you and my self not to despise the same but to bless God for it For if Scripture-Light be so excellent a Light and the Word of God written that whereunto we are all to take heed then what a Mercy and Blessing is it that this Word and Scripture is translated into the English Tongue it was not first written in English but in Hebrew and Greek it could not have been brought forth into English but by the help of Humane Learning and wil ye then deâ—pise Humane Learning and not bless God for it O! ye wanton hearts remember how the poor Martyrs in Queen Maries time did bless God for the English Translation and how could that be without Humane Learning Then let us bless God for it and not despise it Applic. 2 If this Doctrine be true viz. That Scripture-Light is so great a Light which al are to take heed unto then what a sad condition are those in who do deny and forsake the Scripture they are in the dark indeed I confess a good man may be tempted as to other sins so to this To doubt of the Truth of the Scripture But do I hear a man that hath been a Professor one that hath known God and his Waies one that is under no Temptation Do I hear such an one denying the Scripture as any Rule to him Write that man Childless write him Faithless without Christ and without God in this World Ah! poor soul here is one whose Foundations are plucked up twice dead plucked up by the roots O! the sad condition of this poor Creature he hath forsaken the Light and now is under the power of darkness Whither should he go for he hath left the words of Eternal life yet Lord how many have these times brought forth that are come to this height of wickedness But beloved I do not only hope but am assured better things of you only hear the word of Exhortation and that is Applic. 3 Take heed and attend to the Scriptures for they are our great and most sure Light whereunto ye do wel if ye take heed as unto a Light shining in a dark place O! then take heed thereunto Quest What must we do that we may take heed and attend unto Scripture Answ Ye must do three things 1. Ye must attend to know and understand it 2. Ye must attend to keep it 3. And ye must attend to walk by the same And First For your knowledg in and understanding of the Scripture and the written Word of God ye must Observe keep and hold fast the Letter of it for though the Letter of the Scripture be not the Word alone yet the Letter with the true sense and meaning of it is the Word The Body of a Man is not the Man but the Body and Soul together make up the whol man the Soul alone or the Body alone is not the Man So here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in lego sine Scripturis non est litera a qua non pendent magni montes Doctrinarum Rabbim though the Letter of the Scripture alone do not make up the Word yet the Letter and sense together do and if ye destroy the Body ye destroy the Man so if ye destroy the Letter of the Scripture you do destroy the Scripture and if you deny the Letter how is it possible that you should attain to the true sense thereof when the Sense lies wrapped up in the Letters and the words thereof Object But if I attend to the Letter in my Practice then I shall be a Professor of the Letter and if a Preacher do attend to the Letter then he shall be a Minister of the Letter Answ Not so For when the Apostle saith We are not Ministers of the Letter but of the Spirit his meaning plainly there is not of the Law but of the Gospel for in that 2 Cor. 3. he cals the Ministration of the Law the Letter and the whol Ministration of the Gospel the Spirit Those therefore that preach or walk according to the Ministration of the Law are Ministers and Professors of the Letter those that preach or walk according to the Ministration of the Gospel are Ministers and Professors of the Spirit And therefore those that depart from and despise the Ministration of the Gospel do depart from and do despight to the Spirit It 's one thing for a man to keep the Letter of the Scripture so as not to deny the same another thing to keep to the Letter only for the meaning of it It 's one thing to preach from the Letter another thing to preach the Letter Our Lord and Savior Christ when he expounded that Esai 61. as ye read Luke 4. did not preach the Letter yet he preached from the Letter So now we may preach from the Letter of the Scripture yet not preach the Letter or be Ministers of the Letter and you may practice the Word from the Letter of the Scripture and yet not be Professors of the Letter that is of the Law and the Ministration of it Quest How can we hold and keep fast the Letter of the Scripture when there are so many Greek Copies of the New Testament and those diverse one from another Answ 1 Yes well For though there are many received Copies of the New Testament yet there is no material difference between them The four Evangelists do vary in the Relation of the same thing yet because there is no contradiction or material variation we do adhere to al of them and deny none In the times of the Jews before Christ they had but one Original of the Old Testament yet that hath several readings there is a Marginal reading and a Line reading and they differ no less than eight hundred times the one from the other yet the Jews did adhere to both and denied neither Why Because there was no material difference And so now though there be many Copies of the New Testament yet seeing there is no material difference between them we may adhere to all
For whoever wil understand the Scripture must be sure to keep and hold fast the Letter not denying it Answ 2 If you would have the true knowledg and understand the Scripture and so behold this great Light in its full glory and brightness you must diligently enquire into the true sense and meaning of it for the true sense and meaning is the soul thereof Now the Scripture or the Word of God written may be expounded for Ezra stood up before the People in a Pulpit and gave the sense of the Scripture Christ himself is said to expound and 2 Pet. 1.20 No Scripture is of any private Interpretation The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Exposition it 's the same word that is used in Luke 4. Christ stood up and expounded Now saith the Apostle No Scripture is of any private Exposition therefore it may be expounded and if not why were Gifts given to men by the Ascention of Christ It 's a very dangerous thing to bear false witness against the Truth of Christ Now if a man do not take heed unto the true sense and meaning of the Scripture but wil rigidly adhere to the Letter of the Scripture he may quickly bear false witness against the Truth Mark 14.56 it 's said that many did bear false witness against Christ but their witness agreed not together But how did they bear false witness They testified that Christ said I can destroy the Temple of God and build it again in three daies which our Savior Christ spake of his Body they applied to the Temple of the Jews and so they are said to bâ—â—r â—al e witness Why because they kept to his words only and not to his sense and meaning So that we had need take heed how we report the words of Christ though we do adhere to his words yet if we keep not to his meaning we shal be found false witnesses against him and his Truth Search the Scriptures saith our Savior why search even because the sense and meaning doth lie deep And therefore it is not enough for us that we do adhere to the words but we must diligently enquire into the true sense and the meaning of them Object But one Scripture hath many Senses a Literal Sense and a Spiritual Sense a Literal Sense and a Mystical How shall we be able then to find out the true Sense and the Meaning of it Answ 1 Nay but the same Scripture hath but one intire Sense Indeed Papists tel us that one Scripture hath many Senses but the Protestants hold Excipiendus est Michael Medina That there is but one intire Sense of a Scripture though divers applications of it As for Example The Old Testament saies Thou shalt not muzzle the mouth of the Ox which the Apostle applies to the maintenance of the Ministers The Sense is but one in divers parts thus as the mouth of the Ox is not to be muzzled so Ministry is to be maintained There is but one whol sense of a Scripture though divers parts and applications of it Answ 2 Though the sense of the Scripture be but one intire sense yet somtimes the Scripture is to be understood Literally somtimes Figuratively and Metaphorically but alwaies Spiritually for when it is taken Literally it is taken Spiritually for saies the Apostle If thy Brother offend thee heap coals of fire upon his head that is not to be taken Literally but Metaphorically So when our Savior saith If thine eye or hand or foot offend thee pull it out and cut it off this is not to be understood Literally but Metaphorically Answ 3 Though the Scripture be applied Mystically somtimes and doth receive a Mystical application yet for your direction herein ye must know That there is no Fundamental Doctrine of our Salvation but is laid down plainly and without Mysticalness The Covenants of the Law Thou shalt have no other god but me and Thou shalt love they Neighbor as thy self Faith in Christ and love to our Neighbor all the Fundamental Doctrines of our Salvation are laid down plainly and literally Though the great matters of our Salvation be expressed plainly and literally yet if the literal sense of any Scripture be contrary to common sense or reason or to modesty honesty and good manners then we are to bawk the literal sense For example our Savior saith This is my Body in the Lords Supper if these words be taken literally it is against common senâ—e and reason therefore you must bawk the literal sense and understand them otherwise Again the Lord commanded the Prophet to go naked if this be understood literally it would be against common modesty So when our Savior saith If thine eye offend thee pull it out if thine hand offend thee cut it off If this be understood Literally it would fight with that Commandement Thou shalt not kill therefore the Literal sense is somtimes to be bawked Though we are not alwaies to adhere to the bare Letter for the meaning of the words In interpretatione Scripturae sacrae illud apprime observandum est ne ulla vis inferatur literali August de quivos Disput de sensu Scripturae Verborum sacrae Scripturae Germana intelligentia imprimis quaerenda et instituenda non quod tropo-logicam intelligentiaÌ„ condemnemus sed quod spiritualis interpretatio sequi debet ordinem historiae quod plerique ignorantes lymphati co in sacra Scriptura vagantur errore Hieronyn in cap. 13. Es yet if the words be applied mystically ye are not to make a force upon the History Mystery doth not destroy the History The History of the two women Hagar and Sarah is by the Apostle applied to the two Testaments yet this doth not destroy the History For as words are the Substractum of the History so History is the Substractum of the Mystery Some when they have attained to the Mystical application do deny the History but remember that though the words of the Scripture be applied mystically yet the Mystery is never to destroy the History And though the words of Scripture be somtimes applied Mystically yet you must know that there is nothing Mystical in one Scripture Qâ—is autem non impudentissime nitatur aliquid quod in Allegoria positum est per se interpretari nisi et manifesta habeat Testimonia quorum lumine illustrentur obscura Austin Epist 48. ad Vincent Donat. Si animus est allegoriâ—m tâ—â—ere vide inprimis ut interpretationis ejus quam meditatis sententia aâ—ibi in Scripturis clare et absque tropo expresso inveniatur atque detracto velamine analogiae fidei respondeat Flac. Illyric pars altera Tract 1. de raâ—ione cognoscendi Scripturas Observ 2 but is Literally set down in another Scripture let any man shew me any Truth set down Mystically in one place but I wil shew it literally expressed in another Some would have al the Scripture to be understood mystically But doth any man tel you this and that
of the Moon when the Earth comes between the Sun and the Moon then the Moon is eclipsed because the Earth keeps the light of the Sun from it So if the Earth and the World come between you and the Truth there wil be an eclipse and darkness upon al your Soul Then shall ye know saith our Savior of my Doctrine whether it be of God if ye do what I command you Those that wil not do what they know shal not know what to do Thirdly Study your Condition by the Scripture and the Scripture by your Condition Condition gives understanding In case you be under a Temptation Conditio dâ—â— Intellectum study those Scriptures that do concern such Temptation if you be in an Affliction study those Scriptures that do concern such Afflictions if you be in a Desertion study those Scripâ—ures which do concern such Desertions and whatever your Condition be study those Scriptures which do concern your Condition and this wil help you to understand rhe Scriptures Yet Fourthly Take heed that you be not too indulgent to your own Condition Optimus Scripturae interpres hic est qui sensum è Scriptura potins retulerit quam attulerit Hilar. Disposition or Opinion It 's a good speech of Hilary He is the best Interpreter of Scripture that doth rather bring his Sense from the Scripture than carry his Sense to the Scripture We are very apt to interpret Scripture according to our own opinion or disposition Interpretation ordinarily follows disposition or opinion As when there was a great Controversie in the Popish Church betwixt the two Liturgies of Ambrose and Gregory by common consent of both Parties it was agreed that both the Mass Books should be laid on the Altar expecting the decision of the matter by Revelation and the doors being opened the next morning Gregories Mass-Book was rent and torn in many pieces and scattered abroad in the place but Ambroses lay whol and open upon the Altar which some thought signified thus much That Gregories Mass-Book should be cancelled others as the Pope himself said nay but this renting and scattering of the Leaves signified the dispersing of it over al the Christian World Thus men interpret things according to their own Dispositions and Opinions even when they come to Scripture also Would you therefore see cleerly into the mind of God in the Scripture then as when you come to Christ for Righteousness ye come with naked shoulders so when you come to the Truth of Christ take heed of your own Disposition and Opinion you must come to Christ as a Prophet as wel as to Christ as a Priest with naked shoulders Fiftly If you do desire so to understand the Scripture as it may be a Light to al your paths then be sure that you put nothing else in Commission with it for your Rule 'T is with the Scripture in this respect as with God Christ and the Spirit If you come to God for help yet if you joyn another God in Commission with him he wil not give down his help so if you joyn any thing with Christ in the matter of Mediation though you come to him he wil not give in the comfort of his Mediation to you so for the Spirit though you come unto him for comfort being the Comforter yet if you joyn any thing else in Commission with the Spirit it wil not give down his Comfort And so here though you come and tend and wait upon God in the Scripture yet if there be any thing else which you do make your Joynt-Rule with the Scripture any Light within you or Precept of Man without you it wil not give down its Light to you but you wil be left in the dark Do you desire therefore to understand and know the true sense and meaning of the Scripture then take heed that you joyn no other thing in Commission with it as to the matter of your Rule And thus I have done with the first thing that we must do in taking heed to the Scripture we must take heed to know and understand the same If you would so take heed unto the Scripture as it may be indeed a Light unto you in a dark place then you must keep it for though the Meat be never so good yet if the Stomach throw it up presently and do not keep it it doth the man no good So in regard of the Scripture therefore saith the Apostle Heb. 2.1 We ought to take the more earnest heed unto the things that we have heard lest at any time we should let them slip or run out We must keep what we have we must keep what we know else we do not take heed to the Word Now that you may keep and not forsake the Word First Observe what those things are whereby men have been led off and carried away from the Scripture and above al things take heed of them Now those are three especially Somtimes this evil doth arise from the corruption of a mans Nature boyled up to a secret unperceived malice against the Word and Scripture As in case two Professors be at varyance and a third person stand by and saith Do you see these Professors what proud wrangling people these are they are al such doth not this argue that this third man hath an aking tooth at Profession So when men shal observe some variations in Scripture and they shal say do ye see what Contradictions there are they are al so What doth this argue but that these men have an aking tooth and secret malice at the good Word of God oâ— the Scripture You know how it was with Moses when he saw two men fighting one an Egyptian and another an Israelite he killed the Egyptian but when he saw two Hebrews fighting now saith he wil I go and â—â—concile them for they are Brethren why so but because he wâ—s a good man and gracious So also 't is with a gracious hea t when he sees the Scripture fighting with an Egyptian an Heathen Author or Apocryphal he comes and kils â—he Heathen he kils the Egyptian or the Apocripha but when he sees two Scriptures at varyance in view though in truth not O saith he these are Brethren and they may be reconciled I 'le labor al I can to reconcile them but when a man shal take every advantage of â—eeming difference in Scripture to say Do ye see what Contradictions there are in this Boâ—k and not labor to reconcile them what doth this argue but that the corruption of a maâ—s Nature is boyled up to an unknown malice against the Word of the Lord take heed therefore of that Somtimes this evil of denying and forsaking the Scripture Donatistae jactantes veram Ecclesiâ—m penes se solos esse qui habitabant regionem meridionalem ad id confirmandum adducebant illud Canticorum 1. v. 6. Judica mihi quem diligit anima mea ubi pascâ—s ubi cubes in Meridiâ— ne vagaâ—i incipiâ—m
Lord give you a cleer understanding in al things CHRIST IN TRAVEL Wherein is shewed I. The Travel of Christ or Christ in Travel II. His Assurance of Issue III. The Contentment that he doth and shall find therein 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. CHRIST IN TRAVEL Sermon I. ISAIAH 53.11 He shall see of the Travel of his Soul and be satisfied IN this Chapter we have a ful Treatise of the Sufferings of Christ wherein the Prophet Isaiah speaks with such cleerness as if he rather were an Apostle after Christ than a Prophet before him Bernard tels us that there are three things which we are especially to mind and behold in the Sufferings of Christ the Work the Manner and the Cause thereof In the Cause he was Innocent in the Manner Patient and in the Work excellent saith he But the Prophet Isaiah doth insist on four things 1. The greatness of Christs Sufferings which he expresseth in many Words That he was despised and rejected of men a man of Sorrows and acquainted with Griefs that we hid our Faces from him despised and esteemed him not ver 3. that he was stâ—icken smitten and afflicted of God ver 4. Wounded and bruised ver 5. Oppressed afflicted and brought as a Sheep to the slaughter ver 7. Imprisoned and cut off from the Land of the Living ver 8. bruised by his Father and put to grief ver 10. In travel of Soul and numbred amongst Transgressors ver 11 12 2. The Cause of his Sufferings which aâ— the Prophet 〈◊〉 â—aâ— for our sins he was wounded for our transgressions he was bruised for our iniquities verse â— 3. The Manner of his Sufferings He is brought aâ— a Lamb to the slaughter and as a Sheep before the Shearers is dumb so opened he not his mouth verse 7. 4. The Fruit Issue and Success of his Sufferings For he shall see his Seed and the pleasure of the Lord shall prosper in his hand verse 10. And he shall see the Travel of his Soul and be satisfied verse 11. So that these words do plainly hold forth the fruit and issue of our Lords Sufferings and the certainty thereof The Sufferings were great for they are here called a Travel and the Travel of his Soul the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a toylsom painful and wearisom Labor such a Labor say some as is used by those that grind in a Mil Mercerus such a Labor say others as Adam was to use in the sweat of his Brows after the Fal Avenarius as a Curse of sin unto which the Holy Ghost doth here relate because our Savior in these Sufferings was made a Curse for us Forerius Es 53. such a Labor say others so great so painful as women do endure in their sore Travel English Annotations and indeed the word signifies as much and so it 's used in Psal 7.14 Behold he travelleth with iniquity and hath conceived mischief alluding to the pains of a Woman in Travel and so it may be wel translated in this place for the word Soul is a Feminine term as if the Holy Ghost would decipher the Sufferings of Christ by the pangs of a Woman in Travel Now this Travel is also said to be the Travel of his Soul not only because it was a great and sore Travel but because it did extend to his Soul The word Soul is indeed somtimes used for ones Life and somtimes for the Person of a Man But then it doth not exclude the Soul but include it rather So here he shal see the travel of his Soul that is that travel which is not only in his Body but his Soul too This he is promised to see He shall see the Travel that is the Fruit thereof So Psal 128.2 Thou shalt eat the Labor of thine hands that is the Fruit of thy Labor what thine hand hath labored for seeing doth note enjoyment and the enjoyment of the thing desired So Psal 54.7 Mine Eye hath seen its desire upon mine Enemy the word Desire is not in the Hebrew but the Original runs thus Mine Eye hath seen upon mine Enemies We ad Desires because that is the Sense thereof for Seeing notes enjoyment of ones desires and therefore in that the Prophet saith he shal see the Travel of his Soul and be satisfied the meaning is That Christ shal so enjoy the issue and fruit of his Sufferings as he shal have ful content and delight therein And so the Doctrine from the whol is this Doct. That Christ shall certainly see the Travel of his Soul and be satisfied He did not lay down his Life at a venture nor suffer so many things at uncertainties but he had assurance of success He shall see saith the Lord by way of Promise both to him and us the Travel of his Soul and be satisfied For the opening and cleering hereof three great Arguments wil fal under our Consideration 1. The Travel of Christ or Christ in Travel 2. His Assurance of Issue 3. The Contentment that he doth and shal find therein As for the Travel of Christ His Sufferings were very painful a Travel and an hard Labor Acts 2.24 it 's said that he was somtimes in the pains of Death some Books read it in the pains of Hell but the word rendred Pains signifies the Pains and Pangs of a Woman in Travel Haec vox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 et partum significat et dolorem parturientem Vict. Strigil Perk. Gal. 4. It is the same word that is used by Paul Gal. 4. My little Children with whom I travel in Birth and it signifies not only the Travel of the Woman at the Birth of the Child but the painful bearing thereof before the Birth these Pains and Pangs did as it were fal on Christ in his Sufferings So that in al the Sufferings of Christ ye may see Christ in Travel He was in Travel for us and this Travel was an hard Labor For It was A sore Travel A long and a tedious Travel And An helpless Travel First It was a Sore Travel both in regard of his Soul and Body First As for his Body His Sufferings were very painful For they were Universal Extream and Lingering They were Vniversal for he suffered from al hands Somthing he suffered from the Jews and somthing from the Gentiles somtimes from Men and somtimes from Women from and by the hand of Magistrates Kings and Princes from and by the hand of Priests from and by the hand of the Common People and the Soldiers Why do the Heathen rage and People imagine a vain thing the Kings of the Earth stood up and the Rulers took Counsel against the Lord and against his Christ Acts 4.25 26. He did not only suffer by the hand of strangers but from his own Friends and
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
Death that is the Devil and again Col. 2.15 And having spoiled Principalities and Powers Dicitur Diabolus duas habuisse manus unam attrahentem qua trahebat omnes ad infetos quae amputata est et ei quantum ad bonos per passionem Christi et manum flagellantem quae debilitata est quae vexat tamen bonos ad exercitium Altissiod Lib 3. Tract 1 cap. 8. he made a shew of them openly triumphing over them in it that is the Cross So that when Christ died on the Cross he did then break and rout the Forces of Satan insomuch as al the Forces that he can draw up together against the Seed of Christ are but some rallied Troops then was his Field-Army broken and Christ triumphed over them al upon the Cross Surely therefore this breaking of the Power and Force of Satan is another Fruit and immediate Effect of the Death of Christ Sixtly As Christ did break the power of Satan by the power of his Death so he did thereby also sanctifie al things to his Seed insomuch as when they should come of Age al things should be then clean unto them For as the First Adam by his Sin and Disobedience did defile al things insomuch as al things were to be unclean and accursed to his Posterity so the Second Adam did by his Death and Obedience sprinkle clense and sanctifie al things to his Seed for saith the Apostle Heb. 9.19 When Moses had spoken every Precept to the People he took the blood of Calves and Goats and sprinkled both the Book and all the People Moreover he sprinkled with blood both the Tabernacle and al the Vessels of the Ministry and almost al things are by the Law purged with blood but the Heavenly things themselves with better Sacrifices than these verse 21 23. that is with Christs own Blood And if you ask why the Law Non quod prophanum in se quicquam haberet faedus sed quod nihil taÌ„ sanctum est quod non homines sua immunditiâ— prophanent nisi Deus ipse facta omnium innovatione occurrent omnes cultus vitiosi sunt ac impuri nisi Christus sanguinis sui aspersione eoâ— mundet Ubi Christus cum sanguine non apparet nihil nobis esse cum Deo sic neque Doctrina ipsa nobis ac in nostrum usum efficaverit nisi sanguine dedicata Calvin Heb. 9.20 21. Tabernacle and the Vessels of the Ministry which were holy should be thus sprinkled with Blood Calvin gives Two Reasons namely Because though these things were in themselves holy yet being used by man in regard of that pollution that is in him they might be prophaned and though the Book and Word of the Lord be holy yet it wil not it cannot be efficacious and profitable to us Nisi Sanguine Christi dedicata unless it be sprinkled by the Blood of Christ Now this sprinkling of the Vessels Book and al things was performed when the Sacrifice was offered and when the Testament was dedicated but the new Testament was confirmed by the Death of Christ his Blood being the Blood of the New Testament and he was sacrificed on the Cross and therefore though his Seed are sanctified with inherent Holiness when they do beleeve yet there was a sprinkling of al things Ordinances Afflictions Dispensations and al Conditions to them by the Death of Christ so that this Sanctification or sprinkling of al things in reference to his Seed was another Fruit and immediate Effect of the Death of Christ Seventhly As Christ did sanctifie al things to his Seed so by his Death he did confirm the Covenant of Grace For as the first Adam did break the old Covenant by his Sin and Disobedience so the Second Adam by his Death and Obedience did confirm the new For saith the Apostle Heb. 9.16 Where a Testament is there must also of necessity be the Death of the Testator for a Testament is of force after men are dead otherwise it is of no strength at al whilst the Testator liveth verse 17. And again Gal. 3.15 Brethren I speak after the manner of men though it be but a mans Covenant yet if it be confirmed no man disanulleth or addeth thereto and this I say that the Covenant that was confirmed before of God in Christ c. ver 17. So that the Covenant of Grace was confirmed by Christ in his Death Quest Qui vero sanguis aut mors Christi nobis voluntatem Dei confirmavit Resp Duplici ratione primum quod nos manifeste de ingenti in nos Del charitate certus reddiderit idque adeo quod Deus volit nobis id donare quod in N. Foedere promittat unde sanguis novi Faederis est dictus et ipse Christus testis verus et fidelis Cateches Racoviae de Prophetico Christi munere cap. 8. Socinus de Christo servatore pars prima de justif Synops 2. Volkillius de vera Religione Lib. 3. Cap. 18. Crellius ad Librum Hug. Grot. respons ad cap. 1. partic 26. Only the Question is How this Covenant was confirmed by the death of Christ The Socinians say That Christs death did confirm the Covenant by way of Testimony or Declaration of the Truth of the Gospel the Lord say they hath promised in the Gospel that al those who repent and beleeve shal be justified and saved Now Christ preaching this Truth and dying in it hath confirmed this Truth and the Gospel and therefore say they Christ is called the true and the faithful Witness 1. But though Christ by his death did bear his Testimony to the Truth of the Gospel yet where do we find in Scripture that his death did confirm the Covenant by way of Testimony 2. Where doth it appear that the Covenant which he confirmed by his death was this If you repent and beleeve you shal be saved and justified The thing is true and a Gospel Truth but the Covenant which Christ confirmed ye read of in Heb. 8. where the Lord doth promise both Faith and Repentance also 3. If the death of Christ did confirm the Covenant by way of Testimony testifying the Truth of the Gospel then the death of the Martyrs should confirm the Covenant more than the death of Christ for the Socinians deny the Deity of Christ and if Christ were only Man then the death of thousands some dying more painful deaths than Christ did should give a greater Testimony to the Truth of the Gospel and so confirm the Covenant more than the death of Christ but where do we find in al the Scripture that the death of the Martyrs is said to confirm the New Covenant Vide Essenii Triumph Crucis pag. 353. Lib. 2. Sect. 1. Cap. 1. Sib. Lubbert de Jesu Christo servatore contra F. Socinum Lib. 1. Cap. 3. Nicol. Aâ—nold de morte Christi Cap. 8. The death of none but of the Testator can confirm the Testament but Christ only and not the Martyrs is the
