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
event to God Go to prayer go and perform thy duty leaving the event of that unto God and the Lord that hath promised wil certainly fulfil it thou shalt be sustained and though thou art moved for the present thou shalt not be moved forever And thus I have done with the Third Instance A LIFTING UP IN THE Want of Assurance Sermon VII PSALM 42.11 Why art thou cast down O my Soul Stepney May 21. 1648. and why art thou disquieted within me c. Instance 4 SOmetimes the discouragements of Gods people are drawn From the want of their Evidence for Heaven And thus they reason or argue I am a poor creature who do want Assurance oâ— the love of God and of mine own Salvation therefore I am thus discouraged indeed if I had any evidence of an interest in Christ I should never be discouraged whatever my condition were but alas I want the Assurance of Gods love and of eternal life should I now die I do not know whether I should go to Heaven or Hell and what would become of my soul to al eternity O! I want Assurance of my Salvation and therefore I am thus discouraged have I not just cause and reason for my discouragements now Answ No no reason yet It is indeed a great evil and a sore affliction to want the Assurance of Gods love and of ones own Salvation yet notwithstanding the want of this Assurance is no sufficient ground or bottom for your discouragement I confess it is a great evil and a sore affliction for a man to want Assurance for sin and affliction are twisted together in the want of Assurance As of al blessings those are the greatest where Grace and comfort are joyned together so where sin and affliction are twisted together of al afflictions they are the most afflictive and thus it is in the want of Assurance for as in Assurance there is somthing of Grace and somthing of comfort or reward so in the want of Assurance there is somwhat of sin or unbelief and somwhat of affliction too sin and affliction affliction and sin are both twisted together in the want of Assurance The truth is a man that wants the Assurance of Gods love and of his interest in Christ is neither fit to receive mercy from God nor to make return of love and praise to God as he should Not fit to receive mercy as he should for though he would have Christ come in yet by unbelief he shuts the door against him and he makes an evil interpretation of mercies offered unto him if a mercy or blessing be tendered unto him he saith this comes in judgment to me it is a blessing indeed in it self but I fear it is a judgment to me Thus he makes an il interpretation of blessings and so unfit to receive And he is not fit to make returns of love to God again Assurance returns praise And therefore saith the text here O! my soul wait on God hope in God for I shal yet praise him why for he is my God praise grows upon assurance and upon this account I say he is neither fit to receive mercy nor to make return of praise as he should Yea further He that wants Assurance of Gods love converseth too much with Satan as he that hath the Assurance of Gods love doth converse with Christ the spirit bearing witness to him that he is the Child of God So he that doth want Assurance converseth with Satan and Sacan though falsly is stil bearing witness to his spirit that he is not the child of God and is it not a misery to be in these converses with Satan to be under his hellish droppings David felt one pang of unbelief and he cryed out and said It is too painful for me O! what a pain is it then to lie bed-rid of an unbeleeving heart you know a chast and a loving wife counts it an affliction to her to be followed with the solicitations of an unworthy person to suspect and be jealous of her husbands love for saith she he doth therefore follow me with these solicitations makeing me to suspect my husbands love that so he may attain his own filthy desires So saith a gracious soul the Devil is alwaies following and tempting me to suspect the Love of Christ and he doth therefore do it that he may attain his mind upon me for the Devil knows wel enough that the more I suspect Christs Love the more I shal embrace Satans love The truth is Beloved this want of Assurance of Gods Love or Interest in Christ is an in-let to many sins and miseries for first a man doubts of his own Salvation and after he hath continued doubting then he riseth up unto a full conclusion saying now know I that Christ doth not love me I did but doubt before but now I know he doth not love me And after he is risen to this conclusion then shortly he riseth higher and he goes further thus If Christ doth not love me now he will never love me and if I have not interest in Christ now after all the Preaching I have heard and Ordinances enjoyed if I have not an Interest in Christ now I shal never have it and so the longer I live the more I aggravate my condemnation therefore as good in Hel at first as at the last and therefore now I wil even make a way my self O! what a black Chain is here and the first link is the want of Assurance If you should see a Child â— pretty Child lie in the open streets and none own it would it not make your Bowels yern within you Come to the little one and say Child where 's thy Father I know not saith the Child Where 's thy Mother Child I know not Who is thy Father what 's thy Fathers name Child I know not Would it not make your heart ake to see such a little one in the streets But for a poor soul to lie in the street as it were and not know his Father whether God be his Father or the Devil be his Father for a soul to say I do not know my Father whether God in Christ be my Father yea or no this is pitiful indeed The word Father is a sweet word for it sweetens all our Duties take the word Father out of Prayer and how sour is it Surely therefore it is a sad and sore affliction to want the Assurance of Gods Love in Christ But now although it be a great evil and a sore Affliction for to want this Assurance yet I say the Saints and People of God have no reason to be cast down or discouraged although they do want the same Quest How may that appear Answ 1 First thus If the want of Assurance be not the damning unbelief then a man hath no reason to be quite discouraged although he do want Assurance Now though there may be much unbelief bound up in the want of Assurance yet I say the bare want of
afflicted yet if the Body be well although the Body be afflicted yet if the Spirit be well it is some comfort but where both are down the Condition is sad and seldom doth any great Temptation befall a man but Soul and Body are both down at once though at first it falls upon the Spirit yet it descends into and fires the Body And therefore saith Paul I received a Messenger of Satan a thorn in my flesh buffeting of me As in the Comforts of the Holy Ghost though the Comforts be powred out upon the Soul and Spirit yet they run down upon the Body So in the troubles of Temptation though they seize first upon the inward man yet they â—un upon the skirts of the outward man also And thus you find it with Job Chap. 7.1 God had put Job into Satans hand only with this reserve See that thou spare his life The Devil having the power first he loads him with outward Afflictions and then with inward Temptations while he was under his outward Afflictions how sweetly did he carry it Blessing the Lord saying The Lord gives and the Lord takes away blessed be his Name but when the Volly of Temptations came then see what a sad Condition the good man was in how he was all on fire as if Job could not be found in Job while he was under these Afflictions he rebuked his Wife for saying Curse God and die but now being under Temptations himself he wisheth to die and curseth the day of his Birth In Job 7.15 My Soul chuseth strangling and death rather than my life but had this Temptation any influence upon his Body too It seems his heart and soul and spirit was much disquieted for he saith Why hast thou set me as a mark against thee ver 20. But was his Body fired with it too yes verse 13 14. When I said my Bed shall comsort me my Couch shall ease my complaint then thou skarest me with Dreams and terrifiest me with visions As now we find by Experience many poor souls cannot sleep while they are under their Temptations and if you will see the Sum and up-shot of all read what he saies at verse 20. I am a burden to my self and so many now Why should I live any longer I am a burden to my Family I am a burden to mine Acquaintance a burden to all my Friends I am a burden to my self who knows the burden of a poor tempted soul but he that bears it Heb. 11.37 Temptations are ranked among the greatest Afflictions They were stoned sawn asunder were tempted and in Heb. 2. it is said of our Savior That himself suffered being tempted yet he sinned not under his Temptation So that there is somwhat of a suffering in every Temptation although one be free from Sin And in Revel 12.12 it is said Wo to the Inhabitants of the Earth and of the Sea for the Devil is come down unto you having great wrath And wherein is his wrath more seen than in his Temptations O! what a sad and woful condition is it then to lie under Temptations Yet let me tel you though there be some suffering in every Temptation and the least temptation is a great Affliction yet the Saints and People of God have no reason to be discouraged or cast down whatever their Temptations be Quest How may that appear Answ 1 Four Demonstrations of it First If Satan do therefore tempt the People of God that he may discourage them then have they no reason to be discouraged because they are tempted by Satan I say if Satans great design end and aim in all the Temptations of the Saints be to discourage them then they have no reason to be discouraged because they are tempted for then they should gratifie Satan and give him his end Now Satan doth tempt that he may tempt he tempts unto one sin that he may tempt unto another he tempteth a man to sin against the Law that he may make him sin against the Gospel and what greater sin against the Gospel than unbeleeving discouragements He knows or thinks such and such a person is gone from his Kingdom and he saith though I cannot hinder his Salvation but he will be saved do what I can yet I will hinder his Comfort and make him draw heavily and if I can but discourage him in his Duty I shall in time make him to cast it off His great design is to discourage and therefore whenever any Godly man is tempted he should say well through the Grace of Christ seeing Satans design is to discourage my design shall be to bear up my heart and spirit against all discouragements Answ 2 Secondly If God our Father doth pity his Children under their Temptations and the more they are tempted by Satan the more they are pitied by God then have they no reason to be discouraged whatever their Temptatioâ—â—â—e How is it with your own Bowels If you had two Childreâ— one that is in your house with you at home and another that is iâ— Spain or Italy abroad Quo gravior incumbit tentatio eo solet indulgentius agere cum suis Deus Brightm Apoc. 2.49 exposed to grâ—at Tempâ—â—tions is not your pity most towards that Child that is abâ—oâ—d and exposed to most Temptations Your Love may be expressed to him that is at home as much anothâ—◠〈◊〉 but your pitying love is most to him that is abroad As in the time of a Storm great Rain or Hail if you have one Child lie in youâ— boâ—om or sitting upon your knee and another that is abroad in the opâ—n fields though your love in one kind may run out to him thâ—t is upon your knee yet doth not your pitying Love run ouâ— more to him that is abroad in the open fields Thus it is with God he hath two sorts of Children Some that are exposed to more temptations and some that are exposâ—d to less though his Grace and Love may run out more in one kind to them that are less tempted yet his pitying Love runs out most unto those that are most tempted And upon this account you will find in Scripture that when God saw any of his Children were to go into any Sad Temptation he did either immediately before in or after more than ordinarily reveal himselâ— unto them the more you are tempted by Satan the more you are pitied by God it matters not whether your Temptation be great or smal if less you have the less pity if more you have the more pity why then should you be discouraged although your temptations be never so great Answ 3 Thirdly If all the Temptations of Gods People be overcome and broken before they do fall on them then have they no reason to be discouraged or cast down because they are tempted Now so it is Christ was a common Person not only in his death but in his life he did act and work and bear as a common person as our Second Adam all
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
Heaven from an Angel or from God himself yet the Scripture is beyond al Dreams and immediate Voyces ibid. INSTANCE III The written Word is better than Impressions upon the Soul Page 23 1 The written Word is our dayly food Impressions are not Page 23 2 All Impressions are from the written word ibid. 3 Impressions are dangerous to walk by the written word not Page 24 Quest Is there no use of Impressions with or without a particular Word Is there no light that shines through them ibid. Answ Affirmatively 1 They comfort in temptations ibid. 2 They may guide a doubtful soul ibid. 3 They may strengthen the heart ibid. Negatively 1 Impressions are no Judg of true Doctrine but the written Word is Page 25 2 Impressions may bring much comfort upon the heart especially coming with the Word yet they may be delusions of the Devil if it be not according to the true sence and scope of the Word set upon the heart Page 26 3 Though the impression be of God yet if the Application be beyond Impression I still err ibid. INSTANCE IV The Light of Scripture is beyond the Light and Law of Grace in the Saints Page 27 1 The Light within us here is imperfect the Law of God perfect ibid. 2 The light within us cannot convince others ibid. Quest Is there no use of the light within us doth not God direct thereby ibid. Answ Affirmatively 1 It is a Candle of the Lord in the soul Page 28 2 It inclines us to good as it discovers evil ibid. 3 It enableth a man to do good and is that principle whence all good actions flow ibid. Negatively Though it be a principle of good yet it is not the rule of our lives ibid. I. If it were the Rule what need the Scripture But the Scripture is the Rule ibid. Object If the Spirit within me be the same by which the Scripture was written what need I wait on the Scripture any longer ibid. Answ It is sent to be your Help not to be your Rule Page 29 Reasons 1 You may have the same spirit but not the same inspiration of the spirit ibid. 2 If the Law and Light and Spirit within were the Rule a man might do any wickedness without sinning ibid. 3 If the light within were my Rule then am I my own Rule and consequently I am God Page 29 II. The Law Light and Spirit is a great Help in our way to life yet it must be tried by the Word ibid. INSTANCE V The written Word better than Experience Page 30 1 All Light of Experience is borrowed from Scripture ib. 2 It is short of Scripture ibid. 3 Without the Word it cannot heal our Vnbelief ibid. Quest Is there no use of experience is there no light therein ib. Answ 1 Affirmatively Yea much for it bringeth Hope ibid. 2 Negativelvely It is not the ground of our Faith though it be an help to our Faith The written Word is the first ground of faith and hope ib. 3 All experience is to be reduced to the Word written Page 31 INSTANCE VI As for Divine Providence the Scripture is a more sure light than it ibid. Reasons 1 God doth somtimes try us by his Providence to see what we will do but the Scripture is the Rule of our doing ibâ—d 2 The Providence of God extendeth to all our actions be they good or evil and therfore no certain Rule from thence to make up our judgment by but you may make up your Judgment and certain Rule from the Scripture ibid. Quest Doth not God speak by Providence guide and direct by Providence somtimes ibid. Answ Affirmatively 1 Yea he doth somtimes guide us with his eye as the Psalmist speaks ibid. 2 Though God doth this yet to make the Providence of God the Rule of Lawfulness and Vnlawfulness is a great error The Providence of God maketh nothing lawful that is in it self unlawful but the Scripture is the Rule only whereby to make up our Judgment what is lawful what not Page 32 INSTANCE VII Scripture is more excellent than the Light of Human Reason ibid. Reasons 1 Reason is the poor mans bread but Gods Word is the bread of Angels ibid. 2 Though Reason be the Gift of God yet it cannot sufficiently discover sin ibid. 3 It cannot strengthen us against sin and temptation nor convert the soul but Gods Word can Page 33 4 It is not saving Light but Gospel-light is saving light Page 33 Quest Is there no use of the light of Reason ibid Answ Affirmaâ—ively 1 Yea much not only in civil things but in the things of God ibid. 2 Reason is but an Handmaid and Râ—â—sons before faith lessâ—â— â—uâ— after saith they strengthen it Page 34 3 In things of God we must deny ouâ— Reason but we must not dâ—ny the Scripture ibid. INSTANCE VIII Judiciuâ— Astrology cried up as a great light in these daâ—â— Page 35 1 Bu◠〈◊〉 in truth a work of daâ—◠〈◊〉 forbidden by God ibid. 2 It desiâ—â—yeth Prophesie ib. Quest Is there no light of Knowledg from the Stars do not the Heavens declare Gods handy work will you condemn all Astronomy Page 36 Answ Negatively 1 Astromy No. There is much difference between the Lawful knowledg of the Stars and Judicial Astrology to foretel future events ibid. 2 The Stars are for signs of Weather and have a teaching power in them but he that would foretel future events by them makes himself a God sets up Fate and destroies God makes God the Author of all the sin in the World ibid. A brief of the whol matter repâ—ated Page 38 Sermon III. The Fourth General Proposition Scripture Light the most sure Light Page 39 The Reasons 1 It is the Word of the Son of God Christ only is not called the Word of God but the Word written is also called the Word of God Page 40 2 The Scripture is the only Rule of our lives proved by many Reasons ibid. 3 It is the Salt that seasoneth al our enjoyments the great relief of our Souls in time of Temptations it sanctifieth all our outward comforts Page 41 4 It shall be our Judg at the great day Page 42 5 It shall be established upon us ibid. An Objection answered concerning the word Until which it not to be taken exclusively ibid. Quest Why are the Saints to take heed unto Scripture specially in dark times Page 43 Answ Because they are then in most danger of falling ibid. Object All Hereticks lay claim to Scripture-Light Page 44 45 Answ Some do some do not 'T is one thing to cite Scripture and another thing to take heed thereunto ibid. Application 1 We must bless God for Human Learning ibid. 2 They that foâ—â—ake or deny the Scripture are â—n a sad Condition ibid. 3 Take heed to the Scripture Page 46 Quest What must we do to take heed to Scripture ibid. Answ Three things 1 Take heed to understand it 2 Take heed to keep it 3 Attend to walk by
it I. For understanding the Scripture ibid. Hold fast the Letter of it for if you deny the Letter how can you understand the true sense ibid. An Objection answered ibid. Quest How can we keep fast the Letter when there are so many Greek Copies of the new Teâ—â—amâ—â— Page 47 Answ 1 There is no material difference between them ibid. 2 You must diligently enquire out the true meaning of the Scripture ibid. Object One Scripture hath many Senses c. Page 48 Answ Negatively Nay one Scripture hath but one intire sense though it hath divers parts and applications ibid. 2 The Scripture is to be understood somtimes literally somtimes figuratively yet alwaies spiritually ibid. 3 For Direction Page 49 1 Al fundamental Doctrins of our salvation are laid down literally ibid. 2 When the literal sense must be lest ibid. 3 Mystery doth not destroy the History ibid. 4 Nothing in Scripture set down mystically but is literally expressed in another place of Scripture Page 49 50 Object When a Scripture lieth under con rovâ—â—sie what must be done ibid. Answ Somthing by way of Observatiâ—n somthing by Practice ibid. 1 Observation if you be able câ—nsult the Original if not able consult those that are able ibid. 2 Coherence and Scope and Context good means to open the true sense Page 51 3 Compare one Scripture with another ibid. 4 Sâ—veâ—ve not from the proportion of Faith ibid. II. More Practically Page 52 1 Go to God for the spirit ib. 2 Take heed of a fleshly mind ibid. 3 Study your Condition by Scripture and the Scripture by your Condition ibid. 4 Be not too indulgent to your own Condition Disposition or Opinion ibid. 5 Joyn nothing in Commission with the Scripture for your Rule Page 53 2 You must keep the Scripture if you will attend to understand it ibid. Directions how to keep the Word Page 54 1 Observe the things whereby men have been drawn from it and those are chiefly three ibid. 1 The corruption of mans Nature ibid. 2 Corrupt Principles ibid. 3 Playing with the Scripture Page 55 2 Rules to keep particular Truths of Scripture in your heart are ibid. 1 Many Saints have suffered willingly the loss of all to maintain them ibid. 2 Consider that the Saints have generally maâ—ntained these Doctrines in opposition to the world ib III. To take heed to the Scripture is to walk thereby Page 56 1 Therefore prize it much ib. 2 Love the truth you know ib. 3 Let it be your continual Companion ibid. Christ in Travel ON Isaiah 53.11 Sermon I. THe Text Opened Page 61 62 DOCT. Christ shall see the Travel of his soul and be satisfied Page 63 The opening of this by three Arâ—uments ibid. 1 The Travel of Christ or Christ in travel 2 His assurance of Issue 3 The Contentment that he doth and shall find therein His travel was very painful For ibid. 1 It was a sore Travel 2 A long Travel 3 A helpless Travel ibid. I. It was a sore travel in regard of Soul and Body ib. 1 For his Body ibid. 1 It was universal in regard of the parts in which he suffered and persons he suffered from ibid. 2 It was most extream Page 65 3 They were long and lingering Page 65 2 For his Soul His was a sore Travel Page 66 Proved in four Propositions 1 Christ did truly suffer in his soul 2 That he suffered in his soul immediately 3 That he did encounter with the wrath of God 4 That he did suffer the very torments of Hell in this life ibid. The first Proposition proved ibid. The second Proposition proved Page 67 The third Proposition proved Page 68 The fourth Proposition proved Page 69 Quest Whether one can endure the very torments of Hell in this Life Page 70 Answ Affirmatively Christ did not endure al the misery we should have done ib. Arg. 1. He suffered al the threatening produced but not what proceed from the disposition of our persons Page 71 Arg. 2. What Christ delivered us from that he endured for us Page 72 Arg. 3. Christ established the Law by his death ibid. Arg. 4. Christ hath suffered Gods Wrath and Justice for the Elect ibid. Reasons 1 The Law is not satisfied unless the debt be paid ibid. 2 Christ satisfied the Law in his sufferings Page 93 3 No evil is equivalent to the wrath of God ibid. II. Christs Travel was long and tedious not only in his death but in his life all along ibid. III. It was a helpless Travel for he trode the Wine-press of his Fathers wrath alone Page 94 Quest Suppose Christ was thus in travel for us what then ibid. Answ Our duty is to come in and behold this hard labor he suffered ibid. Observations 1 All the Attributes and Perfectionâ— of God are here in Commission in Christ crucified ibid. 2 We shall hence value and love Christ more Page 95 3 We shall hence prize all our enjoyments more ibid. 4 Men are hereby made more willing to suffer any thing for Christ his sake ibid. 5 We shall hereby be made more unwilling to put Christ to a new suffering ibid. 6 Hereby we are more enabled to overcome all our temptations and corruptions and to become more profitable and gracious in our lives ibid. 7 Hereby we are more enagaged to his Commandements and Ordinances ibid. 8 Hence conclude the willingness of God to save sinners Page 96 9 It is an encouragement for poor sinnerâ— to come to Christ Page 97 10 Hereby our hearts are confuâ—ed and our faith confirmed ibid. Sermon II. Christs Assurance of Issue Page 99 The Introduction ibid. Oâ—ening of the words ibid. 1 What this Issue is Page 100 2 What assurance he had ib. I. It is all the effects of his sufferings whereof some are immediate some remote ib. Quest What are the immediate effects ibid. Answ Negatively 1 Not to make God reconcilable to man-kind ibid. 2 That actual reconciliation and justification is not the next effect of Christs death is proved by five Reasons ibid. Object But we were discharged from our sins when they were charged on Christ Page 101 Answ Negatively 3 Christ died not to reconcile man to God proved by seven Reâ—sons ibid. 4 The next â—ffect of Christs death is not the forgiveness of original sin to all the woâ—â—d proved by five Reasons Page 102 5 The obtainment of this Decree that whoâ—oever beleeveth shall be saved not the nâ—xâ—â—ffect of Christs death proved by four Arguments ibid. 6 It was not to bring all the world unto the Covenant of Grace proved by three Reasons Page 104 7 Christ hath not by his death obâ—ained sufficiency of Grace for all men proved by five Reasons Page 105 8 Christ died not to obtain a Dominion over all things proved by six Reasons Page 107 Quest What was the next effect of his deaâ—h Page 108 Answ affirmatively 1 He satisfied the Law and Justice of God for us learnedly proved by six Arguments ibid. 2 He sanctified
