counsels What Doth the truth vary according to mens judgements must we bring the strait Rule to the crooked Timber for to be measured Shall the judgement of any man be the rule of Gods unerring truth Shall present men interpret it thus and say it is so now And shall others that succeed after say what ever it was then now it is thus and must we beleeve all God forbid This declareth That no man can dispence with Gods Law this written Word is alike in all truth is truth and errour errour whether men think it to be so or no. Reason is reason in Turkes as well as amongst us The light of nature is the light of nature in any Countrey as well as here Principles of nature vary not as Languages doe they are inbred things And if Principles of nature be inviolable and indispensable much more is Divinity Filth is filth wee all confesse opinion ought not to bee the rule of things but the nature of the thing it selfe Therefore what is against nature none can dispence withall God cannot deny himselfe What is naught in one age is naught in another and for ever naught There is no Monarch in the World can dispence with the Law of nature or with the Divine Law of God For the opinion of any man in the World is not the rule which hee may comfortably live by but the undoubted light of Christs written Word I speake this the rather to crosse their base practices who when God cals them to stand for his cause and truth they will bend and bow the sacred truth which is alwayes Yea and Amen to their owne by ends and base respects As if the opinion of any man in the world were the rule of their faith and obedience This is to make God no God Is not right right Is not the Law the Law Is not the Word of Christ a word that alters not but remaines stedfast to all eternity Assure your selves there is a truth of God that we must maintaine to the death not onely in opposing Heresie but resisting of impiety wheresoever we meet it Iohn Baptist was a Martyr when hee stood out against Herod and said Thou must not have thy Brother Philips Wife He would not be meale-mouth'd in reprooving his sinne but cried out against the unlawfulnesse of it though it cost him his life Men ought to suffer for the truth and not for base ends deny the least word of God because it is a divine sparkle from himselfe For all the promises of God in him are yea and in him are Amen This comes in after this manner the word that I preached saith Paul is unvariable because Christ himselfe is alwayes yea and I have preached nothing but Jesus Christ among you my preaching then must needs be a certain and immutable truth There are divers readings of the words but the most materiall is as this Translation and the best Expositors have it All the promises of God in Christ are yea that is they are certaine and constant in him And then they are Amen that is in Christ they are fulfilled In him they are made and in him they are accomplished The whole carriage of the promises are in Christ for his sake they were first given and in him they shall be performed As Christ himselfe was yesterday and to day and the same for ever so are all Gods promises made in him undoubtedly eternally and unchangably true to all posterities Here are divers truths which offer themselves to our consideration First take notice that since the fall of man it hath pleased our good God to establish a Covenant of grace in Jesus Christ and to make him a second Adam by whom we might be restored to a better estate than ever wee had in the first Adam In which happy condition there can be no intercourse betwixt God and man without some promise in his Christ so that God now deales all by promises with us The reason is this how can poore dust and ashes dare to challenge any thing of the great Majesty of Heaven without a warrant from himselfe How can the Conscience be satisfied Conscience you know is a knowledge together with God How can that rest quiet in any thing but in what it is assured comes from God And therefore for any good I hope for from God it behooves me to have some promise and word of his mouth for it this being his constant course of dispensation to his people While we live in this world we are alwayes under hope We rejoyce in hope of the glory of God Now hope lookes still to the promise whereof some part is unperformed How doth Heaven differ from Earth but in this Heaven is a place all for performances here we have some performances to encourage us but are alwayes under some promise not yet accomplished And therefore the manner of our apprehension of God in this world exceedingly differs from that in Heaven Here it is by faith and hope there it is by vision vision is fit for performance Faith and Hope looke alwayes to a word revealed God therefore rules his Church in this manner for their greater good Alas what can we have from God but by the manifestation of hiis own good will May we look for favour from God for any thing in our selves It is a fond conceit Againe God will have his Church ruled by promises in all ages to exercise the faithfull in prayer and dependance upon him God will see of what credit is amongst men whether they will rely upon his bare promise or no. He might doe us good and give us no promise but he will try his graces in us by arming us against all difficulties and discouragements till the thing promised be performed to us Promises are as it were the stay of the soule in an imperfect condition and so is faith in them untill our hopes shall end in full possession and wee must know that Divine Promises are better than earthly performances Let God give man never so much in the world if hee have not a promise of better things all will come to nothing at the last And therefore God supports the spirits of his servants against all temptations both on the right hand and on the left by sweet promises Hee will have them live by faith which alwayes hath relation to a Promise This is a generall ground then that God now in Christ Jesus hath appointed to governe his Church by way of promises But what is a Promise A Promise is nothing but a manifestation of love an intendment of bestowing some good and removing some evill from us A declaring of a mans free engagement in this kinde is a Promise it alwayes comes from love in the party promising and conveighs goodnesse to the beleeving soule Now what love can there be in God to us since the fall which must not be grounded on a better foundation than our selves If God love us it