coming from the root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying to run up and down to and fro with solicitude and carefulness as the Wife doth run up and down looking to and caring for her sick Husband being afflicted with him in al his afflictions So Christ doth carefully tender and is solicitous for the Saints good his heart as it were running up and down for them and being afflicted with them in al their afflictions she saith here and his desire or his running up and down affection is towards me Now what greater argument of delight and contentment can there be Is it not an high expression of his delight and satisfaction in them to spend and lay out his time and eternity for them and on them Thus it is before he came into the World he saith Prov. 8.31 I was by him rejoycing in the Habitable Parts of his Earth and my delights were with the Sons of Men When he came into the World he came to and for them Isa 9. For unto us a Child is born unto us a Son is given while he lived here he lived for them Behold thy King comes to thee meekly riding on an Ass when he died he died for them The Just for the unjust he died for our sins and when he rose again he rose for them who died for our sins saith the Apostle and rose again for our Justification when he went to Heaven he went for them I go to prepare a place for you saith he John 14. when he ascended he did ascend for them that he might give Gifts unto men and when he appeared before the Father he did appear for them Heb. 9.24 and now he continues in Heaven for them Seeing he ever liveth saith the Apostle to make Intercession for us Heb. 7 there he negotiates for them stil and doth transact al their business why should not we negotiate for him on Earth who doth negotiate for us in Heaven why should not we spend of al our time for him who hath and doth spend of the daies of his Eternity for us But if Christ do thus spend and lay out himself and day and time and eternity for his Seed then surely he doth and must needs take much contentment and satisfaction in them Is it not a great Argument of his delight and satisfaction in his Seed that he wil not suffer a cold wind to blow upon them to hurt them When a Mother is so render of her Child that she wil not suffer a cold wind to blow upon it you say see how she loves and delights in that Child Now Christ hath said concerning his People He that toucheth you toucheth the Apple of mine Eye Zach. 2. The Eye of man is the most tender part you know and men are the most tender of that but I pray observe what kind of men they were that Christ was thus tender of in Deut. 32.10 it 's said that God kept the People of Israel in the Wilderness as the Apple of his Eye There they were in a low and sad condition yet there was the Love of their youth expressed in following God but now these men were in Babylon and they were that part of the People of the Jews which did stay behind when others were gone to re-build the Temple and through Unbelief did this part stay behind therefore saith the Prophet verse 6. Come forth and flee from the Land of the North yet concerning these even these rebellious and unbeleeving Residue doth the Lord say He that toucheth you toucheth the Apple of mine Eye verse 8. Surely then if Christ had â—uch tender care of theâ—e in reference to al that might touch or hurt them I may truly say in regard of his Seed he wil not suffer a cold wind for to blow upon them herein is his delight and love manifested The neglect of himself whilst he lived in reference unto their good and Salvation speaks thus much also If a Child be fallen into the fire or water the Mother laies by al other business to pul it out she laies by her very Meat and Drink and dressing forgets and neglects her self til she have obtained the safety of her Child and this argues her delight in it So it was with Christ in the daies of his flesh he forgâ—t and neglected himself altogether til he had setled the great business of Mans Salvation I have Meat to eat that ye know not of saith he he had not whereon to lay his Head and did not mind himself but was restless til he had set al things in safety in reference to the Salvation of his Seed why but because of that great delight and satisfaction which he took in his work and their good And when he went away and could no longer stay here on Earth he left his Seed a blessed Token of Love which he would have them wear in their Bosoms til he comes again I mean the Lords Supper Do this as oft as ye do it saith he in remembrance of me When a Man goes from a place and doth leave his Friends he bestows some token of Love upon his best Friends or if he die he gives his choyce and beloved Friend a Token of Remembrance he doth not so by those whom he loves not but by such as he loves much and delights in Thus did our Savior Christ when he went away and died he left a Crucifix as I may so cal it this Ordinance of the Supper to be worn in the Bosom of al the Churches as a Memorial or Remembrance of him The Socinians who are Enemies to the Cross of Christ Ex istis Pauli verbis apparet graviter errasse illos qui existimarunt verbum ut vulgata et Erasmi interpretatio habet commemorationem quod in Graeco est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mutari debere in recordationem neque enim dicit Paulus mortem Domini recordamini c. Non est igitur quod quis ex verbo illo colligat ernam Domini in eum finem institutum fuisse ut nobis suggerat et in memoriam revocet mortem ipsius Domini id quod nulla alioqui sacratum litterarum authoritate nullave ratione probari potest Faust Socinus de usu et fine â—â—nae Domini tel us that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Remembrance should rather be translated Celebration do this in the Celebration of me and that the word doth signifie Celebration and not Remembrance but if ye look into Heb. 10.3 ye shal find it 's said But in those Sacrifices there is a remembrance again made of sin every year it is the same word that is used for the Lords Supper and should it be translated a Celebration there should the words be read thus but in these Sacrifices there is a Celebration of sin every year surely no wel then is the word translated in the Institution of the Lords Supper do this in remembrance of me and in that Christ hath left such a remembrance for his Seed
Ages and from Generations And saith the Psal He sheweth his Word unto Jacob his Statutes and his Judgments unto Israel he hath not dealt so with any Nation and as for his Judgments they have not known them He doth not say they have not known them as Israel but he saith The Lord hath not dealt so with other Nations as for his Judgments they have not known them neither can it be said that God was ready to have made known this Truth unto al the World but did not because of their sin for then it should have been declared to them that such Truths of the Gospel should be made known to them if they did not sin but that hath not been declared to al the particular men of the World and therefore Christ did not die for al men thus conditionally Seventhly If Christ did die and merit thus conditionally for al men then al the particular men in the world are under a Covenant of Grace for those that he died for are to receive the Blessings of the new covenant upon the performance of the Condition saith this Objection But al the particular men of the World are not under the Covenant of Grace for the Apostle saith of the Ephesians before their Conversion that they were strangers from the Covenants of Promise having no hope and without God in the World Ephes 2.12 And God wil write his Laws in the hearts of all those that are under the Covenant of Grace Heb. 8. But al the particular men in the World shal not have the Laws of God written in their hearts therefore the Covenant of Grace is not made with them and therefore Christ hath not merited that the Blessings of the Covenant shal be given out unto al the World upon Conditions Eightly If al the Benefits of Christs Death and Blessings of the new Covenant should be given out upon some Condition to be performed by us as Faith and Repentance then our Faith should give us a Right and Title unto al those Blessings and Benefits As if I sel a thing upon Condition that a man pay me so much Money his payment of the Money being the performance of the Condition gives him a Right and Title to the thing Or if I promise to give a man an hundred pound upon condition that he go of such an Errand for me if he go his very going gives him a Right and Title to the hundred pound because he performs the Condition But though Faith be our hand whereby we receive the Benefits of Christs Death and Blessings of the Covenant yet it doth not give us any Right or Title to them al our Right and Title is in Christs Blood his Death his Satisfaction and his Obedience and in that alone Ninthly This Objection doth suppose the Covenant of Grace to be Conditional but the Covenant of Grace is free absolute and without al Conditions to be performed by us For The Lord hath delivered it without al such Conditions We read of the Covenant of Grace in Jer. 31. in Ezek. 36. in Heb. 8. but where do we find any Condition annexed to it And if God make no Conditions why should we Shal I hang my Pad-lock upon Gods Door of Mercy This Covenant saish the Lord is as the Covenant which he made with Noah Did he promise Noah that the World should be drowned no more upon Conditions of our Faith or Obedience No but saith the Lord I will not again curse the ground any more for mans sake although the Imaginations of mans heart be evil Gen. 8.21 It may be you wil translate the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because but it comes al to one In the Covenant of Grace the Lord saith He wil write his Laws in our hearts there is Converting mercy promised and that we shal al know him there is enlightening Mercy promised both the Habit and the Act of Grace promised and he gives this reason For I will be merciful to your unrighteousness and your sin and iniquity I will remember no more Heb. 8.11 12. Now if forgiving mercy be the reason of sanctifying Mercy if our forgiveneâ—s be the cause of our holiness then no act of our Grace or Holiness can be the Condition of our forgiveness or of the Covenant The Spirit of God is promised in the Covenant I wil put my Spirit into you saith God but Faith and Repentance are not before the In being or Gift of the Spirit Surely therefore all the Blessings of the Covenant are not given out upon these Conditions If the Covenant of Grace should be thus Conditional then the Covenant of Grace should be harder than the Covenant of Works made with Adam in Paradice for then the Condition was to be performed by our common Person who was strong and free from al sin but now we are weak and ful of al sin and therefore if the performance of the Condition lie upon our hands the terms of this Covenant wil be worse and harder for us than the terms of that Covenant of Works neither can it be said that if al men have a sufficiency of Grace and power to beleeve that the performance of the Condition of this Covenant wil be easier than of that for who doth not know that it is an harder thing for one of us sinful Creatures to beleeve than for Adam to abstain from eating the forbidden Fruit But surely the Covenant of Grace is easier and sweeter than the Covenant of Works and therefore the Condition thereof was performed by Christ our Second Adam and there is now no Condition of the Covenant to be performed by us Yet it is our Duty to beleeve and repent and obey which we are commanded to do by the Gospel but al our Repentance Faith and Obedience is a Fruit of that Covenant not the Condition of it As in case Adam had stood his Seed should have obeyed yet their Obedience should not have been the Condition but the Fruit of the Covenant and as his Posterity could not have had Life unless they had obeyed yet that their Obedience was not the Condition of that Covenant So though we cannot be justified unless we beleeve nor be saved unless we repent and obey yet our Repentance Faith and Obedience is not the Condition but the Fruit of the Covenant Christ and Christ alone our Second Adam did perform the Condition as to us the Covenant of Grace is free absolute and without al Conditions Obj. But all Divines say That Faith and Repentance are the Condition of the Covenants Ans Not all not so Luther Duplices sunt promissiones Dei legales quae nituntur deorsum in nostris operibus sicut illae si feceritis bona terrae comedetis aliae sunt promissiones gratiae sicut Jer 31. scribam legem meam in cordibus eorum hae promissiones non nituntur deorsumsed simpliciter bonitate et gratia Dei quid ipse velit facere Luther in Gen. 4. cap p. 88. Hos 2. Desponsabo
work Thus I say the Father is ingaged by vertue of his Commandement He is ingaged also by vertue of his promise And therefore if ye look into Psal 29. ye shal see what the Lord hath promised vers 11. The Lord wil give strength unto his people the Lord wil bless his people with peace Here is the promise the Lord wil bless his people with peace Yea if ye look into Isa 26. ye shal find there that the Lord hath promised to keep the peace of his people for them vers 3. Thou wilt keep him in perfect peace whose mind is stayed on thee So ye read the words but according to the Hebrew â—hey ought to be read thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou wilt keep peace peace twice peace Thou wilt keep peace peace for him whose mind is stayed on thee So that the Lord is not onely ingâ—ged to gâ—ve peace unto his people but he is by promise also ingaged to keep their peace for them Yea the Lord is ingaged by Purchase Christ hath purchased peace for his people and what Christ hath purchased for them God the Father is ingaged to give unto them Read the purchase in Eph. 2.13.14 But now in Christ Jesus ye who were somtimes afar off are made nigh by the blood of Christ For he is our peace who hath made both one and hath broken down the middle wal of partition between us Having abolished in his flesh the enmity even the law of commandements for to make in himself of twain one new man so making peace vers 16. And that he might reconcile both unto God in one body by the cross having slain the enmity thereby and came and preached peace unto you that were a far off and to them that were nigh So that thus ye see its the purchase of Jesus Christ this inward peace and quietness of soul it is Christs purchase and what Christ the Son hath purchased God the Father is engaged to give Yea the Father is engaged to give peace unto his people by al those Chastisements that they do meet withal And therefore in Isa 40. which I named before The Lord commands us to comfort and speak comfortably unto his people upon this account For she hath received of the Lords hand double for al her sins Even because a fullness of Chastisement had been upon them Thus I say God the Father by vertue of his Prerogative by vertue of his Commandement by vertue of his Promise by vertue of Christs Purchase by vertue of Chastisements that are laid upon his people is engaged to give peace unto his children II. But now proceed a little and ye shal see That as the Father is engaged So the Son also is engaged to give peace inward peace and quietude of soul unto his Servants He is engaged by those Qualifications and endowments that he received from God his Father for this end and purpose The spirit of the Lord is upon me saies he and he hath anointed me Isa 61. Why that I might comfort those that mourn That is one end But I pray look into Isa 50. and consider the 4. vers The Lord God hath given me the tongue of the learned that I should know how to speak a word in season to him that is weary he wakeneth morning by morning he wakeneth mine ear to hear as the learned They are plainly the words of Christ as wil appear to you if you read but the following words The Lord God hath opened mine ear and I was not rebellious neither turned I away the back I gave my back to the smiters and my cheekes to them that plucked off the hair I hid not my face from shame and spitâ—â—ng So that these are the words of Christ Wel what doâ—h Christ say hear He tells us that he hath received the tongue of the learned to comfort those that are distressed and troubled in conscience for to help poor wearied souls Why doth he say the tongue of the learned The Lord God hath given me the tongue of the learned All men desire to hear the Learned and it is the greatest piece of learning in the world to speak a word in due season by way of comfort to those that are weary this is the greatest piece of Ministerial learning and sayth Christ he hath given me the tongue of the learned Wel but al learned men have not Wisdom to speak in season Mark what follows He hath given me the tongue of the learned that I should know how to speak a word in season to him that is weary But hath Jesus Christ such skil at this work in comforting those that are troubled Yes He wakeneth morning by morning As a Master is early up in the morning to teach his Schollers So hath God the Father been teaching of Christ from al eternity this great skil morning by morning He wakeneth morning by morning he wakeneth mine ear to hear as the learn'd This is the piece of learning saies Christ which I have been learning morning by morning of my Father from eternity and this is that great learning which he had attained unto So that in regard of this endowment which he hath received from the Father he is engaged to give peace unto his people for he hath received the tongue of the learned for this end and purpose that he might speak a word in season to them that are weary He is engaged also by his own Disposition his sweet loving and tender disposition He is a Lyon indeed of the Tribe of Judah but not that roaring Lyon seeking to devour He is a King indeed but he comes meekly riding upon an Asses Colt He doth not lift up his voyce in the streets When our Lord and Savior Christ left the world he saies unto his Disciples My Peace I give unto you my Peace I leave with you Joh. 14.27 not as the world gives Peace but my Peace I give unto you And assoon as ever Christ rose from the dead again and met with his Disciples what doth he say unto them When they were all met together Peace be unto you Joh. 20.19 As it was his last words when he left them so it is the first word that now he useth when he seeth â—hem again But O Lord we have sinned greatly since we saw thee Be it so yet Peace be unto you But O Lord here is Peter among us that hath denied thee since thou sawest us Be it so I know it very wel yet Peace be unto you Peace when he went away and Peace when he came again this is his Language and this is his disposition still Thus he is engaged Yea He is engaged by Office to give Peace unto his People Ye know the Apostle calls him our great High-Priest It was the work of the High Priest in the Old Testament to bless the People and when he did bless the People What did he say But The Lord bless ye and give ye Peace Now then If Jesus
Christ be our great High-Priest and it be the Office of the High-Priest to bless and to give Peace then Christ by vertue of his Office also is engaged to give Peace unto his People Take all these Three together Christ the Second Person is engaged By his Endowments he received from the Father By his own Disposition By his Office And it appears plainly that there is a great engagement upon Jesus Chriâ—t to give Peace unto his Servants III. As the Father and the Son are engaged to give Peace and quietude unto the Saints and People of God So also the Spirit the Holy Ghost is engaged to give peace unto them For as I may so speak with Reverence he is as it were the great Executor of Jesus Christ When Christ died he made his Will and gave a Legacy to his Disciples My Peace I give unto you and then he sent the Comforter the Spirit from Heaven on purpose to beget peace within their souls Yea The Holy Ghost is not only this Executor to see this Will of Christ fulfilled but he is as it were our Advocate Indeed we have but one Advocate that is Christ But I say we have as it were two Advocates One in Heaven above and one in our bosom When a man sins a godly man sins Satan accuses him in Heaven And therefore saies John If any man sin 1 John 1.2 we have an Advocate with the Father Jesus Christ the Righteous But if a godly man sin Satan doth also accuse him to himself And therefore saies the Apostle We have the Spirit within us making intercession John 14.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et sic translat Syriac And saies our Savior Christ I will send another Comforter So ye read it but it is the same word that is translated Advocate I wil send you another Advocate Yea the Spirit of the Lord is our Witness also For the Spirit shall bear witness with our Spirits that we are the Children of God Now when the Spirit bears witness with a mans spirit that he is â—he child of God then he hath peace and quiet So that if you consider al theâ—e Ingagements the Father ingaged the Son ingaged the Holy Ghost ingaged for the peace and quiet of Gods Children Must you not needs conclude this Point and Doctrine and say Surâ—ly there is an inward peace and quietness of soul which ordinaâ—ily Gods People are endued withal Object But our Experience seems to speak the contrary for â—here are many of Gods own People that have not Peace and Quiet within them but are full of Doubts and Fears about their everlasting condition Answ The Second Doctrine therefore speaks to that It is possible this peace may be interrupted Object But some never had Peace all their daies O! saies one I have been a long while afflicted troubled two four six yeers and never yet had Peace and quiet within me Either therefore this Doctrine is not true or else I am not Godly Answ All that may be which you speak of and yet this Doctrine may be true General Rules have alwaies some exceptions Though the Garment that the Saints do ordinarily wear be white yet here and there some do go in black and go so a great while But that there may be no stumbling concerning this matter I shall desire you to consider with me some few Distinctions First Ye must know That there is a Fundamental Peace which the Saints and People of God have and there is an Additional Peace A Fundamental Peace which does Naturally arise and slow from their Justification Being justified by Faith we have Peace with God Rom. 5. And then there is an Additional Peace which arises from the sence of their Justification Possibly a Child of God may for a long time lose the latter but the former he shal never lose As a Woman that hath a great Joynture goes abroad some Journey and meets with Theeves and they take away all the money that she hath about her but yet saies she though they have taken away my spending Money they cannot take away my Joynture I have not lost my Joynture So now the Saints somtimes may lose their spending money they may lose the peace that arises from the sence of their Justification but as for the Peace that ariseth and issues from their Justification it self the first Peace that they shall never lose Peace is the Churches Joynture and that Peace they shal never lose Secondly Ye must know That there is a great difference between Peace Comfort and Joy A man may have Peace that hath no Comfort a man may have Comfort that hath no Joy one is beyond the other one a degree above the other As now it may be day-light and yet the Sun may not shine forth the Sun may shine forth and yet not noon-day Possibly a man may have Peace and yet not much Comfort only stayed upon God possibly a man may have Comfort and yet not much Joy But now many a poor soul thinks because he hath no Joy therefore he hath no Comfort and because he hath not much Comfort therefore no Peace Labor to know the difference between these Thirdly Ye must know That there is a Peace which lies in opposition to what one hath been and a Peace that is in opposition to what one would be A godly man a weak Christian when he considers what he would be and what he would have he hath no rest nor quiet But now come unto the same man and say thus You remember what a wicked life once you led ye were a Drunkard or ye were a Wanton What say ye would you be in that condition again Oh no saith he then I would not be in that condition for all the world Here now the Soul hath Peace in opposition to what it hath been though it hath not Peace and Quiet in opposition to what it would be Fourthly Ye must know That there is a Secret Dormant Peace and there is a wakened and Apparent Peace Peace in the Seed and Peace in the Flower As it is with many a wicked man for the present he hath great Comfort but when affliction comes and the day of death comes then he hath trouble trouble in regard of sin Why the sin and guilt was in his heart before only it lay sleeping there but now it is risen So with a Godly man in regard of his Peace possibly for the present he may be full of trouble but when affliction comes and the hour of death comes then he hath Peace and Comfort Why it was there before it was at the bottom only he was not aware of it he did not know of it For now ask such a weak Christian who is thus full of fear for the present ye see there is a Drunkard a Swearer a Wanton Would you be in his Condition would you be contented to be in that mans condition O no saies he I would not be in such a condition for all the world
that came at the latter end he did not murmur nor say surely my penny is naught because I have a penny given me as wel as he that hath born the heat of the day If any should complain those that have born the heat of the day that have been so much troubled should in reason be the persons but hath the Lord taken you and given you a penny the same peace with him who bare the heat of the day and wil you complain and say surely my penny is falâ—e coyn and my peace naught because I have not born and indured so much trouble as another hath you know some children are born into the world with more pain than others some with less pain should the Child that is born with less pain say I am a Bastard because I was not born with so much pain as the other was When Christ is formed in the souls of men women some are regenerate and born again with more pain some are regenerate and born again with less pain should he that is born with less pain say I am a Bastard and not a true Son because there was not so much pain at my first regeneration as such a one had you know how it was with Zacheus Christ comes unto his house and the same day that he came he said to Zacheus This day it Salvation come to thy house He had assurance the first day But Paul is converted and he lyes troubled and is three dayes blind Should Zacheus now say Surely I am not Converted for I never lay three dayes blind nor was so much troubled as Paul was No surely no more may you say that your Peace is false because you have not such abundance of trouble as others have you are not to make anothers Measure your Rule God goes several waies with his People as well in regard of Peace as in regard of Grace This therefore I say unto you Look unto your Peace it self Have you peace and quietness of soul Then bless and praise the Lord for that peace of yours Yea do not only praise the Lord for your peace and quiet but praise the Lord that ye came so sweetly by it in a way of Free-grace and if for any thing you are to be troubled it is for this That you should nick-name the Grace of God and call it little or false Christ calls it free and you call it false O be humbled for this and praise the Lord for any measure of quiet and peace that he hath given unto thee Object But wil another say All this doth not come up to my case for I have no Peace nor Quiet in my soul to be thankful for Some there are that have Peace and Quiet indeed and they no question ought to be very thankful for it but my poor soul hath been long afflicted troublâ—d and I never yet had assurance of Gods Love in Christ I have not this Peace and Quiet within What shall I dâ— that I may attain unto it or what should a poor soul do to get and attain this Peace and Quiet within Answ Ye know what the Psalmist saies I will hear what the Lord will say for he will speak Peace unto his People Psal 85.8 It is not in my power or in the power of any poor Creature to speak Peace unto you but it is the Lord only that must speak Peace unto thy soul and the Lord speaks Peace in the way of an Ordinance Quest But what does the Lord say what does the Lord speak from his Word in the way of an Ordinance that I who was never yet setled may attain unto this inward Peace and Quietude of soul Answ 1 First He wills you to study and consider much the Death Sufferings and Fulness of the Satisfaction made by Jesus Christ Go down into the Grave of Christ Christs Blood is the Object of Faith and Faith brings Peace Unbelief is a painful sin and Faith is an easing and quieting Grace Being justified by Faith we have Peace c. Rom. 5.1 The more you see the free and infinite Love of God the more will your heart be at rest and quiet within you And where shall you see the Love of God but in the Death of Christ By seeing Christ on the Cross you see Divine Love in triumph All true Peace within arises from sight of Peace made without Where shall you read of that but in Christ's Death And therefore saies the Prophet The Chastisement of our Peace was upon him In Psal 41. ye have a Promise made of great Blessing unto him that considereth the Poor Blessed is he that considereth the poor Who is this poor Tarnovius tels us from the 10. verse That it is Christ in his Sufferings for as he observes this Psalm is a Psalm of Christ verse 9. Yea mine own familiar friend in whom I trusted which did eat of my bread hath lift up his heel against me They are the words of Christ and Christ speaks this Psalm and this poor to be considered is Christ in his Sufferings Saies he I will not here debate the truth of this Interpretation but if true the Lord promised here a blessing to him that doth wisely consider the Death and Sufferings of Christ And wherein doth that blessing he and consist Pauper hic Christus est et beatos istos predicat qui dolores et cruciatus ipsius quos pro nobis sustinuit grato et fideli animo recte considerant Tarnovius in Psalmum 41. The Lord will deliver him in the time of trouble 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the evil day or in the day of evil saith the Chaldee Paraphrase In the day of vexation saith Symmachus Now the day of Temptation Doubts and great Fears is an evil day and a day of vexation This Day will God deliver him from who doth wisely ponder on the death of Christ Could we see the heart of Christ we should doubt no more and in his death you may see his heart in his Blood you may see his heart Ye know what the Prophet Isaiah saies Lord wilt thou not ordain Peace who hast wrought all our works for us And where shall ye find that God hath wrought all our works for us but in Christs Grave and Death Secondly Ye must not only go unto the Grave of Christ and study his Death but you must go unto Christ Himself for Peace He is the great Peace-maker hath a Commission to take up all Differences without us and within us Ye know his words The Lord God hath given me the Tongue of the Learned saies he that I may speak a word in due season to him that is weary Go then to Christ and press this engagement and say Lord thou hast therefore received the Tongue of the Learned that thou mayest speak a word in due season to him that is weary And O Lord I am one of those wearied souls wearied with my Temptations wearied with inward trouble now Lord speak a word