Love 5 From Temptations 6 From Desertions 7 From Afflictions 8 From Vnserviceableness 9 From the Condition it self INSTANCE I. Proved by way of Question and Answer Page 60 Quest How may this appear ibid. Answ 1 They know they shal never be condemned Page 61 2 Their sins shall never part God and them proved by the Covenant made with Noâ—h Page 62 3 Their sins are occasions of more Grace proved Page 63 Object Suppose my sin be such that there is no such found to be pardoned in Scripture may I not be discouraged ibid. Answ Negatively ibid. Object Suppose a man sin against his conscience and knowledg ib. Answ Negatively Page 65 Object Suppose it be an exceeding great sin a godly man hath committed ibid. Answ Negatively ibid. Object Suppose it be a sin of revolâ—ing and back-sliding Page 66 1 Answ Negatively 2 You may be mistaken 3 Christ died for sinners were they yong or old in their sins Page 67 Object Suppose a man cannot repent enough for his sin presently Page 67 Answ Negatively Page 68 And proved by three Reasons Quest Should not a godly man be humbled for his sin Page 69 Answ Affirmatively Reasons to prove it by Page 70 Quest What is the difference between humbled and discouraged ibid. Answ 1 When a man is humbled the Object of his grief is his sin but he is not discouraged Cain was discouraged but not humbled Page 71 2 True humiliation is a real friend to spiritual Joy ibid. 3 True humiliation brings on Diety Discouragement drives us from it Page 72 Quest How shall a man be humbled and not discouraged ibid. Answ 1 A man must be humbled for his sin be it never so smal but not discouraged for his sin be it never so great ib. 2 In your humiliation do not part that which God hath joyned Page 73 3 Mourn not for your sin in order to your condition but mourn over your condition in order to your sin ibid. 4 In your humiliation meddle not too much with Gods Prerogative Page 74 5 The more you are humbled at the sight of Gods free Grace the less you will be discouraged Somtimes we present the Lord to our souls under the notion of his greatness and somtimes under the notion of Goodness Whence he cites a saying of Luthers ibid. 6 If you would be humbled and not discouraged lay the stress of all your sorrow upon your sin and drive up your sin to your Vnbelief Page 75 Sermon V. ISTANCE II. A Complaint of smal Grace Page 76 The Answer negatively God recompenceth weakness with wisdom Page 77 Every godly man is a wise man ibid. Quest Is it no disadvantage to be weak in Grace ibid. Answ affirmatively 1 He is the more ready to stumble and fall ibid. 2 His Comforts are more easily quenched Page 78 3 He cannot glorifie God as the strong Christian may for three Reasons ibid. 1 He doubteth oftener ib. 2 The more a man lives by hope the more he glorifies God Page 78 3 A strong Christian will do great things for God Page 79 4 A strong Christian can tend the publick a weak Christian cannot ibid. 5 A strong Christian can wait long on God a weak cannot ibid. 6 A strong Christian is helpful to others ibid. Secondly There is no reason of being discouraged ibid. The Reason are two 1 Weakness doth not exclude mercy ibid. 2 The weak Christian hath as many Promises from God as the strong ibid. 1 If your weak Grace be true Grace you have as great a share in Christs Righteousness as the strongest Christian hath Page 80 2 The Promises of Scripture are most to those that are weak in Grace ibid. 3 Weak Christians have most kisses from God Page 81 3 If I be weak in Grace if Christ will condescend to mine infirmities I need not be discouraged Page 82 4 Christ puts a Why and a Wherfore on the discouragements of weak Christians ib. 5 A Christian would be discouraged if he did not somtimes find this smalness of Grace within him Page 83 Object It is an uncomfortable thing to be weak ibid. 1 Answ Negatively Page 83 2 There is difference between uncomfortableness and less comfort ibid. Quest How shall I know that my little grace is an earnest of more grace ibid. Answ 1 Because you have the Spirit of Adoption ibid. 2 If you mourn for little grace and wait on God for more ibid. Object I am not discouraged at my weakness for the uncomfortableness of it but for the unserviceableness of it Page 84 Answ 1 You ought not so to be discouraged for the spiritual victory lies not in our selves ib. 2 Though your grace be weak yet you may do much for God ibid. Object I am most discouraged in regard of my own guiltiness Page 85 Answ 1 You may be mistaken ibid. 2 If your sin have weakened your grace you must be humbled but not discouraged for three Reasons ibid. 1 If nothing have befallen you but what may befal a true Beleever ibid. 2 Though grace be weakened by sin yet if it be true it cannot fail ibid. 3 If the Promise belong to you Page 86 Object I fear my Grace is not true but common Grace Page 86 Differences between true and common Grace ibid. 1 True grace though smal wil not oppose much grace ibid. 2 It loves to be tried ibid. 3 It is very inquisitive after the waies of God and further Truths Page 87 4 It is much in humiliation ib. 5 It works proportionably to its strength ibid. 6 It is willing to learn of others ibid. 7 It is very sensible of its own weakness Page 88 Object I am an old Professor yet weak in grace ibid. Answ You may be weak in respect of others yet strong in respect of your former parts This is cleered by three Reasons ibid. 1 The more extensive a mans Obedience is the more he is grown in grace ibid. 2 The more exact a man is in Duty the more he is grown in grace ibid. 3 The more a man understands his Christian Liberty and yet walks more strictly the more he is grown in grace Page 89 Quest If I be weak in grace and temptations press me what must I do ibid. Answ 1 Consider what a great charge God the Father hath given to Christs â—f those that are weak ibid. 2 Consider what charge Christ gave to his Apostles and Ministers of those that are weak ibid. 3 Consider what a great mercy it is to have a little true grace Page 90 4 Think how your grace will grow weaker under discoucouragements ibid. Sermon VI. INSTANCE III. Object A dull heart in Duty causeth discouragement Page 92 Answ Negatively There is reason to be afflicted but not to be discouraged ib. Quest How may that appear Page 93 Answ 1 Every good man is in Covenant with God ibid 2 Though his Duty be done in weakness there is somwhat of Christ in it ibid. 3 Our acceptance of Duty must not come
Doctrine Page 325 3 If you do beleeve then see that you walk answerable thereunto ibid. Sermon XIII Means against Discouragements Page 327 DOCT. Faith is the Help against all Discouragements Page 328 For your better understanding consider 1 What is Hope ibid. 2 That Faith quiets the heart in sad times ibid. 3 It is the day of all the Saints to trust in God especially at that time ibid. 4 What there is in faith and how faith can do it ibid. Quest 1. What is it to trust in God ib. Answ 1 To trust in God is to rely on God for help c. ibid. 2 He that trusteth in God doth trust unto him for some good thing that lieth out of sight Page 329 Quest 2. How may it appear that Faith will quiet the soul Page 330 Answ It is proved several waies out of Scripture ibid. Faith gives free access to God Page 331 There are three Vails in Scripture 1. Of Obscurity 2. The Vail of covering guilt 3. A Vail of shame Page 332 Quest 3. How may it appear that when discouragements arise Faith must then be exercised and then especially ibid. Answ It was Davids case and the Scripture is express for it ibid. Quest 4. What power hath Faith to allay discouragements what is in faith can do it and how doth faith do it Page 333 Answ 1 Faith gives a man the true prospect of things past present and to come And all Discouragements arise because men do not see things as they are ibid. 2 True saving Faith sees that in God and in Christ which answers all our fears Page 335 3 Faith puts the Soul under Gods Commandements to answer all Objections Page 336 More briefly of saving Faith 1 It is the proper work of Faith to resign our wils unto Gods wil. Page 337 2 It is the proper work of Faith to apply a suitable Promise ibid. 3 True faith will not venture without Gods Call Page 338 4 True faith sees the hand of God in every dispensation ibid. 5 True faith looks on both sides of Gods Dispensation and of our own Condition ibid. 6 Fath sees one contrary in another ibid. 7 It is the work of true faith to engage God to suffer ibid. Application Then if discouragements arise exercise your faith ibid. Quest Will every faith quiet a mans heart ibid. Answ Negatively For There is a feigned and uneffectual and there is an unfeigned and effectual faith A counterfet faith will not quiet a mans soul c. ibid. Quest How then shal a man exercise his faith that he may bear up against all Discouragements Page 339 Answ 1 You must be humbled for your unbelief c. ibâ—d 2 Go not to God without Christ Page 340 3 Trust in the Lord himself and not in your own duties ibid. 4 Trust in the Lord before you do act in your business ibid. 5 Trust in Jesus Christ before you trust in the Promise Page 341 6 If God give you a Promise never let it go though you see nothing but the contrary ibid. Object I fear I should presume and tempt the Lord ibid. Answ To doubt after so much experience were rather to tempt the Lord Page 342 Quest If God give me a Promise and I see no performance how shall I not be discouraged Page 343 Answ Either it is thy Duty to beleeve on Christ or not if not why dost thou beleeve at all If it be thy Duty why shouldest thou not rely on him ibid. Be of good comfort for 1 If you want assurance in God look on Christ Page 344 2 If you want assurance turn your eyes from those Objections that invade your faith ibid. 3 Beleeve that you do beleeve Helps for Faith Page 344 1 God never leads his People to any great mercy but he puts the sentence of death on all means that tend to it ib. 2 It is a great sin to limit Gods mercy as to limit his power ibid. 3 When God gives a Promise he somtimes trieth whether we will beleeve or not ibid. 4 God often times fulfils one Promise and denieth another ibid. 5 When we see nothing but what is contrary to help then is Christs time to help Page 345 6 Be your Affliction ordinary or extraordinary you must trust to God for mercy ibid. 7 Questions to ask a mans own Soul to encourage us Page 346 8 Consider frequently and seriously what a blessed thing it is to trust in God Page 347 It is reasonable to wait on God For 1 He waited on you for your Repentance ibid. 2 You have waited on men wil you not wait on God ibid. 3 When you give over waiting deliverance may come to your shame Page 348 4 If you give over waiting you lose all your former labor ibid. 5 If you wait on God he will not alwaies forget your work of Faith Page 349 The Sin against the Holy Ghost ON Matth. 12.31 32. THere are two Arguments in the words Page 353 1 The largeness of Gods heart in forgiving sins to men ib. 2 The unpardonableness of the sin against the Holy Ghost ibid. I had rather speak first to the former but to prevent Objections from some distressed soul I shal fiâ—st speak to the latter Page 354 For opening the words Quest 1. Whether the Jews our Savior spake then to did then sin against the Holy Ghost ib. Answ Some think No But I rather think Yes for the Reasons in the Text. ibid. Quest 2. Is there any so giveness of sins in the world to come ibid. Answ It is an unusual Phrase noting the eternity of misery Page 355 DOCT. The Sin against the Holy Ghost is an unpardonable sin Page 355 The Truth opened by the enquiry into two things 1 What the Sin against the holy Ghost is ibid. 2 How this sin is unpardonable beyond other sins ibid. For to say what this sin is ibid. I answer Negaâ—ively and Affirmaâ—â—vely ibid. 1 Negatively It is not that sin whereby men do barely deny the Deity of the Holy Ghost c. ibid. 2 Nor is it every opposition to the work of the Holy Ghost c. Page 356 3 It is not necessary that every man who sins against the holy Ghost should be an universal Apostate as iâ— is ordinarily thought ibid. There is a two-fold Apostate Either one that declineth from the profession of the Truth Or one that rebels against the Tâ—uth revealed and wil go no further cleered by an example Page 357 4 Final Vnbelief and Impenitency is not the sin against the holy Ghost neither that a man lives and dies in nor that he purposeth to live in to the last for many have so purposed to live yet have been converted ibâ—d 1 The Jews did then commit this sin yet they had not continued in it to their death ibid. 2 Final unbelief is rather sin against God the Son ibid. 3 If final unbelief be this sin then Christ should threaten that he which dieth in his sin should not be forgiven
wâ—â—lst he liveth Page 358 4 He that dieth in any sin against the Father or the Son shal never be forgiven 5 This is asserted from 1 Joh. 5.16 ibid. 6 A man may sin this unpardonable sin whilst he lives ibid. 7 It is a sin a man may know another man to be guilty of whilst he lives ibid. 8 A man may speak a word against the holy Ghost whilst he lives ibid. 9 All wicked men dying impenitently under the Gospel should sin this sin ibid. 2 Affirmatively ibid. 1 It is a malicious wilful opposing the holy Ghost ibid. 2 He that commits this sin blasphemeth the peculiar work of the Holy Ghost ib. 3 It must be malicious blasphemy Page 359 Quest How can a man sin maliciously since he will is alwaies carried to what is good ibid. Answ Affirmatively For 1 That good is either moral good natural good or profitable good but the will is not alwaies carried upon that which is honestly good in appearance c. Page 359 2 If this were a reason the Devils do not sin maliciously ibid. 3 Though every man sins ignorantly yet every man doth not sin out of ignorance for then Page 360 1 Why is there so vast a difference between a sin of ignorance and presumption ibid 2 If every sin should arise from ignorance in the understanding the will would be alwaies carried upon honest good at least in appearance ibid. 3 If it were so the will could not fal off from the dictate of the Vnderstanding Page 361 4 If the will alwaies follow the understanding then the created and defiled will of man cannot tend unto any object upon any reason upon which the Divine will of God cannot â—end unto its object ibid. 5 All men confess a sin of malice and a sin of ignorance ibid. 4 Suppose that some ignorance in the understanding be the remote cause of the sin yet malice is the next and chief cause Page 362 5 A Question answered how the will should be alwaies carried upon that which is good and yet a man may sin maliciously ibid. 6 It is a malicious sin against the Holy Ghost after he hath been convinced by the Holy Ghost Page 363 Quest 2. Why is this sin unpardonable above all others ibid. Answ 1 It is not because it is hard to be pardoned Page 364 2 It is not only unpardonable in regard of event ibid. 3 Nor is it greater than Gods mercy ibid. 4 Nor because it is a sin against the means of pardon ibid. 5 Nor because a man doth not repent thereof ibid. But it is unpardonable because God hath appointed no sacrifice for it ibid. Application 1 If the sin against the Holy Ghost be unpardonable then the Holy Ghost is God Page 365 2 There is great necessity to know what this sin against the Holy Ghost is that if a man have sinned tâ—is sin we may not pray for him ibid. 3 Think on Gods mercy that hath kept us from this great sin ibid. Object 1. I fear I have sinned this great sin because my sins are so great Page 366 Answ How great may that sin of yours be and not be that sin Page 366 Object 2. I fear it for I have fallen fowly into it gross sin ibid. Answ So did David ibid. Object 3. But I have lost my communion with God ibid. Answ So did the Church of Ephesus Page 367 Object 4. I have resisted Gods Spirit ib. Answ A man may do so and yet not sin against the holy Ghost ibid. Object 5. I have denied the Truth ibid. Answ So did Peter ibid. Object 6. I have been a blasphemer ibid. Answ So was Paul Page 368 Object 7. I have sinned maliciously ibid. Answ Maliciously is taken three waies Either sinning from some ill habit as all wicked men do Or out of passion as Paul did Or out of liberty of his own will and self-conviction Had you sinned this last way you would not be troubled about it but wel pleased with it ibid Object 8. I have forsaken God and God hath forsaken me ibid. Answ David thought so ibid. Object 9. I despair Page 369 Answ You know what Heman said All thy waves are gone over my head ibid. To cleer this I ask five Questions ibid. 1 Art thou willing to forgive men that have trespassed against thee ibid. 2 Have you opposed the waies of God out of malice ibid. 3 Do you not desire to be humbled for your sin ibid. 4 Do you not desire above all things the breathings of Gods Spirit upon your heart Page 370 5 Where do you find in all the Bible that they that sinned against the Holy Ghost are afraid that they have sinned it The great misery of that man who hath sinned against the Holy Ghost ibid. What great comfort is here for Beleevers that cannot commit this sin Page 371 Applic. 4. If this be unpardonable what great cause have we to look to our selves ibid. Quest What must we do to be kept from this unpardonable sin Page 372 Answ 1 Do as David did against presumptuous sins ibid. 2 Be alwaies humbled for lesser sins Page 372 3 Fear alwaies ibid. 4 Resolve to do good Page 373 5 Do not blaspheme what you understand not ibid. 6 Never blaspheme the way of God that thou hast found to be true ibid. 7 Take heed of all declinings ibid. 8 Forsake not the assembling your selves together as the manner of some is ibid. Of SINS of Infirmity ON Matthew 26.43 THe difference between the true and the false Disciple Page 377 The Text divided ibid. Here is the Disciples sin and the Lords Grace Page 378 1 They slept ibid. 1 The Cause for their eyes were heavy ibid. 2 The Repetition he found them asleep again ibid. 2 Christ comes again ibid. DOCT. Though a man sin again and again yet if it be a sin of Infirmity Christ will come to him again ibid. Three things considered in the opening of the words ibid. 1 A good man may fall oft into the same sin 2 This sin may be but a sin of infirmity 3 That Christ will not leave him for it ibid. I The first Proposition proved Page 379 II The second Proposition proved And to cleer it consider what a sin of Infirmity is Page 380 1 It is a sin of weakness in Scripture Phrase ibid. 2 Infirmity is a defect in one that hath life Page 381 3 It ariseth not from wilfulness but from want of strength to resist ibid. Quest 1. Is every sin a godâ—y man commits a sin of Infirmity ibid. Answ Negatively with the Reasons ibid. Quest 2. Is any sin a wicked man commits a sin of Infirmity ibid. Answ Negatively with the Reasons ibid. Quest 3. Can any great foul sin be a sin of Infirmity ibid. Answ Negatively with Reasons ibid. Quest How may I know a sin of Infirmity Page 382 Answ First Some mistakes are observed Secondly It is answered Negatively Lastly Affirmatively Page 382 1 There are mistakes on both
constant in seeking Earthly things it is shame to be inconstant in seeking heavenly things ibid. 5 If you be not constant in Good you will be constant in evil ibid. 6 The more unconstant you are the more you make the way to Heaven difficult Lastly Go to God by Prayer for fixation Page 450 FINIS The Contents The great Things Faith can do On Hebrews 11.32 Sermon I. THe Text Opened Page 1 2 DOCT. Saving Faith will do very great things Page 3 Opened by three Propositions 1 Saving Faith is a working Grace ibid. 2 Saving Faith will do great things 3 How saving Faith comes to do great things First Proposition proved ib. 1 True Faith hath the spirit of the Gospel in it ibid. 2 'T is a friend to work ibid. 3 'T is the first worker in the soul ibid. 4 It is an universal work Page 4 5 It works best alone ibid. 6 It works best somtimes in the dark ibid. 7 It works best at last ibid. II. What are those great things Faith can do Page 5 Answ Faith will do as great things now as it did under the old Testament ibid. 1 Is it not a great matter to overcome temptations ibid. 2 Is it not a great matter to perform duties to the hazard of life ibid. 3 Is it not a great matter to mortifie fears ibid. 4 Is it not a great matter to mortifie your cares ibid. 5 Is it not a great matter to have your griefs asswaged ibid. 6 Is it not a great matter to be kept steady in times of changes Page 6 7 Is it not a great matter to be a stranger to the world ibid. 8 Is it not a great matter for a man to be faithful under all his betrustments ibid. 9 Is it not a great matter to see things invisible ibid. 10 Is it not a great matter for a man to live in dependance only upon Christ ibid. More Comparatively There are three great Agents in the world â—ut Faith works beyond them all Page 6 1 Compared with Power Page 7 2 Compared with moral Honesty This is Proved by three Reasons ibid. 3 How it may appear that faith can do more than Gospel Gifts and common grace It is made to appear by four Arguments Page 8 9 III. How comes it to pass that true faith can do such great things Page 10 Answered by four Reasons 1 It goes forth in the might of Gods Promise ibid. 2 It goes forth in the might of Gods Power ibid. 3 It goes forth in the strength of Gods Call ibid. 4 It goes forth in the sence of what God and Christ hath done for the Soul Page 11 Application 1 The Reason why men do no great things in their Generation is because they want Faith ibid. 2 If you would do great things call in for faith Page 12 Quest How shal we improve our faith to do great things Page 13 Answ 1 Study much the greatness of God ibid. 2 Keep close to Gods Ordinances ibid. 3 Do not chide off your heart from beleeving Page 14 4Vse your faith to do smal things ibid. 5 Look much upon the Call you have to any work Page 15 Notes from Verse 32. 1 The number of Beleevers under the old Testament it seems was not smal ibid. 2 God will own that Faith that is but weak at first ibid. 3 From Sampson I collect it is possible a great sinner may be a true Beleever ibid. 4 Note from Jeptha a bastard may be a true beleever ibid. 5 From the mentioning of David Samuel and the Prophets c. consider when God hath extraordinary work to do be raiseth up extraordinary men Page 17 Lastly You see what high esteem God hath of Faith ib. The Great Things Faith can suffer ON Hebrews 11.35 Sermon II. The Text opened Page 20 21 DOCT. True saving Faith will suffer great things ib. Three Propositions 1 A true Beleever may suffer hard things 2 Faith wil carry him through them 3 How Faith can carry him through them ibid. The first Proposition proved Page 21 22 23 Quest Secondly How shall a man be able to go through these hard things ibid. Answ True saving Faith will do it Proved by four Reasons Page 23 24 Object We have read of many that suffered hard things yet had not this faith ibid. Answ 1 A wicked man may suffer as an evil Doer Page 25 2 A wicked man doth not suffer upon choyce ibid. 3 He doth not lay the stress of all upon Faith ibid 4 He suffers not cheerfully but discontentedly ibid. 5 He will rest upon his sufferings ibid. 6 He will yield at last Page 26 7 He doth not bring forth the quiet fruits of Righteousness ibid. Quest Thirdly By what means can Faith do this ibid. Answ 1 It is the work of saith to submit to Gods will ibid. 2 It is the work of Faith to cleave to the Commandement of God ibid. 3 It is the work of faith to close with the Gospel Page 27 4 It is the work of faith to look upon the recompence of râ—ward ibid. 5 The more one sees the hand of God as a Father in sufferings the more able a man will be to suffer ibid. 6 The more a man can see to the end of his affliction the better he will go through it ib. 7 It is the proper work of faith to look on both sides of the dispensation Page 28 8 It is the proper work of faith to see one contrary in another ibid. 9 If God engage to help us faith can suffer much in afflictions ibid. Application If any man be to suffer great things let him call for faith Page 29 Object These are no suffering times ibid Answ Bless God for your Gospel Liberty Consider the sufferings of your Brethren ibid. Particular applications to several conditions ibid. Who knows how soon suffering times may come Page 30 Quest How shall we strengthen our Faith that we may be able to suffer ibid. Answ 1 Consider frequently what great things the Lord hath done for you already ibid 2 Study much the Book of the Revelations which is a standing Cordial for suffering times Page 31 3 Consider frequently the great gain of suffering Page 32 That suffering times are gaining times proved by ten Arguments Page 32 1 Suffering times are teaching times ibid. 2 Suffering times are sin-discovering times ibid. 3 They are self-bethinking times ibid. 4 They are growing times ib. 5 They are truth-adorning times ibid. 6 They are uniting times Page 33 7 They are praying times ib. 8 They are soul-assuring times ibid. 9 They are weaning times ib. 10 They are Heavenly and glorious times ibid. Three Observations from the Words Page 34 1 Consider the Persons that suffered mentioned in the text whence I collect That greatness of sufferings are no argument to make you doubt of your Salvation ibid. 2 They suffered in hopes of a better Resurrection whence consider what those men are that would steal from you the hopes of a better Resurrection Page 35 3 They suffered all by faith whence observe That it is no easie thing to beleeve Page 36 FINIS
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
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
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
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
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