way of beleeving and then Christ wil give you more Ye know how it was with Nathaniel When Nathaniel beleeved upon what Christ had spoken saies Christ unto him Beleevest thou because I said unto thee I saw thee under the Fig-tree I wil shew thee greater things thou shalt see the Angels of God ascending and descending upon the son of man So wil the Lord Christ say to a poor soul I have spoken a word unto thee and I gave thee a little peace and doest thou beleeve because of the word I have spoken unto thee thou shalt see greater things and I wil give thee abundance of peace Look into Isa 48. vers 18. and there you shal find the Lord speaking thus O that thou hadst hearkened to my Commandements then had thy peace been as a river and thy righteousness as the waves of the Sea When the Lord speaks and cals upon people to beleeve if then they do hearken to him then shal their peace be like a river And when does the Lord cal in a special manner upon people to beleeve When he gives out a word and when he gives them a little peace then he is calling upon them to beleeve now return and now beleeve saies the Lord. Ye know how it was with Eliah when they wanted rain and had wanted rain for a long time Eliah sends his servant towards the Sea to see if he could perceive any rain coming and Eliah fals down upon his face in prayer his servant goes but no sign of rain he goes again and no sign of rain and the seventh time Eliah's servant perceives a cloud of the bigness of an hand and he comes down unto his Master and tells him he had seen a cloud the bigness of a mans hand Whereupon Eliah concludes and saies Come let us up I hear the noise of many waters So say I you have been upon your face and have been much discouraged yet if you have been at prayer and a little refreshment comes though it be but the bigness of an hand yet conclude and say surely there is more rain a coming Come O my soul Why art thou cast down and why art thou disquieted within me hope in God and wait on him I hear abundance of rain a coming When our Savior Christ sometimes speaks peace he doth at the first speak by a smal word and if that be improved then he speaks more Ye know how it was with Mary she was at the Sepulcher and had been enquiring after her Lord and saies she to the Angells they have taken away my Lord and the Angells talked â—o her and could not comfort her But at last comes our savior Christ and he speaks to her and then she was comforted But what does he say to her onely one word Mary so when a man is in trouble the Lord comes sometimes and speaks but a word he takes a promise it may be and sets on a word thereof upon the soul and the heart answers Rabboni my Lord. Doth the Lord therefore speak but one word unto thee yet stir up thy self in beleeving and hearken to him for he wil speak yet more fully and playnly onely when he speaks listen hearken diligently unto him and improve what he sayth so shal your peace be as a River and your righteousnes as the Ocean And thus I have done with the first Argument TRUE PEACE MAY BE INTERRUPTED Sermon II. PSALM 42.11 Why art thou cast down O my Soul Stepney April 23. 1648. and why art thou disquieted within me c. Doct. 2 IT is possible that the Saints and People of God may be much discouraged and cast down Though there be an inward Peace and quietness of Soul which they are ordinarily indued with yet possibly this Peace may be interrupted and themselves much discouraged and cast down Here are two words in the Text speak as much Cast-down Disquieted And three times in this Psalm the Psalmist saith His Soul was cast down within him yet this David was a man of great Peace and Comfort ordinarily And as with David so it was is and will be with other Saints This is so ordinary a case that â—he Holy Ghost hath provided a standing Psalm or Prayer on purpose for such as are in this condiâ—â—on Psalm 102. the Title A Prayer or Psalm of the afflicted when he is over-whelmed and poureth out his complaint before the Lord. In Psal 119.25 he saith My belly cleaves to the dust and that is low indeed And vers 28. My soul melteth for heaviness I am not only sad and heavy but my soul melteth for heaviness Canticles 5. The Spouse saith Her heart was gone or my soul failed within me And if we look into Psalm 143. we find at the 4. vers that the Psalmist saith My Spirit is over-whelmed and my heart within me is desolate What do all these expressions high great and many speak but this Truth that is now before us For the more full cleering and opening of it I shall labor to shew First How far it is possible for a good man to be discouraged or cast down Secondly How it doth come to pass that he is so discouraged Thirdly How those Discouragements can stand with his Grace and goodness Fourthly How they may be healed and cured Quest 1 And First If you ask How far the Discouragements of the Saints may reach For will some say I know it is possible that the most gracious holy man may be much discouraged but not with such discouragments as mine are Answ 1 I Answer What are yours Are you so far disquieted discouraged cast down as to refuse the word promise or consolation that is brought unto you So far may the discouragments of the Saints extend Psal 77. vers 3. I remembred God and was troubled He doth not say I remembred my sin and was troubled but God Yea I was not onely troubled but I did complain and my spirit was overwhelmed within me But when the promise came and mercy came and comfort came did he refuse that too yes vers 2. my soul refuseth to be comforted Answ 2 Secondly Are you so far discouraged disquieted cast down that your very body feeleth the smart of your discouragements that you do not onely refuse the promise and al comfort for your soul but even for your body Then look into Psal 102. and see if your case may not be paralleld vers 4. My heart is smitten and withered like grass so that I forget to eate my bread vers 5. By reason of the voice â—f my groaning my bones cleave to my skin vers 6. I am like a Pelican of the wilderness and I am like an Owl of the desâ—rt vers 9. I have eaten ashes like bread and mingled my drink with weeping vers 10. Because of thine indignation and thy wrath for thou hast lifted me up and cast me down vers 11. My dayes are like a shadow that declineth and I am withered like grass O! but I am not
and then he recovers his Peace O saies he what an extraordinary blessing and mercy is this Now God will somtimes raise the price of this Commodity from an ordinary to an extraordinary blessing and therefore he doth suffer his own Children and deerest Servants to be thus discouraged and their peace to be interrupted Thirdly God is a tender Father and he would have all the Love of his Children he would not have his Children to love their Nurse more than himself Our Joy and Peace and Comfort is but the Nurse of our Graces now when God sees that his Children fall in love more with the Nurse than with himself then he removes the Nurse and causes their Peace to be suspended and interrupted he will not have the Nurse to be loved more than himself Fourthly Somtimes God doth suffer this cloud to arise upon the Peace and Comforts of his People Ignorandum non est consolationes spirituales esse infantium ciâ—um lac dulce quo Deus nutrit suos a mundi voluptatibus avocat ut harum volupâ—atum inescati dulcedine alias omnes consolationes contemnant amoris Divini dulcedine capti omnem amorem mundi abjiciant Deus negat suis consolationes ut siant perfectiores Granateus that he may train them up unto more perfection Comfort is the Childrens Milk ye may observe therefore that the weaker Christian hath somtimes more lively sensible Comforts than the stronger Christian hath Why but because this inward Joy and Peace and Comfort is that Milk and sweet Honey whereby they are drawn off from the pleasures and sweetness of the world and as these Comforts do wean us from the worlds comforts so we have need to be weaned again from these weaners which God doth somtimes by restraining of them and so we grow up unto more perfection Fifthly Somtimes again God sees his Children do grow vain and light and froathy and wanton and secure under their Peace and Comfort and then he withdraws himself hides his face and so they do lose their Comfort This was the case in Canticles 5. where the Spouse saith My soul failed within me at verse 6. But why I opened to my beloved but my beloved had withdrawn himself And why had he withdrawn himself He comes and makes a tender of Love and Mercy verse 2. and she would none verse 3. I have put off my Coat how shall I put it on I have washed my feet how shall I defile them that is I am now laid to sleep they are words that import security and upon her security he withdraws himself and being withdrawn her soul fails within her And thus it is many times with the Children of God in their particulars the Lord sees that they grow secure vain froathy and wanton under their peace and comfort then he withdraws himself and their peace faileth Sixtly Our Lord and Savior Christ is a tender Chyrurgion who hath set all our bones which we our selves have broken by our sins You know that a wise and an honest Chyrurgion though he desire his Patient may be quickly cured yet if he sees the Plaister doth not lie right he takes it off again for it is not laid right saith he So doth Christ do he sees that the Comforts of his People somtimes are not right laid and therefore saith he though I desire this poor wounded soul may be quickly cured yet because this Comfort this Promise this Experience doth not lie right it must be taken off again Now the Comforts of the Saints are so laid somtimes as the very laying of them doth breed discomfort As in the sowing of Seed it is not enough that the Seed be good but it must be well sown else the very sowing thereof may cause weeds So though Light be sown for the Righteous yet somtimes it is so sown as that the very sowing thereof doth breed these weeds of fears and discouragements that you may say and that without Prophesie Here is a poor soul that ere long will be much discouraged though for the present full of comfort Object But this is hard to say Can ye foretel a mans Discouragements even in the time of his Comfort who is there among all the Saints so comforted concerning whom you may say surely this man will be much discouraged again Answ 1 First When a man a good man doth lay his Spiritual Comfort upon outward Blessings you may say before-hand this mans Comfort will never hold but ere long he will be much disquieted and this was the reason why the Saints in the time of the old Testament labored under so many Discouragements even because they measured the Love of God so much by these outward blessings Psal 143.4 Therefore my Spirit is over-whelmed within me Why so Verse 3. Because the enemy prevailed He measured Gods Love too much by these outward things and therfore when the Enemy broke in upon him he thought God did not love him and so he was over-whelmed thus in regard of all outward blessings Seest thou therefore a man who raiseth his perswasion of Gods Love from the smiles of any Creature say of such a man before-hand O this poor soul ere long wil be in the dark and under some discouragements Answ 2 When a man is unthankful for true Peace and unhumbled for false Peace he cannot hold his Peace long Before a man is converted he hath Peace within For when the strong man keeps the house all is at Peace but it is false Peace after a man is converted he hath Peace within and it is true Peace God expecteth that a man should be humbled for his former false Peace and thankful for his present true Peace Now when God sees one both unhumbled for false Peace and unthankful for his present true Peace the Spirit of the Lord is grieved so it withdraweth and the soul is comfortless Answ 3 When a man doth raise his Comfort only from somwhat that he doth find within himself from Grace that he doth find within and not from Grace without from Christ within and not from Christ without then his Comfort will not hold Perpetuum est quod habet causam perpetuantem that is perpetual which hath a perpetuating cause Grace without is perpetual Christs own personal Obedience in the merit of it is perpetual but the actings of Grace within us are not perpetual or not perpetually obvious to sight and therefore cannot perpetually comfort Indeed our Grace within and obedience is in some respects a cause of our Peace First a Causa sine qua non a cause without which we can have no Comfort for a godly man can have no comfort if he have no obedience Secondly A cause which doth removere prohibens remove what hinders our Comfort namely our sin Thirdly A Cause witnessing for there are three that bear witness The Spirit Water and Blood Water which is our Sanctification is one Fourthly A Cause confirming for by our Obedience and Sanctification our
Justification is confirmed and the sence thereof so that Obedience is one cause but not the only cause of our Peace nor the principal When therefore you see the streams of a mans Comfort run in this Channel raising all his comfort only or principally from his obedience or acting of Grace within then you may say though the stream be now full stay but a little and ere long you will see it dried and this man wil be much discouraged Answ 4 When a man a good man doth lay his comfort rather upon the impression or comings in of the Word than upon the Word it self For example Suppose a man take the Bible and upon the opening thereof doth pitch on some Promise for the present he is much refreshed and comforted or suppose that he doth not open the Bible nor read the Scripture but sitting down in a dark condition some Promise doth come to him which before he thought not of now at the coming of this Promise his heart is much raised warmed and comforted insomuch that he concludeth saying Now I am a child of God now I know that God loves me that I have a share in Christ either this man raiseth his comfort from the Word it self or from the comings in of the Word if from the Word it self how can his comfort die if up-upon the bare coming in of the Word how can his Comfort live For when a Word comes not then his Comforts fail We read in Psal 16. That he shall multiply sorrows that hasteneth after another your Translation reads it thus Their sorrows shall be multiplied that hasten after another God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the word God is not in the Hebrew The whol Verse are the words of Christ what saith he at verse 2. O my soul thou hast said unto the Lord thou art my Lord my Goodness Holiness or Righteousness is not for thee but for the Saints that are in the Earth and for the excellent in whom is all my delight But O Lord our Savior what if we do not go to thy Goodness Holiness and Righteousness resting upon that alone He answereth Their sorrows shall be multiplied who hasten after another And is not this to hasten after another when men rest upon the bare coming in of the Word or the impressions on the heart that are made thereby Where do we read in all the Scripture turn from one end of the Bible to the other and where do we read that Christ hath appointed any such way of Comfort as this that a man should raise his Comforts from pitching or by an opening of the Book If I pitch upon a Promise to day and so have comfort may I not pitch upon a threatening to morrow and so have no comfort again Where hath Christ appointed any such way as this that I should measure Gods Love or cast my everlasting condition by the coming in of a particular word Indeed God doth somtimes by his Providence upon the opening of the Bible cause our eye to fall upon some Promise which is a Providential Comfort he doth somtimes send a particular word to stay and bear up ones soul in a particular distress or affliction but not that I should measure his everlasting Love or cast my condition by the coming in of every word this therefore is to hasten after another and how many sorrows are multiplied upon the hearts of Gods People hereby How many poor souls are there that walk in this way God our Father sees it that the Plaister is not right laid and so he is fain to take it off but all from a design of Love to lay it right and for these reasons God suffers his own People to be much discouraged Quest 3 But how can all this stand with Grace Can a man be thus comforted and discouraged discouraged and then comforted again thus to and fro in his comfort yet in Christ yet gracious yet holy Answ Yes For though there be much evil in this traversing up and down Revertere anima mea in requiem tuam Psal 116. observemus verbum revertendi quo admonemur fieri quidem subinde ut animus piorum optata requie privatur et variis discriminibus inquietetur verum juxta id accidere consolationis quod suo tempore conceditur illis Divinitus ut ad quictem suam revertantur Muscul in Psal 116. yet in the Saints there is still a mixture of some Grace withal some Grace mixed with their discouragements Take the Saints and people of God and though they be much discouraged and cast down yet stil they mourn after God and though they cannot wait so patiently as they would yet they say in truth if they did but know that God would come at last they would wait al their lives here is Grace and though they cannot mourn for sins past for which they are most disquieted yet they dare not put forth their hand willingly unto any sin present I have read of one that was so troubled and cast down that he said and thought I find so little comfort in my soul that I would willingly suffer my body to live in burning fire until Christs coming so that I might but have the assurance of Gods love and favor and though I am perswaded I shal go to hel yet my hope is that my paines here wil be mitigated there in al which trouble saith my author nothing in the world could perswade him to do any thing willingly that was displeasing to God this man was at the last comforted and then he would often say the Devil took advantage of my sorrow for evil things to make me unthankful for good things But I speak this to shew that the Saints are never so discouraged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Faeces à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 custodivit quia vina sua vi conservant but stil there is a Grace that is mixed withal they dare not sin Yea and though by their very discouragements they do sin against the Gospel in unbelief yet by the same discouragements they are kept from their sins against the law these discouragements being as the lees that do keep the wines Yea and though they do rest too much upon their righteousness whereby their feet sink into divers sloughs yet it is because they would be the more obedient to God their father and in the midst of al their discouragement profess in truth I would give al the world for the presence of God here is Grace a mixture of Grace withal no marvel therefore that these discouragements may be in a Godly Gracious man Quest But is there no evil in this to be thus fluctuating to and fro comforted and then discouraged is there no evil in these discouragements Answ Much very much I shal not enter into the particulars But how can they improve Christ as they should in this condition So long as a mans title for his land is in question he cannot sow his ground nor build houses and
precious ordinances which once thou didst enjoy yet why shouldst thou be disquieted or cast down there is no reason for it So that the words speak plainly this truth A Godly Gracious man hath no true scripture-reason for his discouragements whatever his condition be It was a sad condition that the prophet Habakkuk did present unto himself yet saith he Chap. 3. I wil rejoyce in the Lord I wil joy in the God of my Salvaâ—â—â—n vers 18. But O thou servant of God thou art now under a threatening and not under a promise which makes thy very belly to tremble and wilt thou canst thou now rejoyce yes saith he vers 16. When I heard my belly trembled my lipps quivered at the voice rottenness entred into my bones yet wil I rejoyce in the Lord c. But it may be thou thinkest this threatening wil never be fulfilled Yes saith he vers the 17. Although the figg-tree shal not blossom neither shal fruit be in the vines the labour of the Olive shal fail and the field shal yeild no meat the flock shal be cut off from the fold and there shal be no meat in the stalls yet wil I rejoyce in the Lord c. But a man may rejoyce though he have no wine to drink or olive to eat because these are but creatures which are for our refreshment but wilt thou rejoyce O Prophet if thou wantest thy daily bread and such creatures as are for our daily nourishment Yes saith he Although the field shal yeild no meat and the flock shal be cut off from the fold and there be no herd in the stall yet wil I rejoyce in the Lord. So that whatever a Godly mans condition be he may rejoyce and there is no true reason for his discouragement Indeed there is no sin so unreasonable but the sinner thinks he hath reason for it and so the Saints and people of God may think that they have reason for their discouragements hence it is that they have so many why's and wherefores Why hast thou forsaken me why go I mourning Yea they may not onely seem to have some reason but in a way of nature they have reason for their discouragements and therefore saith David When I saw the prosperity of the wicked Psal 73. I said I have cleansed my hands in vain til I went into the house of the Lord. So that so long as he was in the house of nature and natural reason he did see reason for his discouragement Yea not only so but take things asunder and consider things by pieces one from another abstracting the means from the end and so the Saints may have a true and real reason for their discouragements for every affliction is Grievous If the husbandman look only upon the breaking up of his ground without respect to the harvest he may wel be discouraged but take both together and so he wil not thus if the Saints consider their breakings apart from their harvest they may see cause for their discouragements but if they do consider their breaking up and their harvest together the means and the end together I say take altogether and then whatever their condition be they have no reason to be cast down or be disquieted Quest What is there in or for the Saints that may be a sufficient bulwark against al discouragements Answ 1 A Godly Gracious man hath propriety and interest in God himself Some special men and women there are in the world whom the great God of heaven and earth doth make over himself unto and they that have him for their God and portion have no reason to be disquieted whatever their condition be thus it is with the Saints and therefore the Psalmist doth not barely say that he would rejoyce but that God was his exceeding joy Psal 43. Satan may darken this light and joy for a time but he can never put it out al the Saints and people of God are possest of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Justin Marr. 2. Apol. It 's written of Antoninus the Emperor one of the persecutors in the Primitive times that being environed and compassed about by his enemies whereby he and al his army in the field were like to be lost for water he commanded the Christians of his army to pray for rain Whereby present relief came to him his army was preserved and his enemies destroyed wherupon he wrote a letter to the Roman Senate in favor of the Christians and gave this commendation of them in it that they were a people which were Deo contenti content with God quem circumferunt secum in pectore whom they did alwaies carry about with them in their bosom yea saith he in that same letter It is very credible that although we think them wicked men Deum pro munimento habere in conscientia that they have God in their conscience for their bulwark Thus a Heathen thus an Enemy thus he who was once a Persecutor confest and shal not we say as much O! but say some tolle meum et tolle Deum take away that word My and take away the comfort of that word God no God to me unless he be my God and there are many of Gods people that cannot say God is my God for they do want Assurance and therefore how can they have comfort in this Yes If my very resting on God doth make him mine I may have comfort in him too now the Saints and people of God may alwaies and do rest on God and though Satan saith by way of temptation you have not beleeved you have not rested on God yet they may say O! but now I do rest on God and so may alwaies have comfort in their propriety and interest in God Answ 2 God doth alwaies know them and their conditions I know thy works Revel 2.9.10 and thy tribulation and thy poverty saith Christ to the Church of Smyrna and this Christ speaks as a releeving comfort to that Church in a sad condition for saith Christ Satan shal cast some of you into prison ten daies Yet be of good comfort Smyrna I know thee and thy tribulation and poverty whatever thy condition be I do know thee in it and it seems this is a general cordial for it s given unto al the Churches I know thy works O Ephesus Smyrna Pergamus Thyatira Sardis and Phyladelphia it is spoken as a terror indeed to Laodicea for that which is most comfortable to the good is most terrible to the wicked as the presence of God the omniscience of God c. But to the Godly this is a great comfort whatever my condition be yet God my Father knows it and doth know me in it Answ 3 God would not have his people be discouraged and if God their Father and Jesus Christ their Savior would not have them discouraged then there is no true reason for their discouragements now God and Christ would not have his people to be cast down or disquieted whatever
Because and it may be so translated Although the Imagination of mans heart is evil c. Yet the Chaldee Paraphrase â—eptuagint Hierom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. and Montanus render it Because But though it be so translated yet that is enough to make good the Truth and Doctrine which I urge from this Scripture Qaia cogitatio Montanus The Covenant that the Lord makes with his People is such a Covenant as the Lord made with Noah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chaldee Par. so saith â—he Prophet Isaiah What then Therefore if God be in Covenant with a man he shall never lie under wrath again for though the World sin the World shall never be drowned again and so though he do sin he shall never lie under wrath again Now as for the People of God they are all in Covenant with God they are under this gracious Covenant and therefore though the Mountains may be removed Gods Mercy shal never be removed from them and though the great Hills may be thrown into the Sea the People of God once in Covenant with God shal never be thrown into Hell and tell me then Have you that are the People of God any just cause or reason to be cast down or to be discouraged Answ 3 Thirdly If the very sins of Gods People through the over-ruling hand of Grace shall be an occasion of more Grace and Comfort to them than ever they had in all their lives before then surely they have no reason to be discouraged in this respect Now mark it and you shall find That God doth never suffer his People to fall into any sin but he intends to make that sin an in-let unto further Grace and Comfort to them This ye see in the first great Sin that ever was committed by the Children of Men the Fall of Adam the Lord himself came and preached the Gospel preached Christ unto fallen Man and surely when God himself preached the Gospel we are to think the man was converted Now the greatest Blessing that ever the World saw was the Righteousness of Jesus Christ but how came that about God suffers man to fall and mans Unrighteousness must usher in Christs Righteousness The Scripture tells us that the Lord suffered Hezekiah to fall that Hezekiah might know all that was in his heart he did not know his own heart before and therefore the Lord let him fall that he might know his own heart But if you look into the Romans Chap. 11. you shall find in so many words what I am now speaking verse 32. For God hath concluded them all in unbeleef Why That he might have mercy upon all O! what a blessed design upon Unbeleef is here Therefore God concludes all under Unbeleef that he might have mercy upon all Sin gets not but is a loser by every fall of the Godly And if ye look into the Scripture ye shall observe That when the People of God fall usually they fail in that Grace wherein they do most excel and wherein they did most excel therein they did most miscarry Abraham did most excel in Faith and therein he did most miscarry Moses did most excel in Meekness and therein he did most miscarry we read of no other sin concerning Moses but his Anger Job did most excel in Patience and therein he did most miscarry Peter did most excel in Zeal and Resolution for Christ Though all the World for sake thee yet will not I and therein he did most miscarry denying Christ at the voyce of a Damzel I say ye shall observe this That the Saints fell and failed in that Grace wherein they did most excel and they did most excel wherein they did most miscarry what 's the Reason of this but because the Lord by the over-ruling hand of his Grace did make their very miscarriages in-lets and occasions to their further Grace and Holiness God hath a great Revenue from the very infirmities of his People He doth never suffer any of his People to fall into any sin but he hath a design by that fall to break the back of that sin they do fall into Now then have the Saints and People of God any reason to be discouraged in this respect By their sin they may be and are often times suspended from their Comforts and use of their Priviledges but by their sin they do not lose their right thereunto Ye know how it was with the Leper in the times of the Old Testament among the Jews when he was carried out of the City or Town from his own House by reason of his uncleanness Or now if a man that hath the Plague and be carried from his own House by reason thereof the Leper then and the man that hath the Plague or the Pest now may say Though I be removed from mine own House and have not the use of my House yet I have a right to my House still and though I cannot come to the use of my Land yet I have a Right to my Land still So a Godly man may say as concerning his sin This sin of mine indeed it is a Pest and the Plague of my Soul and a Leprosy but though by this Leprosy of mine I am now suspended from the use of my Comforts yea from the full use of my Interest in Jesus Christ yet notwithstanding I have an Interest in Christ still I have not lost my Interest still I have Right to Christ although I cannot come to the use of him as I did before yet I have right unto Jesus Christ now as I had before And if all these things be so Why should a godly man be cast down or discouraged in this respect Surely he ought not to be so Object But suppose a mans sins be such as never were pardoned before and truly that is my case for I have sinned a great sin and I do not read in all the Word of God any example that ever such a sin as mine was pardoned Have I not reason now to be quite discouraged and cast down Answ No For I pray what do you think of Adam Adam sinned a great sin in our first Fall the Lord himself came and preached the Gospel to him The Seed of the Woman shall break the Serpents head Should Adam have said O! but there is no hope for me for I have no example or precedent of pardon Adam could have no Example of any that was pardoned before him because he was the first man and the first that sinned Should he have sate down and been discouraged because he could not find any Example for the pardon of the like sin that he had committed You know what our Savior Christ said Every sin and blasphemy shall be forgiven unless it be the sin against the Holy Ghost every sin though it be boyled up to blasphemy You say you have no example for the pardon of such a sin as yours is but doth not your sin come within the compass of these words Every Sin