the Lord doth not onely give forth encouragement in time of discouragement and proportion his encouragements unto our discouragements but he doth make your discouragements occasional rises and bottoms unto your incouragements and comforts The Lord caused a deep sleep to come upon Adam and then he took a Rib from his side wherewith he made a help for him so doth God cause a deep sleep to come upon you in your discouragements out of which he taks a Rib and â—uilds up a help for you making the discouragements of the Saints to contribute to their very incouragements Hosea 2.14 Behold saith the Lord I wil allure her that is the Church his people and bring her into the wilderness and speak comfortably to her and I wil give her her vineyards from thence and the valley of Achor for a door of hope But a wildernessed condition is a lost condition and what comfort can one have in a lost condition True saith God ye cannot in and by your selves but there I wil speak friendly and comfortably to her and of al the times that I chuse to preach Gospel to a poor soul I chuse to do it in a wildernessed and lost condition But though the Lord do speak comfortably to us if we be in a wilderness a dry barren place where no food nor comfort is how can we be but discouraged Nay saith the Lord but I wil give her her vinyards from thence But if we sin murmur in the wilderness as the Israelites did the Lord wil cut us off as he did them a wilderness is a place of trouble wherein we are apt to murmur be discouraged Nay saith the Lord but I wil give her her vinyards from thence and the vally of Achor for a door of hope The valley of Achor was the valley of Perturbation trouble and of great discouragement when the men of Israel sled and fel before the men of Ai for the sin of Achan Joshua 7. vers the last yet it was an in-let to the Land of Canaan to the Land of rest Now saith the Lord look as it was with them though the Valley of Achor was a Valley of Trouble and Perturbation yet it was the door by which the Israelites came into the Land of Rest So shall it be with you I will make your Troubles and Discouragements the very door of your Hope the Valley of your Discouragements shall be the door and an in-let unto all your Rest and Comfort God takes the same way with the Members as he went with the Head Christs Cross an in-let of Glory his suffering time was the Valley of Achor to his Disciples and was it not a door of Hope unto them and unto all the Saints This is Gods way Discouragements bring Encouragements and the more Discouragements the Saints have the more Encouragements they shall have yea their Discouragements shall contribute to their Encouragements and be a door of Hope to them Now if the Valley of Achor shall by Promise be a door of Hope why should we be discouraged whatsoever the Valley of Achor be whatever our condition be Answ 5 A praying man can never be very miserable whatever his condition be for he hath the Ear of God the Spirit within to indite a friend in Heaven to present and God himself to receive his desires as a Father 't is a mercy to pray though I never have the mercy prayed for thereby God doth come down to us and we go up to God It is the souls Converse with God on Earth and a great ease to a burdened troubled Spirit for thereby he may go and empty all his heart into the bosom of his best friend Now every godly gracious man is a praying man more or less he prayeth It 's spoken as an Argument of Pauls â—onverâ—ion Behold he prayeth as Speech is common unto all men so Prayer unto all Christians God hath none of his Children born dumb as soon as one of your children is born it cries and it sucks and it â—lâ—eps So with every man that is born of God as sooâ—â—s â—e is both he cries unto God in Prayer he sucks the breast of â—he Promi e and he sleeps in the bosom of God by Divine Contentmentâ— beiâ—g dead unto all the world it may be he cannot pray as 〈◊〉 would but though he cannot pray as he would not hear as hâ—â—â—uld nor perform any duty as he would yet he prayeth it may be said of him behold he prayeth turn him where you will and behold he prayeth sick yet behold he prayeth tempâ—ed yet behold he prayeth at home or abroad yet behold he prayetâ— and can he be miserable while he prayeth Surely no why then should he be discouraged whatever his condition be Answ 6 If the matter of the Saints discouragements be but a cloud that wil blow over and melt away then no reason for their Discouragements whatsoever their condition be Now thus it is with the People of God though they be in a dark and very dark condition yet their darkness is but the darkness oâ— a cloud and as he said Nichecula est cito transibit it is but a cloud it wil soon over So may they say concerning every matter of their discouragement it is dark indeed but this darkness will over there is a storm comes down upon us but we shall see Land again the Shore again it is but a cloud but a cloud And upon this account David comforted his own heart here and checkt his soul for his immoderate dejection Why aâ—t thou cast down c. Hope in God For I shall yet praise him I shal be delivered this cloud will oveâ— it will not last it is but the darkness of a cloud Quest But how shall it appear that it is â—ut a cloud and the darkness of a cloud I think it is night and dark night with my soul yea such a night as shall never know morning indeed if I did know that the matter of my discouragement were but a cloudy darkness then I would conclude and say there is no reason for this discouragement but how shall I know whether this darkness be the darkness of a cloud or of the night Answ 1 First If the darkness be such as comes immediately after the rising and shining forth of the Promise then it is but the darkness of a cloud not of the night the Sun doth not rise to set immediately and therefore if darkness comes immediately after Sun-rising it is certainly the darkness of an Eclipse or of a Cloud not of the night There was a fair Promise rose and shined upon Joseph when the Lord said That his Sheaf should be higher than all the Sheaves of his Bâ—â—thren yet presently after that there arose a darkness upon him but iâ— was the darkness of a cloud and not of the â—igh 〈◊〉 why so Because he had a Promise first which did shâ—◠〈◊〉 â—â—m So David had a fair Promise of the Kingdom whâ—â—
〈…〉 â—nointed by Samuel yet a darkness presently rose upon him buâ— it was the darkness of a cloud only and not of the 〈◊〉 Why Because it was such a darkness as arose immediately aâ—ter he â—hinings forth of a Promise And I pray you shew me any â—cripture where you find that ever any darkness arose presently aâ—ter the breaking shining forth of a Promise which was more than the darkness of a cloud which vanished away Or whe e do you find in all the Scripture that ever any poor soul came into the dark immediately after the giving out of a Promise but that soul did come to the light again Now as for the darkness that covers the Saints it is usually a darkness that comes after the giving and shining out of a Promise and therefore that darkness is but the darkness of a cloud and they may say a cloud a cloud and it will pass away Answ 2 Secondly If a man be so in the dark as yet he can see to work and dig up pits it argues that the darkness is but the darkness of a cloud a man cannot see to work artificially in the night but though there be much darkness by reason of a cloud yet he may see to work and to dig up pits because it is day Now in Psalm 84. the Psalmist faith at verse 5. Blessed is the man whose strength is in thee and in whose hearts are the waies of them who passing through the Valley of Baca dig up pits the rain also filleth the pits they go from strength to strength till they appear before God in Zion It is an alluâ—ion to the practice of the Jews when some of them went up to Jerusalem their way lay through the Valley of Baca which was a very dry Valley where no houses were where no Water was for their relief and refreshment whereupon they digged up pits and to the rain fell and they were refreshed got strength and went on to Jerusalem where they saw the Lord in his Ordinances So saith the Psalmist Blessed are they in whose heart the Law of God is There are a Generation of men in the world that have the Law of God in their hearts though they cannot act and work towards God as they would these somtimes are in a dry and barren condition where no Water or Comfort is yet if in this condition they dig up pits go to prayer wait upon God in Duty though they find no Comfort springing up in their Duty for the present yet in due time the rain of Gods Blessing will fill those dry pits and empty duties whereby their Life shall be like unto a Pool of Water and they shall go from strength of Grace to strength of Grace till they see the Lord. Know ye therefore any man that is in this Valley of Baca where no Water is yet if he can find in his heart to dig up pits to pray read hear meditate confer and perform Duties though those duties be empty of Comfort for the present yet the rain of Grace and Mercy shall fall upon those Pits and he shall go from strength to strength till he appears before the Lord in Glory Now thus it is with the Saints though darkness and a great darkness be upon them yet in that dark condition they are still digging up pits and therefore this darkness is not the darkness of the night but the darkness of a cloud and they may say this is a cloudy darkness and it wil over ere long Answ 3 Thirdly If the darkness which a man is under be such as there are some openings of Light withal then it is the darkness of a cloud and not of the night though the cloud may cause much darkness yet ever and anon it opens and there are some interims of light withal but the night opens not there are no interims of light then Now interims and intermissions of Light are sure and certain pledges of a greater light which is yet to come You know that when David fled from Absolon he was in a dark condition for the Text saith He went and he wept and he went bare-foot his own son persecutes him drives him from his Throne a great consederacy was raised against him by wicked men with the child of his own bowels here was darkness upon darkness matter of great discouragement but it was a cloud and no more You wil say How should David have known that it was but the darkness of a cloud David prayed The Lord turn the Counsels of Ahithophel into folly and before David had overcome Absolon and was restored to his Kingdom Ahithophel did hang himself David singled out Ahithophel to pray against and the Lord heard his prayer that Judgment of Ahithophel was the return of Davids Prayer here the cloud opened and this Answer of his Prayer in the interim was a Seal to David of the full deliverance that came afterwards Deus uno Sigillo Sigillat diversas materias for God seals divers matters with the same Seal So when a man is in the dark by reason of some temptation affliction or desertion which he cannot see the end of if in this interim before the full deliverance comes he hath some lesser deliverance that lesser deliverance in the interim is a Seal unto him of the future deliverance and he may say here is a pledg of my full deliverance for here is the opening of the cloud Now thus it is alwaies with the People of God they never are in any affliction temptation or desertion but before their great deliverance comes they have some special Providence some reviving in the midst of their trouble some interim of light some openings of the cloud and therefore in the midst of all they may say surely this my darkness is not the darkness of a night but of a cloud I say there is no discouragement doth befall the Saints but the matter thereof is a cloud and they may say it is but a cloud it will pass over and therefore why should they be discouraged Surely there is no reason for their discouragements whatever their condition be If these things be so Applic. How heavily doth this Doctrine fall in reproof upon some I wish I might not say some of the Servants and People of God A godly man hath no true reason for his discouragements whatever his condition is although it be never so sad and some are alwaies discouraged whatever their condition be although it be never so good whatever falls out the Saints should not be discouraged no not at any thing and yet many are discouraged at every thing and upon every occasion O! what unworthy walking is this how contrary do you walk to God And do you know what it is to walk contrary to him Hath he not said If you walk contrary to me I will walk contrary to you Object But I have reason to be discouraged for I have no sence and feeling of Gods Love Answ 1 We do not live
by feeling but by faith it is the Duty of a Christian to begin with Faith and so to riâ—e up to feeling you would begin with feeling and so come down to faith but you must begin with faith and so rise up to feeling And I pray tell me Is it not sufficient to be as our Master was Did not Christ want the sence of Gods Love when he said My God my God why hast thou forsaken me Yea had not Christ the sence of Gods Anger upon him when he did perform the greatest act of Obedience that ever the Sun saw yet did he then say I am not the Child of God because I want the sence of Gods Love because I am under the sence of Gods Anger No but with the same breath that he said he was forsaken he said My God my God and at the same time he called God Father Father forgive them c. So may you do though God hath forsaken you though you want the sence of his Love yea and are under the sence of Gods Anger yet at the same time you may say the Lord is my Father and you may go to him as your Father and if ye can say God is my Father have ye any reason for your Discouragements Yet how often are Gods own People discouraged and cast down O! you that are the Disciples of Christ labor more and more to follow your Master and as David here so do you often say Why art thou cast down O my soul Answ 2 Secondly What a mighty vast difference is there between a Godly man and a wicked upon this account A godly gracious man hath no reason for his discouragements whatever his Condition be a wicked man hath no reason for his encouragement whatever his Condition be A gracious man is apt to be much discouraged but he hath no true reason for it a wicked man is apt to be much encouraged but he hath no true reason for it It 's said of the wicked Psalm 7. God is angry with the wicked every day whatever the day be God is angry with them though it be a day of Fasting and Prayer yet then is God angry with them though it be a day of Praises and of Thanksgiving then is God angry with them when he sins most and when he sins least God is angry with him not one day goes over his head but God is angry with him and one blow or another that Gods Anger reacheth forth to him every day he doth not alwaies feel those blows but God is smiting of him and is angry with hâ—â—â— every day and therefore whatever his condition be there is no reason for his encouragement Suppose a man were in Priâ—on committed for some great Offence and condemned to die under the diâ—pleasure of his Prince or State and his Servant should come unto him saying Sir Be of good Comfort your Wife is well at home you have very sweet children an excellent Crop of Corn your Neighbors love you deerly your Sheep and Cattel thrive and al your Houses are in good repair and order would he not answer that Servant and say What 's all this so long as I am condemned to die Thus it is with every wicked man he is under the displeasure of the great God a condemned man and God is angry with him every day and if his heart were open to be sensible of it he would say you tell me of my Friends and Goods and Name and Trade but what is al this so long as I am a condemned person and God is angry with me every day I rise but for the present he feeleth not his displeasure is not sensible of it yet let him know that there is a day a coming when he will find the Truth of this matter no reason for his encouragement whatever his condition be And as Saul once cryed out saying God hath forsaken me and the Philistins are upon me so shal he cry out and say God hath forsaken my soul temptations are now upon me my sins and guilt are upon me God hath forsaken me and the Devils are now upon me But now as for a godly gracious man though his condition be never so sad and his soul never so much cast down yet he hath no reason to be discouraged I say whatever his condition be what a glorious condition are the Saints in who would not be in love with this condition who would not be in Christ who would not leave the waies of the wicked who would not be Godly O! you that are ungodly labor to become Godly Answ 3 Thirdly The exhortation is specially directed to the Saints and with you I must leave a word of exhortation Take heed and beware of discouragements of being cast down you have no reason for it much reason against it Thereby You rejoyce the heart of Satan he claps his hands and laughs to see you cast down now O now faith he this man is like to me I am a despairing spirit and so is he I am discouraged and cast down and so is he he stands triumphing over you to see you under these discouragements when you are sad he is glad And as you rejoyce the heart of Satan so you grieve the heart of God one friend is grieved at the grief sorrow and discouragement of another and the more real friendship the greater is the affliction and trouble of the one if the other be grieved now God is the friend of the faithful Abraham the friend of God actively passively God was a friend to him and he a friend to God So with al beleevers Christ is their friend Hence-forth cal I you no more Servants but friends saith Christ and the Holy Ghost is their friend for it is the Spirit that comes and dwels in them and manifests himself to them and we are said to grieve the spirit As God is the worst enemy so he is the best friend the truest friend the most real friend in al the world therefore when you are cast down and discouraged ye grieve him you grieve the Father you grieve the Son you grieve the Spirit and do you know what you do when you grieve the Lord is it nothing to grieve such a friend Thereby you do in some measure yea in a great measure make void and frustrate the end of Christs coming who came not onely to free us from hell but from our present fears That being delivered out of the hands of our enemies we might serve him without fear Luke 1. And wil you then go drooping discouraged bowed down under your fears al your dayes Thereby you unfit your selves for the service of Christ the Passover of old was not to be eaten with any old leaven the old leaven was to be purged our and none that were sad and sorrowful were to eat of the holy things Now saith the Apostle Christ our passover is Sacrificed for us therefore let us keep the feast that is the Gospel feast not with old leaven
of God more they are more against the Love and Grace and Favor of God than other mens sins are And the Lord doth see the sins of his own People yea so far he sees sin in them that he doth chastise and afflict them for it not only from their sin but for their sin and therefore saith the Apostle in 1 Cor. 11.30 speaking of the unworthy receiving of the Lords Supper For this cause many are sick and weak among you And he doth not speak only of Saints in Appearance and in Church-Estate but of such also as were Saints indeed and therefore he saith We are judged we are chastened of the Lord that we should not be condemned with the world He puts himself in We are judged that we may not be condemned with the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Revel 3.19 Our Savior Christ saith Revel 3. As many aâ— I love I rebuke and chasten be zealous therefore and repent it seems then it was for sin committed else why should he say Repent and repent therefore Repentance is for sin committed already and these were such as he loved too whom he threatens thus to rebuke and chastise and doth any Father rebuke chastise or correct his Child only from sin and not for sin Was not Moses a gracious and an holy man and yet for his unbeleef and sin he lost the Land of Canaan Was not Sampson a good man and yet by his sin he lost his Eyes and his Life too Was not David a gracious and a holy man and yet for his sin the Lord said The Sword should never depart from his house and yet Christ had made satisfaction for his sin too as well then as for the Saints now But now though there be never so much evil in the sins of Gods People yet they have no reason no just cause or Scripture reason to be cast down and to be discouraged in that respect Quest But how may this appear That notwithstanding the sins of Gods own People do grieve the Spirit of God are a dishonor to Jesus Christ and do wound the Name of God and the Profession of Christ so much That yet the Saints have no reason to be discouraged or cast down Answ 1 First They know or they may know that they shall never be condemned for their sin whatever it be There is no Condemnation to those that are in Christ Jesus saith the Apostle Christ was made sin for them and if Christ be made sin for me then my sin shall never hurt me Luther is bold here Fateor me peccasse sed peccatum meum damnatum in Christo est qui est peccatum damnans est autem peccatum illud damnans fortius peccato damnato Luther for saith he Christ is made sin damning our sin is sin damned I confess indeed said he that I have sinned but sin damning is stronger than sin damned and Christ was made sin damning for me The thing is true though the expression be strange Christ was made sin for Saints therefore their sin shall not hurt them It stands not with the Justice of God to exact the payment of one debt twice Now the Lord Jesus Christ hath not only been arrested but in Goal for the debt of the Saints and People of God and he hath paid it to the utmost farthing he hath paid it better than they could have paid it themselves if they had gone to Hell for if a Godly man had gone to Hell and been damned for ever he would have been alwaies paying but the debt would never have been paid Christ paid it all down for the present And if you look into Scripture you will find That the Lord doth not condemn a man no not a wicked man barely for the act of his former sin but because he wil not turn from it Psal 7.11 The Lord is angry with the wicked every day verse 12. If he turn not he will whet his Sword he hath bent his bow and made it ready he hath prepared for him the Instruments of death he ordaineth his Arrows against the Persecutor The Lord hath prepared Instruments of Death against every wicked man but yet notwithstanding though a man be never so wicked if he turn unto the Lord God will not discharge those Instruments of Death upon him yea though his sins have been never so great but saith the Text If he turn not not because he hath sinned before only but because he turns not from his sin he will whet his Sword he hath bent his Bow and made it ready Now there is alwaies in the Saints and People of God a turning disposition although they do sin against God there is alwaies I say a turning disposition in them and therefore the Lord will not discharge the Instruments of death upon them surely then they have no reason to be quite discouraged in this respect Answ 2 Secondly As Godly men shall never be condemned for their sins so their sins shall never part God and them What is the sâ—eming Reason why some are so discouraged about their sins but because they think they shall not only lose the face and presence of God by their sins but that they shall lose God himself But now I say the sins of the Godly shall never part God and them their sins may hide Gods Face But as their sins did not hinder God and their coming together at first so their sins shall never part God and them their sins may cause a strangeness between God and them but shall never cause an Enmity their sins may hide Gods Face from them but shall never turn Gods back upon them those whom God Loves he loves unto the end I am the Lord that changeth not saith he And as the Prophet Isaiah speaks As the Covenant that the Lord made with Noah such is the Covenant that he makes with his People Now look into Genesis Chap. 8. and you shall see what the Covenant is that the Lord made there with Noah and with the World by Noah When Noah came out of the Ark he built an Altar and Sacrificed verse 21. And the Lord smelled a sweet savor and the Lord said in his heart I will not again curse the Ground for mans sake Why For the Imagination of mans heart is evil from his youth You would think this were a reason why God should curse the Ground again for the imagination of mans heart is evil from his youth man is wicked therefore surely God will curse the Ground again nay saith the Lord but though you that are poor Creatures think so yet I that am the God of all Grace I make this Covenant with the World by Noah That I will not curse the Ground any more for mans sake Because the Imagination of mans heart is evil from his youth continually Sensus enim et cogitatio humani cordis c. Hierom. I confess indeed the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Quamvis Although as well as Quoniam
and Blasphemy Surely it doth Have ye any reason then to be discouraged under the power of this Objection Object But suppose that a man have sinned greatly against his conscience or against his light against his knowledg hath he not just cause or reason then to be cast down and to be quite discouraged Answ No For if there be a Sacrifice for such a sin as this is then a man hath no reason to be quite discouraged cause to be humbled as you shal hear afterward but no reason to be discouraged Now in the times of the old Testament in the times of the Law among the Jews there was a Sacrifice not only for sin committed ignorantly but also for sin coâ—itted against light and against consc ence and I appeal to you who ever you are that make this objection do you not think that Peter when he denyed his Lord and Master sinned against his conscieâ—ce against his light and against his knowledg surely then there is no reason that a man should be quite discouraged no not in this respect Object But suppose that a mans sins be exceeding great gross and hainous for I do confess that possibly a Godly man may sin some sin against his light and against his conscience somtimes but as for me my sin is exceeding great gross and hainous and have I not just cause and reason now to be discouraged Answ No not yet For though your sin be great is not Gods mercy great exceeding great is not the Satisfaction of Christ great are the merits of Christs blood smal is not God the great God of Heaven and Earth able to do great things you grant that God is almighty in providing for you and is he not almighty also in pardoning wil ye spoil God of his almightiness in pardoning You say your sin is great but is it infiniteâ— is there any more infinites than one and that is God is your sin as big as God as big as Christ Is Jesus Christ only a mediator for smal sins wil you bring down the satisfaction of Christ and the â—ercy of God to your own model Hath not the Lord said concerning pardoning mercy That his thoughts are not as our thoughts but as the heavens are greater than the earth so are his thoughts in this respect beyond our thoughts Hath not the Lord said in Isa 43. unto the people of the Jews at vers 22. But thou hast not called upon me O Jacob but thou hast been weary of me O Israel Vers 23. Thou hast not brought me the smal cattel of thy burnt offering neither hast thou honored me with thy Sacrifices Vers 24. Thou hast bought me no sweet cane with mony neither hast thou filled me with the fat of thy Sacrifice but thou hast made me to serve with thy sins thou hast wearied me with thy iniquity yet vers 25. I even I am he that blotteth out thy transgression for my own sake and wil not remember thy sins Here are sins and great sins and if the Lord wil therefore pardon sin because it is great unto his people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quoniam grandis est Hierom. then surely they have no reason to be quite discouraged in this respect Now look what David saith in Psal 25. vers 11. For thy name sake O Lord pardon mine iniquity for it is great mark his argument pardon mine iniquity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuag 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chaldee Par. for it is great if David use this reason then may you also and if this be a reason why God should pardon sin because it is great then this cannot be a reason a just reason why you should be discouraged Object But suppose that a mans sin be the sin of revolting declining for this is my case wil some say I have striven and striven against my sin a long while and I return unto it again times were heretofore that I have been exceeding forward and ready unto what is good but now I am much declined abated and even gone backward with revolting and deep revolting and I have layn long so even for many years have I not reason and just reason now to be discouraged and cast down within my self Answ No not yet For though this be a sufficient cause of great humiliation for backsliding in scripture phrase is called rebellion and rebellion as the sin of witch-craft yet a good man hath no reason to be discouraged in this regard for thus saith the Lord Jer. 3.1 They say if a man put away his wife and she go from him and become another mans shal he return unto her again shal not that land be greatly polluted but thou hast played the Harlot with many lovers yet return again unto me saith the Lord. And vers 12. return thou back-sliding Israel saith the Lord and I wil not cause mine anger to fal upon you for I am merciful saith the Lord and I wil not keep anger for ever again vers 14. Turn O back-sliding Children for I am marryed unto you if ever the Lord Jesus Christ did betroth himself unto any soul he wil never put that soul away again I hate putting away saith God Men put away their wives among the Jewes but saith the Lord I hate putting away And Isae 50. vers 1. Thus saith the Lord where is the Bil of your mothers divorcement whom I have puâ— away or which of my creditors is it to whom I have sold you Among the Jews the husband did put away his wife upon smal occasions As for adultery you know that was death he did not put away his wife upon adultery she was to dy for it but the husbands put away their wives upon other occasions and when they put away their wives they gave the wife a bil of divorce that so upon al occasions the woman might shew thereby that she was free from such a man Now saith the Lord you that charge me and complain that I have put you away come and shew me the bil of divorce Thus saith the Lord where is the bil c. Poor soul thou complainest that I have put thee away come then and shew me the bil of divorce let any one who complains that I have put him away and cast him off come and bring out his bil of divorce This ye cannot do men indeed put away but if ever the Lord Christ doth match himself unto thee he wil never put thee away again And whereas you say That you are declined and have much revolted and so have continued even many yeers Consider whether you be not mistaken Every abatement in affection is not a declining in grace possibly we may not grieve for sin afterward so much as at our first conversion yet we may hate it more at first you may pray more against it yet afterward watch more against it we never see the face of sin so ugly as in the glass of Gods free love do you not see the
man had Faith for he said Only lay thine hand on her and she shall live yet his Faith was weak for he limited and stinted Christ both to time and means Come down and lay thine hand on her In the 8. Chapter a Centurion comes to him for the cure of his Servant and he was strong in Faith for saith Christ I have not found so great faith no not in Israel Christ doth prevent and goes before him for when he said verse 6. My Servant lies sick Jesus said to him I will come and heal him Here Christ offered to go No Lord saith the Centurion Speak the word only But the Ruler desires Christ to go with him and he followed him Christ prevents the strong and he followeth the weak he commends the strong Centurion he condescendeth to the weak Ruler What then though the weak Ruler be not commended as the strong Centurion was should he be discouraged No Because Christs condescending Love was as fit for him as his commending Favor was for the Centurion Strong Grace shall be more commended but weak Grace shall be much encouraged by the condescending Love of Christ Fourthly If Christ have put a Why and Wherefore upon the Discouragements of the weak then they have no true reason to be discouraged in regard of their weakness Now if ye look into Matth. 8.26 ye shal find that our Savior saies to his Disciples Why are ye doubtful O ye of little faith Ye read in verse 24. that there arose a great tempest insomuch that the Ship was covered with Water was not here cause of fear yet saiâ—s Christ Why are ye feaâ—ful yea it is said that their Help was asleep Christ was their only help in the storm ver 24. He was asleep had they not then cause to fear yet saies Christ Why are ye fearful O ye of little faith The like ye have in Matth. 16.8 Jesus said O ye of little faith why reason ye amongst your selves because ye have brought no Bread Here is another Why put upon their Discouragement So again Matth. 14.31 when Peter began to sink he cried out and Christ said unto him O thou of little faith wherefore did'st thou doubt Here is another Why or Wherefore put upon the discouragement of a weak Faith Now why doth our Savior speak after this manner to them Why do ye doubt and why are ye fearful Not only to reprove their doubting and discouragement but to shew that there was no reason for it Though their outward discouragements were great and their Faith was but smal yet he tels them that they had no reason for to be discouraged Why are ye fearful O ye of little Faith It seems then by these Why 's and Wherefore's that though a mans Faith be smal and his outward discouragements great yet he hath no just and true reason for to be discouraged Fiftly And if a Christian would be discouraged if he did not somtimes find a weakness and smalness of Grace within him then he hath no reason to be discouraged because he doth find this weakness Now ye know that the Kingdom of Heaven both without us in the Gospel and within us in regard of the saving effect of the Gospel is compared to a grain of Mustard-seed which saith our Savior is the least of all Seeds but grows up in time to that stature height and bigness as the Fowls of the Air come and make their nests in it So is the Gospel both in the preaching and the effect of it it begins low and is very little at the first and therefore if a man should not find his Grace to be smal at the first he would doubt whether ever the Kingdom of Heaven were in him or no saying The Kingdom of Heaven is like unto a grain of Mustard-seed the least of all Seeds but I have not found it so in my soul I have not found this littleness and smalness of Grace and therfore I do fear that the Kingdom of Heaven was never in my soul in truth Thus men would doubt and be discouraged if they should not somtimes find their Grace to be smal And if so then why should a man be discouraged because he doth find it thus Surely he hath no just cause or reason for it Object O! But yet it is an uncomfortable thing to be weak strong Christians are full of Comfort they have assurance of Gods Love and are full of joy but the weak are full of fears and doubts This is my condition I am most uncomfortable therefore I am thus dâ—scouraged have I not cause and reason for it Answ 1 No For though the weakness of Grace is usually accompanâ—ed with doubts and fears and the strength of Grace with assurance joy and comfort yet it is poâ—sible that a man may have a great deal of Grace yet may have no Assurance and a man may have Assurance not doubting of Gods Love and yet may have but little Grace Answ 2 Ye must know That there is a difference between uncomfortableness and less comfort If a man be possessed of a great Estate in the World he hath more comfort than another who hath but the pledg and earnest of it but though I am not possessed of it yet if I have the Earnest and Pledg of it I may have much comfort in it Now the least Grace is a Pledg and Earnest of more yea of the greatest measure and is it not a comfortable thing for a man to have the Pledg and Earnest of Glory Such have all those that are weak though they be but weak in Grace Quest But how shall I know that my little is a Pledg and Earnest of more Answ 1 The Spirit of Adoption is a Pledg and Earnest of the whol Inheritance and though you cannot do so much Service for your Heavenly Father as your Elder and stronger Brother doth yet if you do not only obey God because you see a reason in his Commandements but because there is a Child-like disposition in you then have you the Spirit of Adoption and so your little is a certain pledg of more Answ 2 And if you mourn over your little and wait on God for more then is your little an earnest of much Rom. 8.23 And not only they but our selves also saith the Apostle which have the first fruits of the Spirit even we our selves groan within our selveâ— waiting for the Adoption to wit the Redemption of our Bâ—dy He proves That the Romans had the first-fruits the Pledg and Earnest of more in the Spirit by their groaning and waiting Do I therfore groan under the present burden of my own weakness waiting upon God for more then have I the fist-fruits of the spirit and so that little which I have is a Pledg and earnest of more and upon this account though your Grace be weak and smal in it self yet considered as an Earnest it is much and is it not a comfortable thing to have the Pledg and Earnest
to her Verse 13. Strengthen the things that remain and are ready to die I have not found thy Works perfect So that though your Grace be weakened and that by your own sin insomuch as all seems to be ready to die yet there is a Promise belonging to such a condition and therefore no just cause or reason for Discouragement though much cause of Humiliation Object But I am not discouraged at the weakness of my Grace because of mine own guiltiness only but because of its likeness and similitude unto common Grace I know that it is a contradiction to say That a little Grace is no Grace at all but my little is so little that I even fear that it is none in truth If the piece of Coyn that I have be little yet if it be Gold it is well but if it be little and a Counter too then what am I the better Now so it is that I fear my little is but a Counter and not true Grace indeed therefore I am thus discouraged have I not cause and reason now Answ No For though your Grace be never so smal yet if it be good Coyn and not a Counter then you have no reason to be discouraged in this regard Now to satisfie you in this scruple I 'le tell you what smal weak little Grace will do and not do in opposition to common Grace It will not oppose much Grace the least Spark of fire will not oppose the flame or resist the flame Water will because Fire and Water are contrary and so false Grace will oppose the highest degree of Grace saying What need you be so strict and precise You may go to Heaven with less ado but the least degree of true Grace wil not oppose the highest It loves Examination it loves to examine and to be examined for it is sincere and sincerity is much in examination it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it holds up all its actions to the Sun and light it doth love the work of examination false counterfeit common Grace doth not so It is very inquisitive after the waies of God and after further Truths As the man that climbs up into the Tree first gets hold on the lower Boughs then on the higher and so winds himself into the body of the Tree till he comes to the top So doth a Christian do he begins with the lower then unto higher and so to higher discoveries at the first therefore he is most inquisitive What shall I do to be saved saies he and again Lord what wilt thou have me to do False and common Grace is not so It is much in the work of Humiliation it grows in a waterish place Now suppose that two Herbs be much alike the one soveraign and the other naught and it be told you that the soveraign good Herb grows in a waterish place and the other on a Rock will you not easily discern those by the places where they grow Thus it is here the weak Grace of the Saints grows in a waterish place it is much in Humiliation but the common false Grace of Hypocrites grows on a Rock As a weak Christian is very apt to rest upon his own doings so he is much in doing and in the work of Humiliation most It works according to the proportion of its own weakness it staggers at the Promise yet it goes to the Promise it doubts of Christs Love yet it doth run to Christ it stumbles yet it doth keep its way it is ignorant of Christ and not so forward in the knowledg of Christ as it should be yet it is laying of the foundation Heb. 6.1 It is the fault of a weak Christian that he is alwaies laying the foundation yet he is laying of the foundation though it works weakly yet it works according to the proportion of its weakness but the common false Grace doth not so It is willing to learn of others For saies a weak Christian I am but a Babe in Christ and therefore why should not I be willing to be carried in others Arms The less I can do the more I will receive as the strong Christian is much in doing so must I be much in receiving It is not thus with that false and common counterfeit Grace But as the Naturalists do report and write of the Lyon That he wil not eat of any Prey but what he hath hunted down himself other Beasts will Aelian de Animal they wil prey upon what is killed by others but the Lyon King of the Beasts is so proud that he wil not eat of that which is killed by another So men that are strong in Parts and Gifts and have no Grace withal will not eat of that which they do not hunt down themselves if they hunt it down then they wil close therewith else not A strong-graced Christian will and a weak-faithed Christian will but he that hath Parts and Gifts alone cannot rellish that so well which is brought to hand by another .. It is very sensible of it's own weakness A weak Christian is weak and he doth feel his weakness and is very sensible of it not a man in all the world Deo placet fides infirma modo nobis non placet fidei infirmitas Austin saith he that is more weak than I. Now ye know that if a Lady or Queen come to an House she hath a great Train attending upon her and though ye see her not yet if you see her Train you say she is there still Such a great Queen is Grace though a man have never so little of it yet it brings a great Train with it and though you see it not yet if you see the Train will ye not say surely the Grace of God is here Thus now it is with you that are weak in Grace these Seven things and a far greater Train than these you may see in your lives and therefore certainly you have no just cause and reason for your Discouragements in this respect Object O! but yet this is not the thing that doth pinch with me I hope through mercy the Root of the matter is in my soul that this great Queen of Grace hath taken up her lodging in my heart but yet I am exceeding weak in Grace and very feeble still some are weak in Grace because they are but new Plants new Converts lately brought home to Christ and are yet Babes in Christ and so they have excuse for their weakness but I profess that I have been converted a great while yet I am weak I am an old man or woman yet I am weak in Grace I am an old Professor and yet am weak in Grace therefore I am thus disquieted have I not just cause and reason now Answ No For though it is a shame for an old man to go in Coats or to be carried in the Arms like a Babe as every weak Christian is and though Christ will upbraid men of their slowness and dulness that have long
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
periclitari causam cujus patrocinium suscepit ibid. because it is mixt with his Thirdly If our acceptance of duty do not come in by the door of performance but by another door and that door is Christ then a Godly man hath no reason to be discouraged though there be many failings in his performance Now al our acceptance of duty comes in by Christ because our Sacrifices are mingled with Christs perfumes Revel 8. vers 4. And the smoak of the incense which came with the prayers of the Saints ascended up before God out of the Angels hand Our prayers go unto God the Father through the hand of Christ did our prayers go immediatly out of our own hands into the Fathers hand we might have causâ— to fear but it goes by the hand of Christ Christ takes it and hath it into the preâ—ence of God the Father As it is with your soul or your body when you die through your body be crooked or deformed and your soul defiled yet when you die Christ meets your soul and invests it with Glory and so brings it into the presence of God the Father so it is with your duty your duty it may be deformâ—d defiled or a crooked duty but Christ meetes your duty and he clothes it with his Glory and so hath it into the presence of God the Father and thus it is with al the Saints and people of God surely then though they have cause to be afflicted by reason of their failing in duty yet they have no reason at al why they should be discouraged Object But I have no Parts or Gifts in duties therâ—fore I am thus discouraged some there are that have great abilities in duty they pray and can pray with great abilities they go to a sermon and can bring away every word and have a great Gift in conference but as for me I am a poor creature who want al these Gifts I have no utterance in conference I have no abilities in prayer I have no memory for a Sermon my memory is even as a sieve good things run out presently I have no Gifts at al a poor Sea-man or Trades-man I am that have no Parts no Gifts in duty and have not I just cause and reason now to be discouraged Answ 1 No For whosoever you are that make this objection Do ye not know That the Glory of the second Temple was greater than the first Solomon you know built a great House and it was a Glorious building much Gold and Silver in it the second Temple was not so ful of Gold and Silver and yet it is said of the second Temple That the Glory of it was beyond the Glory of the first why this reason is given because The desire of al Nations should come into it That is Christ who is indeed The desire of al Nations De facto Gold and Silver is the desire of al Nations but De jure and by right the Lord Jesus Christ is the desire of al Nations and because that Christ the desire of al Nations should come into the Second Temple therfore the Glory of it was beyond the Glory of the first Now thy soul is the Temple of the Holy-Ghost it may be thou hast not so much Gold and Silver not such Golden Parts and Golden Gifts as another hath but if the desirâ— of al Nations the Lord Jesus Christ be come into thy soul hast thou any reason to complain Thus it is with every child of God though he hath not those Parts and Gifts that another hath yet the Lord Jesus the desire of al Nations is come into his Temple into his soul and therefore he hath no reason to be discouraged Answ 2 If the want of Parts and Gifts be better for you then you have no reason to be discouraged for the want of them Now you know that it is better for a man that hath but a little stock to have a little farm than to have a great farm and a little stock a man that hath but a little stock and a great farm may for the present brave it out and converse with company that are in estate beyond him but at last he wil decay and break better that a man who hath but a little stock should have a little farm sutable to his stock Now God our Father sees that thou hast a little good there are some good things found in thee but these good things this little stock is not big enough for a great farm of Parts and Gifts and because the Lord sees that thy stock of Grace is not great enough for such a great farm of Parts therefore in design of mercy he hath thus ordered it that thou shouldest have a less farm of Gifts Answ 3 If our Parts and Gifts do not commend our services and duties unto God then have you no reason to be discouraged for the want of them Now so it is that they do not commend us nor our services unto God When you have good meat in a dish possibly you wil lay flowers upon it cut Oranges and Lemons and lay upon the side of the dish but a wise man knowes that the meat is never the better for tho e flowers or for the sugar that lies on the side of the platter a wise man knowes that if those were wanting the meate were never the worse Beloved God our Father is of infinite wiâ—dom these Parts and Gifts are flowers indeed and they help to cook ouâ— a duty and to make it more acceptable to men but the Lord who is wisdom knowes that the duty is never the beâ—ter and he knows that when these flowers are wanting the duty is never the worse All flesh is grass and the flower thâ—reof and it fades away Parts and Gifts are but flesh and our wise God knows the â—eat is never the worser when these flowers are wanting Yea if I had al Parts and al Gifts that I were able to preach and speak like an Angel and that I were able to cast out Devills yet notwithstanding if I have not Christ and Grace within my Parts and Gifts will but sink me deeper into Hell Two men suppose do fall into the River one man hath bagâ— of Gold about him and the other none he that hath none makes a shift to swim and get away but he that hath the bags of Gold about him sinks by his Gold and he cries out as he sinks O! take away these bags of Gold this Gold undoeth me this Gold sinks me So these Golden Parts and Golden Gifts if a man hath not Grace withal hath not Christ within shall but sink him the deeper into Hell These commend us not I say nor our Service unto God nor doth the want thereof discommend us unto him Answ 4 You say and complain That you have no Parts or Gifts but I pray hath not the Lord recompenced the want of them some other way unto you Phylosophy saith of Nature Vbi deficit in uno abundat