corporis mole deest aliis quibus à Deo ornantur dotibus compensaâ—i solet Cartwr in Pro. somtimes weakness is recompenced with wisdom for saies Solomon Pro. 30.24 There be four things that are little upon the Earth but they are exceeding wise The Ants the Conies the Locusts and the Spider Wherein doth the wisdom of the Ants consist He tels you in vers 25. The Ants are a people not strong yet they prepare their meat in Summer In time of plenty they do lay up for the time of want Wherein doth the wisdom of the Coneys consist he tels you in vers 26. The Conies are a feeble folk yet make they their houses in the rocks though they be weak in themselves yet they dwel in strong places Wherein doth the wisdom of the Locusts appear he tels you in ver 27. The Locusts have no King yet go they forth al of them by bands though they be weak alone yet they do joyn together and so are strong But wherein doth the wisdom of the Spider consist he tels you in vers 28. The Spider taketh hold with her hands and is in Kings Chambers though the chamber of a King is most swept and clensed yet by the industry of her hands she doth take hold on the beams thereof and dwels on high out of danger So that although these creatures are weak and feeble in themselves yet by their wisdom their weakness is recompenced and they save themselves from injury and wrong as wel as if they were stronger Now shal the Ant Cony Locust and Spider be wise in their kind and shal not a Christian be so true saving Grace is the best wisdom every Godly man is a wise man and though he be but weak in Grace yet he hath true wisdom the wisdom of the Ants to provide in Summer against a rainy day the wisdom of the Conyes to build in the rock Christ the wisdom of the Locusts to joyn with others and the wisdom of the spider to take hold on those beams of the promises which are in the chamber of our King Christ and if God have thus recompenced your weakness with this wisdom why should you then complain Quest But is it then no disadvantage for a man to be weak in Grace Answ Yes much very â—uch there are many disadvantages which a weak Christian lyes under that a strong Christian doth not Ye see how the weak sire lyes sobbing under the disadvantage of green wood which the strong sire doth not so doth Christs smoaking flax ly under many disadvantages which the strong Christian doth not As Though a man have truth of Grace yet if he be but weak in Grace he is more apt and ready to stumble and fal and to be turned out of the way Heb. 12.12 Wherefore lift up the hands which hang down and the feeble knees Saith the Apostle Least that which is lame be turned out of the way A weak man is more apt to fal than a strong and iâ— he do fal he is more unable to rise again A strong man fallen is quickly up again but the weak fals and is ready to fal again when he rises so it is with a weak Câ—ristian he stumbles often and is apt to fal and if he have fallen he is even ready to fal again when he goes about to rise He is more easily quenched in regard of his comforts than the strong Christian is A strong Christian wil improve that for himself which seemes to be against him but the weak Christian wil improve that against himself which is in truth for him When our Savior Christ said to the woman of Canaan It it not lawful to cast Childrens bread before dogs She made an advantage of those words and thereby did gather in upon Christ saying True Lord but the dogs eat the crumbs that fal from the table Thus she improved that for her self which seemed to be against her Why because she was strong in faith O woman saith our Savior great is thy fayth But when the Angel of the Lord appeared to Manoah Judg 13. he said to his wife We shal surely die because we have seen the Lord. Thus he improved that against him which did make for him as his wife truly interpreted the thing vers 23. why so but because he was weak in faith The strong fire burns the more by the very water that is cast upon it but the weak fire is quenched by the very fuel wood or coal that is cast on it so a weak Christian also apt is to be quenched even by those very truths and dispensations whereby he should burn and blaze out the more He cannot glorify God as the strong Christian may and doth One Sun doth Glorify the Creator more than an hundred other Stars because there is much light met in one body and one strong Christian doth Glorify God more than an hundred lesser weak Saints Psal 50.23 because there is much light and Grace met in one person He that offereth praise Glorifyeth mee saith God It is an hard thing for the weak Christian to praise God for he often doubteth of Gods love and therefore cannot praise him as he should but the strong Christian may he can say Blessed be the Loâ—d for this or that mercy for it comes from love to me The more a man doth beleeve above hope and under hope and the less he doth live by sence the more he Glorifyes God now the strong Christian is able to exercise his faith in this kind for sayes the Apostle Paul Abraham considered not his own body but being strong in faith was peâ—swaded that God was able and so did give Glory unto God Rom. 4. A weak faith cannot do so for saith the Apostle vers 13. And being not weak in faith he considered not his own body now dead he staggered not at the promise of God through unbelief but was strong in faith giving Glory to God It seemes then that it is the strong and not the weak faith which doth give Glory to God and would ye know wherein this strong faith differs from the weak faith in regard of its operation why saies the Apostle The weak faith staggers at the promise which the strong faith doth not The weak faith doth attend too much unto second Causes which the strong faith doth not The weak faith judges by what it sees and feels within but the strong doth not but by the word without and therefore it is strong faith which doth give glory unto God especially A strong Christian wil do great things for God a weak Christian can do but smal things for his strength is but smal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thes 5.14 and his soul little Now the greater things we do for God the more we Glorify him A strong Christian can mind and tend the Publique but a weak Christian cannot I have enough to do at home saith he O! that my own everlasting condition were but setled and then would I
mind the Publique too A strong Christian is able to wait long on God he that waiteth long with quietness honors God but as your weaker Children cannot stay long for what they would have but must be served presently so the weak Christian also cannot wait long on God for what he would have but the strong Christian doth A Strong Christian is helpful unto others We that are strong ought to bear the infirmities of the weak Rom. 15.1 And again Him that is weak in the faith receive you Chap. 14.1 Children and babes are fit to be carried in others armes but are not able to carry others The weak Christian is apt to be offended with others to censure and judg others and so to make burdens for others to bear Rom. 14.1.2 but the strong Christian is a bearing Christian a carrying Christian one that can displease himself that he may help another Now the more serviceable and helpful a man is to others the more he Glorifies God Thus the strong Christian is but the weak cannot in al these things give Glory to God as the strong Christian may Surely therefore there are many disadvantages which a weak Christian lyes under that the strong Christian doth not Secondly Yet there is no reason why he should be discouragâ—d For Weakness doth not exclude from mercy but inclines God unto mercy rather Psal 6.2 Have mercy on me O Lord for I am weak It is spoken of an out-ward weakness and iâ— that which is less doth incline God to mercy then much more that which is greater And if he have as great an Interest in Christ as many promises to run unto and as many embraces of love from God the Father as the strong Christian hath then there is no just cause why he should be cast down in regard of his weakness Now so it is though your Grace be never so weak yet if ye have truth of Grace you have as great a share and interest in the righteousness of Christ for your justification as the strong Christian hath You have as much of Christ imputed to you as any other It may be you have gathered less of this Manna for your spending Sanctifycation but if you be an Israelite indeed you have so much of this Manna as that you have no lack for it 's said of the Israelites They gathered some more some less yet he that gathered much Exod. 16.18 had nothing over and he that gathered little had no lack al which figured that equal proportion saith Mr. Ainsworth which al beleevers have in Christ the spiritual Manna And if ye look into Scripture Where doth Gods promises fal more thick than upon those that are weak in Grace Christ begins his Preaching with the Promises Math. 5. and I pray what are those persons whom the promises are especially made unto but such as are weak in Grace Blessed are the poor in spirit Blessed are those that hunger and thirst after righteousness Blessed are those that mourn He doth not say Blessed are those that are strong in Grace or Blessed are those that rejoyce in God or those that have ful assurance of their everlasting estate and condition No but as if his great work and business were to comfort uphold and strengthen the weak these he begins withal and many Gracious Rich and blessed Promises he doth make to them Yea the Promises are so made to them as attended to wil give a ful answer unto al their fears as for example The Lord Promises Math. 12. That he wil not break the bruised reed c. Wil the weak Christian say O! but I am exceeding weak and very feeble then our Savior saies He wil not break the bruised reed And what more weak and feeble than a bruised reed an whol reed is not vâ—ry strong at the best but bruised it is weak indeed Wil the weak Christian say O! but my weakness is mingled with many sins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 7.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 9.38 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 10.5 so the fire in the smoaking flax is mingled with smoak yet saies Christ I wil not quench the smoaking flax Wil the weak Christian say O! but though God do not quench me yet I shal be quenched nay saith Christ But I wil bring forth judgment to victory it lyes on my hand to do it and I wil do it Wil the weak Christian say O! but I have much opposition in my way how can judgment come to victory then Christ saies he wil bring forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thurst forth with violence it 's the same word that is used in other Scriptures noting a force as if Christ should say I wil force this victory through al opposition that it shal meet withal So that the Lord doth not only give several promises to those that are weak in Grace but he doth so lay them as he doth help to apply them And if ye look into your Experience Who have more kisses and embraces of Love from God our Father than the weak Christian hath The Parent kisseth the Babe and liâ—tle Child when the elder Child is not kissed for saies he this is but a little Child And so when the Prodigal comes home then the Father falls upon his neck and kisses him why but because upon his first return he is a Babe in Christ This is my little Child saith the Father and therfore I wil kiss him with the kisses of my mouth Thirdly And though it be a great affliction to be weak in Grace yet if Christ wil condescend unto mine infirmities why should I be discouraged in regard thereof Condescending Mercy is great and sweet Mercy Now though God doth shew mercy unto all his People yet he wil do it by Christ as an High-Priest and what is the work and Office of the High-Priest but to sympathize and bear with the infirmities of those that are weak We have not such an High-Priest saies the Apostle as cannot be touched with our infirmities Three things there are Heb. 4.15 which do speak out the condescending Love of God to those that are weak in Grace 1. He accepts their Duties though mingled with many weaknesses and their Services though they grow upon a weak Stock Revel 3.8 Christus fidem etiamsi infirmam fovet I know thy Works saith Christ to the Church of Philadelphia for thou hast a little strength and hast kept my word and hast not denied my Name 2. The Lord doth not over-drive those that are weak but is contented to go their pace with them Esai 40.11 He shall gather the Lambs in his Arms and carry them in his Bosom and shall gently lead those that are with yong 3. He doth somtimes yea often times yield unto their desires going as it were after them Matth. 9.18 There came a certain Ruler and worshipped him saying My Daughter is now dead but come and lay thine hand on her and Jesus arose and followed him The
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
of Gold or Silver in his hand and saith the Father if you can get this out of my hand you shall have it so the Child strives and pulls and works and then the Father opens his hand by degrees first one finger then another and then another and at last his whol hand and the child thinks he hath got the money by his own strength and labor whereas the Father intended to give it him but in that way So here God intends to give us a mercy in the way of Prayer and he sets us a praying for it and we think we obtain it by the strength of our own prayer as if we did move and change the will of God by our Duty but all the enlargements in the world make no alteration in the will of God he is immovable unchangable and the same for ever But he will give out his blessings in a way of prayer therefore it is our Duty to pray yet we must not be discouraged though we cannot pray as we would Fourthly It is usual with the Lord to restrain Prayer before he doth give enlargement and to make a man speechless before he openeth his Mouâ—h Luke 1. we read so of Zacharias a gracious and holy man at the 67. verse it is said of him that He was filled with the Holy Ghost and he prophesied Yet if you look into the former part of the Chapter you shall find that before he was thus filled with the Holy Ghost and Prophesied he was dumb and stricken with dumbness verse 20. saith the Angel to him And behold thou shalt be dumb and not able to speak So he continued dumb before he was filled with the Holy Ghost and prophesied It may be here is a further Mystery in this quando oramus non ideo oramus ut per hoc Divinam dispositionem immutemus sed ut impetremus id quod deus disposuit sanctorum oratio nobis impetrandum Tostat Mat. 6. for Zachary was a Levitical and a Legal Priest and our Lord and Savior Christ being to come into the world immediately who knows but that Zachary was thus stricken with dumbness to shew that the Lord will silence all our Legal Performances before he wil enlarge us with the enlargements of Christ and of the Gospel This is Gods usual way with his People it may be thou hast gone on in Duty in a Legal manner and now thou art stricken with dumbness yet if God have a design to discover more of Christ to thy soul and to enlarge thee with the Enlargements of the Holy Ghost have you any cause to complain Fifthly As for the dulness of your Heart in Duty and Prayer though dulness be an ill-sin yet the sence thereof is a good sign As the Tâ—â—stle is a good sign of a fat ground though it be an ill Weed so the sence of your dulness is a good sign though it be an ill sin for it argues that you are used to private Duties for dulness in private and pride in publick Duties is the Temptation Only here remember Three things 1. That you do not measure or judg of your everlasting Condition by your present Affection 2. That you do not forbear Duty because of your dulness in it because Duty is a great remedy against it and whither should a dead soul go but to the living God 3. That one great cause of your dulness is your doubting and discouragement and therefore no reason that you should be discouraged because of it lest you augment the same Sixtly What is Prayer and the Nature of it Prayer is the powring out of the soul to God not the powring out of words not the powring out of expressions but the powring out of the soul to God Words many times and expressions are a great way off from the soul but sighs and groans are next the soul and have more of the soul in them than words and expressions many times have now thou complainest that thy heart is straightened and dead and dull but when you are so straightened in Prayer do ye not at that time powr out sighs and groans after Prayer saying O! what freedom once I had O! Lord that I might have the like freedom again And whereas you say now that your heart is hardened in Duty consider whether there be not a great mistake about hardness and softness of heart Durum est quod tactui non cedit molle cedit A hard thing doth not yield to the touch but a soft thing doth Wax yields when it is touched because it is soft and Wool yields when it is touched because it is soft but an hard thing yields not And upon this account it is said of Pharaoh That his heart was hard why Because he did not yield to God he had not a yielding disposition Now there is many a poor soul complains that his heart is hard and yet notwithstanding he hath a yielding disposition to every Truth a yielding disposition to every Affliction and Dispensation of God Wherefore doest thou complain and say O! my heare is very hard yet if at this time thou hast a yielding disposition to yield to every Truth of God and to yield to every touch of the Lords hand know from the Lord that here is a soft heart be not mistaken but many are mistaken and because they are mistaken herein and it is bâ—t a mistake therefore they have no reason for to be discouraged Object But I do not only want enlargement and softenings of heart in Duty but I am oppressed and filled with distractions my heart is not only dull and dead and straightened but I feel many positive evils As the Leaves of a Tree are eaten up with Catterpillars so I may say my Duties are eaten up â—â—th distractions I never go to Duty but the Lord knows a world of distractions come in upon me and have I not just cause and reason to be discouraged now Answ Surely this is a great evil for as one saith well Tantum temporis oras quantum attendis so much time you pray as you do attend in prayer and upon this account if the Lord should abstract all the out-goings of our souls in Duty and all our distractions from our prayers O! how little of prayer would be left many times It were an incivility you wil say when a Petitioner hath gotten the Kings Ear for the poor Petitioner then to turn his back upon the King and what an evil must it needs be when a poor soul hath gotten the Ear of God then to turn the back by way of distractions upon the Lord who comes down to hear his Prayer We use to say When the Candle burns the Mouse bites not or the Mouse nibbles not when the Candle doth not burn then the Mouse eats the Candle but when the Candle burns the Mâ—use doth not bite the same And so long as a mans heart is warm and inflamed in prayer he is freed from distractions but when a mans heart is
Gods Love in Christ some return upon you again in the day visibly some return in the night invisibly when you see them not there is a visible and there is an invisible return of Prayer What more usual with Gods People than to say and think thaâ— the Lord doth not hear their Prayer nor make return to them when indeed he doth and that visibly unto others also Luke 1. you read of Zacharias and Elizabeth that they were very righteous verse 6. They were both righteous before God And Zacharias and Elizabeth had no Children but Zacharias prayed for Children for at verse 13. the Angel said unto him Fear not Zacharias for thy prayer is heard and thy Wife Elizabeth shall bear a Son and thou shalt call his name John The Lord heard his Prayer and sent an Angel to tel him his prayer was heaâ—d but Zachaâ—ias doubted thereof verse 18. Zacharias said unto the Angel Whereby shall I know this for I am an old man and my Wife well stricken in yeers Here he doubts and it was his sin thus to doubt as you may see by verse 20. Behold thou shalt be dumb and not able to speak until the day that these things shall be performed because thou beleevest not my words Here plainly now was a return of prayer yea here was a visible return of Prayer and yet Zacharias though a Godly and a Holy man doubâ—ed whether the Lord had heard his Prayer or no. So that I say this is no new thing with Gods own People and dearest Children to say and think somtimes That the Lord doth not answer their Pâ—ayer when the Lord indeed doth anâ—wer and thaâ— visibly too But Thirdly If the Lords not hearing granting and answering your Prayers presently be â—omtimes matter of great encouragement then it is not alwaies a matter of discouragement Now the Lords not hearing and granting your prayer preâ—eâ—tly is somtimes matter of great encouragement You have divers â—hildren at your Table some yonger and some elder some Babes and little ones some grown whâ—n you come to carve out your meat unto them you carve first to the little ones and you do noâ— carve first to the greater for say you these little ones will cry and they have not Patience to stay and thereâ—ore they shâ—â—l be first â—erved but those greater have more wiâ— and more patience and they will stay Beloved thus now it is between God and us The Lord hath two sorts of Children that come to him in Prayer and hâ— intends to serve them both but he looks upon those that are weak and serves them first as for thâ—â—â— that are strongâ—â— and have more faith and patience saith the Lord you are able to stay I see your faith and patience and therefore I wil serve the little ones first but as for you I wil serve you last Thus it was with Abraham after the Lord had made Abraham a Promise of a Seed he made him stay a great while Why Because he saw he had faith to stay So now thou hast not presently a return or answer to thy prayer Why Because the Lord it may be sees thou hast strength faith and patience to stay And is not this rather matter of encouragement than discouragement But Fourthly Who ever stayed and waited long upon God but he had more than he prayed for Either God answers your prayers presently or if he do not he will not only pay you the principal but he wil pay you forbearance money and you shal have good Security and a pledg for the principal too The desire is a pledg of the thing desired Prayer is a pledg of the thing prayed for a waiting heart is a pledg of the thing waited for and the longer you stay the more your hearts shal be weaned from the thing prayed for and the more you shal be taught to wait upon God and somtimes a waiting frame of heart is a greater mercy than the thing waited for By this means also you shal be weaned from your prayer so as not to rest on it A Child may so love the Nuâ—se as to forget the Mother and one may possibly so love Duty as to forget Christ but by Gods delaying to answer you are weaned from this Nurse and kept from resting on it Or it may be you came to Duty with too high esteem of your own performance and too low esteem of the Duty it self Hereby God teachech you to come to the Duty with high esteem of it and with low esteem of your own doing it Yea the longer you stay the more you shal be humbled and your self-despising thoughts because you cannot pray may please God more than your best prayer You see that when a man angles he throws his line into the Water and there is the hook and the bait those are heavy then there is the Cork and that is light and when the Fisher or the Angler sees that the light cork is drawn under water now the Fish bites saith he now there is hope now there is somthing coming So you go to prayer and there is somwhat heavy and weighty in your spirit but there is somthing that is of a corky and light Nature in your spirit the longer you stay the more your Cork shall be drawn under water that lightness of Spirit shal be drawn under water and so the more you shall be humble and humbled Thereby you are caught to fan your prayers There is much Chaff amongst the good Wheat of our Duties and Gods delaying time is our fanning time when the Fish doth not bite the Fisher mends his bait it may be saith he my hook is not well baited So should you do when you take nothing by prayer Gods delay cals for your amending Yea by this means you may remember how you delayed the Lord he spake often to you and it was long ere you heard him shal we think it long ere he hear us when it was so long ere we heard him it may be you have forgotten your delayes of God but by this forbearance he doth Graciously mind you thereof Yea by Gods forbearance to answer you the Lord teacheth you to forbear Gods forbearance doth teach us forbearance and is that nothing let al this be considered and you wil say indeed here is more matter of incouragement than discouragement Fiftly If you would be discouraged in case God should alwaies answer your prayer presently then you have no reason to be discouraged because he doth not answer you presently But now if the Lord should alwaies answer thy duty and prayer presently you would be discouraged why because you would say thus I look into the scripture and there I find that God doth not alwayes answer his children presently his children have prayed and then they have waited and this hath been the way that God hath taken with his children now God doth not take this way with me and therefore I fear I am none of Gods children and so you would
them not now wil I remember their iniquity Mâ—â—k the word Now Now when Now when they do come to prayer now wil I remember your iniquity saith the Lord. I know saith the Lord al your carriage in such and such a pâ—â—ce I know your uncleanness and your adulteries when you wâ—â—e in the dark when the curtains were drawn about you and the candle out I know your carriage at such a Tavern and upon such an Ale bench how you sate there and scâ—rned and reviâ—â—d my children I know your opposing scoffing and jeering at tho e that are Godly I know al this and now thou comest to prayer now Swearer now Adulterer now Drunkard now thou comest to duty now wil I remember thine iniquity Is it not a sad thing that the Lord should remember a mans sin at the time when he comes to prayer yet thus the Lord deales with the wicked But as for the Godly and Gracious man it is not so with him when he comes to prayer though he have many failings in duty yet the Lord remembers his mercy then the Lord remembers his loving kindness then the Lord remembers his Covenant for he is ever mindful of his Covenant O! what incouragement is here then for every man to become Godly to get into Christ and what incouragement is here for the Saints and people of God to come to duty O! you that have but a little faith have you any reason to be discouraged wil you not at last say to your soul why art thou cast down O my soul and why are thou thus discouraged Quest But suppose that I have done foolishly and have sinned in being discouraged upon al occasions suppose I have many failings in duty and the Lord doth not answer my prayer presently what shal I do that I may bear up my heart against this discouragement either in regard of my own failing in duty or in regard of Gods not answering Answ 1 First Take heed that you do not lay the stress and weight of al your comfort upon duty cither the gift of duty or the Grace of duty or the present answer of it So much as ye lay the stress and weight of your comfort upon duty so much wil you be discouraged in case you do either want duty or an answer to it When Paul was tempted and buffetted he prayed thrice For this saith he I besought the Lord thrice thâ—t is often and the Lord gave him no other answer than this 2 Cor. 12.8 9. Paul My Grace is sufficient for thee for my strength shal be made perfect in thy weakness Whereupon Paul saith Now therefore wil I Glory in mine infirmities that the pâ—wer of the Lord may rest upon me Hast thou therefore been at prayer and hast thou prayed thrice or often and hast thou no answer but this My Grace is sufficient for thee know that thou hast a Pauls answer and therefore rather Glory in this that the Lord should find thee faithful for to wait upon him than be discouraged knowing that the Lords strength shal be perfected in thy weakness Answ 2 Secondly Consider seriously and frequently of this rule That difficulty doth commend duty the more difficulties your duties do press through to God the more acceptable they are to him The less there is to sweeten your duty to you the more sweet is your duty to God It is in our performing of duty as in the offering of the Jewish Sacrifice in the offering of their Sacrifice there was two things The Sacrifice and the Obedience in offering the Sacrifice and the more difficult it was for any poor Jew by reason of poverty or the like to offer this Sacrifice the more and greater was his Obedience in offering it the more difficulty in offering the greater the Obedience offered So also it is in our Gospel Sacrifices and in al our duties there are two things in them There is the Sacrifice the duty and there is the Obedience in bringing the duty and the more difficulty in performing the duty the greater is the Obedience to God in the performing of it Now is is not an hard thing and very difficult for a man to pray and continue praying when his heart is hardned and his spirit streightned especially if he be sensible thereof then he is ready to despond and say I can pray no more and is it not a very hard thing for a man to pray and persevere in prayer when he thinks that God doth not regard his prayer then he is apt to say why should I pray any longer for God regards me not yet now if you do pray and perform your duty your obedience is the more obediential the more acceptable and if you would but think of this rule Difficulty doth commend duty and the less you have to sweeten your action the more sweet it is to God I say if you would but remember this it would both incourage you to duty and keep you from discouragement in it And lastly We must al learn to leave the event and success of our spiritual things unto God himself so shal we never be discouraged in any duty For the word of the Lord is sure and God hath spoken it Psal 55. Cast thy Gift upon the Lord Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chaldee Par. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuag 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hierom. projice super Dominum charitatem tuam Rab. Salv. Jar. abbreviate dictus Rashi vel Rasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod etiam pro dono usurpatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Sam. 11.8 Bibl. Bomb. and he wil sustain thee he wil not suffer the righteous to be moved for ever You read it thus Cast thy Burden upon the Lord but in the Hebrew it is thy Gift Cast thy Gift upon the Lord. That is saith Shindler quicquid tibi dari donarive expetis Whatsoever thou dost desire that God should give thee cast that upon the. Lord thou comest to prayer and thou prayest for such a mercy or such a Gift cast that on God and leave it wholly to him O! but the mercy I pray for is a necessary mercy Be it so yet it is to be cast on God But it is a spiritual Gift I pray for pardon of sin the sence of Gods love growth in Grace consolation to my poor drooping soul Be it so yet thou must cast this on God Many there are that can leave the event and and success of these outward things unto God but to leave the event and success of prayer and their spiritual things unto God this they cannot understand and this they are utterly unacquainted with but whatever thy Gift be cast it upon the Lord leave the success and the event of al your spiritual things upon God what then And he wil sustain thee and thou shalt not be moved for ever Thou are moved for the present and thy heart is moved and thou art much discouraged yet do but try this way leave the