of the Promise Now so it is that the condition of one is the thing promised in another Promise For Example In one Promise Repentance is the Condition of the Promise 2 Chron. 6.37 38. Joel 2.15 16 17 18 19. But in another Promise Repentance is the thing promised Ezek. 36.26 I will take away the heart of stone and give you an heart of flesh In one Promise Faith and coming to Christ is the Condition Come unto me all ye that are weary and I will give you rest Matth. 11.28 But in another Promise it is the thing promised John 6.37 All that the Father giveth me shall come unto me In one Promise Obedience is the Condition of it Esai 1.19 If ye consent and obey ye shall eat the good of the Land In another Promise it is the thing promised Ezek. 36. I will put my Spirit into you and cause ye to walk in my waies In one Promise Perseverance is the Condition Matth. 24. He that continueth to the end shall be saved But in another Promise it is the thing promised Psal 1. His Leaf shall not wither Ezek. 36. I will put my fear into your hearts and ye shall not depart from me In one Scripture of the old Testament the coming of the deliverer is promised to the Jews upon condition that they turn from ungodliness Esai 59.20 The Redeemer shall come out of Zion and unto them that turn from ungodliness in Jacob. But in another Scripture in the New Testament turning Jacob from ungodliness is the thing promised Rom. 11.26 There shall come out of Zion the Deliverer and turn ungodliness from Jacob. Now if the Condition in one Promise be the thing promised in another Promise will ye fear that the Promise doth not belong to you because ye have not performed the Condition Answ 3 Thirdly And again What if the Condition of the Promise be performed for you better than you could perform it In the beginning the Lord made a Covenant with man a Covenant of Works Do this and live and Adam the first man stood as a common person for us all to perform the Condition of Doing and if Adam had performed the Condition we all had performed the condition Now the Lord makes a new Covenant of Grace with man and the Lord Jesus Christ is a Second Adam and he stands as a Common Person and if he perform the Condition then all his Seed do perform the Condition Now the Lord Jesus Christ hath performed the Condition for all his Seed although the first Adam did not perform the Condition for his Seed yet the Second Adam hath performed the Condition of the Promise and of the Covenant for his Seed to the full Now if all these Three things be true namely That a man may go to the Promise the Conditional Promise with acceptance although he hath not performed the Condition That the Condition of one Promise is the thing promised in another Promise That the Lord Jesus Christ hath performed the Condition of the Promise for you better than you can perform it Have ye then any reason to be discouraged and to keep off from the Promise because you have not performed the Condition But so it is That a Child of God may go to a Conditional Promise with acceptance although he hath not performed the Condition And the Condition of one Promise is the thing promised in another And the Lord Jesus our Second Adam hath performed the Condition of all the Promises for all his Seed Surely therefore you have no reason to be discouraged in this respect Object But this is not my case For I do not only want Assurance of Gods Love and have no particular Promise but instead of the Promise I have a Threatening set upon my soul O! the bitter words of the Threatening have soaked into my heart Time was heretofore indâ—ed that I had a Promise I could say I had a Promise and I rejoyced in it but now I have lost my Promise and instead of the Promise a Threatening is come O! I see the smart and the anger of the Threatening and have I not just cause and reason to be discouraged now No For Answ 1 First If you be drawn to Christ is it material whether it be done with a Cord of Flax or with a Cord of Silk God hath two Arms whereby he draws us unto himself The Arm of his Love and the Arm of his Anger and Justice The Arm of his Love is put forth in the Promise the Arm of his Anger and Justice is put forth in his Threatening And with both these he doth lift up the fallen sinner What if God lift you up with his left Arm so you be lifted up Somtimes he lifts up with the Arm of his Threatening that he may carry us in the Arm of his Promise for as the Law was a School-Master to bring to Christ so the Threatening is a School-Master to bring us unto the Promise Is the Threatening therefore come then is the Promise a coming for the Threatening is given forth in order to that Answ 2 Secondly And if this which you complain of may be the condition of the Saints then you have no reason to be discouraged Now for the loss of the Promise you know how it was with Joshua The Lord gave Joshua a gracious Promise I will never leave thee nor forsake thee Be strong be not dismayed be not afraid be of good courage for I will not leave thee nor forsake thee Josh 1. But the Children of Israel were a little discomfited by the men of Ai and see how Joshua lost the sight of the Promise in Josh chap. 7. vers 6 7. Joshua rent his Cloathes and fell to the Earth upon his face before the Ark of the Lord he and the Elders of Israel and put dust upon their heads and said Alas O Lord God wherefore hast thou at all brought this People over Jordan to deliver us into the hands of the Amorites to destroy us Would to God we had been content to dwell on the other side Jordan O! what Unbelief is here what discouragement is here how had he lost the Promise O! Lord saith he what shall I say when Israel turns their backs before their Enemies and O! what shall we say when Joshua turned his back upon the Promise But so it was with Joshua here he had lost the sight of the Promise which once he had And as for the Threatening you know how it was with David having sinned greatly in the matter of Vriah the Lord threatens him That the Sword should never depart from his House And the Threatening did take hold upon him and David was under the stroak of the Threatening But was not Joshua Godly and was not David Godly So then a Godly man may possibly lose the sight of the Promise and have a Threatening set on his soul too Answ 3 But Thirdly If a Promise given out by the Lord shal never be reversed and a
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
go to Heaven and be saved for ever What then though thou hast stayed long and hast long wanted Assurance yet God hath not led thee so far as he hath led some and thy condition is no other than that which may befal the dear servants and children of God Answ 3 But Thirdly Though for the present you do want Assurance of Gods love and of your own Salvation yet if you may conclude by Scripture Arguments that you shal have it before you die then have you no reason to be discouraged Now though this or that particular Christian in a case not ordinary do die under a cloud and with much fear and doubting about his everlasting condition yet there are Arguments in scripture whereby a man may ordinarily know and conclude that he shal have peace and Assurance before he dies For example Arg. 1 First He that is content to stay and go without a mercy if God wil have it so shal not want it for ever For the Patient abiding of the meek shal noâ— be forgotten for ever Psal 9. As the way to have affliction continued is to be discontented under it so the way to have it removed is to be contented with it There is a Faith of Expectance a Faith of Relyance and the Faith of Assurance The Faith of Expectance wil rise up into a Faith of Reliance and the Faith of Reliance to the Faith of Assurance there is seldom a may-be Faith but hath a shal-be and it is at the bottom if God would make it float Arg. 2 Secondly If the Lord hath wrought wonders for thy soul when thou wert in the wilderness and in a desert then certainly he wil bring thee into the land of rest So he dealt by David so he dealt by Israel so he wil deal by thee Arg. 3 Thirdly If thy heart be upright in the matter of thine Assurance God will certainly give Assurance unto thee Psal 84.11 for ye know what the Psalmist saith The Losd wil give Grace and Glory and no good thing wil he withold from them that walk uprightly If therefore I say thy heart hath been upright in the matter of thine assurance the Lord wil give thee assurance though for the present thou want'st it Now I pray when is a mans heart upright in the matter of his Assurance but when he doth desire Assurance of Gods love and of his own Salvation rather that he may praise and serve God the more than for his own comfort For this look in Psal 9. and see how David reasons to this purpose vers 13. 14. Have mercy upon me O Lord consider my trouble which I suffer of them that hate me thou that liftest me up from the gates of death That I may shew forth al thy praise in the gates of the daughter of Zion I wil rejoyce in thy Salvation Here are three things observable First he was in a very low condition at the gates of death From the gates of death saith he Gates of death that is the power of death The gates of Hel shal not prevail that is the powers of Hel shal not prevail so here the gates of death that is the powers of death David was under the power of death at the gates of death and now in this condition he prayes unto the Lord for mercy that the Lord would lift him up but why doth he pray so mark his end At vers 14. Have mercy upon me O Lord consider my trouble why That I may shew forth thy praise in the gates of the daughter of Zion O Loâ—d bring me from the gates of death that I may praise thee in the gates of the daughter of Zion not for my own comfort Lord but that I may praisâ— thee Wel but what inference doth he make of this see what followes in the latter end of vers 14. I wil or shal rejoyce in thy Salvation O Lord my heart hath been upright in this petition and now I know thou wilt grant my prayer I wil I shal rejoyce in thy Salvation Arg. 4 Fourthly When a man can praise God for what he hath although his condition be very sad God wil give him more and give him a better condition If God shew mercy saith one or give a blessing and I praise God I pay my debt but if my case be low and sad and I praise God then then God is pleased to be called my debtor and he wil certainly pay his debt Arg. 5 Fiftly If the Lord be the health of your countenance you shal have the assurance of your Salvation in due time though now you want it Thus the Psalmist reasons in the text Wait on God or hope in God for I shal yet praise him why for he is the health of my countenance but when is God said to be the health of our countenance when his smiles make us look cheerly and his frowns make us look sadly if I look wel when God smiles though al relations frown and do look il when God frowns though al my relations smile then is God the health of my countenance Now I appeal to you beloved you that do want Assurance hath it not been thus with you Do ye not earnestly desire Assurance yet are content to stay wait and go without it if God wil have it so Hath not the Lord shewn wonders for thy soul when thou hast been in a wildered condition in preserving and keeping thee from doing evil to thy self and have not you been upright in the matter of your Assurance saying thus O Lord give me Assurance of thy love not that I may have comfort only but that I may be more fit to serve thee And have ye not praised the Lord in your sad condition for what you have And hath not the Lord been the health of your countenance so that when the Lord hath smiled upon you then you have looked wel and when the Lord hath frowned upon you then you have looked il surely you cannot but say I must not deny these things I cannot be faithful to mine own soul if I should deny them yea Lord thou knowest and my soul knowes it That thou hast done wonders for me when I have been in a low desert and wildered condition And O Lord thou knowest I desire Assurance of thy love not for my own comfort onely but that I may be more sit to praise and serve thee And Lord thou knowest I have praised thee in some measure for what I have Yea Lord thou art the health of my countenance when thou smilest upon me then I look wel and when thou frownest upon me then I look ill I may say in truth the Lord is the health of my countenance wel then I say unto thee from the Lord go in peace and be of good comfort though thou doest for the present want comfort and Assurance of thy Salvation thou shalt have it in due time And if al these things be true O! you that are the people of the
never have a Promise take heed you do not say I shall never be Comforted take heed you do not say I shal never have the Testimony of the Spirit bearing witness with my Spirit that I am the Child of God do not say thus I shal never be helped I am in a sad condition and I shal never be better I am in an uncomfortable condition and I shal never be comforted I want Assurance and I shall never have Assurance Beloved this ye cannot say for who knows what God will do whose waies are in the deep and whose foot-steps are not known You know how it is with a sick person If the Physitian come and tels him there is hope of life then his heart dies not but if the Physitian saith to him Sir you are in a great and dangerous Feaver and I would wish you to settle your Estate and look out for comfort for your soul for the truth is you will never be recovered then his heart dies So here take a poor soul that wants Assurance If he saith there is hope that I may be assured he is not discouraged but if he saith I have no Assurance and I shall never have it then he is quite discouraged it is this word Never that doth discourage O! I shal never be encouraged and I shall never have Assurance and I shall never have the Testimony of Gods Spirit Take heed that you do not say I shall never be Assured that is a Temptation take heed of the word Never in this case Answ 5 Fiftly and lastly Carry this for a Rule with you and remember it much That the less Assurance you have the more precious your obedience may be and the more kindly God may take it at your hands It is no great matter for a man to write and to work by the Day light or Candle light but for a man to write or to work in the dark is hard So here it is no great matter comparatively for a man to pray and to work spiritually while he is in the light but for a poor soul to pray and to work towards God and to be obedient when he is in the dark and hath no Assurance of the Love of God is somthing I confess indeed that the more Assurance you have the more full your Obedience will be but the less Assurance you have the more ingenuous may be your Obedience I say The more full your Assurance is the more full and large your Obedience will be but the less Assurance you have the more ingenuous your Obedience may be Every Child will serve his Father for his Portion and for his Inheritance but when a Child shall doubt of his Fathers Love yea when a Child shall conclude and say I know that my Father will dis-inherit me I know that my Father will bestow nothing upon me yet I will serve him because he is my Father will not all men say Here is ingenuity indeed in this Child So between God and you It is good for a Christian to be obedient at all times and the more Assurance you have the more you are bound to obey but doth thy soul fear that God will dis-inherit thee and yet doest thou say However it be I will obey God for he is my Father though I cannot see him yet wil I serve him and though I have no Comfort from God yet will I be obedient to him for it is my Duty he is my Father The Lord will take this kindly at thine hands and what thou wantest in the largeness shal be made up in the ingenuity of thine Obedience Wherefore then doest thou want Assurance of the Love of God Comfort thy self with this and say within thine own soul well though I do want Assurance I hope through Grace I am in some measure Obedient and the less Assurance I haâ—e the more kindly God takes my Obedience at my hand and therefore why should I be discouraged or cast down Think and think often of this Rule and it will help you to be obedient and bear up your hearts also in the want of Assurance And thus I have done with the Fourth Instance A LIFTING UP In case of TEMPTATION Sermon VIII PSALM 42.11 Stepney May 28. 1648. Why art thou cast down O my Soul and why art thou disquieted within me c. Instance 5. SOmetimes the Discouragements of the Saints are drawn From their Temptations And thus they Argue with themselves I am a poor Creature that hath labored under many Temptations never any so tempted as I have been These two three four five six or many yeers that I have lyen under these Temptations and no relief comes no help comes have I not reason then to be discouraged and cast down Answ No No reason yet I grant That the least Temptations are great Afflictions for the more a man is unfitted by Affliction for Gods Service either in doing good or receiving good the worser and more heavy is that Affliction to a gracious Spirit Now though God doth so over-rule the Temptations of his People that they receive good thereby as appeareth afterward yet the Temptation in it self doth indispose a man unto what is good The more a man is tempted unto what is evil the more a man is hindred from what is good It is an Affliction to a gracious heart to be conflicting fighting and combating with a man but in Temptations we do combate and conflict immediately with Satan who is the Prince of the Air with Principalities and Powers with that evil One who for his devouring Nature is called a Lyon for his Cruelty is called a Dragon and for his subtilty an old Serpent and in every Temptation a poor soul goes into the field with Satan and fights a Duel with him Satan hath saith Christ to Peter desired you in which Duel and Combat a man doth not miscarry for this present Life barely but if he miscarry he miscarries to all Eternity he dies is killed and slain to all Eternity O! what a mighty hazard doth a poor soul â—un in every Temptation The Chast and good Woman counts it an Affliction to her so long as she lives if she be but once violenced if a filthy person meet her in the field and violence her though she do not consent unto him she wrings her hands and saith I am undone for ever Now these Temptations are the Solicitations of an unclean Spirit and what though a man do not consent unto them yet thereby his soul suffers violence O! saith a gracious soul what though I do not consent yet what an infinite misery is it to be thus abused defiled and violenced by these Temptations The more any affliction doth seize on soul and body the greater it is it is Comfort in a Family that the Wife is well when the Husband is sick or that the Husband is well when the Wife is down where both are down at once it is a sad Family indeed So though the Soul be
along Christus non meruit sibi Christ did not die for himself nor obey for himself but he did die for us and obey for us and all his Seed were in him as in a common person look whatever evils Christ did bear those he did bear for us and we did bear in him as in our Second Adam and therefore when he was tempted he stood as a common person in his Temptations and in him all the Saints and People of God who are his Seed were tempted and in his overcoming they did overcome for as when the first Adam was tempted he being a Common Person we al were tempted in him and when he yielded to Satan we did all yield in him when he was overcome we were overcome in him and when he did eat the forbidden fruit all his Seed did eat in him and every Child of Adam may now say I did then eat the forbidden Fruit So when Christ was tempted all his Seed were tempted in him and when he overcame all his Seed overcame in him And therefore when you read the Story of Christs Temptations ye are not barely to say thus and thus Christ resisted for my Example but in his resisting I did resist in his overcoming I did overcome for as I did eat in the First Adams eating and yield in the First Adams yielding so I did refuse and resist and overcome in Christ the Second Adams refusing resisting and overcoming Thus with all the Saints and People of God who are the Seed of the second Adam Christ hath not only overcome their Temptations for them but in Christ their second Adam thâ—y have overcome Satan and made a spoil of Principalities and Powers and therefore why should they be discouraged whatever their Temptations be Answ 4 Fourthly If God hath such an over-ruling hand of Grace upon all the Temptations of the Saints as that they shall turn to their good then they have no reason to be cast down or to be discouraged because of them Now God would never suffer his People to be tempted but that he intendeth to destroy their Temptations by their Temptations look what is the end and issue of an evil that was Gods design in suffering that evil to come to pass and this is the end and issue of all the Saints Temptations that thereby they are more enlightened Tentatio dat intellectum Temptation gives understanding tempting times are teaching times Thereby they are more humbled For this cause saith Paul I received a Messenger of Satan he speaks it twice that I might not be exalted Thereby they are the more occasioned to live in God and depend on him Watch and pray saith our Savior lest ye fall into Temptation Watching doth note our diligence Praying doth note our dependance And why Watch and Pray but lest ye enter into Temptation Thereby the Grace and Power and Might of God in Christ is the more discovered and revealed to them My Grace is sufficient for thee saith God to Paul in the time of his Temptation a word which he had not heard before Thereby their Graces are more encreased as the Israelites were multiplied by being oppressed Vnus Christianus tentatus mille Christiani Oâ—e tempted Christian is worth a thousand saith Luther for as the wind and breath of the Bellows though contrary to the fire blows up the fire and encreaseth the flame thereof So though the breath of Temptation be contrary to Grace yet thereby Grace is more encreased and raised to a higher flame When Satan curseth God blesseth and when God blesseth he saith Encrease and multiply Thereby all the Saints are made to triumph over Satan It is a Christians Duty not only to triumph over the World but over Satan therefore saith the Apostle The God of Peace tread down Satan under your Feet those are words of triumph and Paul in the name of other Christians triumphs over Principalities and Powers How shal a man triumph if he never have Victory and how shall he have the Victory if he never fights Therefore God leads his People into the Field that they may sight but in all this Fight God stands by Christ stands by Love stands by and God hath no design but of Love upon his Children in their Temptations Yea Upon this account our Savior saith That he doth appoint unto his Disciples a Kingdom because they continued with him in his Temptations Luke 22. and shall his Disciples then lie down and be discouraged or complain because they are with him in his Temptations Surely they have no cauâ—e they have no reason for their Discouragements whatever their Temptations be Object 1 But I have been tempted long and long and long assaulted yet I have no deliverance Answ How long as long as Christ himself He was in all points tempted as we are sin excepted Heb. 4. Indeed Satan found nothing in him no tinder to receive the sparks of his Temptations but do but abate the sin of his Temptations and then in all points he was tempted as we are even as much and as long for if you look into Luke cap. 4. ver 2. you shal find that he was at one time tempted forty daies and then when Satan left him the Text tels us He left him for a season for he was dayly tempting of him and though you have been long assaulted hath not Satan left you for a season have you not had some intermissions some revives some breathing times Job complained that he was not suffered to swallow his spittle he had no breathing time as he thought But though your Temptations have been long and very long yet you have had revives Satan hath lest you for a season And if that be true That God hath such an over-ruling hand of Grace upon your Temptations that your very Temptations shal turn to your Good that thereby you are more enlightened humbled and your Grace encreased then the longer you are in this School the better Scholler you shall be the more enlightened and the more humbled and the more gracious why should you then be discouraged though your Temptations be very long Object 2 But I am tempted many times to doubt of my Child-ship Whether I be the Child of God or no. Answ And was not Christ our Savior tempted so There is but three particular Temptations mentioned in all the forty daies of Christs Temptation and two of them run so If thou be the Son of God wherein Satan labors to draw a cloud upon Christs Assurance and to write an IF upon his Child-ship or Son-ship Do you think to march through your Enemies Countrey to Heaven and never be at a stand about your Condition Suppose a man should travel through a strange Countrey which were very long wherein he never was before and wherein are many cross waies would you not wonder that â—e should â—ravel all the way and never be at a stand about 〈◊〉 â—ever question his way whether right or wrong If you be the Child of God you are
himself it is the darkening of the Sun which brings an universal darkness upon the soul and it imbitters al other Afflictions for as the presence of Christ sweetens all other Comforts so the absence or forsakings of Christ do imbitter al other Sufferings and cut off al our relief and remedy against them So long as the face of God shines upon a poor soul he may run to Christ and relieve and help himself against his Affliction true my Friends forsake me my Relations forsake me but Christ hath not forsaken me but if God and Christ forsake where shal a man relieve or refresh himself in this stormy day And as those sins are greatest that cut off our relief against other sins so those Afflictions are greatest that cut off our relief against other Afflictions Such is this of al Afflictions it looks the most like a Judgment to a Gracious Soul O Lord Psal 6.1 saith David Correct me not in thine Anger nor chasten me in thy hot Displeasure When God hides his face and forsakes the soul he seems to correct in Anger and in hot displeasure herein a Christian doth as it were combat with God himself he fights with men somtimes and then he is more than a Conquerer because Christ fighteth with him and in him he fights with Satan Principalities and Powers and then he doth overcome because Christ is with him but O! saith the soul in this Desertion God is mine Enemy here I must fight it out hand to hand with Divine Anger and what shal I do now how is it possible that I should now escape The truth is this Affliction above al others seems to draw a Curtain over al our Comforts and to put an end unto al our Spiritual joy What Birds sing in the Winter time some may but ordinarily they do not If you walk abroad in the Winter time and hear no Birds sing and one say to you What is the reason of this deep silence two or three months ago when we walked in the Fields every Wood had its several Musick how sweetly did the Birds sing then but now they are al silent what is the reason You wil easily answer I then indeed it was Summer time then the Sun shone upon them and â—o they sang â—ut now the warming and enlivening beams of the Sun are gone â—hey sing no more Beloved the Light of Gods Countenance is oâ—r Spring Desertion is our Winter show me that Sainâ— that is able to sing in this Winter time I confess it is possible for a man to â—o it and some there are Habakkuk was one that learned â—his song of Faith but â—ow few are able to sing and rejoyce when God hides himself No saith the soul two or three months ago the Lord shined upon me and then I could sing indeed but now God and Christ is gone and so al my songs are gone and joyes are gone and I fear I shal never see them again or rejoyce in Christ again It is said of Mary That when she went to Christs Sepulchre she wept and though the Angel came to her and said Why weepest thou yet she continued weeping the presence of an Angel could not comfort her Why O! saith she They have taken away my Lord and I know not where they have laid him Would it not grieve a Prince to be dispossest of and to lose his Crown to be made like an ordinary man This Presence of Christ is the Crown of a Christian and therefore when God had forsaken the Church as we read in Lam. 5. she complained verse 16. The Crown is falâ—en from my Head Why ver 20. Wherefore doest thou forget us for evâ—r and forsake us so long a time Ver. 22. Thou hast utterly rejected us thou art very wroth against us Take away the presence of Christ and ye set a Christian among the ordinary rank of men and must he not needs be troubled when his Crown is thus taken from his Head I have read of a Religious Woman that having born Nine Children professed That she had rather endure all the pains of those Nine Travels at once than endure the Misery of the loss of Gods Presence And indeed this Affliction of Gods forsaking a man is so great that if a man feel it not I even fear it is because he is forsaken indeed But now though there be never so much Gal and Wormwood in this Cup yet the Children of God have no reason to faint at the drinking of it no just cause or reason yet to faint or be discouraged or cast down Quest How may that appear Answ 1 First For the cleering of this Truth to you ye must know That God or Christ is said to forsake a man either in regard of his Power Grace or Strength or in regard of the comfortable feelings of his Love either in reâ—â—rd of Union or in regard of Vision 1. In regard of Union He never forsakes his own People 2. In regard of his Power Grace and Strength he never forsakes them totally 3. And in regard of Vision or comfortable feelings though he do forsake for a time yet he wil return again and if al these be true have they any reason to be much discouraged For the first ye know what is said Those whom he loves John 13.1 he loves unto the end As for the Second ye know what he saith also I will never leave thee nor forsake thee Heb. 13.5 1 Pet. 1.5 We are kept by the Power of God unto Salvation And as for the Third hath not the Lord promised Isay 54. that he wil return again with advantage ver 7. For a smal moment have I forsaken thee but with great mercy will I gather thee In a little wrath I hid my face from thee for a moment but with everlasting kindness wil I have mercy on thee saith the Lord thy Redeemer ver 8. Now ye know that Friends are not much troubled at such a parting which is but for a time It is said of the Church of Ephesus That when Paul â—ook leave of them they wept Because he said they should see his face no more The Saints cannot say so in regard of Christ though they see not his face for the present yet they cannot say I shal see his face no more for he wil return again yea and return with advantage for though he forsakes for a moment yet with great mercy and with everlasting kindness wil the Lord have mercy on them What then though you be forsaken for a moment have you any just cause and reason for your Discouragement Answ 2 Secondly If Christ do therefore forsake his People that he may not forsake them and hath a design of Love and nothing but of Love upon them in his forsaking then have they no just cause for their Discouragements Now I pray What is the reason why God doth forsake his People for a time or a moment hath he any deâ—â—gn but Love upon them Doth he
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
to live by Faith O! therefore labor more and more to live by Faith and when you are in Desertion say Whether saved or not saved whether Hypocrite or not Hypocrite I wil stay I wil wait on God and let him come when he pleaseth If you lay your self at Christs feet he wil take you into his Arms. But what need I say more Is there not enough in the compass of your own Experience to answer unto al your fears in this respect When you have been in Desertion have you not said that Christ is gone and that he wil never come again and yet hath not Christ come again Yea and have you not said in the day of your Desertion If ever Christ do return again I will never make such unbeleeving Conclusions as I have done and hath not Christ returned after this Now then when Satan comes and suggests jealousies of Christs Love unto you why are not you more peremptory Why do you not say to him this I have heard before Satan thou told'st me this before that Christ was gone and would never return again but I have found it false he did return and therefore through Grace I wil never beleeve these false reports of Christ Christ is faithful I have alwaies found him so those whom he loves he loves to the end and I know he loves me Satan for I love him for my love is but the reflection of his love I â—ould not love him if he did not love me first and through Grace I love him I know he loves me because he hath changed me and is every foot sending some tokens of love one Promise or another to uphold my heart yea I know Satan that Christ doth love me because thou tellest me that he hates me and if he hath loved me once he wil love me to the end and therefore though for the present he hides his face from me yet I shal see his face again Thus gather in your Experiences and plead with Satan or your own unbeleeving hearts according unto all these Experiences so shall you be able to live in the time of this Desertion and never be discouraged whatever your desertions be And so much for the Sixt Instance A LIFTING UP In case of AFFLICTION Sermon X. PSALM 42.11 Why art thou cast down O my Soul Stepney June 1648. and why art thou disquieted within me c. SOmetimes the Discouragements of the Saints are drawn Instance 7. From their outward Afflictions and Relations So it was here with David for saith he verse 3. My tears have been my meat day and night Whereupon ver 5 6. My Soul is cast down within me Then ver 7 8. All thy billows are gone over me Ver. 10. As a Sword in my Bones whilst they reproach me dayly Then ver 11. Why art thou cast down O my Soul and why art thou disquieted within me To the like purpose he speaketh in the next Psalm Why go I mourning because of the oppression of the Enemy ver 2. Then ver 5 6. Why art thou cast down So that hiâ—â—â—â—ard Discouragements did arise very much from his outward Afflictions And thus it is ordinarily with the People of God for faith one Never was any so Afflicted as I have been and am I confess that National Calamities are very great but besides National Miseries I have many and many personal Afflictions and therefore now it is that I am thus discouraged have I not reason for it No. Answ 1 First I grant and confess It is no new thing for Gods own Children to be much afflicted These are they that came out of great Tribulations Rev. 7. And Answ 2 Secondly When Gods People are so afflicted they are and wil be very sensible of their Affliction in some respects more sensible than wicked men for the more apprehensive a man is of Gods displeasure under Affliction the more sensible he must needs be of the burden of it Now the Saints and People of God in the day of their Affliction are more apprehensive of Gods displeasure than wicked men are and so in some respects are more sensible of their Afflictions Yea Answ 3 Thirdly As they are and wil be very sensible of their Afflictions so they are very apt to be much discouraged by reason of them And therefore said the Psalmist Psal 143. Therefore my soul is overwhelmed within me and my heart is desolate Why Read verse 3. and ye shal find the reason Because the Enemy oppressed me And was not Jâ—shua thus exceedingly cast down when a party of his men fel before the men of Ai See how he lies on the ground Chap. 7. and what Language he speaks even the same for substance that murmuring Israel had spoken for they said Would God we had stayed in Egypt And saith he Would God we had stayed on the other side Jordan yet Joshua a most gracious holy blessed Servant of God So that Gods own People are apt to be much discouraged by reason of their Afflictions and outward Sufferings But now I say Let a mans Afflictions be never so great yet if he be In Christ and have made his peace with God he hath no reason to be cast down or discouraged whatever his Afflictions be for saith our Savior In the World you shall have trouble but be of good Comfort I have overcome the world And the more a man is discouraged under his Afflictions the less able he is to bear it So long as a mans hand hath skin upon it he is able to put it into the sharpest Vinegar without smarting but if the skin be off it doth smart exceedingly and he can hardly bear it So long as a mans bones are knit together and in joynt he may stand under a great burden but if the Shoulder-bone be out of Joynt who can bear a burden And what do al our Discouragements but dis-joynt the Soul put the Spirit on the Rack Discouragements make Afflictions to 〈…〉 longer An impatient Patient makes a cruel Physitian And the more the Child cries under the Rod the longer the Rod is continued What reason therefore for our discouragements under Afflictions But this Truth wil appear if you consider 1. What the Afflictions and Sufferings of the Saints are 2. Whence they proceed 3. What accompanies them 4. What follows upon them and is wrought by them First As for the Afflictions themselvs 1. They are part of Christs Purchase for you Look upon Pauls Inventory 1 Cor. 3.21 All things are yours whether Paul or Apollo or Cephas or the World or Life or Death or things present or things to come So that Death it self the King of Terrors and Afflictions is here reckoned amongst the Goods and Chattels which Christ hath purchased for you and left unto you and if Death be yours then al Afflictions are yours and who wil be afraid of that which is his own 2. They are the Gift of God To you it is given not only to beleeve but
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
but Satan comes and wresteth his staff out of his hand and beats him therewithal then comes Jesus Christ and takes it out of the hands of both O! saith the Child of God but I pray thee Lord give me this Creature-Comfort for it is my Staff true Child saith Christ it is thy Staff but thou hast not strength to weild it against Satan he wil abuse thee with it therefore I wil keep it from thee and in due time thou shalt have it again Doth Christ our Lord and best friend do him any wrong in keeping it from him Object 2 O! but my Afflictions are not ordinary and usual but new and strange Answ You think so but the Apostle saith Think it not strange concerning the fiery tryal as if some new thing had befallen you And what if God wil carry you to Heaven by some back way and let you in at some back door hath not he promised to lead us in a way that we have not known Object 3 O! but I do not only want one mercy but I do want another and another Afflictions come thick and I see no end I feel no bottom Answ And was it not so with David the Type of Christ Psal 40.1 2. I waited patiently for the Lord and he inclined his Ear unto me and heard my cry he brought me out also of an horrible pit or as some read it out of an unbottomed pit out of the miry Clay and set my feet upon a Rock and established my goings Three things here that are most observable 1. David was in such an Affliction wherein he did feel no bottom at the first saw no end 2. Though he felt no bottom at the first yet at the last he did and a Rock which God set his feet upon and established his goings 3. Till he did find this Rock he prayed and waited patiently and he was not discouraged What therefore though our Afflictions be as thick as any mire that therein you do stick so fast as you cannot get out that you feel no bottom see no end yet if in this case you pray and cry and wait patiently on the Lord as David did you shal be set upon a Rock in due time and your goings shall be also established And whereas you say That your Afflictions are thick and long and hard How long man What! is your Bush consumed Do they not make you long more for Heaven When the Apprentiship is hard and tedious the yong man longs for the day of his Freedom O! saith he that I were in my Fathers House O! that the time of my Freedom were come So here Long and hard Afflictions make us long more for Heaven Now will ye count that too long which makes you long more for Heaven And as for your Relational Comforts Did God ever take away the Comfort of an outward Relation and not make it up in the sweetness of Spiritual Relations Object 4 But this is not all my case for I do not only want such and such Comforts I do not barely want the Comforts and the love of my Relations but I feel the anger and the smart of them for my own familiar friends and acquaintance are become mine Enemies they reproach me curse me speak all manner of evil of me without cause and this they do since I set my face towards Heaven Time was heretofore when they did love me dearly but now they hate me they persecute me and do all manner of evil to me and is this nothing is not this a just cause and reason for my Discouragement Answ No For if our worst Enemies be somtimes our best Friends then what reason is there that we should be discouraged although we be much opposed Now so it is many times as our best Friends are our worst Enemies by flattering us so our worst Enemies are our best Friends by making us more watchful So many Enemies so many School-Masters saith one Totidem inimici totidem paedagogi Hath not our Lord and Savior Christ said Our Enemies are those of our own house they shall ever revile you and persecute you but blessed are you when they do all this for my Name sake And I pray tell me Whether is it worser to be persecuted or to be a Persecutor Your Friends persecute you speak all manner of evil and do al manner of evil to you even since you have looked towards Christ and for his sake â—hey do it for his sake ye are persecuted opposed maligned but you might have been the Persecutor and they the persecuted Which is worst Will you not say O! it is infinitly better to be opposed for the way of God than to oppose and to be persecuted than to persecute I would chuse rather to be persecuted than to be a Persecutor God might have left you to be a Persecutor and your persecuting Friends might have been persecuted by you but now that God hath so ordered it by his Providence and Grace that you are persecuted and they persecutors have you any reason to complain or to be discouraged Know ye not that the world hateth his own So long as the por stands empty and there is no Honey in it the Bees and stinging Wasps do not gather about it but if once there be Honey in it then they flock about it And so long as you were empty of what is good and walked on with an empty heart no opposition was made unto you But now these stinging Bees and Wasps flock about you what doth this argue but that you have gotten some Honey somwhat that savoreth of good and of Christ which you had not before why should you not therefore rather praise God for what you have than be discouraged under your opposition Object 5 This is not my case For I praise God I do not meet with any opposition or persecution from my friends nor do I need for my very Affliction is an opposition unto what is good my Affliction doth indispose me unto what is good and expose me unto what is evil to temptations and many sins it keeps me from Duty from Ordinances and Opportunities of doing and receiving good and therefore I am thus discouraged under my Affliction have I not cause and reason now Answ 1 No For it may be that you are mistaken here and think that you are hindred from the Work of God when indeed you are not We read of Paul that he was whipped up and down the streets like a Rogue that he was oft imprisoned and who would not think but that his reproaches and imprisonments should hinder him in the work of his Ministry But he saith That his Sufferings turned to the furtherance of the Gospel Answ 2 When God leads a man into an Affliction then God doth call him to another work So long as a man is well and in health he is bound to go abroad and to hear the Word but when he is sick then his work is not to hear but to be patient
and quiet under the hand of God then he is called to that other work which his Affliction doth lead him to It may be your Affliction may hinder you from your former work which God hath call'd you from but it doth not hinder you from that work whereunto you are now called by your Affliction And what though my Affliction doth hinder me from my former work yet if God wil not fault me for the neglect of that have I any reason to be discouraged becaus I do not do it This is certain That if God cal me to a new work he wil never blame me if I lay by the former You wil not blame your Servants if they lay by their former work when you call them to a new and when God leads into a new Affliction then he doth cal to a new work Answ 3 And as for matter of Temptation and Sin this is certain That that Affliction doth never expose a man to a new sin which doth make him sensible of his former sin Now as you have heard the Afflictions of the Saints do both discover and heal their sins making them sensible of them which they were not before And if you look into Psal 125.3 you find a Promise to this purpose The Rod of the wicked shall not rest on the Lot of the Righteous lest the Righteous put forth their hand to iniquity As it is with a Master that sets his Servant to beat the dust out of his Garment though he cause the rod or stick to pass upon the Garment yet he will not suffer it to rest so long upon the Garment as it shal be torn thereby Your Affliction is Gods Rod and he suffers it to pass upon your Garment Why That he may fetch out your dust therewith but he wil not suffer this Rod to rest so long upon you as to tear your Garment Lest the Righteous put forth their hand unto iniquity saith the Text. Answ 4 And if this fear of yours be a good sign of your Grace then why should you be discouraged in this respect Now what better sign of Truth and Uprightness of heart have you than this That you are therefore troubled at your Affliction because it doth expose to Temptation and Sin and because it doth hinder you from what is good Do you not say so Lord thou knowest I am therefore afflicted under this Affliction not because of the burden of it so much but because thereby I am hindred from doing and receiving good and exposed to such Temptations as for the Affliction it self though it be great yet Lord thou knowest I should submit to it and be quiet under it were I not thereby exposed unto what is evil Here now is sincerity here is uprightness and will you then be discouraged nay rather have you not cause and reason to be much encouraged Object 6 This is not my fear or cause of my discouragement but I am under a great and sore Affliction so and so afflicted and I fear I have brought my self into this Affliction by my sin had not my sin been the cause of my Affliction I should not be troubled but O! my Affliction is great and long and I am perswaded that my own sin is the cause thereof yea and that which aggravateth the matter is I cannot find out what the sin is if God would but discover it to me I should be more at quiet but my sin is the cause of my affliction and I know not what the particular sin is that hath brought me into this affliction and have I not just cause and reason for my discouragement now Answ No For did not Jonah bring himself into his Affliction by his sin and yet when did God more fully appear to him than when he was in the Whales Belly Did not David bring himself into his Affliction by his sin he sinned in the matter of Vriah and the Lord said The Sword shall never depart from thy House and what was the Sword of Absolon but an Affliction which dropped out of that Threatening brought upon him by his sin and yet when was Davids heart in a better frame If saith he the Lord have any pleasure in me he will bring me back to the Ark again if not let him do with me what seemeth good in his Eyes And when did God more fully appear to David than under this Affliction for he prayed The Lord turn the Counsel of Achittophel into folly and God heard him presently And if ye look into Deut. 4. you shall find a standing Promise made for your Comfort in this matter verse 25. If you shall corrupt your selves and make a graven Image or the likeness of any thing and shall do evil in the sight of the Lord to provoke him to anger I call Heaven and Earth to witness against you this day That you shall soon utterly perish from the Land ye shal not prolong your daies the Lord will scatter you among the Nations and you shall be left few in number among the Heathen and there you shall serve gods the work of mens hands But if from thence thou shalt seek the Lord thy God thou shalt find him if thou seek him with all thine heart and all thy soul 1. Here was a great Affliction to be driven out into another Country 2. This Affliction was caused by their great sins 3. Yet the Promise is That if from thence from this valley and bottom they did seek the Lord he would shew mercy to them And all this in the times of the Law and is not God as gracious now in the times of the Gospel as then in the times of the Law And what though you cannot find out what the particular sin is it is good to search but somtimes it is better for a poor soul that it is not discovered For if I be under an affliction for some particular sin and find it out then I am once humbled for it and go no further but if I find it not out I search and search and so am humbled continually for many sins and therefore I say it is somtimes better that the particular sin is not discovered Why then should a godly gracious soul be discouraged in this respect Surely he hath no reason for it Object 7 Yet there is one thing sticks with me in regard of personal Afflictions I fear that they do not come from Gods Love were I certain that this Affliction did proceed from Gods Love then I should never be troubled but I even see the visible Characters of Gods displeasure and anger engraven upon my Afflictions and therefore I am thus discouraged have I not cause and reason now Answ 1 No For if Affliction do rather argue Gods Love than Hatred then have you no reason to be discouraged Now though Affliction do not argue Gods Love yet I say it doth rather argue Love than Hatred A man may be no Father to a Child yet he may correct him But if two Children commit
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
toyled al their night or day and have caught nothing then no new thing doth befal you in case you want success Now ye know and have read how it was with Noah an hundred and twenty yeers he preached to the old World and not one soul was saved but his owâ—â—â—ily eight persons in the Ark. Did not Jeremiah also toyl in his day and night and what did he catch Read what he saies Jer. 6.29 The Bellows are burnt the Lead is consumed of the fire the Founder melteth in vain for the wicked are not plucked away Reprobate Silver shall men call them Yea doth not Christ himself say Cogitent sibi hanc causam cum Christo communem esse Calvin Esai 49. I have labored in vain I have spent my strength for naught And do you think to fare better in this case than Noah Jeremiah Christ himself I confess the want of success in our work is a great Temptation even one of the greatest Temptations yet if God will have me lay out my strength in vain why should I be discouraged The good Physitian doth not lose his Fee though the Patient die nor shal you lose your Reward though ye have no success Object 7 Yet this is not the thing which doth trouble me for I acknowledg that I have been entrusted with many Services and God hath called me to them I have been willing thereunto and have had some good success but when I look into the Scripture I find that some have been employed in way of Judgment as Nebuchadnezzar others in way of Mercy as Nehemiah c. Some again have been employed in way of mercy to others as Cyrus and Judas but not in Love and Mercy to themselves Others have been employed in way of Mercy to themselves and others too as Paul and Peter c. Now I fear that either I have been employed in away of Judgment or that I have not been employed in a way of Love and Mercy to my self but for others and therefore I am thus discouraged and cast down have I not just cause and reason now Answ No For if God have employed you and trusted you in his Service in a way of Love and mercy to your self as wel as to others then you have no reason to be discouraged in this respect Now when doth God employ a man in a way of Love and Mercy to himself as wel as for others good When a mans heart is thereby drawn out with Love to God That which ends in Love comes from Love that which ends in your Love to God came from Gods Love to you So in outward Blessings if they end in your Love to God then they came from Gods Love to you So in the matter of Afflictions if I do love God the more by them then did they come from Gods Love to me So also in the matter of Employments if you do love God by them and they do end in your love to God then they came from Gods Love to you When God doth employ a man in his Service in a way of Love and Mercy to him then he doth more or less acquaint him with his design therein and if God do acquaint me with his design in his Work then he doth employ me in a way of Love to me He employed the Assyrian as a Rod in his hand to scourge the People of Israel but they knew not Gods Design they went on upon their own design therefore saith the Prophet Isaiah in the Name of the Lord Cap. 10.6 I will send him against an Hypocritical Nation howbeit he meaneth not so neither doth his heart think so But it is in his heart to destroy Nations not a few The Lord employed Peter to open a door to the Gentiles in the Conversion of Cornelius and though he knew not Gods design at the first yet he did fully know it afterwards for saies he and the rest Now hath God also to the Gentiles granted Repentance unto Life When a man is employed in a way of special Love to his own soul he hath high thoughts of his Employment but low thoughts of his own actings under it therefore said John the Baptist I indeed baptize you with Water but there is one comes after me he shall baptize with the Holy Ghost and with fire whose shoo-latchet I am unworthy to unloose But though the Employment of Corah Dathan and Abiram was good and honorable yet they had low thoughts thereof and high thoughts of their own actings Numb 16.3 for said they to Moses and Aaron Ye take too much upon you seeing all the Congregation are holy as if they should say we are as good as you Why so even because they were not employed in Mercie to their own souls but for others good He that is employed and used in a way of Love and Mercy is very tender of the Name of God and doth so act and work as the Name of God may not suffer or be defiled by him Thus it was with Ezra though the Enemy lay in his way to Judea yet he would not ask a Convoy of the King for saies he I was ashamed to require of the King a Band of Soldiers Ezra 8. and Hors-men to help us against the Enemy in the way because we had spoken to the King saying the hand of our God is upon all them for good that seek him and his wrath is against all them that forsake him Now Ezra was a good man a man that God did call forth to this Employment not only out of Love to others but to himself and thus did he act for God being more careful of Gods Name in the work than of their own safety When a man is employed in a way of Love and mercy to his own soul also then he doth grow in Grace whilst he is exâ—rcising of his Gift A man that exerciseth a Gift for the good of others only grows in Parts and in Pride also But a good man grows in Experience and so he doth grow in Faith he meets with difficulties and deliverances so he doth grow in Faith God discovers himself to him in the way so he stil grows in Faith Love and Holiness God gives him a Promise when he sends him forth as he did give â—o Joshua Chap. 1. this he looks much upon and goes forth in the strength of and so as he uses his Gift in his work he doth grow in gâ—ace thereby but the other doth not He makes no great ouâ—ward bargain of Gods Service neither doth he labor to pocket up much for himself God employed Moses in a great Work but where do you read of any great Estate that he got for himself We read of Joshua That when he had brought the Children of Israel into Canaan and divided the Land by Lot to them then when he had served others in the last place he did serve himself and that in no great matter What did Nehemiah get by his Service not as the former Governors