reading of a Story although it doth not concern him for saith he although this Story doth not concern me yet I take a complacency and contentment in the reading of it because here I read of the Valor of such a man and of the Faithfulness of such a man to his friend and of the excellent Carriages and Vertues of men Now my Beloved is there no excellency in God himself to content the soul Is there no Faithfulness in God Is there no Love and Mercy in God himself Is not the Lord the God of all Consolation and God of Mercy without relation to my Condition Is there not an Ocean of Excellent Love and Grace in God himself How many sweet Stories of Love and Grace may you read in this little Book of the Bible Besides a man that hath no Assurance now and then may have some Promise thrown into his Soul to uphold him with When Elijah was by the Brook and could not enjoy the ordinary meat of the Land a Raven brought him meat And when ever was any godly man in such a condition but he had one Raven or other to bring him Comfort Somtimes a Temptation is a Raven God makes it so somtimes a Desertion is a Raven somtimes Affliction somtimes a Particular Word and Promise is thrown into his soul and is there no comfort there I say though a man do want Assurance for the present he may live comfortably Surely therefore a Godly man hath no reason for his discouragement although for the present he doth want Assurance Object But I do not only want this setled Assurance of Gods Love and so the ordinary food of the Land but I have no Raven to bring me any Comfort I mean I have no Promise no particular Word to bring in Comfort unto my soul and to uphold me in my dark condition thâ—â—gh I do want a setled Assurance yet if I had a particular Word and Promise to uphold my soul until I had this Assurance I should not be discouraged but I want this setled Assurance and I have no particular Word or Promise to uphold my soul with until it come and therefore I am thus discouraged have I not reason now Answ 1 I Answer No. For Christian what particular Word or Promise would'st thou have Have ye not the whol Gospel before you a bag of Golden Promises A Father hath two Children and he comes unto one and gives unto that Child a piece of Gold there Child saith he supply thy want with that but unto the other Child he saith here Child I know thou are in want and there are Bags of Silver and Gold in my Study take the Key of my Study and go in and take what thou wilt Is not this latter in as good a condition as the former or rather better Thus it is with the Saints the Lord is pleased to give now and then a particular Word to some of his Children but unto others he saith rather Here take the Key of Faith for Faith is the Key and hath a power to unlock all the Promises I give thee Faith and by this Faith I give thee a power to go into all my Promises Is not this latter in as good a Condition as the other Thus it is I say with all the Servants of God Having therefore these Promises saith the Apostle c. 2. Cor. 7.1 Answ 2 Secondly If the Promise of Grace do belong to you then you cannot say I have no Word no Promise to uphold me with Now that the Promise of Grace doth belong to you is cleared thus 1. Your very resting on the Promise makes it to belong to you and it becomes yours by your resting on it but you do or have rested on the Promise 2. If the Command doth belong to you then why not the Promise Doth not the Word of Commandement belong to you viz. Thou shalt not kill Thou shalt not steal Thou shalt not commit adultery Doth this word of Command belong to you Yea surely for the Command saith Thou and Thou and Thou shalt not c. and that word Thou doth include Me the word of Promise hath its Thou and Thee and Thy also Psal 37. Trust in the Lord and do good so shalt Thou dwell in the Land and verily Thou shalt be fed ver 3. Delight Thy self in the Lord and he shall give Thee the desire of Thy heart ver 5. And if you put your self within the compass of the Commandements Thou God will put you within the compass of the Promises Thou 3. If you may and it be your Duty to rest on the Promise then it belongs to you now you may rest on the Promise of Grace and Holiness for Sanctification and it is your Duty so to do else it were no sin not to rest on the Promise but unbelief and not resting on the Promise is a sin only ye must know that there is a great difference between the Promise of Consolation and the Promise of Sanctification to apply the Promise of Comfort without endeavor after Holiness is presumption but to apply the Promise of Sanctification that I may be more holy is no presumption but my Duty and if it be your Duty to apply and rest on this Promise then it belongs to you Object 2 O! but yet When I go unto the Word or the Scripture I find that Gods Promise still runs upon some Condition and I cannot perform that Condition I do not find that condition in my self and therefore I fear that I may not go unto these Promises and that I have no right to them Answ 1 But what if a good and gracious man may apply a Conditional Promise although he hath not performed the Condition Pray look into Nehemiah chap. 1 and there you will find That the Jews being in Captivity Nehemiah goes unto God in prayer and doth press the Promise which God had made unto the Jews by his Servant Moses verse 8. Remember I beseech thee thy Word that thou commandedst thy Servant Moses saying If ye transgress I wil scatter ye abroad among the Nations but if ye turn unto me and keep my Commandements and do them though there were of you cast unto the utmost part of the Earth yet will I gather them from thence and I will bring them unto the place that I have chosen to set my Name there Now these are thy Servants and thy People whom thou hast redeemed by thy great Power The Jews in Babylon were scattered according to the Word but alas they did not return unto the Lord and leave their sins according to the Condition of the Promise yet notwithstanding Nehemiah goes unto the Lord and presseth this Ptomise and the Lord heard him and he had acceptance as ye find in the following Chapter Answ 2 Secondly What if the Condition of one Promise be the thing promised in another Promise will ye then fear that the Promise doth not belong to you because you have not performed the Condition
Threatening may be repealed then you have no cause to fear in this respect Now a Threatening is therefore given that it may not be fulfilled Joshuah knew this so well that he professeth to the Lord That therefore he fled to Tarshish because saith he O Lord I knew that thou art a merciful God As if he should say I knew O Lord thou art so merciful a God that though thou hast threatened Nineveh yet thou wilt reverse thy Threatening But a Promise once given unto a soul shal never be reversed or repealed It may rise up to an Oath as somtimes it doth for when God gives a Promise to a soul and opposition ariseth if then God gives out the same Promise again it amounts to an Oath As I live saith the Lord I will never reverse this Promise that I have made to thee But a Promise once given shal never be reversed or reâ—ealed Gal. 3. you have the case that is now before you Saith Paul at verse 15. I speak after the manner of men though it be but a mans Covenant yet if it be confirmed no man disanulleth or addeth thereunto Now to Abraham and his Seed were the Promises made And therefore saith the Apostle the Promise shall not be disanulled although the Law came after the Promise But if the Promise that the Lord gave to Abraham was not disanulled by the Law that came four hundred and thirty years after verse 17. Wherefore then serves the Law Verse 19 he tels you It was added because of transgression So now say you If that the Promise that God hath given heretofore be not disanulled and made void by the Threatening that follows after wherefore then was the Law or the Threatening given unto my soul It was added because of transgression God had some transgression of yours to discover unto you that you did not think of and therefore the Threatening and the Law came after But the Promise is quite out of sight and I have lost it And did not the Jews also lose the sight of the Promise which was given to Abraham When the Lord gave the Law and they stood quaking and trembling before Mount Sinai did not they then lose the sight of the Promise that was given to Abraham So say I although thou hast lost the sight of the Promise that once thou hadst and a threatening be come in the room of it the Promise that was once given thee it may be four hundred and thirty daies ago or many years ago shal never be disanulled or reversed And the reason is this Because God doth not repent in the matter of the Gospel Ye read in Scripture that God is said somtimes to repent It repented the Lord that he made man somtimes it is said that the Lord doth not repent I am not a man that I should repent How are these two reconciled God doth repent and God doth not repent Thus to our present Purpose God repents as to the matter of the Threatening but God never repents as to the matter of the Promise God repents as to the matter of the Threatening and therefore saith the Lord to Jeremiah I am weary of my repenting I have threatened and threatened and I am weary of threatening Here God repented as to the matter of the threatening but God never repents as to the matter of the Promise And therefore saith the Apostle in Rom. 11. The Gifts and Calling of God are without Repentance And the Promise is a great Gift So then as to the matter of the Promise God doth never repent Wherefore poor soul hast thou a Promise given thee may be five years ago may be ten years ago may be twenty years ago and hast thou lost the sight of this Promise and instead of the Promise is there a Threatening come upon thy soul that makes thy heart quake and tremble I here tell thee from the Lord the Promise that was once given unto thee though now thou hast lost the sight of it shall never be repealed or recalled O! what matter of incouragement is here is here matter of discouragements nay rather here is matter of great incouragement Object O! but yet this is not my case I do not only want Assurance of Gods love but I have Assurance of Gods displeasure I do not only want Assurance of my Salvation but I have Assurance of my damnation I do not only want the testimony of the spirit bearing witness with my spirit that I am the child of God but I have another testimony within my soul beaâ—ing witness to me that I am a reprobate and have I not cause to be discouraged Answ 1 No not yet for it may be you look upon the back-side of Gods dispensation if we look upon the face of Gods dispensation we see his love and good pleasure but if we look on the backside thereof we conclude nothing but anger displeasure It may be it is so with you in this case But Answ 2 Secondly If you find no such testimony of reprobation as you speak of in al the scripture then you have no reason to fear or to be discouraged in this respect now search the scripture and you shal not find in al the word any ground for such a testimony of reprobation We read indeed of Francis Spira notorious for his despair when his friends came to comfort him having spake comfortable words unto him That he said why go ye about to comfort me comfort belongs not to me for I am a reprobate O! said one of his friends do not say so for none are able to say so yes said he as the elect of God have a spirit within them bearing witness that they are the children of God so reprobates have another spirit bearing witness with their spirits that they are not the children of God but the children of Satan and such a spirit of reprobation have I. But my beloved if there be such a spirit or a testimony of reprobation as this is either it must be from the spirit of God or from the spirit of Satan if from the spirit of Satan then he is a lyer not to be beleeved if it be from the spirit of God how doth it suit with the word for the spirit of God is called the Comforter can such a spirit of reprobation come from the comforter and if you have such a testimony as this is either you must have it from the word or from the spirit of God alone without the word if from the word then from the threatening for it is not from the promise nor from the command if from the threatening a threatening may be repealed a threatening may be reversed as you have heard and if you have it from the spirit of the Lord how can it be that the spirit should be called a Comforter surely therefore if you have such a spirit of reprobation in your bosom it is from Satan and he is a Lyer But my beloved I wil in this appeal to you
hiding the face is Irae testimonium the testimony of anger and it is as if David should have said Lord thou doest not only restrain thy Love towards me but thou doest shew tokens of thy displeasure and anger and thy displeasure riseth So Psal 22. ver 1. My God my God why hast thou forsaken me I cry in the day time but thou hearest not ver 2. How can this be saith Augustine that God should forsake Christ in his Sufferings for these words are spoken of Christ when God was in Christ reconciling the world unto himself Yes very well saith he for Christ was a common Person stood in our stead and place and so personating of us he saith Why hast thou forsaken me yea and Lord thou hast not only forsaken me but my Desertion ariseth yet higher for I cry in the day time and thou hearest not But you may see this abundantly made out in Job 30.20 I cry unto thee and thou doest not bear me I stand up and thou regardest me not thou art become cruel to me with thy strong hand thou opposest thy self against me Ver. 27. My bowels boyled and rest not the daies of affliction prevented me I went mourning without the Sun I am a brother to Dragons and a companion to Owls And ver 26. When I looked for good then evil came unto me and when I waited for light there came darkness Thus you see that it may be the condition of Gods own People to be worser and worser and their condition more and more dark in their own apprehensions and therefore no reason why you should be discouraged in this respect Object 5 But my Desertions have been so long that I fear it will never be otherwise with me God is now gone Christ is now gone Comfort gone and I fear now that Christ will never return again and this is that which even sinks my soul I confess the least desertion and forsaking is a great evil but though I were under the greatest cloud in the world I should bear it if I did but think that Christ would return again but I find in Scripture that there is a final rejection mentioned as well as a present desertion the Saints and People of God are it may be deserted for a time but they are never rejected David was deserted but he was not rejected Saul was rejected finally rejected and I fear that I am not only deserted for the present but finally rejected that God hath even cast me off and therefore I am thus discouraged have I not cause and reason for it now Answ 1 No not yet For first it is usual with the Saints in affliction to think that God is gone and wil return no more there is no affliction which the People of God meet withal and they meet with many wherein they are so apt and prone and ready to write a Never upon their condition as in this case of Spiritual Desertion If a godly gracious man fal sick he doth not say presently or conclude I shal never recover again if he be persecuted by Enemies he doth not conclude presently that he shal never be delivered but if God hide his Face at any time then comes out this Never I shal Never be delivered I shal never be restored to comfort again So Psal 13. How long wilt thou hide thy face what for ever So Psal 77. Will the Lord cast off for ever ver 7. Will he be favorable no more is his mercy clean gone for ever and doth his Promise fail for ever more This is the proper place and ground where this unbeleeving conclusion grows when they are in this condition they rise to a Never O! it wil never be otherwise with me Christ is gone Mercy is gone and I shal never see the face of God again This is usual and most usual with the Saints in this Condition Answ 2 Secondly Therefore you shal observe That when God doth give out a Promise to his Children in this condition the Promise is so cast and laid as may most obviate and face this Objection and take off our Never Psal 9.18 The needy shall not alwaies be forgotten the expectation of the poor shall not fail for ever So Psal 103. The Lord is merciful and gracious ver 8. Slow to anger and plenteous in mercy he will not alwaies chide neither will he keep his anger for ever So Iâ—ay 57. ver 16. For I will not contend for ever neither will I be alwaies wroth God seeth that in this condition his People are apt to write a Never upon their condition and therefore that he may condescend unto their Infirmities when he comes to give out a Promise he doth not barely promise Mercy but he puts in the Ever into his Promise that he may take off our unbeleeving Never Answ 3 Thirdly If it be made out unto you by Scripture That God or Christ is not so gone but that he wil return again then will you not say surely I have no reason for my discouragements Now for the cleering of that give me leave to propound several Questions to you First Did ye ever read in al the Word of God that a man was finally rejected and forsaken but an evil Spirit from the Lord did seize upon him presently Saul was finally rejected and the Text saith That an evil Spirit from the Lord seized upon him and what is the evil Spirit but an envious Spirit The envious man in the Gospel is the evil man and this evil Spirit seized on Saul as soon as God did forsake him for an envious malicious persecuting Spirit came upon him against David and the Saints with him So when God forsakes a man finally a persecuting Spirit enters him When God forsakes his own Children Satan that evil Spirit comes to them for when God goes Satan comes but there is much difference between a tempting Satan and a persecuting Satan tempting Satan comes to the Saints when they are deserted but a persecuting Satan doth not enter into them But did ye ever know or read of any finally rejected but an evil persecuting Spirit seized on them from the Lord Secondly Do you read of any in al the Word whom God did finally forsake that could not find in their hearts to forsake God and his Waies God doth not forsake us unless we forsake him Ye have rejected me saith the Lord and therefore I have rejected you Possibly a good man may want this sence of Gods Love but then he hath the sence of his own sins possibly he may want the feeling of his own perfection which is Divine Love but then he hath the feeling of his own imperfection But I say Did you ever read in al the Word of any man finally forsaken that could not find in his heart to forsake God and the good Waies of God Thirdly Did ye ever read in al the Word That God did ever forsake a man who was sensible of his forsaking and complained thereof simply for
sitting on the Water side upon the Bank and mingling their Legs together in the Water they did not know their own Legs but one standing by and smâ—â—â—g them on the knees with a staff every one then knew his own Legs and pulled them up And so it is many times There is such a likeness between Hypocrites common Graces and the Graces of Gods Children that the Saints do not know their own Graces O! saith one it is no more than an Hypocrite may have but then God smites them with some Affliction and so they feel and see and know their own Graces and good reason for it for when God comes he discovers all and when is God more present with his People than when they are most afflicted God useth to be at the back of Affliction There Heaven opened to Stephen Afflictions are the rusty Lock often times which open the door into the Presence Chamber When was Christ with the three Children but in the fiery Furnace And ye have a standing Promise for it I will be with thee in the fire and the water saith the Lord. And saith the Apostle Then doth the Spirit of the Lord and of Glory rest upon his Children Yea and as they have most of God when they are most afflicted so in time of their Sufferings they have most Communion and Fellowship with Jesus Christ in his Sufferings Therefore saith the Apostle Peter Chap. 4. Ver. 13. But rejoyce in as much as ye are partakers of Christs Sufferings The word Partaker is the same that is used in John Truly our fellowship is with the Father and the same that is used in the Corinthians concerning the Lords Supper The Cup of Blessing which we bless is it not the Communion of the Body of Christ You wil al grant that you have communion with Christ at the Lords Supper but the same word being used here shows That you have Communion with Christ in his Sufferings also especiallâ— when you do suffer for him and the greater your Sufferings are the more fellowship and communion you have with Christ in his Sufferings Now then if al this be true That a Christian hath Experience of Supporting and Upholding Grace much Light his sin discovered and healed his Grace exercised and manifested Gods Presence enjoyed and made Partaker of the Sufferings of Christ in and by his Afflictions what reason hath he to be discouraged although he be much afflicted But so it is That a Christian hath never more Experience of Gods Upholding Sustaining Grace his sin is never more discovered and healed his Grace is never more exercised and manifested God is never more present with him than when he is most afflicted and he is never more partaker of Christs sufferings than in and by his Sufferings Surely therefore he hath no reason for his Discouragements whatever his Afflictions be Fourthly This wil appear if you consider The Fruit Benefit End and Issue of your Afflictions and what they bring forth They bring forth the quiet fruits of Righteousness Triumph over Satan for now poor Job may say Satan thou said'st I did not serve God for nought but now the contrary appears Yea They work out an exceeding eternal weight of Glory And if you look into Phil. 2. where we are commanded To work out our Salvation with fear and trembling you shal find it is the same word that is used here concerning Afflictions that they work out an exceeding eternal weight of Glory Now if al my Afflictions do bring me in the quiet fruit of Righteousness make me to tryumph over Satan and work out an exceeding weight of Glory have I any reason to be discouraged although I be much afflicted Thus it is with al the Saints and People of God though their Sufferings may seem to be grievous for the present yet they bring forth the quiet fruits of Righteousness thereby the Saints tryumph over Satan and these Sufferings work out an exceeding and eternal weight of Glory Surely therefore a Godly Gracious man hath no reason to be discouraged whatever his Affliction be Object 1 But my Affliction is not an ordinary Affliction my Sufferings are not ordinary Sufferings for I have lost all my Comforts and am stript naked of all my former Blessings and Relations I have been long afflicted and many Afflictions croud and press in upon me like so many waves of the Sea only there is this difference the waves come and go but my Afflictions come and stay they come and go not they all stay upon me at once and I see no end of my Afflictions the Floods are risen O God the Water Floods are risen and do cover my soul yea and these waters of Affliction are so deep that I can feel no bottom see no end of them have I not just cause and reason then to be much discouraged Answ No For what if you have been or would be drunk with the Comforts of your own Relations Noah was drunk with his own Wine and how many are there in the World that have been drunk even with the Comforts of their own Relations And if God your Father see that you have been or would be drunk with your own Comforts have you any hurt that he hath taken them from you for a time When a wise Father sees that his Child fals in love with his Maid one that is much beneath him doth his Father do him any wrong that he removes her from him or him out of her sight It may be the present Affection of the Child saith my Father deals hardly by me but wil the Childs Reason say so afterwards No but he wil rather say at such a time I fel in love with my Fathers Servant and if my Father had not remomoved her out of my sight I had been lost and undone for ever Now al the Creatures are Servants to the Children of God and it may be God your Father seeth that you are fallen in love with them that are much beneath you Or suppose that a Child be to travel some long Journey and his Father gives him a staff in his hand when he is abroad in the Fields some Enemy meets him and takes away his staff and beats the Child therewithal but a Friend comes in and takes away this staff from both both from the Child and from the Enemy doth he do the Child any wrong in taking away this staff out of the hand of the Enemy May be the Child will say I pray Sir give me the staff again for it is mine true saith the friend Child this staff is yours but you have not strength enough to use it and mannage it against your Enemy he would wrest it out of your hand again and beat you with it and therefore I wil keep it from you both doth he therfore do the Child any wrong Thus it is here The Lord gives a Creature-Comfort into the hands of his Child and God intends it for a staff for Bread is the staff of Life
Temple when they came out of Babylon ye shal find That so long as they went forth in the strength of outward Powers the Command of Cyrus and the like they were much hindred and the Enemies then caused the Work of the Lord to cease but when the Lord stirred up the Spirit of Haggai Zechariah Zerubbabel and others to build then they went on and prospered Why Because they went forth in the strength of the Spirit of the Lord not in the strength of mans Command or of their own Abilities Answ 3 Though the Work of the Lord be carried on not by Might nor by Strength but by the Spirit yet this Spirit doth not alwaies breath and work alike Christ sent out his Disciples for to preach to cast out Devils and by the Spirit of the Lord they did preach and cast out the Devils yet they had not then received so great a measure of tâ—e Spirit as afterwards when he breathed on them saying Receive ye the Holy Ghost yea and though he did thus breath upon them when he left them yet they did not then receive in so great a measure of the Spirit as afterwards for they were still to wait for the Promise that is the Spirit Acts 1. so that though God wil carry on his own Work by his own Strength and by his own Spirit yet the assistance thereof is not alwaies alike somtimes it is more and somtimes it is less even where it fals in truth and power Answ 4 But though the Spirit doth not alwaies work alike yet if God cal you to any Work or Service you shal have so much assistance as is needful for you only you must know that Dabitur in hora it shall be given in that hour it shal not â—â—e cold and stale by you but when you come to use it then it shal be given out unto you more or less but sufficient Before Moses came to his work he complained of want of Abilities his stammering Tongue and want of Elâ—quence c. but when he was warm at his work and was engaged in it then we read of no such Complaints Gods Call is our Wal and Strength Go in this thy might saith God to Gideon and what Might was that the verse tels you it was the might of his Call for saies the Lord in the next words Have not I sent thee Judges 6.14 Our Might then is in Gods Call not in our own Abilities and a little warm assistance is better than much cold and stale ability Object 3 But I fear the Lord hath not called me to this Work but that I am an Intruder into the Work of the Lord because I do want Abilities Answ 1 Nay But if the Lord do somtimes cal a man first and doth furnish him with Abilities afterward then you have no reason to make such Conclusions Now ye know how it was with Saul God did first call him and then he gave him another Spirit he had not that other ruling Spirit before he was called to rule but after So the Apostles were first called to their Office and then Christ did furnish them with Abilities Who hath made us able or meet Ministers not of the Letter c. When were they made meet or able what before they were called No but afterwards Gods Call is not like to mans mans Call doth alwaies presuppose abilities Gods Call doth somtimes bring them Answ 2 And if Gods Porters whom he hath set to keep the door of Opportunity do judg you able then are you to rest in their Judgment A large and effectual door is opened saies Paul God hath a door whâ—ch when he calls a man to work he doth then open to him this Door is kept by certain Porters whom God hath appointed to keep the same and if they judg that you have abilities then are you to rest and acquiesce therein for though I am to judg of mine own Grace and not another yet others are to judg of my Gifts and Abilities and not my self Some wil judg oâ— their own Gifts and of others Graces this is evil but in reference to work and external Service others are to judg of mine Abilities and not my self as I am to judg of mine internal Grace and not another Accordingly Luther counselled Spalatinus who having many sad thoughts of leaving his Ministry This is saith Luther to him a Diabolical Temptation and you know not now why you are afflicted with it we which are Spectators know it better therefore you ought rather to trust us than your self who in the Lord before the Lord yea the Lord by us doth exhort you to go on in your Work unto which he hath called you So say I now to you you doubt of your Call because you do want abilities but do those Porters judg you able who are set to judg then are you in this case rather to rest in their Judgment than in your own Now Gods Porters have judged you meet for his Work and have opened the door of Opportunity to you and therefore you have no reason to be thus discouraged in this respect only remember this That the weaker your Legs are the faster you must hold on the hand of free Grace Object 4 O! but I fear that I am not called to this Work but that I am an Intruder because I meet with so many difficulties in my way Answ 1 Do you meet with Difficulties in your way What vertue or vertuous Action is there but hath some stone upon it Nulla Virtus sine lapide there is no vertue but hath some stone or other that is rouled upon it As Christ himself had a stone rouled on him so every Work of Christ and Truth of Christ and way of Christ hath one stone or other that is rouled upon it Yet ye must know that there is a Pearl lying under that Stone and the heavier the stone is the more precious is the Pearl the harder the Nut and Shell is to crack the sweeter is the Kernel Nisi ipse elevasset lapidem non inventa fuiâ—â—â— sâ—b eo haec margarita Hâ—b Proverb and in due time Christ wil send his Angel to roul away the stone from your Work and his Service and that before you are aware When the Women said as being at a stand and not knowing what to do Who shall roul away the stone Then did the Angel come and rouled it away for them before they were aware of it Peter had the Brazen Gates opened for him when he came to them they did not stand open before but when he came at them then did they open to him And if you go on in your way and work which God doth lead you to the Brazen Gates which are now shut against you shal then open to you if I say you go on in your work in way of Faith as following the Conduct of the Lord. Answ 2 And if Gods cleerest Call to a work have alwaies been followed with the greatest
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
is in the plural number Elohim and so when the Prophet in Isa 26. doth exhort unto Trusting in the Lord he gives this reason at verse 4. For in the Lord Jehovah is everlasting strength so you read it but according to the Hebrew thus Trust in the Lord for ever for in Jehovah jah is everlasting strength For in Jehovah jah Jah is an abridgment or an abreviation of Jehovah noting the Son of God and so when Jesus Christ comes in the latter end of the world to sit upon his glorious Throne the converting Jew shal praise him under that name singing as you read in Revel 19. Halelujah praise the Jah which if you compare with Psalm 68. you shal find is to be understood of Christ at verse 4. Sing unto God sing praises to his Name extol him that rides upon the Heavens by his Name Jah rejoyce before him extol him that rideth upon the Heavens by his Name Jah and they shal sing Hallelujah Now if you look into the 18. verse of that Psalm you shal find the reason why this Jah is to be praised for saith the Psalm Thou hast ascended on high thou hast led Captivity captive thou hast received Gifts for men Which words Ephes 4. are applied to Christ But unto every one of us is given according to the measure of the Gift of Christ verse 8. Wherefore he saith when he ascended up on high he led Captivity captive and gave Gifts unto men So that when the Prophet doth exhort us to trust in Jehovah Jah he exhorteth us to trust in the Lord in Christ and therefore I say both according to the old and new Testament Faith is the repose or recumbency of the soul upon God in Christ But yet that is not all A man that doth repose upon God in Christ trusting in him doth trust unto him for some good thing that lies out of sight and therefore the Apostle saith That Faith is the Evidence of things not seen Heb. 11. where he gives divers Instances of Abraham Sarah Moses and others who all did repose upon God for somwhat that lay out of view and this indeed is only worthy of the name of Faith I will trust a man that is most unworthy I will trust a Thief I will trust a Lyer so far as I can see him But as Parisiensis saith well this is Fides Deo digna Faith worthy of God to repose on God for somwhat that lies out of sight and out of view and when a man doth thus stay himself upon God in Christ for somwhat that lies out of sight then he is said to trust in God and when a man doth continue thus then he is said for to wait on God This is the First But then Quest 2 Secondly How may it appear that Faith and the exercise thereof will quiet the soul suppress or allay Discouragements Answ You know how it was with Hannah when she had received a word from God She went away saith the Text and looked no more sorrowful her heart was quieted Why she had a word from God and though before she was a woman of a sorrowful Spirit yet having received a word from God and beleeving that word her heart was quiet Prov. 16.3 Commit thy Works unto the Lord there is Faith and thy thoughts shall be established there is Quietude And if you look again into Isa 26. you shal find that the Scripture is most expresâ— for this verse 3. Thou wilt keep him in perfect peace whose mind is staid on thee because he trusteth in thee Mark the words First The Lord doth here engage himself to give peace unto those that do stay upon him that have this Faith of Relyance though they have not yet attained to the Faith of Assurance to be able to say I know my sin is pardoned and that Christ is mine yet if they can but stay themselves upon God the Lord doth hereby engage himself to give peace unto them yea he doth noâ— only engage himself to give peace unto such a soul as staies himself upon God but double Peace you read it in your English perfect Peace thou wilt keep him in perfect Peace but in the Hebrew it is Peace Peace thou wilt keep him in double Peace he shall have Peace and Peace not Peace and Doubting not Peace and no Peace but if he stay himself upon the Lord he shall have Peace Peace he shall have double Peace Yea the Lord doth not only engage to give Peace unto such a soul but to keep him in Peace Thou wilt keep him in perfect Peace or in Peace Peace and all upon this account Because he trusteth in thee not because he prayed not because he humbled hiâ—self though that is his Duty and he doth thereby placere Deo though not placare Deum but because he trusteth in thee because he stayeth himself upon thee And ye know that if ye have a business depending at Law though for the present you be much troubled about it yet if you have a Friend a Lawyer that is able faithful and willing to look to it if you can but leave your business with him it doth very much quiet your heart the very leaving your business with him doth quiet your mind So here If a man can but leave his business and his Cause and his Things with God then he is at rest and he may say Return unto thy rest O my soul as David did which is done by Faith And to cleer this a little Three or Four things there are that do ordinarily cause disquietude or discouragement First The darkness that is in the Understanding for when a man is in the dark especially if he be alone he is very apt to be skared and to be disquieted Secondly Inordinate and unruly Affections and Passions especially that of Fear whereby the soul is benighted Thirdly Guilt of Conscience Though there be much water that doth beat upon the Ship at Sea yet it sinketh not but when there is a leak a hole in the Ship then the Ship sinketh and the water doth become its grave So though there be many troubles that beat upon a man yet his heart doth not sink but when there is a leak in his Conscience when there is a hole there when a man hath a guilty Conscience then he sinketh and his heart fails him And Fourthly The apprehension of Gods Greatness with our distance from him Now Faith cures all this for in opposition to the first of Darkness Faith brings Light into the soul and shews a man his Way and his Warrant for what he doth Secondly It doth pare and take off those inordinate and unruly affections and passions that are in the soul and therefore in Psalm 37. at ver 1. and 7. you shal find that fretting and trusting are set in opposition Fret not thy self because of the evil Doer verse 3. but trust in the Lord. And again verse 7. Rest in the Lord and wait patiently for him fret not thy self