Ch. mâ—it 〈◊〉 cap. â—0 p. â— 2. is your Obedience in submitting unto your Condâ—tion and to the work thereof Luther said A poor woman knitting of a pair of stockens in a way of Faith doth a greater work than Alexander did in conquering the World It was the Speech of a good man that is now in Heaven The more Riches the more Debts for if a man be not in Christ al his present Riches wil be future Debts he wil wish O! that I had had less of them O! that I had had never a penny And I pray tel me who have most Promises in Scripture the Poor or the Rich the Oppressed or the Oppressor the High or the Low He that is most exercised hath the most Promises and a low Condition is an excellent Commentary upon those Promises When the Sun shines ye see not the Stars but in the night the Stars appear So whilst Prosperity shines upon us we do not see the Promises but when the night comes Adversity comes a dark and low Condition comes then we see those Promises which we saw not before But suppose that a Father hath two Children and to one he gives a brave Garment saying unto him Child take and wear this Garment but there is all thy Portion I shall give thee no more The other he gives a mean Garment to but saith he Child be contented it is nor thy Portion thy Brothers Garment is his Portion but though thy Garment be mean it is not thy Portion I have a good Inheritance for thee Will not this latter Child be contented will he be discouraged think you because he hath not so brave a Garment as the other hath Why take a wicked man and though he have a braver Garment yet it is all his Portion his Portion is in this Life there is all thou shalt have saith God there is thy Portion But now as for a godly man though he have a mean Garment yet it is not his portion O! you that are godly wil you then be discouraged because you have not so brave and fine a Garment as another hath Consider that the Lord himself is your Portion Object 2 O! but I praise the Lord I am not in a poor and low and base Condition my Condition is full enough but I am in an unsettled Condition I am never settled in my Condition somtimes in one Condition and somtimes in another could I be but set led though I had the lesser I should be contented but my Condition is never setled and therefore I am thus disquieted and discouraged have I not some reason now Answ 1 No For I pray what settlement would yon have here in this world The best Estate of men is altogether vanity Is there any settlement in vanity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stetit constitit constitutus sâ—â— Verily saith the Psalmist the best estate of every man or every man in his best estate is altogether vanity so you read it But in the Hebrew it is Every man standing Omnis homo stans as Montanus gives it every man in his most setled Estate so the word signifies Verily every man in his most setled estate is altogether vanity Answ 2 But suppose that your Condition be more unsetled than any others if God hath no design but Love upon you in your unsettlement then surely you have no reason to be disquieted because of this Now I pray why doth the Lord suffer the Condition of his People to be so unsettled in the world but that they may settle upon himself O! saith a gracious heart I see there is no abiding place here therefore I look for one that is to come that hath a Foundation had I been settled in the world I should never have been fixed upon God himself but being unsettled in the world I learn to settle upon God himself God doth therefore carry his Children from Vessel to Vessel from Condition to Condition that their filthy scent may not remain Beloved there is no condition here below that is able to grasp or hold the Love of God to his Children every Condition is too narrow a Vessel to hold the Love of God in and therefore God doth lead his People into several Conditions that so he may have the suller vent for his Love So long as you are in one Condition you do not see or observe your own self and carriage therein and therefore God leads you into a new Condition that you may see what you did in your former Condition For Example When a man is in health he doth not then observe his own carriage in the daies of Health therefore God leads him into sickness and when he is sick then he doth observe what his carriage was while he was in health then saith he how wanton was I how worldly was I how vain was I when I was in health But when a man is sick then he doth not observe his carriage in that Condition therefore Gods leads him into health again and when he is in health then he seeth what his carriage was while he was sick and then saith he how froward was I how impatient was I when I was sick I say a man doth not observe the present carriage of his soul in his present condition and therefore God leads him into a new Condition and then he sees what his carriage was in the old condition Phylosophy tels us Sensibile positum juxta sensorium nulla sit sensatio That if a sensible Object be laid close to the Organ of Sence there wil be no sensation as if a Book be held close unto your eye you wil not be able to read a letter but hold it at a convenient distance and then you may read it al. So here so long as a man is in a condition and that is held close unto him he doth not see his own carriage therein but at a distance he doth wherefore the Lord doth remove him to some distance from his former condition and so he sees and observeth what he was and did therein It is an easie thing for a man to sing when the Psalm is set a Child can do it but it requires some skil to begin it requires some singing skil to turn readily from one tune to another but when the Psalm is begun every one can go on then A poor weak Horse can go on in the Road so long as he keeps the same way but when he comes to turn out of that way into another then he stumbles it requires some strength in a Horse to go readily over the Cart-wracks to go readily from one way into another this requires strength So every poor weak man may go on in the same way and in the same condition this requires no great store of strength but to carry the sameness of heart towards God in variety of Conditions this argues strength this requires skil What therefore if the Lord wil lead you from one condition to another and so draw
comfort of a poor doubting soul Such is this Doctrine of Universal Redemption surely therefore it can be no true friend but is a real enemy to the consolation of a poor doubting and afflicted soul Object 6 But if Christ did not die for all and every particular man how can I conclude that he did die for me Can I raise a Conclusion of Faith unless the Proposition be universal Answ Although I need not answer this Objection because those that make it do themselves answer it from their own Principles and Experience saying That Faith is an assent to the Truth of the Gospel and that they were converted unto God and did beleeve before they held this Doctrine of Universal Redemption Yet for further Answer you must know There is a Faith of Relyance and there is a Faith of Assurance As the Faith of Assurance hath a Shall be of Mercy for its bottom so a May be of Mercy is a sufficient ground and bottom for the Faith of Relyance Jonathan and his Armor-bearer had but a may be of Mercy when they went against their Enemies It may be the Lord will work for us 1 Sam. 14.6 yet they relyed on God Now though Christ did not die for all particular men yet if he died for sinners indefinitly there is a may be of Mercy for me But so it is that Christ did die for sinners indefinitely though not for sinners universally and therefore there is a sufficient ground for me to beleeve and rely on him Ye know or may know That the Act of Relyance is before the act of Assurance I must indeed be assured that Christ is able to save me before I relie on him but I must first rely on him before I can be assured that he wil save me and by this Act of Relyance we grow up into Assurance I know that he will shew mercy to me by my coming to him and relying on him for he hath said Whoever comes unto me I will in no wise cast out Now if my Assurance be raised from the Act of Relyance then the first ground and bottom of the conclusion of my Faith is not this General Proposition Christ died for all but this Indefinite Proposition Christ died for sinners And if the conclusion of Faith must arise from a General Proposition then take it thus Whoever comes to Christ and relieth on him shall be saved or thus Christ died for all those that do come to him and rely on him But I come to him and rely on him therefore Christ died for me and I shal be saved by him So that thus now ye see the want of that General Proposition Christ died for all men is no hindrance to the Conclusion or Assurance of our Faith and therefore you have no reason to be discouraged in reference to this Objection Object 7 Yet there is one thing more that sticks with me even that old Objection which I cannot be rid of When I look into my Condition the Condition of my Soul or Body I find my condition is such as never any ones condition was I have conversed with many a godly man and woman but I do not find that ever he or she was in such a condition as I am and I have read the Scripture but I do not find there that ever any godly man was in such a condition as I am could I be but perswaded that ever any gracious man was in the like condition I should have hope and comfort but I am perswaded that never any godly soul was in such a condition as I am therefore I am thus discouraged have I not cause and reason now Answ 1 No For if it be usual with the Saints and People of God to think thus then you have no reason to be discouraged in this respect Now I pray look what the Church saith in Lam. 1.1 2. Is it nothing to you all ye that pass by behold and see if there be any sorrow like unto my sorrow if there be any condition like unto my condition and it seems that such were the thoughts of Gods People whom Peter did write unto in 1 Pet. 4.12 Beloved saith he think it not strange concerning the fiery tryal which is to try you as though some strange thing happened unto you you wil think that no bodies condition is like unto yours some strange thing is happened unto you And so in the 5. chap. and 9. verse of that Epistle Whom resist stedfast in the faith knowing that the same afflictions are accomplished in your Brethren that are in the world you think that you meet with such afflictions as never were in the World before be not deceived saith he Answ 2 But suppose that your condition be as never any bodies was hath not the Lord said Behold I work a new thing Is not the Name of Christ wonderful and are wonders wrought ordinarily If your condition be as never any bodies condition was then have you an opportunity of glorifying God more than ever any man or woman had then you have an opportunity of glorifying God either in doing or in suffering more than ever any man or woman had And then O! what Grace is here what Mercy is here what Love is here to overcome thy soul withal that thou shouldest have such an opportunity as never man or woman had before And therefore what I said unto you often I must now conclude with Gods People have no reason for their Discouragements whatever their condition be Thus I have now done with this Last Instance and with all the Instances Give me leave to speak somthing by way of Application in reference to the whol and so I wil shut up this Exercise Applic. If all these things be so if this be true That the Children of God have no reason for their Discouragements whatever their Condition be Then what a mighty necessity is there upon us all to look into our Conditions and to consider whether we be in Christ or no whether we be Godly yea or nay whether we have made our Peace with God I or not and whether we have Faith I or no All men have not Faith saith the Apostle Indeed all men say they have Faith and should I go from Seat to Seat and from Bosom to Bosom and knock at every Breast in the Congregation asking Whether doth Faith dwel here or no Unless it were some few troubled ones afflicted in Conscience every one of you would say I do beleeve I praise God I do beleeve I have Faith here within But all men have not Faith and few there be that do beleeve Children yong men and women Faith is not a thing that is born with you it is a harder thing to beleeve than to keep the ten Commandements when once you come to know what it is to beleeve you wil say O! it is a harder thing to beleeve than to do any thing I do not know any thing in al the world that is so hard
Servant from his Meat it argues that he rules over him and if you see a man rise from his Meat at the command of another you say surely this man is the others Servant for he was at Dinner or Supper and the other did but speak or come by him and he took his Hat and Cloak and left all his Meat and followed him So when a man shal sit down to Duty and he shal ordinarily he commanded from his Duty by his Sin what doth this argue but that his Sin is his Master and doth rule and reign over him Illicitae delectationi si resistamus si non consentiamus si membra velut arma non ministremus non regnat peccatum in nostra mortali corpore peccatum enim ante regnum perdidit et sic periit in hac ergo vita quantum ad sanctos attinet regnum perdit in alia perit August de verbis Apost Ser. 66. 2. When Men do yield the Members of their Bodies as weapons of unrighteousness unto Sin then Sin reigns in them Let not sin reign in your mortal Body saith the Apostle that ye should obey it in the lusts thereof neither yield ye your members as weapons of unrighteousness unto sin Rom. 6.12 13. 3. Sin reigns when it usually riseth by opposition 'T is with Sin as with Grace when Grace is in power it riseth by opposition I will yet be more vile saith David and when the beleeving blind man was commanded to hold his peace he cried so much the more Jesus thou Son of David have mercy on me Manifestum igitur est quod credere improbabilia fortitudinis est atque vigoris nostri intellectus sicut amare damnosa molesta et ignominiosa fortitudinis est et vigoris nostri affectus Parisiens de fide p. 2. herein the Power of Godliness is distinguished from the Form Godliness in Power rises by opposition but the Form doth not but the Power of Faith doth the Power of Love doth and the Power of Repentance doth even as a little fire is quenched with water but if the fire be strong it flames and burns out the more by that dish of water which ye do cast upon it So in regard of Sin where it is in power it wil not be quenched by opposition but it flames out the more witness that powerful malice of the Jews against Christ who when they were but a little checked by Pilate they cried out so much the more Crucifie him Crucifie him Doth thy Sin therefore ordinarily rise by opposition this argues that it is Sin in power that it reigns in thee that it is no Sin of Infirmity for a reigning ful breathed Sin is no Sin of Infirmity Thus Negatively Quest But how shal we know then Affirmatively whether our Sin be a Sin of Infirmity Answ 1 Thus If it do meerly proceed from want of Age in Christianity then it is without doubt a Sin of Infirmity There are several ranks and forms of Christians in the School of Christ The Apostle John doth allude unto three Ages I write unto you Fathers saith he I write unto you yong men and I write unto you Babes There are the grown Children of God and there are Babes Babes are weak and full of weaknesses and if your Sin be such as doth arise meerly from want of Age and time in Grace then it must needs be a Sin of a Babe and so a Sin of Infirmity Answ 2 If it be no other Sin than what is incident unto all the Saints then it is a Sin of Infirmity for that Sin which is committed by al the Saints is no reigning Sin but a Sin mortified enervated and weakened there is no reigning Sin in the Child of God Sin reigning and being under Grace are opposed Rom. 6. Let not sin have dominion over you for ye are under Grace Those that are under Grace have their Sin at an under and if the Sin be committed by al the Saints then it doth rather arise from want of strength to resist than from wil to commit Is thy sin therefore no other than what is incident unto all Gods People then surely it is no other than a Sin of Infirmity Answ 3 If it be such a Sin as you cannot avoid which breaks in upon you before you are aware even before you can cal in for help from your Reason and Consideration and which the general bent and frame of your heart and soul is against then it is a Sin of Infirmity Haec peccata quae accidunt ratione operationis sensitivi prevenientis rationem dici peccata ex Infirmitate nam infirmitas humanae voluntatis contracta ex peccato originali magna ex parte consistit in rebellione appetitus hoc est in illa potestate quam habet operandi ante usum rationis ex sola apprehensione sensus Caspens Cursus Theolog. Tract de peccat Disp 5. Sect. 4. Ego sum in carne ego sum in mente sed magis ego sum in mente quam in carne et quia mens regit ego sum in regente August de verbis Apost Serm. 5. for then it doth arise from want of strength to resist and not from wil to commit This was the case of Paul Rom. 7. when evil was present with him being against the general bent and frame of his soul for saith he I delight in the Law of God after the inward man and yet the thing that I would not do that do I Can you therefore say with Paul It is no more I that do it c. for my delight is otherwise and the general bent and frame of my heart is otherwise then may you also say this is mine Infirmity Answ 4 If your Sin be your burden because it is the burden of your Grace then is your Sin your infirmity I speak not of gross foul and scandalous Sins But the Apostle tels us Gal 6. that this Sin of Infirmity is our burden for having said in verse 1. If any one be overtaken you that are spiritual restore him c. he then gives the reason of it at ver 6. Bear ye one anothers burden it seems then that this Sin of Infirmity is a burden unto him that commits it Now a man may be burdened with Sin upon a two-fold accompt Either because he is or shal be burdened with it in regard of pain and punishment or because it is the luggage and burden of his Grace and Duty In the first sense All men may be burdened with Sin even the most wicked man Cain was so burdened when he cried out and said My sin or burden is greater than I can bear In the second sense Only those are burdened with Sin that are Godly Doest thou therefore groan under the burden of this evil though it be no gross and scandalous Sin and that because it is a burden to your Grace and Duties surely it is no other than a Sin of Infirmity Answ 5 An Infirmity
the time of his Liberty he was loose in the time of his Imprisonment he was sullen and when he was at the Stake he was mad with horror of Conscience mad O! but true saving Faith wil not flinch and give in at last The three Children did not only come to the Fire but rid out the storm But I say no more in this only thus Seventhly Though a wicked man may suffer much and that upon the account of his Religion yet he doth not bring forth the quiet fruit of Righteousness but true saving Faith doth it suffers and brings forth the quiet fruit of Righteousness So that now you see by al this that it is Faith alone it is true saving Faith and Faith alone that wil carry a man through Sufferings But then Quest Thirdly You wil say How and by what means can Faith do this What is there in Faith to do it to carry a man through hard things and through all Sufferings although they be never so great Answ 1 First It is the work of Faith to make a man resign and give up his wil to the wil of God and when a man can do so what may he not suffer Answ 2 Secondly It is the work of Faith the proper work of Faith to cleave close unto the Commandement of God True Satan I am an unworthy Creature but God hath commanded me to beleeve True I am a great Sinner but God hath commanded me to beleeve Faith doth peremptorily stick unto the Commandement and it leaves God to answer unto the Objections and Inconveniences that follow upon his Obedience to the Commandement it leaves that to God By Faith Abraham when he was called to go out obeyed not knowing whether he should go Now when a man can do this what may he not suffer Answ 3 Thirdly It is the proper Work of Faith to close with the Gospel whereby the Soul doth receive the fulness of the Spirit the Promise of the Father Now when a mans heart is filled with the Spirit of God what may he not suffer Pray do but consider the Apostles after that the Spirit came upon them you know they would suffer any thing though it were never so great before the Spirit came upon them though they had the Personal presence of Christ they could not suffer any thing though it was never so smal Now Faith doth close with the Promise of the Gospel whereby the Soul doth receive the Spirit of God the Promise of the Father Answ 4 Fourthly It is the proper Work of Faith to look upon the recompence of Reward By Faith Moses had an Eye to the recompence of Reward and so chose Affliction with the People of God Saith our Savior to his Disciples Let not your hearts be troubled How so Lord Saith he I go to prepare a place for you In my Fathers House there are many Mansions Faith shews one the Glory and the Joyes of Heaven and when a man sees those things what may he not suffer Answ 5 Fiftly The more that a man can see the hand of God as a Father upon the Rod the more able he wil be to suffer and the more cheerful Ye bring a Child to School and he sees the School hung with Rods in every corner a Rod and the Child is afraid but if his Fathers House be set with Rods the Child is not afraid in his Fathers House Now Faith true savâ—ng Faith wil shew one the hand of a Father upon the Rod. 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 Answ 6 Sixtly The more a man can see to the end of his Affliction and Suffering the more able he wil be to go through it Now Faith tels a man that there is an end No temptation saith the word of Faith hath befallen you but what is common and with the Temptation there is an out-let there is a door a door in the Ark although the door may be under water and the out-let may be under water Faith doth not only tel a man that there is an end but that the end shal be good and al shal work together for his good yea it tels a man that his affliction shall be but for a moment and that moment shal be recompenced with abundance of Comfort Psal 30. ver 5. For his Anger endureth but a moment in his Favor is Life Weeping may endure for a night but Joy cometh in the morning So also in Isa 54. verse 7. For a smal moment have I forsaken thee but with great mercy will I gather thee In a little Wrath I hid my Face from thee for a moment but with everlasting kindness will I have mercy on thee saith the Lord thy Redeemer Faith tels us this Now when a man knows and considers this what may he not suffer Answ 7 Seventhly It is the proper work of Faith to look on both sides of the Dispensation there is a dark side and there is a light side in Affliction and Suffering Sence and Reason looks only on the dark side but Faith looks to both sides of the Dispensation It is written of Mr. Latimer the blessed Martyr that when he was to go to the Stake taking leave of his fellow Prisoners saith he Be of good Comfort O my Friends and Brethren for though we go to the Stake to day and be burnt to Fire we shal light such a Candle in England as shal never be put out we shal make such a Fire in England to day as shal never be quenched he saw both sides of the Dispensation because he beleeved Faith wil shew one both sides of the Dispensation Answ 8 Eightly It is the proper Work of Faith to see one contrary in another or through another it wil see the Smiles of God in the midst of Frowns it wil see Love in the midst of Anger it will see Order in the midst of Confusion it wil see Mercy in the midst oâ— Misery it wil see a door of Hope in the Valley of Achor Faith it looks upon things with the Prospective of the Promise and the Promise speaks on this wise in Deut. 32. verse 36. saith the Lord there The Lord shall judg his People and repent himself for his Servants when he sees that their power is gone and there is none shut up or left Faith I say sees one contrary in another or beyond another and when a man can do so what may he not suffer And Answ 9 Ninthly and lastly If God do engage to help and succor in afflictions and if the Lord do count himself engaged to succor deliver and help in Affliction because men trust in the Lord surely Faith can do very much in the day of Affliction Now I pray look into Scripture and you shal see that the Lord is engaged upon this account in Psal 37. last And the Lord shall help them and deliver them he shall deliver them from the
yeers and an half he went away and hid himself they could find him before ordinary men might be found but Elias that did this great Work could not be found So an ordinary Faith may be found out but this true saving Faith that doth great things and suffers hard things is hardly to be found There is a common Faith that grows every where As it is in your Flowers and Plants ye have your Field Time and your Garden Time ye have your Field Rose and your Garden Rose your Field Rose grows every where but your Garden Rose grows not every where You have Pibble Stones every where but Diamonds are not to be found every where So there is a Pibble Faith and a Field Faith an ordinary Faith and this you may have every where But this Diamond this Garden Faith to suffer hard things it is hard to be found few there be that have it and therefore few can do great things for God or suffer hard things from men Wherefore beloved in the Lord give me leave to end with this Exhortation to beseech you in Christ Jesus to get this Faith above al getting get this Faith you that have not this true saving Faith get it Some there be here it may be that have Faith good enough to swear by but not Faith good enough to live by true saving Faith a Beleever can live by but he cannot swear by it A true Beleever is very sensible of his Unbelief saith he there was never a more unbeleeving heart than mine I think there is not a man or woman in the World is troubled with such an unbeleeving heart as I. True saving Faith is sensible of Unbeleef and therefore you that have not this true saving Faith labor to get it above al get it Get this true saving Faith and you that have this true saving Faith improve it use it do great things for God and suffer hard things from man yea certainly if you have this true saving Faith you wil be able to do great things for God and to suffer very hard things from man for that is the Doctrine at this time True saving Faith can and will suffer very hard things FINIS SCRIPTURE-LIGHT The most Sure LIGHT The Contents Sermon I. THe Words opened Page 1 An Exhortation to a great Duty ibid. The Duty commanded commended ibid. The Duty is urged and amplified by divers Arguments 1 It is a word of Prophesiâ— ibid. 2 A more sure word Page 4 It is meant comparatively Arguments taken from the use Fulness of the â—o d to us How long we must take heed to it which is the second thing whereby this Duty is amplified ibid. 1 It is not understood of Supernatural Revelation ib. 2 It is noâ— spoken to the beleeving few in respect of the old Testament ibid. 3 It is not meant only of those glorious timeâ— yet to come Page 5 4 It is not meant of Heavenly Glory ibid. 5 The word Until not taken exclusively ibid. DOCT. Scripture Light is our greatest and most sure Light whereunto we shal do wel that me take heed c. Page 6 Opening of it Page 6 1 A good man may be in the dark in a dark place state and condition ibid. 2 Though he be in the dark yet God hath not left him without Scripture Light to walk by 3 The Scripture Light in the most excellent safe and sure Light 4 It is the duty of al the Saints to take heed thereunto and to walk thereby especially in dark times and places I. A good man may be in the dark ibid. 1 Proved by Examples of persons and places Page 7 2 From times of Affliction ib. 3 From great streights ibid. 4 From times of Offences ib. 5 A good man may err and be mistaken in erroneous times Page 8 6 A good man may be engaged in some dissention ibid. 7 He may be under some desertion Page 9 8 He may be under some temptation ibid. II. Though a good man be in the dark yet he hath Scripture Light to walk by Page 10 Quest 1. Have not wicked men Scripture Light to walk by in their darkness ibid. Answ It is nâ—â—â—ght to them ibid. Quest 2. Mâ—◠〈…〉 mans Eyes be 〈…〉 the Scripture 〈…〉 Page 11 Answ 1 In some things they may ib 2 He doth not shut his eyes from any Scripture Light if he be in health and not under some temptation ibid. 3 A good man feels more than he can speak ibid. 4 He hath his intervals of sight though some things be hidden from him Page 12 5 Though he be in the dark yet God doth not leave him so ibid. III. Scripture Light the most excellent safe and sure Light ibid. 1 It is a true light ibid. 2 It is an admirable wonderful light Page 13 3 It is a safe and sure light ib. 4 It is a pleasant satisfying light ibid. 5 It is a full and sufficient light ibid. 6 It is a cleer light in al Truths necessary to Salvation Page 14 7 It is the most excellent Light compared with seven or eight false Lights in these daies cried up by men for great lights ibid. 1 Revelations or Visions 2 Dreams 3 Impressions on the heart with or without the Word 4 Experience 5 The Law and light within 6 Providence 7 Reason 8 Judicial Astrology Quest Wherein doth Scripture light exceed Revelations or Visions Page 14 Answ 1 It is more full ibid. 2 It is the highest light Page 15 3 It is more certain and sure the other are uncertain ibid. 4 There is no danger in taking heed to Scripture light to the other there is for three Reasons Page 16 Quest May not God speak extraordinarily in our daies by Visions and Revelations Page 17 Answ affirmatively He may ibid. The matter set with bounds 1 We must not have itching Ears after Visions and Revelations though we are bound to receive them when God speaks by them for we may not tempt God Page 18 2 If the Revelation be contrary to Scripture it is from the Devil ibid. 3 It is not from the Lord if it be brought to confirm the Gospel for the Doctrine of the Gospel is sufficiently confirmed already ibid. 4 By extraordinary means a mans heart must not be drawn off from the ordinary means Page 19 5 All Visions and Revelations must be tried by the Touch-stone of the Scripture ibid. Sermon II. INSTANCE II Scripture Light compared with Dreams and Voyces Page 20 Scripture Light the best comparatively ibid. 1 Dreams are commonly vain ibid. 2 Dreams are uncertain to know whether they be Natural or Supernatural from God or from the Devil Page 21 Quest May not God speak to us by a Dream now if he will ibid. Answ Affirmatively He may if he please but we have no order to wait for it nor is it a sign of Gods love to me ibid. Quest Is not an immediate voyce from God to be compared with Scripture Page 22 Answ It may be from Hel or
peace because I came so lightly by it Page 14 Answ All peace is the free gift of God for Christ his sake not for our sufferings Page 15 Object I want that Peace within how shall I come by it ibid. Answ The Lord only can speak this peace to thee which he doth speak in the way of his Ordinance ibid. Quest What doth the Lord speak in his Ordinances that may quiet my Soul ibid. Answ 1 You are willed to consider much of the fulness of Christs satisfaction ibid. God for Christs sake works all our works for us Page 16 2 Christ is our Peace-maker we must go to him ibid. The manner how we must go 1 Go in uprightness Page 17 2 Carry the Promise with you ibid. 3 Wait long on Christ till Peace do come ibid. Quest Must we not be humbled for sins committed ibid. Answ In all your Humiliation carry Christ along with you ibid. 4 Labor to mortifie your affections ibid. 5 Walk not with doubting company Page 18 6 When God speaks a little peace to thee refuse it not for it will encrease Page 19 This is amplified Page 20 Sermon II. DOCT. 2. The Saints may be under much discouragement Page 21 Two words in the Text most Emphatical Cast down Disquieted ibid. The words opened by four Questions Page 22 1 How far a good man may be discouraged 2 How it comes that he is discouraged 3 How discouragements can stand with Grace 4 How they may be cured Quest 1. How far may a good man be discouraged Page 22 Answ 1 A Saint may refuse Comfort for the Soul ibid. 2 For the Body also ibid. 3 A good man may refuse Duty Page 23 4 He may be weary of his life ibid. Quest 2. Why doth God suffer his Children to be so discouraged ibid. Answ In general It is for their good Page 24 More particularly 1 It is Gods way to deal so with men ibid. 2 This way God sets a greater price on our inward peace Page 25 3 God will have us to love him only ibid. 4 He thus trains up his Children to more perfection ib. 5 He doth this to keep his Chil-from security Page 24 6 This is explained by the similitude of a Chyrurgeon dealing with his Patient Page 26 Object Can any man foretel a mans discouragement ibid. Answ Affirmatively 1 It may be foretold when a man placeth his Spiritual Comfort on outward Blessings Page 27 2 When a man is unthankful for true peace and not humbled for false Peace ibid 3 When a man doth raise his Comfort only from Grace within and not from Christ without Yet Grace within is 1. A Cause sine qua non 2. It removes all impediments of Comfoâ—t 3. It is a witnessing Cause 4. It is a confirming Cause ibid. 4 When a man layeth his comfort on the impression or coming in of the Word rather than upon the Word iâ— self The words on Psal 16.4 critically expounded Page 28 Quest 3. How can all this stand with Grace ibid. Answ Affirmatively The Saints are never so discouraged but there is some Grace left ibid. Quest Is there no evil in Discouragements Page 29 Answ Affirmatively Very much ibid. Quest 4. What must a poor Soul do to recover its peace lost Page 30 Answered partly by way of Question partly by Direction ibid. 1 Hast thou quite forgot thy former peace Page 31 2 Do you not use the means for restoring your Comforts ibid. Some seek Comfort by way of reasoning with God Some seek it in Duty neglecting their Calling Both are dâ—ceived 3 Have you not so far strained for some outward comfort as to lose your inward comfort ibid. Quest What shall I do that my comforts may be restored Page 32 Answ By Direction in three things 1 Do what you would do to be justified ibid. 2 Seek whether God hath withdrawn his presence for your sin ibid. An Objection answered Page 33 3 Read the Scriptures much ibid. Object What if I do they may not comfort me ib. Answ You cannot tell till you prove it Page 34 Somtimes the Promise comes to us somtimes we go to it ib. Object I shall meet with threatnings in the Scripture ibid. Answ Negatively for Threatnings lead you to the Promise Page 34 Object There are many other things in Scripture that concern noâ— my Condition ibid. Answ Negatively Christ cureth us somtimes by diverting our minds ibid. Quest Where Peace returns what must I do Page 35 Answ 1 Be sure it be true Peace ib. 2 Fall upon Satans Quarters ibid. 3 Put all your Comforts into Christs hands ibid. 4 Spend all for Christ comfort others Page 36 Sermon III. DOCT. 3. Davids condition is put for a pattern Page 42 Habakkuks Condition ibid A Godly man may rejoyce in any Condition ibid. The Saints think they have reason for their Discouragements Page 43 The Saints may have reason for their Discouragements ibid. Quest What have the Saints that is a sufficient Bulwark against all discouragements ibid. Answ 1 A godly man hath a propriety in God ibid. How God is my God Page 44 2 God knows him and his condition ibid. 3 God will not have his People to be discouraged proved from God the Son to God the Father Page 45 4 The Saints have no discouragement but there is a greater Encouragement bound up with it Page 46 God makes our discouragements causes of encouragements Page 47 5 A prayâ—ng man can never be very miserable Page 48 4 The matter of our discouragements is but as a cloud ibid. Quest How shall it appear to be but a cloud ibid. Answ 1 If this Cloud come after the Promise Page 49 2 If a man can see to work Page 50 3 If there be some openings of light with the darkness by intermission ibid. Application Page 51 Object I have reason to be discouraged for I have no feeling of Gods Love ibid. Answ 1 We do not live by feeling but by Faith ibid. 2 The great difference between a Godly man and a wicked man in this Page 52 3 An Exhortation to the Saints not to be dscouraged for four Reasons ibid. 1 You rejoyce Satan when you are discouraged ibid. 2 You grieve the heart of God ib. 3 You do thereby make void the end of Christs coming ibid. 4 You make your self unfit for Christs Service ibid. Quest What shall a man do to bear up against all discouragements Page 54 Answ 1 Never lay your Comforts upon any Condition ibid. 2 Think of Christ in a right way Page 55 3 Check your self for being discouraged ibid 4 Mix the thoughts of your Discouragements with thoughts of Comfort ibid. 5 Mortifie Self-Love Page 56 6 Question your self for being discouraged ibid. So much for the Proof in general Page 57 Sermon IV. The Point is cleered and proved by nine particular Instances Page 58 1 Discouragements from gross sins Page 59 2 From weakness of Grace 3 From their failing in Duty 4 From want of evidence of Gods
in by way of performance but by way of Christ Page 94 Object I have no parts in Duty therefore I am discouraged ibid. Answ 1 God accepts the desire for Christs sake Page 94 2 Thy parts are â—â—swerable to thy grace Page 95 3 Parts and gifts do not commend our Services unto God ibid. 4 Parts recompenced some other way Page 96 Object I want the grace and holiness of Duty ibid. Answ Pearls may grow on Rocks so may some graces on thy rockie heart Page 97 1 Are you contented with the straightness of your condition Answ Negatively ib. 2 If your condition here be no other than the condition of the Saints you have no cause to be discouraged ibid. 3 You would fain have enlargements represent your condition to God Page 98 4 It is Gods way to restrain prayer before he gives enlargements ibid. 5 Dulness in prayer is an ill sin yet the sence thereof is a good sign Page 99 6 Prayer is not powring out of many words but the powring out of the Soul unto God ibid. Object I am not only dull in duty buâ— full of distraction Page 100 Answ This is a great evil yet no cause of discouragement for three Reasons ibid. 1 All men have some distractions in dâ—ty ibid. 2 Distractions shall not hurt us because they please us not Page 101 3 Our distractions move the Lord to pity us ibid. Object I pray and am never the nearer should not that discourage me Page 102 Answ Negatively 1 It is a great mercy that God wil receive my prayer though I never receive the thing I pray for ibid. 2 Gods Children usually think God hears not their prayers when he doth ibid. 3 The Lord not granting your prayer is not alwaies matter of discouragement but somtimes of encouragement Page 103 4 Whoever waited on God by prayer but be received more than he prayed for Page 104 5 Should God presently answer our prayers alwaies we should be discouraged Page 105 Object 1. I fear God denieth my prayer ibid. 1 Answ Affirmatively It may be so to his own children ibid. 2 If the thing you pray for be good for you and you continue praying it is a sign that God rather delaies than denies you ibid. Object 2. I fear God is angry with me Page 106 Answ Was not God angry with Jonah and the Canaanitish woman Page 106 Object 3. But she beleeved there is much unbelief in my prayer ibid. Answ Was it not so with David ibid. Object 4. I am self-ish and pray only by reason of affliction ibid. Answ So it was with Jonah ibid. Object 5. My prayer is not well prepared ibid. Answ Hezekiah prayed for those that came unprepared ibid. Object 6. I am full of passions ibid. Answ What think you of Elijah ibid. Object 7. My condition is such or such ibid. Answ The condition of distressed men paralel'd in Scripture when they look toward Christ ib. Application 1 What encouragements here are for all poor souls to come unto Christ Page 107 2 What a vast difference there is here between a godly and a wicked man ibid. Quest What must I do against discouragements that come from mine own failing in duty or Gods not answering me Page 108 Answ 1 Lay not the weight of your comfort upon duty ibid. 2 Consider that difficulty commends duty ibid. 3 Leave the success of our spiritual things unto God himself Page 109 Sermon VII INSTANCE IV. Object O! I want assurance of the love of God must I not be then discouraged Page 111 Answ Negatively Yet it is a sore evil Page 112 He that wants the assurance of Gods love is neither fit to receive mercy from God nor to praise God ibid. He that wants the assurance of Gods love converseth too much with Satan ibid. Quest How may it appear we must not be discouraged when we want this assurance Page 113 1 Answ negatively For want of Assurance is not that unbelief that condemneth us ib. 2 Want of Assurance shal turn to the Saints good Page 114 They gain experience by it to see the emptiness of their own righteousness ibid. A man learns thus to comfort others Page 115 3 A good man may have comfort though he want assurance Page 115 Object I have no Promise to bring me comfort Page 116 Answ Negatively 1 That must not discourage a Christian for have you not the word of the Gospel ib. 2 The promise of grace belongeth to you proved by three Reasons 1 You do or have rested on the Promise 2. If the Command belong unto you why not the Promise 3. It is your duty to rest on the Promise Page 117 Object 2. Gods Promise in Scripture runs upon some Condition which I cannot perform ib. Answ 1 A good man may apply the Promise though he hath not performed the Condition ib. 2 The condition of one promise is the thing promised in another promise Page 118 3 The condition of the promise is performed for you better than you can perform it ib. Object Instead of a promise there is a threatening on my Soul Page 119 Answ 1 God hath two Arms to draw his Children to him the Arm of Love and the Arm of Anger ibid. 2 Joshua somtimes lost the sight of the promise and for the threatening you know how it was with David Page 120 3 A Threatening from God may be repealed but a promise shall never be repealed ibid. The Reason is God never repeals in the matter of the Gospel Page 121 Object I have assurance of Gods displeasure must I not then be discouraged Page 122 Answ Negatively 1 It may be you look on the back side of Gods dispensation wherein appears his Anger ibid. 2 There is no such testimony of Reprobation in all the Scripture ibid. Object I have been without assurance these many yeers yet living under Gospel means therefore I look for none Page 123 Answ Negatively 1 Our evidence for Heaven is in Gods keeping ibid. 2 Consider four Propositions 1 A man may have saving Faith who hath no assurance of Gods love ibid. 2 A man may have strong Faith and assurance yet many doubts Page 124 3 A man may have strong faith and assurance yet for a long time be deprived of the feeling of it ib. 4 A godly man may live and die doubting ibid. 3 Though some may die doubting and yet be saved a man may from Scripture fetch Arguments from whence he may ordinarily conclude he shal be saved Page 125 Arg. 1. There is a faith of Reliance from whence we may conclude a faith of Assurance Page 125 Arg. 2. God hath done great things for thy soul in trouble thou maiest conclude he will do more ibid. Arg. 3. If thy heart be upright in the matter of assurance God wil give it thee ibid. Arg. 4. If a man can praise God for what he hath though his condition be very sad Page 126 Arg. 5. If the Lord be the health of your countenance you shall
difficulties then have you no reason to question your Call in regard of Difficulties Now I pray tel me when Moses went to bring the Children of Israel out of Egypt had not he a cleer Call for that yet what abundance of difficulties did he meet with in his way to â—t And when the Jews came out of Babylon did they not meet with many Difficulties Some at their coming out some in their way some at the building of the Temple yet had they not a Call and a cleer Call thereunto Without al doubt they had Surely then you mâ—y have a Call and a cleer Call to your Work and Service yet you may meet with many difficulâ—ies in your way and therefore have no reason to be discouraged in this respect Object 5 But I am not troubled afflicted or discouraged in regard of my Call for I am perswaded that God hath called me to his work and Service But I am most unserviceable I do not do that work and Service which I am called unto I lie like a dry log or chip in the family and place where I live O! I am most unserviceable and therefore I am thus discouraged Answ That 's ill indeed for every good and gracious man is a serviceable man more or less he is serviceable in his Place and Condition Onesimus before converted was unprofitable but being converted now profitable saies the Apostle A good man in Scripture is compared to those things that are most profitable Is the wicked compared to the green Bay-tree which doth bring forth no Fruit the gâ—dly is compared to the Olive Tree which is all profitable the Fruit profitable the Leaves Bark and the Tree profitable Is a wicked man compared to the Goat a good man is compared to the Sheep and what is in a Sheep not profitable its Flesh is profitable its Wool profitable its Skin is profitable yea it s very dung is profitable and such a Sheep was Paul nothing in Paul not profitable and serviceable will ye instance in his Jewish and Natural Priviledges he makes use of them Phil. 3. to advance the righteousness and knowledg of Christ yea All these saies he I count as dung and dross in regard of Christ Wil ye instance in his Conversion to Christ he doth make use of that to convert others and to establish others Acts 17.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aratus 1 Cor. 15.33 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Menander 1 Tit. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epimenides by frequent telling the story of it to others Wil ye instance in his Parts Gifts and Learning he makes use of his Hebrew somtimes somtimes of his knowledg in the Heathen Poets somtimes of his knowledg in the Roman Customs Wil ye instance in his friendship acquaintance and interest in men thâ—t he makes use of wiâ—h Philemon from Christ in the case of Onesimus Will ye instance in his Afflictions he doth make use of them to perswade his People to their Duty I Paul a Prisoner of Christ do beseech you c. Will ye instance in his Temptations he doth make use of them and tels the Corinths how he was buffered by Satan Wil ye instance in his Sins he doth improve them also for the Advancement of Gods Grace I was a Blasphemer c. saith he but I obtained mercy Thus ye see there was nothing in Paul not profitable he was all over serviceable and profitable and if ye be one of these Sheep you will be serviceable and profitable in your Place and Condition more or less I remember the Speech of a Martyr when he came to die and to be burnt for Christ O! said he Thus long have I grown in the Orchard of Christ and have born some Fruit though not much yet some and now that I grow old and dry and can bear Fruit no longer shal I be taken and thrown into the Chimney to make a fire for the warming of others what a great mercy and blessing is this Ye know what Solomon saith Whatever thou findest in thine hand to do do it with all thy might and what Jeremiah saiâ—h Cursed is he that doth the Work of the Lord negligently Art thou therefore unprofitable unserviceable then have you cause to be humbled Yet even in this respect you are not to be cast down or discouraged For Either you are unserviceable because you want abilâ—â—â—es or because ye want wil and heart thereunto If you say yoâ—â—â—t Abilities I have spoken to that already If you say you are unwilling and do want heart thereunto then why do you thus complain He that complains of his own unserviceableness is noâ— unwilling to serve the Lord But you complain and say O! I am most unserviceable therefore you are willing and have an heart to serve and if you can speak in truth with Samuel and say Speak Lord for thy Servant is ready to obey then you are not unwilling to serve the Lord. Now cannot you say thus in truth Yes through Grace I am able to say Speak Lord for thy Servant is ready to obey Surely then you are not unwilling this your unserviceableness doth not arise only from your unwillingnes and want of heart and therefore you have no just reason to be discouraged in this respect Object 6 But this is not the matter which doth pinch with me for according to my poor Abilities I have labored and have been truly willing to serve the Lord in my Generation but I labor work and take pains and all in vain I labor and have no success in my labor I work and have no success in work I serve and have no success in my Service and therefore I am thus discouraged have I not cause and reason now Answ 1 No For possibly you may be mistaken in the matter of success you may have good and great success and not know thereof There is a time when the Seed doth lie dead under the clods and saith our Savior Vnless the Seed dies it abides alone Should the Husband-man complain in this time that he hath no success in his sowing If the Devil do oppose by the World without and assault you with Temptations within it argues that there is good success though you know it not Now don't the World oppose you and don 't the Devil assault you with Temptations discouraging you for want of success Yes that he doth then there is some good success though for the present it be hidden from your Eyes This is a certain sign said Luther to Spalatinus That your Work is neither ungrateful to God nor unprofitable to the Church in that you are troubled with these Temptations for if it were unpleasing to God you would rather long after it as they do that run before they be sent Whereas Satan when he finds such as are truly sent by God and pleasing to him he makes them a weary of their work by these and the like Temptations Answ 2 And if Gods own dearest Children have somtimes labored or