But now when Faith comes it opens a mans Eyes to see things that are invisible it is the Evidence of things not seen By Faith Moses saw him that was invisible And therefore when the Apostle Peter doth direct his People for to see things past present and to come he exhorts them to a work of Faith Epist 1. ver 9. He that lâ—cks these things is blind one of those things is Faith as you read in verse 5. Give all diligence â—ad to your Faith c. then He that lacketh these things is blind at verse 9. But suppose a man do want Faith wherein is he blind Why saith the Apostle He cannot see things afar off he cannot see into the other world he cannot see unto the end of a Temptation or Affliction or to the end of a Desertion Well but though he cannot see things that are to come yet he may see things that are past Nay saith he if a man wants the Assurance of Gods Love and that is an Act of Faith he haâ—h forgotten that he was purged from his old sins Wherefore the rather saith he at verâ—e 10. Brethren give all diligence to make your Calling and Eleâ—tion sure If you would see things past present and to come then grow in Faith and Assurance of Gods Love and so saith he shal you be able to see things that are afar off Couâ—d a man but see what would be the end and issue of his Affliction he would be quiet under it It is in regard of our Affliction as it is in regard of your Salt or Sea Water Take the Water as it is in the Sea and so it is salt and brackish but drawn up by the Sun into the Clouds it becomes sweet and fals down into sweet Rain So take an Afflâ—ction in it self and it is salt and brackish but drawn up by Divine Love then it is sweet and if a soul can but tast the Love of God in it and see what a loving end the Lord wil make he wil then find it is very sweet and say I could not have been without this Affliction I do not know how any one twig of this rod could have been spared Now it 's only Faith that shews a man the end and the issue of all his troubles It stands upon the high Tower of the Threatening and Promise seeing over al Mountains and Difficulties it seeth into the other World it sees through Death and beyond Death it sees through Affliction and beyond Affliction it seeth through Temptation and beyond Temptation it seeth through Desertion and beyond Desertion it seeth through Gods Anger and beyond his Anger I say it seeth things past present and to come Now if a man had such a power as he were able to fetch in al his former experiences to see things present as they are and to see all the events and issues of things to come would he not be quiet notwithstanding all that might arise for the present Thus Faith is able to shew a man things past present and to come and to shew him greater matter of comfort than the matter of his troubles is and in so doing it must needs quiet the soul Answ 2 Secondly Faith true saving Faith doth see that in God and in Christ which answers unto all our fears wants and miseries For Faith closeth with the Name of God Let him stay himself upon the Name of God Isa 50. Now there is that in Gods Name that doth Answer unto all our Fears and wants For Example Exod. 34. the Lord descended in the Clouds at verse 5. and stood with Moses there and proclaimed the Name of the Lord ver 6. The Lord the Lord Jehovah Jehovah that is one that gives a being unto things that are not Will you say O! that it were thus or thus with me but as Rachel mourned for her Children and could not be comforted because they were not so do I mourn after Prayers because they are not and after Duties because they are not and afâ—er Humiliations because they are not Well saith the Lord be of good comfort for my Name is Jehovah who do give a Being to things that are not and this he repeateth The Lord the Lord or Jehovah Jehovah Well but though the Lord do give a Being to things that are not this doth not comfort me for though I praise the Lord I can say my Prayers are and my Duties are yet the Lord knows they are very weak and my Temptations are very strong and my Lusts mighty and therefore I am thus discouraged Yet be of good comfort for saith the Lord my Name is EL that is the strong or the mighty God and therefore though thou beest never so weak and thy Duties weak yet I wil carry on the work of my Grace in thee and though thy Temptations be never so strong and thy Lusts strong yet I am stronger for my Name is EL thâ— mighty God O! but though God be strong and able to help me yet I fear that God is not willing to help me I know God is able and that God is strong enough but I fear the Lord is not willing and therefore I am thus discouraged yet be of good comfort saith the Lord for my Name is Merciful that is the next word The Lord the Lord the Mighty God and as my Name is the Mighty God and therefore am able to help thee so my Name is Merciful and therefore am willing to help thee But though the Lord be willing to help me yet I am a poor unworthy Creature and I have nothing at al to move God to help me Yet be of good comfort for saith the Lord then my Name is Gracious I do not shew Mercy because you are good but because I am good nor do I stand upon your desert but I shew mercy out of free Love my Name is Gracious O! but I have been sinning I have been sinning a long time ten twenty thirty forty fifty yeers had I come in at sâ—â—â—â— I might have had mercy but I have been sinning long and therefore I fear there is no mercy for me Yet saith the Lord be 〈◊〉 good comfort for my Name is Long-suffering that is the noâ—â— Gracious and Long-suffering slow to Anger or Long-suffering O! but I have sinned exceedingly I have sinned abundantly so many Sins as I am never able to reckon up and to humble my self for I have broken al my Promises with God and al the Vows that I have made unto him and therefore I am thus discouraged Yet saith he be of good Comfort for I am abundant in Goodness and Truth Art thou abundant in sin I am abundant in Goodness And hast thou broken Faith with me yet I am abundant in Goodness and in Truth also O! but though the Lord be thus unto his own chosen Ones such as David Abraham or Moses yet I fear the Lord wil not be so to me Yes saith the Lord at verse 7. Keeping mercy for thousands I have
not spent al my mercy upon David or upon Abraham or upon Paul or upon Peter but I keep mercy for thousands O! but yet my sins do recoyl I am the greatest Sinner in the world for I have sinned al kinds of sin I have sinned al sorts of sins and therefore I fear there 〈◊〉 no hope for me Yet saith the Lord be not discouraged for I keep mercy for thousands forgiving iniquity transgression and sin even all sorts and al kinds of sins the Sin of Nature and the Sin of Life the Sin of Weakness and the Sin of Presumption the Sin of Ignorance and the Sin against Knowledg these saith the Lord I forgive even al sorts and al kinds of Sins and this is my Name for ever O! but I am afraid to lay hold upon this Promise for I think this is a Doctrine of Liberty Say not so saith the Lord at the next verse I will by no means cleer the guilty But if there be ever a poor drooping fearing trembling soul that desires to know my Name Lo saith the Lord here is my Name whereby I wil be known for ever The Lord Jehovah that gives a Being to things that are not The Mighty God The Merciful God The Gracious God Abundant in Goodness and in Truth Reserving Mercy for thousands Forgiving iniquity transgression and sin and this is my Name for ever Now Faith comes and closeth with this Name of God leading the Soul into this rich Wardrop and so doth quiet the heart against all Discouragements Answ 3 Thirdly Faith doth put the Soul under Gods Commandement and leaveth God to Answer unto al such Objections and Inconveniences as may come thereby which if a man can do he may be very quiet Now true saving Faith wil enable him to do this for ye know how it was with the three Children Shadrach Meshach and Abednego they put themselves under Gods Commandement The Lord commanded and said Thou shalt not make to thy self any graven Image Well but the King commands them to fal down before his Image No say they we wil not stir we wil not bow but saith the King I wil make you bow or I wil heat the Furnace seven times hotter for you Well be it so say they as for that we are not solicitous we wil do the work that God hath set us to do we wil put our selves under Gods Command we know that our God is able to deliver us and whether he wil deliver us or no we wil leave that to him let him answer to the inconveniencies and mischiefs that follow upon his Work for saith the Text They trusted in the Lord. And so you know it was with Noah Noah was commanded to build an Ark for saith the Lord yet an hundred twenty yeers and the whol world shal be destroyed and therefore Noah build thou an Ark for thy self and thy family which Noah did and put himself under this Command But now the world the old world might speak thus as certainly the language of their Conversation was Noah Dost thou think that thou art the only man in al the world that God loves Dost thou think Noah that God loves thee one man more than al the men or the world and thy one Family more than al the Families in the world beside And if thou dost beleeve what thou preachest That the World shal be destroyed by Water in an hundred and twenty yeers why dost thou marry and begeâ— Châ—ldren as thou hast done since thou hast preached this Doctrine And Noah if thou dost make an Ark or a Ship who shal be the Pilate who shal be the Mâ—â—riner the Sâ—â—ler As for thy self thou hast been a Preacher and dost thou think that thou and thy few Sons are able to guide and gâ—vern so great a Vessel If it be as thou preacheâ—t That the â—easts the wild Beasts of the Field shal come unto this Ark the Lyon and the Bear and the Tyger wil they not tear thee to pieces And if all the Beasts of the field two by two shal come into the Ark Noah wil there not be such a stench in the Ark with their dung as wil poyson thee shalt thou be ever able to live thinkest thou Wel for al this Noah goes on and he built the Ark and leaves God that â—et him on work to answer to al these Objections and to all those Inconveniences that might come by the doing the thing which God commands And so doth Faith alwaies Faith puts a man under the Commandement of God and leaves God to answer to those Oâ—jections and inconveniences that may come thereby Now when a man can do thus must he not needs be quiet It is to speak more briefly the proper wâ—rk of Faith to resign and give up our wils unto God for by the resignation of the wil unto God we do trust God with our selves and Conditions It is the proper work of Faith to fal with a suitable Promise and to apply the same if that Plaister of the Promise be noâ— laid on the Soul with a warm hand it wil not stick And what is the reason that the Promise sticks not upon many souls but because it is laid on with the cold and chil hand of Unbelief Now the hand of Faith is a warm hand It 's the proper work of Faith to trade with the Call of God for true saving Faith is a venturing Grace but without a Call it wil not venture It is the proper work of Faith to see the hand of God in every Dispensation The Lord giveth and the Lord taketh away saith Faith I was dumb and opened not my mouth for thou Lord hast done it saith Faith It 's the proper work of Faiâ—h to look on both sides of Gods Dispensation and of our own Condition there is a dark side of a Dispensation and there is a light side thereof Sence and Reason looks on the dark side alone Faith seeth both sides Come my beloved Brethren said Laâ—imer to his fellow Prisoners when he went to the Stake though we pass through he fire to day yet we shal light such a Candle in England as shal never be put out again He saw both sides of the Dispensation why but because he beleeved It is the proper work of Faith to see one Contrary in another for it speaks and concludes as the Word of Faith doth Now the word oâ— Faith speaketh on this wise I will give you a door of Hope in the Valley of Achor And the Lord shall judg his People and repent towards his Servants when he seeth that their power is gone and none shut up or left Deut. 32.36 It is the proper work of Faith to engage God to succor Psal 37.40 For the Lord shall save them because they trust in him So Esai 26.3 Thou will keep them in perfect peace because they trust in thee Now when a man can do al these things wil he not be quiet and free from Discouragements Surely he wil.
Faith can and wil do these and al these things certainly therfore Faith and Faith alone is that Grace which wil bear up the heart against al Discouragements Applic. Now if Faith be such an help against al discouragements Then in case that Discouragements do arise you see what to do Exercise your Faith Trust in the Lord trust in the Lord for ever for in Jehovah Jah is everlasting strength he is the Rock of Ages trust in him O! ye People of the Lord trust in the Lord for ever pour out your hearts before him Wâ—â—t Hope Trust in the Lord. Quest But will every Faith quiet a mans heart against Discouragements suppress and allay our Discouragements Answ No There is a Feigned and there is an Unfeigned Faith There is an Effectual and there is an Ineffectual Faith There is an Operative working Faith and there is a Workless Faith Saith the Apostle Thou sayest thou hast Faith shew me thy Faith by thy Works The more precious a thing is the more Counterfeits there are of it And what is more precious than Faith therefore there is a counterfeit Faith and a counterfeit Faith wilâ— not quiet ones heart suppress and allay ones fears yea true saving Faith wil not do it neither in the habit it is only that Faith can do it which God rewardeth God doth not reward the habit of Grace but the act of Grace he rewardeth men according to their works and not according to their habits Yea strong and grown Faith wil not do it alwaies A man may have assurance of Gods Love and yet he may be discouraged You say indeed if I had but the assurance of Gods Love in Christ and did know that God were mine and that I had an interest in Jesus Chrâ—â—t I would never be discouraged But be not deceived when David spake the words of the Text he had assurance for he saith I shall yeâ— praise him who is the health of my Countenance and my God and yet he was discouraged for he saith Why art thou cast down O my soul and why art thou disquieted within me So then it is not every Faith nor alwaies true Faith nor alwaies grown Faith can do it Quest But how then should a man so exercise his Faith as he may bear up his heart against all Discouragements in case that Discouragements do arise Answ 1 First You must be humbled for your Unbelief A man can never beleeve as he should that is not humbled for his Unbelief and he is not far from Faith and the workings thereof that is humbled for Unbelief and the workings thereof You shall see therefore in Lament 3. that as soon as the Church had reproved her self for her Unbelief how presently the gathereth Hope saith she at verse 17. Thou hast removed my soul far from peace I forgot prosperity and I did my strength and my hope is perished from the Lord. Now she huâ—bles her self for it Remembring mine affliction and my misery the wormwood and the gâ—l my soul hath them still in remembrance and is humbled in me this I recal to minâ— thereforh have I hope I humbled my self for my former Unbelief and dispairing thoughts and words and therefore have I hope Some think they do wel to doubt O! saies one if I should not thus fear and doubt I should grow secure But a man may be tutus though he be not Securus Safety speaks opposition to Danger Security to Watchfulness yea there is an holy Security which we are to labor alter and the more we are freed from these doubting fears the more we attain unto that Security Would you therefore so exercise your Faith as that you may not labor under sad Discouragements take heed that you do not please your self in your doubting but be humbled for your Unbelief Answ 2 Sâ—condly Be sure that you do not go to God immediately without Christ but with Christ in your Arms Ye beleeve in God beleeve also in me saith our Savior God out of Christ is a consuming fire and there 's no coming at him so he is a dreadful God and we tremble at his presence not rely on him Now we are very apt to go unto him alone and to trust in a naked God for there is much of old Adam in us stil the Vessel keeps that savor long wherewith it was first seasoned And at the first Adam went unto God immediately and trusted unto him immediately But now saies Luther give me a God cloathed with Flesh God manifested in the Flesh is the Object of our Faith Take heed of a Natural Faith for that wil end in Discouragement Answ 3 Thirdly If you would to exercise your Faith as that you may not be discouraged whatever your Condition be Then trust in the Lord himself and not in your own Duties your own Enlargements Humiliation or Holiness I know men say that they do not trust in any of these things but in God alone But suppose now that a man should come to borrow a Sum of Money of you it may be an hundred pounds and you will not lend him this Sum of Money unless he gives you a Pawn or unless such and such men be bound with him wil you say that you trust this man alone surely no. So when a poor soul wil not trust the Lord unless he have a Pawn from God unless this or that Duty or Enlargement shal become bound for God do you trust God alone David saith in the 62. Psalm at the 5th verse My soul wait thou ONLY upon God for my expectation is from him and then see what the issue is at verse 6. He ONLY is my Rock and my Salvation he is my Defence I shall not be moved He had said at verse 2. thus He only is my Rock and my Salvation he is my Defence I shal not be greatly moved But when he had digested this matter a little further and more fully he leaves out the word greatly and saith I shal not be moved Wherefore would you â—o trust in the Lord as you may not be moved trust in the Lord Alone although you have nothing to be bound with or for the Lord. Answ 4 Fourthly If you would trust in the Lord so as you may not be discouraged Then trust in the Lord before you do act or move or work in your busineâ—s Some there are that wil trust in God when they can go no further they wil act and work and do what they can and when they can go no further then they say I wil trust in the Lord for the rest But saith the Psalmist Psal 37.3 Trust in the Lord and do good he doth not say do good and go as far as you can and when you can no further then trust in the Lord No but saith he Trust in the Lord and do good But if you think to do good and to go as far as you can and then to trust such a trust as this wil end in discouragement and therefore
I say trust in the Lord first before you do work at all Answ 5 Fiftly If you would trust in the Lord so as you may not be discouraged what ever your Condition be Then trust in the Lord Jesus Christ in the first place before you trust in the Promise Christs Blood is the great and first Object of our Faith In times of the old Testament they came to Christ by the Promise because Christ was not then come but promised now Christ is come we come to the Promises by Christ Yet mistake not there is a Promise of Christ and a soul must come to Christ in that Promise But I speak of particular words and Promises Some wil not trust in Christ unless they have this or that particular word set upon their hearts and spirits and so indeed do rather rest on the bare letter of the Word or the sence and impression that is made upon the soul by the setting on of the Promise But al the Promises are Yea and Amen in Christ Christ therefore is first and if a man doth trust in the Promise first and so go unto Christ afterward then when he wants a particular Word or a Promise he wil not trust in Christ but be quite discouraged But when a man doth trust in the Lord Christ first and in particular Promises afterwards then though a particular Promise doth not shine forth yet his Faith lives and he is not diâ—couraged wherefore venture upon Jesus Christ first and then upon the Promise as given unto thee by the hand of Christ Answ 6 Sixtly if you would so trust in the Lord as you may not be discouraged whaâ—â—â—er your Condition be Then if ever it pleaseth the Lord to give our a Promise to you never let it go but hold it fast although you see nothing but the contrary unto the thing promised This was Abrahams case the Lord gave Abraham a Promise but Abraham saw the contrary to the thing promised yet Abraham did not dispute the Promise he did not stagger at the Promise and say Surely the Lord hath not given me this Promise it â—â—s but a delusion and I was deceived No but Abraham stil beâ—â—s up to the Promise and doth not dispute or stagger at the same So must you do likewise if ever the Lord give out a Promise to you hold it keep it never let it go although you do see the contrary Object O! but this is hard work indeed and if I should do so I fear that I should presume and that I should tempt the Lord What! trust in the Lord when there is no means in view yea when I see the contrary unto the thing promised I would do it but I fear I should presume and tempt the Lord. Answ Tempt the Lord say ye Dost thou know what it is for to tempt the Lord It is said oâ— the Children of Israel That they tempted the Lord and said Is God amongst us And when thou sayest after al the experience of Gods preâ—ence with thee Is God with me Is hot this rather for to tempt the Lord It is said of the Children of Israel That they tempted the Lord and limited the Holy One of Israel and when you limit God and say I shal never receive this Mercy for now I do see the contrary Is not this rather for to tempt the Lord Properly and according to Scripture Phrase to tempt the Lord is to put God upon a tryal for the satisfying of ones lust and therefore if you look into Psal 78. you shal find that these two go together at verse 18. They tempted God in their heart by asking meat for their Lust To put God upon a work for the satisfying of ones Lust is indeed to tempt the Lord Every putting God upon a tryal is not a tempting God but to put God upon a tryal for the satisfying of ones lust this is to tempt the Lord And therefore it is said the wicked Jews came to our Savior Christ tempting him and saying Shew us a sign Gideon desired a sign and yet he did not tempt the Lord Why Because he did not desire a sign to satisfie his Lust but to strengthen his Faith But now these Jews came and desired a sign to satisfie their Lust and therefore saith our Savior Christ unto them Ye wicked and Adulterous Generation How comes the word Adulterous in there Why look as it is with a woman that is nâ—ught filthy and unworthy her Husband sending a Message to her and warning her to take heed of such Company when the Messenger comes I doubt saith she whether you come from my Husband or no and what sign have you that you come from my Husband she knows that he comes from her Husband but because she may go on in her sin she asketh a sign How may I know that you come from my Husband So it was with these wicked Jews they asked a sign that so they might go on in their sins whereupon our Savior saith Ye wicked and Adulterous Generation But now when a poor doubâ—ing fearing trembling soul shal desire to beleeve and would fain have some token from the Lord to strengthen his Faith he is not Adulterous then nor doth he tempt the Lord nor presume for is it presumption for a man to keep the Sabbath day No Why Because it is commanded Is it presumption for a Child to obey his Parents No Why Because it is commanded So it is commanded for a soul to beleeve when al comforts are out of sight and when he sees nothing but what is contrary to the thing promised Presumption properly is the taking of a thing before it 's given or offered But in this case the Promise is given and therefore no presumption for to hold it fast There is a Two-fold Preâ—umption which you read of in Scripture One whereby men do rest upon their own Workâ— for Salvation without Christ So the Jews did and therein they presumed of mercy before it was given unto them Another whereby men do as they think or in their way rest on Christ for Salvation and yet live without Works and Obâ—dience and therein they preâ—â—me also because they take mercy â—hen it 's not given them Eâ—â— if I râ—â—l on the Promise or on Chrâ—st that I may be made the more holy doing what I can to be fruitful in every good work yet resting upon Christ for al this is no presumption Why Because I do not take mercy before it is offered and though I hold the Promise fast when I see nothing but what is contrary to the thing promised yet this is no presumption Why Because I do what 's commanded For saies the Apostle Let them that suffer according to the Will of God commâ—â— the keeping of their souls to him in well doing as unto a Faithful Creator Now Creation-Work is out of nothing it is light out of darkness Yet thus are we commanded to commit our souls unto God and therefore though al fail and
we see nothing of the Mercy promised it 's no presumption then to hold and keep fast the Promise Quest But suppose the Lord hath given me a Promise and now after the Promise given I see nothing of the mercy promised and that all my Comforts are out of sight how shal I be able to bear up my heart against all Discouragements notwithstanding I see nothing but what is contrary to the thing promised and to the mercy desired Answ Either thou hast assurance of Gods Love or else thou hast not If thou hast assurance of the Love of God then put thy self often to this disjunction O my soul either it is thy Duty to beleeve or it is not If it be not thy Duty to beleeve why dost thou beleeve at al If it be not thy Duty to beleeve and rest on Christ why dost thou rest upon Christ at al And if it be thy Duty to rest on Christ and beleeve why then should st thou not beleeve at al times and trust perfectly unto the Lord And if you have Assurance then actuate your Assurance mind your self of your Priviledges and your Interest in Christ then you wil say unto your self what though I have nothing but bad tidings from this world yet notwithstanding I have nothing but good tidings from the other world and from my Father above and if Christ be mine then al is mine Life is mine and Death is mine and what though al my Comforts be dead and are gone and are al out of sight yet Christ is a living Christ Christ is a living Savior and therefore be of good Comfort O my soul But if you do want assurance of the Love of God then yet you must and may look on Christ who is the Brazen Serpent the only Brazen Serpent and your very looking upon him in the time of your Discouragement shal go for Faith Look unto me â—aith he from all the ends of the Earth and be saved Again If you want Assurance you may and must turn your eye and your thoughts from those Objections that do invade your Faith 'T is said of Abraham That he considered not the weakness of his own Body and this was imputed unto him for beleeving that he considered not what might invade his Faith And so this shal be imputed unto you for Faith if when these Objâ—ctions shal come in upon you you turn your Eye from them unto Jesus Christ and do not consider them And if you do want Assurance then set your selves to beleeve that you do beleeve Faith is the Evidence of thâ—n â—s not seen and therefore if your Faith be not seen you must beleeve that you do beleeve thou â—ust beleeve somtimes that thou hast Faith As there is a feeling in Prayer so Faith haâ—h it's feeling too and therefore iâ— you cannot see your Faith you must beleeve that you do beleeve And whether you have Assurance or have not Assurance consider these few things as some Helps to your Faith in this case First That God doth never lead his People unto any great Mercy but first he doth put the Sentence of Dâ—ath upon al the means that do rend unto it Thus it was with Abraham so with Joseph so with David and many others Secondly That it iâ— a great sin to liâ—â—t â—ods Mercy as wel as to limit his Power You say it is a great sin to limit the Power of God the Children of â—â—rael are condeâ—â—ed for this they limited the Holy One of Iâ—rael they tempted the Lord and limited the Holy One of Israel Now dâ—â—h not a man limit God when he limits his Mercy as wel as when he limits his Power And when you say you shal never have such a mercy granted because I now see the contrary is not this to limit his Mercy Thirdly That when the Lord hath given out a Promise to his People he doth then somtimes try whether they wil trust to his naked Word or no. Christ hath his times to try men and when he gives out a Promise and bringeth the soul into a quite contrary condition this is his trying time And therefore hath the Lord now given out a Promise unto you and do you see nothing but what is contrary to the thing promised Say unto thine own soul O my soul it may be Christ is now trying of me it may be this is my trying time and therefore now wil I wait on God Fourthly That God doth oftentimes fulfil one Promise by denying another Hath the Lord therefore given thee a Promise and doest thou see nothing but what is contrary to the thing promised Now know and remember That we have by not having God doth give by denying and fulfils some Promises by not fulfilling others Fiftly That when we see nothing but what is contrary unto our help then is Christs time to help I read as I remember but twice in the new Testament that mention is made of Christs Hour once in John 13. And he knowing that his hour was coming and that was the hour of darkness Once in John 2.4 when his Mother came unto him for Wine he said Woman my hour is not yet come But afterwards when their own Wine was done and their pots were fill'd with Water then he turns their Water into Wine then Christs hour was come So now when al our Bottles are dry when there is no Wine of Comfort in our own Bottles then is Christs hour and when the hour of darkness is upon our Condition then is Christs hour And if thou would'st but say so unto thine own soul Soul Christs time and hour is an hour of darkness Christs time is a time when there is no Wine in our own Bottles Now thus it is with me I have no Wine left in my own Bottles my Bottles are al dry and empty and there is an hour of darkness upon my Condition therefore this time is the time for Christ to help me This would cause you to wait on God and exercise Faith in the lowest Condition even when you see nothing but the contrary unto your desires and the Lords Promises Sixtly That either you are under an extraordinary Affliction or an ordinary Either you are under an ordinary Temptation or an extraordinary Either you are under an extraordinary Desertion or an ordinary Either thy streit or stress and trouble is ordinary or else it is extraordinary If it be an ordinary trouble why then are you troubled more thâ—n ordinary why are you discouraged extraordinarily If your Affliction or Misery be extraordinary then either God hath brought you into this condition and hath led you heretofore in a way of extraordinary deliverance or of ordinary deliverance if God have led you heretofore in a way of ordinary deliverance what means those wonderful incomes of Love and supporting Grace that you have had when your soul have been ready to sink and to die within you And if the Lord hath heretofore led you in a way of extraordinary deliverance and
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
of this speech is given at verse 30. Because they said he hath an unclean Spirit And indeed if these men did not sin the Sin against the Holy Ghost our Lord and Savior Christ should tel us that there is an unpardonable Sin and not tel us what it is for unless it be in this Scripture you shal not find either in the Gospel or in the Epistles That the Sin against the Holy Ghost is any where mentioned in express words Now our Lord and Savior would not tel us that there is an unpardonable Sin and not tel us what it is but he saith expressly That whoever doth blaspheme or speak against the holy Ghost shal never be forgiven And he chargeth those Jews that they blasphemed and spake against the Spirit of God or that work which was done by the Spirit and therefore without doubt they did then sin the unpardonable Sin the Sin against the Holy Ghost Quest 2 But Secondly Why is it here said That he that sinneth this Sin shall never be forgiven either in this world or in the world to come is there any forgiving of sins in the world to come Answ Chrysostom saith As men are punished in this world and in the world to come so they are pardoned in this world and in the world to come Pardoned in this world when any temporal Affliction for sin is removed So I also understand that Parable in Matth. 18. at the latter end and pardoned in this life when a man is justified Rom. 4. pardoned and forgiven in the world to come So saith the Apostle in Acts 3.19 That your sins may be blotted out in the day of refreshing Which day of refreshing compared with the Speech which you have in Heb. 2. speaking of the World to come shews that the day of Refreshing is the time of the World to come but it is an usual phrase with Scripture noting the eternity of misery and therefore if you look again into Mark 3. you shal find That whereas here in Matthew the words run thus Shall not be forgiven either in this World or in the World to come Mark hath it thus He shall never be forgiven that Never being the Explication of this not in this World nor in the World to come The Words being thus far opened the Doctrine then will presently be this That the Sin against the Holy Ghost Doct. is the Unpardonable Sin That whosoever sins against the Holy Ghost shall never be forgiven either in this world or in the world to come For the opening of this great Truth which I shal the rather desire you to hearken unto because as it lies out of the ordinary Road so it makes your way clear to the laying hold of the former words of Gods Mercy I say for the opening of this Truth we must enquire into two Things First What this Sin against the Holy Ghost is for people are very ignorant of it Secondly How and in what respect this Sin against the Holy Ghost is above all other sins the Unpardonable Sin First If you ask What this Sin is I Answer both Negatively and Affirmatively First Negatively It is not that sin whereby men do barely deny the Personality or the Deity of the Holy Ghost possibly a man may deny the Personality or the Deity of the Holy Ghost and yet not sin the Sin against the Holy Ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysostom in Math. 12. For as Chrysostom observes in his time there were divers Hereticks that did deny the Personality and the Deity of the Holy Ghost and yet afterwards repented and were received into the bosom of the Church And ye do not find that these Pharisees who are here charged with this sin did either deny the Personality or the Deity of the Holy Ghost So that plainly then the Sin against the Holy Ghost doth not consist in this The meer and bare denying of the Personality or the Deity of the Holy Ghost Secondly As it doth not consist therein so neithâ—r doth it consist in every opposition or in a bare opposition unto the work of the Holy Ghost as distinct from the Father and the Son Unto God the Father belongs Power unto the Son Wisdom unto the Spirit Holiness The Work of the Father is to Create the Work of the Son to Redeem the Work of the Spirit or the Holy Ghost to Sanctifie Aâ—d hereupon some havâ— thought That opposition unto Holiness is the Sin against the Holy Ghost But you find here it is a blasphemy therefore not every opposition And if you look into Acts 7. you find that Stephen speaking of the Jews saith at verse 51. Ye stiff necked and uncircumcised in heart and ear ye do alwaies resist the Holy Ghost yet they did not sin this Sin against the Holy Ghost Why for Stephen praies for them at the last verse Lord lay not this sin to their charge But now saith the Apostle John in 1 John 5.16 There is a sin unto Death I do not say that ye shall pray for it Had they in Stephens account sinned this Sin unto Death he would not have prayed for them but he did pray for them So that this Sin against the Holy Ghost doth not consist in every opposition unto the Work of the Holy Ghost as it is distinct from the Father and the Son Thirdly As it doth not consist therein so it is not necessary that every man that sins the Sin against the Holy Ghost should be an Universal Apostate back-sliding from the Profession of the Gospel and the Power thereof I know it is ordinarily thought so but I say it is not necessary that whosoever doth sin the Sin against the Holy Ghost should be a Gospel Apostate back-sliding from the Gospel and the Power thereof once profest for these Pharisees who sinned against the Holy Ghost never profest the Gospel neither do we read of any back-sliding in them from the Power of the Gospel once profest and yet they sinned against the Holy Ghost Surely therefore such a Gospel-Apostacy is not of the essence of the Sin against the Holy Ghost Only here I must distinguish concerning the word Apostacy A man may be said to be an Apostate two waies either because he doth decline and fall away from the Profession of the Truth and Power of Godliness once profest or else because he doth rebel against Truth revealed and the Will of God manifested and wil go no further I wil express it thus Five or six men go a great Journey suppose to Wales or into the North to Scotland when they come about the middle of the way two or three of them say these waies are dirty and longer than we intended and therefore we wil go no further but say the other Let the way be as dirty and as long as it may be we wil go on and on they go Which of these men do depart one from the other do those that go on depart from them that stay No those that wil
go no further depart they are the forsakers So in the way to Heaven Professors let out together and some find the way long further than they thought of we wil go no further say they and we wil have no more Light but say the other God willing we wil on and on they go Which of these two sorts are the Apostates Those that wil go no further they think not so but the Lord knows the truth that those that wil go no further are they that leave and forsake the other I wil give you one Scripture for it it is in Numbers 14. there were certain Spies went into the Land of Canaan and they brought an il report upon the good Land And the Children of Israel murmured against Moses verse 2. whereupon Moses speaks unto them and saith at verse 9. Only rebel not against the Lord the words in the Septuagint which Greek the new Testament follows are Only be not Apostates against the Lord. So that in Septuagintal Language those that rebel against Light revealed and wil go no further are called Apostates Now indeed this kind of Apostacy alwaies goes with the Sin against the Holy Ghost but not the former alwaies for we do not find that the Pharisees were guilty of the former for they did not profess the Gospel So that the Essence of this sin doth not consist in Apostatizing or back-sliding from the Profession of the Gospel and the Power thereof Fourthly Some think that this Sin doth consist in final Unbelief and impenitency But final Impenitency and Unbelief Altissiodorensis Lib. 2. Tract 30. in Sentent Desperatissimos convertit Deus August Sic homo potest penitere de finali impenitentia Altissiodorensis ibid. is not the Sin against the Holy Ghost for by final Unbelief and Impenitency they either understand that Impenitency and Unbelief which a man lives and dies in or that which he purposeth to continue in to the last The latter cannot be the Sin against the Holy Ghost for many have purposed to continue in their Unbelief to their death and yet have been converted and pardoned And the first cannot be the Sin against the Holy Ghost For 1. The Jews whom Christ spake unto did then commit this Sin and yet they had not continued in it to their death 2. Final Unbelief is rather a Sin against the Son but the Sin against the Holy Ghost is distinguished from that 3. Our Savior saith Those that commit this sin shall not be forgiven in this world nor in the world to come Not in this world If therefore final Unbelief or Impenitency be this sin then Christ should threaten that he that dies in his sin shal not be forgiven whilst he lives 4. If a man sin against the Father or Son and die impenitently in that sin he shal not be forgiven either in this Life or in the Life to come but herein the Sin against the Holy Ghost is worser than the Sins against the Father or the Son and therfore it cannot consist therein 1 John â— 16 5. The Apostle saith There is a sin unto death I say not that you pray for it Doth he say that we must not pray for a man and for the forgiveness of his sin when he is dead 6. It is that sin for which there lies no remission but a man may sin such a sin whilst he lives for if any man sin wilfully there remaineth no sacrifice for sin and wilfully a man may sin before his Death 7. It is such a sin as a man may know anothâ—r man is guilty of whilst he lives for saith the Apostle There is a sin unto death I say not that you pray for it but final Unbelief and Impenitency is not known til death 8. Our Savior saith He that speaketh a word against the Holy Ghost shall not be forgiven but a word may be spoken against the Spirit long before a man dies and therefore surely this sin against the Holy Ghost doth not consist in final impenitency and unbelief final unbelief and â—mpenitency is not this Sin against the Holy Ghost 9. For then al wicked men living under the Gospel and dying impenitently should sin the Sin against the Holy Ghost Blasphemia in spiritum sanctúm ca â—se vidâ—â—â— qua quis destinâ—ta malitia contra proprium animi sui sensum spiritâ— sancti gratiam et virtutem deique gloriam oppugnat Luc. Brugen in Math. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysostom in Math. 12. which is false You wil say then What is this Sin against the Holy Ghost and wherein doth it consist Secondly Affirmatively It is that wilful sinning against God whereby a man doth maliciously oppose and blaâ—pheme the proper and peculiar work of the Holy Ghost and that after he hath been convinced thereof by the Holy Ghost 1. I say It is a wilful sinning against God and so the Apostle speaks saying If any man sin wilfully after he hath received the knowledg of the Truth there remains no more sacrifice for sin Heb. 10.26 So that the sin for which there is no sacrifice and of which there is no remission is a wilful Sin Now a man is said to sin Wittingly Willingly and Wilfully Wittingly in opposition to Ignorance Willingly in opposition to Force and Constraint Wilfully in opposition to Light Knowledg and Reason and so he that sins against the Holy Ghost doth sin for saies the Apostle If any man sin wilfully after he hath received the knowledg of the Truth or after the acknowledgment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 2. He that commits this Sin doth also oppose and blaspheme the proper and peculiar Work of the Holy Ghost for it 's called here Dicere verbum contra spiritum sanctum est verbis impugnare Deum sanctificantem Cajet in Math. 12. vide sixt Senens in locum a blasphemy and a blaspheming of the Spirit as distinct from the Father and the Son Now the Work of the Father is to Create the Work of the Son to Redeem the Work of the Holy Ghost to Sanctifie and therefore he that sins this Sin doth oppose and blaspheme Holiness and Goodness and so these Jews did for when our Savior Christ did cast out the Devil that unclean Spirit they said he did it by the power of the Devil calling the work done a work of the Devil and did oppose him therein Yet this is not all For 3. It is that Sin whereby a man doth maliciously oppose Peccatum in spiritum sanctum dicitur illud quod ex certa malitia sit quod solent distingui tria genera peccatorum peccatum in patrem ex infirmitate humana peccatum in filium ex ignorantia quod patri appâ—opriatur potentia filio sapientia peccatum in spiritum sanctum ex malitia quia bonitas attribuitur spiritui sancto Altissidorens Lib. 2. Tract 30. in Sent. Scot. in Sent. Lib. 2. Quest 2. and blaspheme and so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 10.26
Lavamini mundi estote Esa 1. Lavatur et mundus est qui et preterrita plangit et iterum non admittit lavatur et non est mundus qui plangit quod gessit nec descrit sed post lachrimas stenda haec quae sleverat repetit August Ser 66. de tempore and then fall into that very sin which they repented of they do sin against Light yea it is a kind of repenting of ones Repentance for as when a man hath gone on iâ— a sinful way and doth return unto God he doth then repent of his sin so when a man hath gone on in a good way and doth return to his sin then he doth as it were repent of his Repentance when God pardoneth a man he saith Go and sin no more do I therefore return unto the same sin then am I most unthankful dis-ingenuous and disobedient yea it is exceedingly displeasing unto the Lord for a man to fal into the same sin again and again ye shal observe therefore That although the Lord pardoned the Children of Israel that great sin of Idolatry in the matter of the Golden Calf yet in reference to the Land of Promise he did not pardon their Unbelief and murmuring for they entered not into Canaan Why Because of their Unbelief saith the Apostle Now if you look into Numb 14.19 you shal find that Moses prayed Pardon I beseech thee O Lord the iniquity of this People according to the greatness of thy mercy and as thou hast forgiven this People from Egypt even till now And the Lord said I have pardoned according to thy word But as truly as I live all the Earth shall be filled with the Glory of the Lord. At ver 22. Because all these men which have seen my Glory and my Miracles which I did in Egypt and in the Wilderness and have tempted me now these ten times and have not hearkened to my voyce surely they shal not see the Land which I sware to give unto their Fathers Though I pardon them saith God they shal never come into Canaan the Land of Rest that I have promised Why Because they have sinned these ten times murmuring again and again and again so that it is exceedingly displeasing unto the Lord for a man to fal into the same sin again and again But yet I say it is possible that a good man and true Disciple of Christ may fal into the same sin again and again It was a sin for them thus to sleep when our Savior had commanded them to watch and pray but they slept again and again Look I pray you it to Job 19. and see what Job saith concerning his friends These ten times saith bâ— at verse 3. have ye reproached me yet are ye not ashamed It is an evil thing to reproach a man it is worser to reproach a godly man it is yet worser to reproach a godly man under Affliction and to afflict the afflicted but to reproach a man ten times this is evil indeed yet saith Job These ten times have ye reproached me and yet Job's Friends were godly Possibly then a good man may fal into the same sin again and again ten times that is very often And you know how it was with Abraham the Father of the Faithful you read in Genesis 12. that when he was driven by reason of Famine into Egypt he desired his Wife Sarah to say that she was his Sister which indeed was no lye but his sin of Unbelief and very evil for thereby he put his Wife upon a great Temptation he was reproved for it as you read in the Chapter yet if you look into the 20. Chapter you shal find that he was at the same work again And Abraham journeyed towards the South Country and Abraham said at ver 2. of Sarah his Wife she is my Sister And so also if you look into 2. Chron. 19. you shal find it was thus with that good King Jehosaphat complying too much with the King of Israel for which he is reproved at verse 2. And Jehu went out to meet him and said to King Jehosaphat shouldest thou help the ungodly and love them that hate the Lord therfore is wrath upon thee from before the Lord yet if you look into the 20. Chapter you shal find that he fals into the same sin again And Eliazar prophesied against Jehosaphat saying at the last verse Because thou hast joyned thy self with Ahaziah the Lord hath broken thy works and the Ships were broken that they were not able to go to Tarshish Jehosaphat a good man yet he fals into the same sin again So that I shal not need to spend longer time in this it is too apparent Possibly a good man a true Disciple of Christ may fal into the same Sin again and again That is the First Secondly Though a man do fall into the same Sin again and again yet it may be but an Infirmity For the opening and cleering of this we must consider what a Sin of Infirmity is and what is the true notion of it which being cleered the Truth proposed wil Naturally fal into your bosom Properly therefore a Sin of Infirmity is that sin which doth rather arise from want of strength to resist than from wil to commit else it should be wickedness and not weakness But in Scripture Phrase it is called a weakness as here in this Chapter The Spirit is willing but the Flesh is weak and Rom. 6.19 I speak after the manner of men because of the infirmity or weakness of your flesh And therefore It must be in one that hath Spiritual Life You do not say that a stone is infirm or weak Why Because a stone hath no life in it infirmity is a defect in one that hath life And I say it doth arise not from wilfulness but want of strength to resist Now this want of strength to resist doth either arise from some Natural cause which one cannot avoid of which Paul speaks in Rom. 7.19 The good that I would I do not but the evil which I would not that I do and why so he gives the reason at verse 21. I find then a Law that when I would do good evil is present with me and verse 23. I find a Law in my Members fighting against the Law of my Mind and leading me captive c. Or else it doth arise from some present distemper and that either in the Mind and Judgment and then it is called an Error Who knoweth the Errors of his Life Psal 19. Heb. 3.2 Or else this distemper doth arise from some present passion fear or the like whereby a man is hurried into evil and then he is said to be overtaken Gal. 6.1 So that when a man is alive unto God and doth commit a Sin for want of strength to resist then he is said to sin out of infirmity First Therfore if you ask The sins whereinto the godly falleth are not presumptuous but are ordinarily of weakness
into it after I have been admonished of the evil of it Answ To that I say no more but desire you to consider the Instance that is here before you The Disciples slept our Lord and Savior Christ comes and wakens them yea and he chides them too what saith he cannot ye watch with me one hour watch and pray and yet they slept again and he comes and wakens them again and admonisheâ—h them again and yet they slept again Possibly therefore a man may fal into the same Sin again and again yea even after Admonition and yet it may be a Sin of Infirmity Yet how many poor souls are there that are mistaken here on the right hand and do think that their Sins are no Sins of Infirmity when indeed they are Quest But if there be such mistakes how shall we then know whether our Sins be Sins of Infirmity Answ 1 First Negatively That is no Sin of Infirmity which is a gross foul scandalous Sin committed with deliberation and consultation It is said of David that he turned not aside to the right hand or to the left save only in the matter of Vriah It seems then that in this matter he did turn aside but why is it said that he turned aside here and not in other things did he not Sin at other times Yes very often but there is a difference between missing ones way and turning aside out of ones way a man may ignorantly miss his way or unadvisedly but he that turns aside out of his way doth it voluntarily and deliberately and so did David here in this case and not in others this act was a foul fact which he was able and had strength to avoid committed with much deliberation and therefore it was no Sin of Infirmity So that if a mans Sin committed be a gross foul scandalous Sin committed with deliberation and consultation this is no Sin of Infirmity Answ 2 Secondly If the Sin be a Ring-leader unto other foul Sins it is no Sin of Infirmity the Ring-leading Sin is the most hainous Sin you shal observe therefore that when Samuel was raised up whether it was true Samuel or false I wil not now debate when he was raised up by the Witch of Endor in 1 Sam. 28. the only Sin that Samuel laies to the charge of Saul is this at verse 18. That he obeyed not the Voyce of the Lord in executing his fierce wrath upon Amalek Because thou obeyed'st not the voyce of the Lord nor executed'st his fierce wrath upon Amalek saith Samuel therefore hath the Lord done this thing unto thee this day Moreover the Lord wil also deliver Israel with thee into the hands of the Philistims If you read this story you shal find that this only Sin Samuel doth instance in Saul had committed other Sins Saul had persecuted David and out of malice and had committed great Sins why doth Samuel instance in this Sin above al other Sins but because this Sin was the Ring-leading Sin unto al the Sins that Saul did commit and therefore this is charged upon him especially as a great and a hainous Sin And you see how it is amongst men if there be a rebellion or insurrection they take the Ring-leader and hang up him for say they this is the great Transgressor for he is the Ring-leader So amongst Sins the great Sin is the Ring-leader and therefore if your Sin be a Ring-leader unto other soul Sins it is not a Sin of Infirmity That 's the Second Answ 3 Thirdly A Sin of Presumption is not a Sin of Infirmity Sins of Presumption and Sins of Infirmity are set in opposition one to the other in Numbers 15. and Psalm 19. Now I pray when doth a man sin out of Presumption but when he sinneth because God is merciful when he sinneth because his Sin can and may stand with Grace when he sinneth because the Sin is but an infirmity when he sinneth because he shal repent afterwards Now this is ordinary I have read of a certain yong man who being admonished of the evil of his way and course and pressed to leave his wickedness by the consideration of Judgment Eternity and Death a coming that he said Why tel ye me of these things I wil do wel enough for when Death comes I wil speak but three words and wil help al and so he went on in the way of his Sin but in the end coming to a Bridg on Hors-back to go over a deep Water the Horse stumbling and he laboring to recover his Horse could not but at last he let go the Bridle and gave up himself and Horse to the Waters and was heard to say these three words Devil take all Here was three words indeed Diabolus capiat omnia and an Example for all men who think to repent with a three-three-word Repentance at last viz. Lord have mercy to take heed by Miserere mei Deus Such is the end of Presumption and when a man doth therefore sin the rather because God is merciful or because the Sin is but a Sin of Infirmity or because he hopes to repent afterward or because his Sin may and can stand with Grace this is a Sin of Presumption and is no Sin of Infirmity Sins of Presumption are no Sins of Infirmity Answ 4 Fourthly If the Sin be a reigning Sin Potest autem dici infirmitas in anima ad similitudinem infirmitatis corporis dicitur autem corpus esse infirmum quando debilitatur vel impeditur in executione propriae operationis propter aliquam inordinationem partium corporis ita Scil. quod humores et membra hominis non subdantur virtuti regitivae et motivae corporis unde et membrum dicitur infirmum esse quando non pòtest perficere operationem membri sani unde et infirmitas animae dicitur quando impeditur anima in propria operatione propter inordinationem partium ipsius partes autem corporis dicuntur esse inordinatae quâ—ndo non sequuntur ordinem naturae ita et partes animae dicâ—ntur esse inordinata quando non subduntur ordini rationis c. Tho. Aquin. 12. Quest 77 Art 3. then it is no Sin of Infirmity for when Sin reigns Grace doth not therefore saith the Apostle Rom. 6. Let not Sin have dominion over you for ye are not under the Law but under Grace and when Sin reigns it is in its ful strength Now a Sin of Infirmity is not therefore called infirmity because as the School-men would it doth make a man infirm by impeding and hindering the vital operations of the Soul for then al Sins and especially the greatest should be Sins of Infirmity But it is said to be a Sin of Infirmity because it doth arise from weakness the strength thereof being taken out and mortified and therefore a reigning Sin can be no Sin of Infirmity Now Sin reigneth in a man 1. When it hath the command of his Duties his Spiritual Duties When a Master commands a
Deity was the Word of Christs Patience Therâ— is alwaies some Truth or other the profession and owning whereof saith here is the Patience of the Saints Now if the Churches keep that word and overcome in the keeping of it the Lord Christ wil make every Member of them as a Pillar in the Temple of God that shal go no more out In case any Difficulty or Trouble do arise in a Church which is beyond their own Light and Strength they must cal in the help of other Churches For when there was such a knot as the Church of Antioch could not untie they sent to the Church and Apostles at Jerusalem Acts 15.16 who having setled the Matter they sent the result and Decrees unto other Churches concerned whereby they had Peace and Establishment But especially it is the Duty of al the Churches to pray and pray much for this great Mercy of Establishment for the Lord hath said Esai 62.6 Ye that make mention of the Lord keep not silence and give him no rest till he establish and make Jerusalem a praise in the Earth Such a time as this there is a coming we are commanded to pray and to pray earnestly for it and the Lord hath not only promised the Mercy but to give hearts to pray for it for saith he I have set Watch-men upon thy walls O Jerusalem which shal never hold their peace day nor night wherefore let us give him no rest So shal the Churches have rest and be established Thirdly As for Particular Persons Would'st thou be established in the Truth and good Waies of God Then observe what those things are which do make others unsetled and take heed thereof In case a man doth decay or break in his Estate some great Merchant Tradesman or Farmer break you wil diligently look into the causes of it and say this man lived at too high a rate beyond his Estate or he was bound for others or he kept ill Company or he did not keep his Accounts wel and therefore I wil take heed of these things Now wil ye observe the Causes of an outward Break and wil ye not observe what are the Reasons that so many are unsetled break and decay in the Trade of their souls Surely 1. Either it is because they do want primitive breakings for the stony Ground comes to nothing at the last though it hath much joy at the first because it wants depth of Earth The stick that is thrust into the Earth is more easily pulled up than the Plant which is rooted in the Earth So are al those who have no root in themselves 2. Or because they take up great Resolutions withouâ— answerable pre-deliberations whereas we know that the Needle must play about the Polar Point before it comes to stand and sâ—ttle he that would hit the mark must take his level before he parts with his Arrow And if men resolve before they have fully considered they wil ere long be unresolved again 3. Or because men do not walk by a setled Rule â—e can never be setled that doth not walk by a setled Rule A mans own thoughts and apprehensions are unsetled things the Hebrew word for Thoughts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cogitationes quae in corde sunt sicut ramus in arbore hinc inde diffusus comes from a Root which signifies to move as the tops of Trees because as the tops of the Trees waver and are in continual motion so are our Thoughts and Apprehensions But the Word of the Lord is setled as the Heavens Psal 119. Thy Word is for ever setled in Heaven So long as I want the Divine Counsel of the Word my heart is like a Vagrant that is most unstable said Bernard for whilst I am not subject to God I am contrary to my self 4. Or because they are divided in their own hearts a double minded man is unstable in al his Waies saith the Apostle and when men have an heart and an heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an heart for the World yet a good mind to Christ how is it possible but thâ—y should be most unsetled 5. Or because they are too confident of their own strength and Judgment whereas the only way to be firm and stedfast is to be sensible of ones own Infirmity We read of a two-fold Confidence in Peter a Confidence in Christ and a Confidence in his own strength when he was confident in Christ saying Master if it be thou command that I come unto thee he did not miscarry but when he was confident in his own strength saying Lord though all men forsake thee yet will not I then he sel and fel fouly Hold thou me up said the Psalmist and I shall be safe Psal 119.119 and I will have respect unto thy Statutes continually But if men lean to their own Understanding are confident of their own strength and think that they are able to deal with al gain-sayers and so wil try al things God leaves them to their own Opinions and they scrabble upon the door and do change their behavior 6. Or because men do forsake the Ministry which Christ hath given to the Churches for their Edification Perfection and Establishment Ephes 4.11 12 13 14.7 Or because they have too fair an Opinion of those that are erroneous thinking that they may be Godly though they be never so unsound in their Judgments whereby they are drawn into Society and Communion with them and so fal from their own stedfastness whereas the Apost e â—els us of the error of the wicked 2 Pet. 3.17 and that men may be wicked upon the account of their errors in Judgment James 5.19 20. Bâ—â—thren if any of you do err from the Truth and one convert him let him know that he which converteâ—h a sinner from thâ— Eâ—ror of his way shal save a Soul from death and shal hide a multitude of sins And our Lord and Savior Christ calling upon us to beware of Falâ—e Prophets Matth. 7 15. tels us That they are corrupt Trees and cannot bring forth good Fruit verse 16 17 18. As if he should say if you would take heed and beware of them you must know them and not think that they are good men for if you think that they may be good notwithstanding their Errors in Doctrine you wil be mis-led by them and removed from your stedfastness 8. Or because that men do not improve their Christian Communion for the Life and Power of Godliness but for Light only and Discoursing Notions whereas the Apostle Paul writing to Timothy saith Keep that which is committed to thy trust avoiding oppositions of Science falsly so called which some professing have erred concerning the Faith 1 Tim. 6.20 21. And what is the reason that not only some but many have now erred concerning the Faith and have fallen from their stedfastness but because they have been thus affected 9. Or because they have not been built on the Rock Christ but on some
it was a great matter she did Why Because she did it by Faith And so the Woman of Sarepta when the Prophet said give me a Cake first it was no great matter that her Faith was imployed about a Cake and a little that she did but a great matter in giving him first So that I say Faith may do great things although it be not imployed about great matters O! but I do great things and therefore I hope I have this true saving Faith I do great things that is wel But I pray only consider this Those things are great which are great in their own present Generation that which was a great matter heretofore may be a smal matter now and that which was a smal matter heretofore may be a great matter now In the times of the Bishops it was a smal matter then to keep the Doctrine of Religion and a great matter to oppose the Ceremonies Now it is a smal matter to oppose the Ceremonies and a great matter to keep the Truth and the Doctrine of Religion I say that which was a great matter before may be a smal matter now and that which was but a smal matter heretofore may be a great matter now But if your Faith be true you wil do great things there wil be some great thing or other found in your Life and such as are great indeed Applic. 2 If this Doctrine be true In case Christians that you have any great work to do cal in for Faith cal in for Faith In case ye have a great outward imployment you wil send to the most skilful man in that Faculty If it be to build a House or go to Law you wil cal in for the most skilful Agent True saving Faith is a great Agent a great Worker and therefore if you have any great work to do cal in Faith look to your Faith It is said of Mr. Tyndal in the Story of his Life there being a Conjurer in the Low Countries where he lived that would undertake to fetch a Dish of Meat off any Princes Table and make a great Dinner for his Friends and it being reported he had often done it they being met together to behold this Skil Mr. Tyndal would go in among them and he sets himself to beleeve that this Fellow should not be able to do it and when al his Company was met together he could not do it saith he There sits the man that hinders me O! Faith can do more than al the Conjurers in the World Have you any great matter to do Christians Cal in for Faith And certainly there are yet great things to do Antichrist to fal the Jews to be called great things to be done for this Land God hath done great things yet greater things are to be done God hath done great things for your and my Family there are yet greater things to be done God hath done great things for your Soul there are yet greater things to be done When any great thing is to be done Christians Christians Cal in for Faith set Faith a work now Quest You wil say What shall we do and bow shall we so improve our Faith as we may do great things thereby Answ 1 First of al Study much the greatness of God for the more you study the greatness of God the more wil your mind be grandeur'd greatened and your Faith strengthened Children do little things because their minds are not upon great things Kings and Princes are the great men of the Earth they do great things for their minds are great they have great minds Why Because their minds are exercised about great things Saith Solomon I wil build a House a great House Why For it is to the great God Would you do great things study much the Greatness of God Thus wil your mind be great and your Faith strengthened to do great things Secondly If you would to improve your Faith as you may do great things thereby keep close to the Ordinances of God Faith lives upon God in the Ordinances Those that cast off the Ordinances do not live by Faith What then By Experiences by Revelations Impressions and Visions I had almost said by Fancies they do not live by Faith Faith lives upon God in the use of Ordinances and it gathers strength thereby Look I pray again into 2 Chron. 13. and you shal see how Abijah's Faith was raised by Faith he overcame Jeroboam and slew five hundred thousand of them together but I pray how did he strengthen his Faith Mark the words And Jeroboam came out against him and Abijah stood upon a Mountain and said Hear ye me Jeroboam and all Israel verse 4. Ought ye not to know that the Lord God of Israel gave the Kingdom of Israel to David for ever And verse 9. Have ye not cast out the Priests of the Lord the Sons of Aaron and the Levites and have made you Priests after the manner of the Nations of other Lands So that whosoever cometh to consecrate himself with a yong Bullock and seven Rams the same may be a Priest of them that are no Gods But as for us see how he strengthens his Faith the Lord is our God and we have not forsaken him and the Priests which Minister unto the Lord are the Sons of Aaron and the Levites wait upon their business and they burn unto the Lord every morning and every evening burnt Sacrifices and sweet Incense the Shew-bread also set in order upon the pure Table and the Candlestick of God with the Lamps thereof to burn every evening for we keep the Charge of the Lord our God but ye have forsaken him and behold God himself is with us for our Captain c. He argues God had not forsaken him because they had not forsaken the Ordinances Would you therefore so improve your Faith as you may do great things thereby keep close to Ordinances Thirdly If you would so improve your Faith as you may do great things thereby do not check your Faith do not rate off your heart from beleeving do not chide off your heart from beleeving let your heart beleeve to the utmost Our Lord and Savior Christ hath given us a very good encouragement in this respect for saith he I say unto you Whatsoever things ye desire when ye pray beleeve that ye shall receive them and ye shall have them Do but beleeve it saith our Savior Christ I charge you saith he do not doubt do not chide off your Faith do not check your Faith do not rate off your heart from beleeving there are many do so they check their Faith by doubting and rate off their Faith by Unbelief Fourthly If you would so improve your Faith that you may do great things thereby use your Faith to do smal things put your Faith to work every day use your Faith to do smal things It is a good Rule Do not commit any sin because it is smal do not neglect any Duty because it is not
this is an extraordinary Example and it reacheth not me do not say so God wil make use of extraordinary examples to strengthen ordinary faith But to end al you see what high esteem God hath of faith these men did great Matters Gideon and Barak and Sampson and Jeptha and David yet their great Actions are brought in here upon the account of their faith Fides nobilitat omnes it is faith that raiseth a man great things they did but those things are upon record only as they were wrought by faith and their faith was weak and labored under many Infirmities Look into this 11. of the Hebrews here is no mention made of Sampsons Infirmities here is no mention made of Rababs Infirmities here is mention of their faith but their Infirmities past by and not once mentioned their faith is mentioned and al the great things that they did mentioned only upon the account of faith What a great esteem hath God of faith What a mighty encouragement then should this be to al that hear the Word of the Lord this day to get faith to strengthen your faith O! you that have no faith at al and some such there may be here you that have no faith at al get faith get faith and you that have true saving faith improve it to do great things by it and the Truth is if you have true saving faith you wil do it and there wil be some great things found in your Conversation for you remember the Doctrine True saving faith wil do very great things And thus I have done with the first Rank of Beleevers Their Doing is first mentioned their Suffering follows THE GREAT THINGS Faith can Suffer Hebrews 11.35 Preached at Olaves in Silver-street Decemb. 27. 1655. And others were tortured not accepting deliverance that they might obtain a better Resurrection And others had tryal of cruel mockings and scourgings Yea moreover of bonds and imprisonment They were stoned they were sawn asunder were tempted were slain with the Sword they wandred about in Sheep skins and Goat skins being afflicted destitute tormented of whom the world was not worthy they wandred in Deserts and in Mountains and in Dens and Caves of the Earth THis Eleventh Chapter of the Hebrews being a a Chronicle of the old Testament-Beleevers we find here the report of a doing and a suffering Fâ—ith The Doing Faith is described and commended by several Instances at large in the former part of the Chapter and more compendiously and briefly at verse 32. What shall I say more for the time would fail me to tell of Gideon and of Barak and of Sampson and of Jeptha of David also and Samuel and of the Prophets who through Faith subdued Kingdoms wrought Righteousness obtained Promises stopped the mouths of Lyons quenched the violence of Fire escaped the edg of the Sword out of weakness were made strong waxed valiant in fight turned to flight the Armies of the Aliens women received their dead raised to life again In the Words that I have chosen to speak unto at this time you have another sort and Rank of Beleevers famous in their Generation for their Suffering Faith I have spoken unto the former in a Neighboring Congregation having shewed that this Faith wil do great things Now in these words we have a Suffering Faith for by faith they should be carried through these Sufferings thus are the words to be understood Others by faith were tortured and others by faith had trial of cruel mockings and scourgings and others by faith were stoned lawn asunder c. It seems then that these the Apostle here speaks of were such as lived in the time of the Macchabees they did not l ve after Christ for it is said at verse 39. They received not the Promise Christ was not come when they lived And they did not live in the times of the Prophets or before for the Apostle had brought down his Chronicle unto the daies of the Prophets as ye read in verse 32. So that these must needs live in the times of the Macchabees It seems then that Ecclesiastical Histories may at some times be made use of in the preachiâ—g of â—aiâ—h Now the things that these Beleevers suffered were great hard and very many Here arâ— nine sorts of Sufferings set down in the Text. 1. It is said that they were racked or tortured some read it beaten with Clubs bâ—t it comes al to a reckoning for when they were racked thâ—y were beaten with Clubs And the Apostle saith that they accepted not deliverance that they might be partakers of a better resurrection upon which words some do think that there are degrees of â—lory and that the Suffering Saints should have a better degree of Glory at the Resurrection but the word better is spoken in comparison with that deliverance that was offered to them In Scripture Phrase Afflictions are Deaths and when a man is delivered from an Affliction he hath a Resurrection When a man hath been sick and at the Grave and raised to health again he hath a Resurrection in Scripture Language Now this Resurrection or deliverance is refused hoping for a better Resurrection having an eye to the great and last and better Resurrection That is the first They were tortured or racked And 2. They had cruel mockings there is a mocking and there is a cruel mocking when a man shal insult over another and laugh at him in his misery this is a cruel mocking as the Jews derided our Savior on the Cross this is a great aggravation of Affliction this they endured that is a second They had trial of cruel mockings And 3. They were scourged and whipt up and down like Rogues as if the World was too good for them they not worthy to live And 4. They were in bonds and Imprisonment 5. They were stoned 6. They were sawn asunder And 7. They were tempted some read it burned by the change of a Letter or two they read it so and were burned but it sâ—ems their Afflictions were filled with Temptations and Temptation is a great aggravation of Affliction so they were tempted And 8. They were slain with the Sword And 9. They wandered up and down in Sheep Skins and Goat Skins being destiture afflicted tormented in Mountains and Caves and Dens of the Earth driven from their own Habitation and these are such of whom it is said here the world was not worthy And these hard things they endured by faith faith the Apostle So that here now you see what hard things faith wil suffer true saving faith for of that the Apostle speaks here is a suffering Grace a bearing Grace it wil carry us through al Afflictions although they be never so great and so the Doctrine from al the words is this True saving Faith â—an Doct. and will suffer very hard things It is that Grace that wil carry us through al afflictions and sufferings though they be never â—o great True saving Faith can and will suffer very hard
if we neglect so great Salvation which at the first began to be spoken by the Lord and was confirmed unto us by them that heard him verse 1 2 3. As the Scripture is the Word of the Son so it is the only Rule of our Lives Now that which is the only Rule of our Lives Scriptura est luserna pedibus à qua non deflectendum Ecclesiae sapientia cognitionis forma 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cujus testimoniis omnia consumanda ex qua â—riâ—ntur demonstâ—ationes Cui quae câ—nsentiunt admittenda et quae non consentiunt rejicienda Ergo est vitae fidelque Regula Chamiâ—rus 1. Tom. de cano fidei Lib. 1. Cap. 3 4 5 7 8 9 10 11. we are in special manner to take heed unto But the Scripture and the Word of God written is the only Rule of our Lives for it is a Light unto our feet and a Lanthorn to our paths Psal 119. It is the Wisdom of the Church and People of God Deut. 4. It is that which we may not turn aside from either to the right hand or to the left Deut. 28. It is that whereby Doctrines are to be rejected or admitted Acts 17. It is that which nothing must be added to or taken from Deut. 4. Rev. 22. It is that which we are all to have recourse unto for Comfort and Direction Es 8. To the Law and to the Testimony if men say not so it is because there is no Light in them Now if the Scripture and the Word of God written be a Light unto our paths the wisdom of the Church and People of God if it be that whereby Doctrines are to be admitted or rejected if that from which we may not turn either to the right or to the left from which nothing may be taken and to which nothing may be added and if it be that which we are to resort continually unto for comfort and direction then it is the Rule and only Rule of our Lives But so it is as al these fore-mentioned Scriptures do plainly prove and therefore it is the Rule and the only Rule of our Lives As the Scripture and the Word of God written is the only Rule so it is that Salt which doth season all your Enjoyments Omne quod extra Dei verbum est est Idolatria omne quod fit in verbo est verus cultus sicut omne quod fit sine fide est peccatum et omne quod fit in fide est bonum opus quod inter verbum et fidem est conjugium indissolubile Luther It 's the Rule and Measure of your Worship for if you do not worship according to the Appointments of God in his written Word your Worship is but Idolatry and Superstition Superstitio est quicquid est supra Statutum It 's the great relief of your Souls in time of Temptation Hereby Christ answered to all his Temptations It is written and again it 's written and again it 's written and Christs Practice must be your Rule It 's that which Sanctifieth al your outward Comforts even amongst the Creatures for saies the Apostle 1 Tim. 4.4 Every Creature of God is good if it be received with thanks-giving Anima omnibus rebus carere potest excepto verbo Dei ego quidem sine verbo ne in Paradiso optarim vivere at cum verbo etiam in Inferno facile est vivere Est verbum talis thesaurus qui tractando crescit et distribuendo servando autem petir Luther Scriptura est Communis animarum officina Basil Omnipotentis Epistola ad homines missa Gregor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nutrimentum et cibus animae Athanas for it is sanctified by the Word and Prayer I profess saies Luther I cannot live without the written Word of God I can want any thing but the Scripture or the written Word of God If I were in Hell I could live with a Promise and though I were in Paradice yet if I had not the Word with me I could not live there O! saith he the Word is so great and deep a Treasure that it doth encrease by distributing yea it is even Genus generalissimum omnium bonorum that general good thing under God and Christ that hath Influence into al good things And shal the Word of God written be such a blessed Treasure and shal we not take heed thereunto As it is the Salt of al your Comforts so it is land shal be your Judg at the great day Christ is the only Judg then but this Book of the Scripture and the Word of God written is that whereby he wil Judg you and me and the World for at the last and great Day when men come to be tried for their Eternal Lives the Books shal be brought out not one Book but Books Revel 20.12 And I saw the dead both smal and great stand before God and the Books were opened and another Book was opened It seems then that three Books shal be opened at the great Day one Book is the Book of Life two other there are the Book of Gods Records for a Book of Remembrance is written upon all our Actions Mal. 3. and the Book of the Scripture or the Word of God for saith our Savior John 12.48 The Word that I have spoken the same shall judg him in the last day Now this Word that Christ hath spoken is written and therefore men shal be judged thereby but if the Scripture and the Word of God written be that Book whereby men shal be judged at the last then surely it is our Duty in special manner to take heed thereunto As the Scripture is that Book whereby we shal al be judged so it shal be established upon us if we be not established by it for saies the Apostle Heb. 2. If the Word spoken by Angels was stedfast and every transgression and disobedience received a just recompence of reward how shall we escape if we neglect so great salvation which at the first began to be spoken by his Son What then Therefore we ought to give the more heed to the things we have heard lest we let them slip Why For if we be unstedfast yet the Word of God is stedfast The Word that God spake by Moses was stedfast and established upon them that disobeyed So now much more saies he if you be not stedfast and established by the Word it shal be established upon you unto your Destruction O! what infinite reason is there then that we should take heed thereunto Object But the Text saith That we shal do wel to take heed thereunto til the day dawn and Day-star arise in our hearts but the day hath dawned on me and the day-star hath arisen in my heart and therefore now what need I take heed to the Scripture or the written Word any longer Answ Yea Stil you have need to do it for did not the day dawn and the day-star arise on the hearts of the Apostles and Christians in
if you ask him why do not you sow your ground and repair your houses his answer is ready I dare not lay out much cost because my title is in question So here so long as a mans title to Christ is in question he cannot improve Christ as he should If a man be going a journy and know not his way he loseth much of his way and of the comfort of it in inquiring after the way and thinking whether he be right or wrong when he comes at three or four turnings there he stands whilst he might ride a mile and when he comes above in the field and sees a shephard at a distance from him he rides up to him to inquire whether he be in his way or not yea and al the day long he is thinking of his way whether he be right whereas if he knew his way he might have many precious thoughts of God and of the word So in this case while a man is doubting and fearing and knows not whether he be in the way to Heaven or no how much precious time is lost thoughts of Christ lost thankfulness for Mercy lost of al hearts the scripture saith an unbeleeving heart is an evil heart and when mens hearts are discouraged and cast down are they not unbeleeving Who would not therfore take heed of these discouragements and of the interruption of their peace Quest 4 But suppose now that I have lost my comforts times were heretofore when my soul was ful of joy but now I am quite discouraged what should a poor soul do to recover his peace and comfort again that interrupted peace may be restored Answ 1 Some things by way of Question some things by way of direction First Hast thou quite forgot the yeares of the right hand of the most high hast thou lost al thy former experiences too I know that usually when our comforts fail our former experiences fail yet not alwaies for the Psalmist saith here my soul is cast down yet at the same time vers 6. he saith Therefore I wil remember thee from the land of Jordan and of the Hermonites from the hil Missar So Psal 77 The Psalmist having said at the 7. vers Wil the Lord cast off for ever and wil he be favorable no more is his mercy clean gon for ever and doth his promise fail for evermore hath God forgotten to be Gracious c he addeth in the same breath but I wil remember the years of the right hand of the most high Ye know what the disciples said Did not our hearts glow within us while he opened the scriptures to us Luk. 24.32 Beloved you have no comfort now wel but you remember at such a time when you were al alone in your chamber and no soul was near you how the Lord came and opened the scriptures the promise to your soul wherewith your heart did glow within you Have you quite forgotten the openings of those scriptures to you I speak not of the Glowings for I suppose they are now gone but are the scriptures gone that were then opened to you did not you say in your last trouble and down-cast condition if ever the Lord appear to me again I wil never doubt of his mercy more And did he not appear unto you and open the promise unto your heart and have you now forgotten these things this is your infirmity why should you not remember the days and times and workes and experiences of the right hand of the most high Answ 2 Secondly Do you not use the means for the restoring of your comforts in such a manner as thereby you do lose them more A man may have great desire after some preferment and place which many ride for but one is so hasty that he rides over hedg and ditch and thereby fals and hurts himself so others get before him and by his too much hast he doth lose his place Thus it is sometimes with good people they make so much hast to their comfort that they lose it by their hast they would have it sooner if they went on in an ordinary way of waiting on God without such posting hast but they must have it to day O! let me know my interest in Christ to day saith one or else I am undone for ever Thus by stinting and limiting God to a time they tempt the holy one and so are more distant from their comfort the more the child cries and is froward under the rod the longer is the rod continued Some seek comfort in a way of reason and think to reason out their temptation and to reason in their comfort but as one saith wel dispute not with God lest you be confounded dispute not with Satan lest you be deceived Some again tire themselves in duty neglecting of their calling the truth is prayer is a friend to comfort and more than ordinary time is to be used in prayer for those that are troubled in conscience but when men under temptations and without comforts throw up their callings thinking that nothing is to be done but prayer by throwing aside their calling they lay themselves open to more temptations of Satan they do so tire out their natural spirits in duty that they are flat and dead in duty so their temptations are the more increased and their comforts more distanced Wherefore consider if you would have comfort restored again whether you do not use the means of comfort in such a manner as to set you at a further distance from it Answ 3 Thirdly Whether have you not strained and reached for some outward comfort so far as to lose your inward comfort I read of Francis Spira that when he was in horror of conscience he could not with peace and quietness behold his wife and children for to get an estate for them he denyed the truth and therfore when they came before him in his trouble he cryed out in much horror How terrible is the sight of these to me they had been comforts to him before yet now he could not away with the sight of them O! thought he for your sakes and for your provision I have denyed the truth and yeilded to these superstitions and therefore sayes he How terrible is the sight of these unto me What peace or comfort had Judas in the sight of his thirty pence look what outward comfort a man strains his conscience for that wil be death unto him to behold We read of David that when his men had ventured for the waters of Bethlehem he would not drink of it but poured it out before the Lord for saith he why should I drink the bloud of these men he did not sin in desiring of it nor did he command his men for to venture through the enemies quarters for those Hebrew words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quis dabit who wil give me are but words of wishing who wil give me to drink of the waters of Bethlehem that is O! that I had the waters of
Bethlehem according to the hebrew language but though he sinned not in his desires yet when he had the waters he poured them forth before the Lord and said God forbid that I should drink the bloud of these men and wil you drink the bloud of your own conscience Time was heretofore when you had peace and comfort and by straining and stretching your conscience for your outward comfort now you have lost your inward wil you not then take that outward comfort and pour it forth before the Lord and say God forbid that I should drink the bloud of mine own peace and comfort how can any of you have peace while those stollen and unrestored goods lye by you Quest But alas al my comforts do lye prostrate at the feet of my fears that now I have no peace at al What shal I do that my peace and comfort may be restored Answ 1 By way of direction Three things First Look what you would do if you were to be justifyed and do the same now if I were to be justifyed having a sight of my own sin nature I would through Grace come to the righteousness of Jesus Christ and leave the weight of my poor guilty soul upon it which act of faith would justify me and give me peace for being justifyed by faith saith the Apostle we have peace with God And as faith doth justify and give peace at the first so the renewing of this act of faith doth renew our peace and what is my justifying faith but in time of temptation to leave my self and condition upon Christ alone saying whether Godly or ungodly whether in Christ or not in Christ now I do not dispute but leave my self upon Christ alone this do again and this wil bring peace again Answ 2 Secondly You have now lost your comforts and the shinings of Gods face either God hath withdrawn himself for your sin or not if not for your sin he wil return again and that quickly too if for your sin labor more and more for to find it out and to be humbled for it I know you wil say O! but now in this condition I cannot be humbled But withal remember that in this condition that goes for humbling which doth not before and God wil take that for humiliation now which he would not take before Psal 32. saith David I said I wil confess my transgression unto the Lord and thou forgavest the iniquity of my sin Dixit non fecit saith Austin he said he would do it but did not do it fully yet thou forgavest the iniquity of my sin God took his humiliation although it was very low Why vers 3.4 we find him under temptation and in much discouragement for saith he My bones waxed old with my roaring al the day long day and night thy hand was heavy upon me my moisture is turned into the drought of Summer yet how ready was God to receive an acknowledgment and a little humiliation from him at this time O! But what is al this to us this was Davids case Nay saith David this is not my case alone for vers 6. For this shal every one that is Godly pray unto thee in a time when thou maiest be found God wil receive a little when you are much discouraged Either therefore God hath withdrawn for your sin or not if not wait but a while he wil return again if for your sin labor more and more to be humbled for it for he wil receive that measure of humiliation now which he wil not do at another time Answ 3 Thirdly Are al your comforts gone and would you have them fain restored Then read and read the scripture much if you cannot read your self get some others for to read them to you When a mans mind is empty as in temptation and want of comfort it is empty of Christ and ful of fear then it doth grind it self as a quern or mil when empty of corn one stone grinds another the more ful a mans mind is the more free from temptations and fears now scripture matter is the most filling matter the more ye see Christ walking in the sweet shades of divine love toward poor sinners the sooner wil your faith revive and your comforts be restored and where can you see Jesus Christ walking and taking his turns with poor sinners under the shades of divine love but in the scriptures stand there a while and you shal see him and your heart wil say and why not one turn of love with me O! my Savior Study read and read much the scriptures Object But if I do read the scriptures and read them much I shal then meet with some promise possibly many and now I cannot apply them being thus discouraged as I am I shal see the promises indeed and say there is such and such an old friend of mine but it is now mine enemy the promise wil not own me and I cannot apply it and so it wil do me no good Answ Ye cannot tel what the promise wil do til you come to apply it the promise never gives down its power and strength til it be applyed it doth then work when it is put to work and not before When Moses saw his rod turned into a Serpent he was afraid of it and fled from it but when he put forth his hand and took it by the tayl it was a rod in his hand again as it was before it may be you look upon such and such a promise at a distance and you say O! ther 's my enemy now it wil not help me it wil sting me it wil undo me but put forth your hand again to it and it wil become a promise a rod in your hand as comfortable as ever it was before And doth not the promise come to you go you to it Somtimes the promise doth come to us somtimes we go to it when the promise doth come to you you have joy when you go to it you have peace and this peace may last longer than the other joy but remember this as an everlasting rule That your very relying upon the promise doth make it yours Object But if I do read the scriptures much in this condition of my discouragement I shal not onely meet with the promise but with a threatening and that wil discourage me more Answ Not so for iâ— a threatening make way to the promise and doth therefore come forth to meet you that it may lead you to the promise have you any hurt thereby now as the law was a Schoolmaster to bring to Christ so somtimes the threatening is a Schoolmaster to bring you to the Promise Yea and God doth therefore somtimes send the threatening that it may lead you to the promise You know how God appeared to Elijah first in a wind that did shake the Mountains and Rocks but God was not there then in an Earthquake but God was not there then in a fire but God was not there then in
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