his dayes God did this to mind him that he had that strength whereby he prevailed out of himselfe A Christian then should set upon nothing in his owne strength Hannah saith comfortably No man shall bee strong in his owne might God is all our sufficiency man naturally affects a kinde of divinity and will set upon things in confidence of his owne abilities without prayer and seeking of Gods help hee thinkes to compasse great matters and bring things to a good issue by his owne wit and discretion Oh delude not your selves this cannot be Acknowledge God in all thy wayes and hee shall direct thy paths seeke unto the Lord in every enterprize thou goest about acknowledge him in the beginning progresse and issue of all thy employments what doe we but make our selves gods when wee set upon businesse without invocation and dependance A Christian is wondrous weake even vanity of himselfe but take him as he is built upon the Promises and as he is in God and then he is a kind of almighty person â—e can doe all things through Christ that strengthens him A Christian is in sort omnipotent whilst hee commits his wayes to God and depends upon the Promise otherwise he is weaknesse it selfe the most impotent creature in the World Let God therefore have al the glory of our establi shing and depend on him by prayer for the same As all comes of his meere grace so let all returne to his meere glory Not to us Lord not to us but to thy Name he given the praise it is the song of the Church militant on Earth and it is the song of the Church triumphant in Heaven that all glory is to God in the whole carriage of our salvation The Promises are in him hee only made the covenant and he must performe it to us without him we can doe nothing labour therefore to be wise in his wisdome strong in his strength to be all in all in Christ Jesus How shall wee know that a man hath establishing grace His assurance is firme when his temptations are great and his strength to resist little and yet notwithstanding he prevailes over them Sathan is strong and subtill now if we can stand against his snares it is a cleere evidence of greater strength than is in our selves In great afflictions when Goâ— seemes an enemy and clouds appeare betweene him and us if then a mans faith can break through all and in the midst of darknesse see God shining in Christ upon him and resolve Though thou kill me yet I will trust in thee here is a strong establishing In the times of martyrdome there was fire and faggot and the frownes of bloudy men but who were the persons suffering Even many Children Old men and Women the weakest of creatures notwithstanding the Spirit of God was so strong in these feeble ones as their lives were not pretious to them but the torments and threatnings of their cruell Persecutors were cheerfully undergone by them as Heb. 11. Here was Gods power in mans infirmity If we have not something above nature how is it possible wee should hold out in great trials Meanes to obtaine stablishing grace By what meanes may a Christian obtaine this stablishing grace First labour for fundamentall graces if the root be strengthened the Tree will stand fast Humiliation is a speciall radicall grace the foundation of Religion is very low abasement of spirit is in all the parts of holinesse every grace hath a mixture of humility because they are all dependances on God Humility is an emptying grace and acknowledgeth that in our selves there is nothing If God withhold his influence I am gone if he withdraw his grace I shall be like another man as Sampson was when his haire was cutoff Selfe-emptinesse prepares for spirituall fulnesse When I am weak saith blessed Paul then I am strong that is when I feele and acknowledge my weaknesse then my strength encreases otherwise a man is not strong when he is weake but when he is sensible and groanes under the burthen of his infirmities then is he inwardly strong Another fundamentall grace is dependance upon God for considering our owne insufficiency and that faith is a grace that goes out of our selves and layes hold of the righteousnes of another to justi fie us nothing can be more necessary to quiet the soule Beleeve and you shall be established as the Promises are sure in themselves so should we repose firme confidence in them But how doth God establish us by faith By working sound knowledge in us This is life eternall to know thee Iohn 17. When we know the truth of Gods word aright we have a firme ground to depend on for the more a man knowes God in Covenant the more hee knowes Christ and the promises the more he will trust and rely upon them They that know thy name will trust in thee saith the Prophet Therefore labour for certainty of knowledge that thou maist have a certainty of faith What is the reason our faith is weak Because wee are carelesse to increase in knowledge The more wee know of God the morewe shall trust in him The more we know of a man that he is able and just of his word the more safely we put confidence in him So the more our security is in Gods promises as his bonds encrease so our trust will be strengthened Thirdly if thou wouldst have stablishing grace beg it earnestly of God Our strength in him is altogether by prayer bind him therefore with his owne promise beseech him to do unto thee according to his good Word he is the God of strength desire of him the spirit of strength alledg to him thy own weaknesse and in ability without him that if he helps not thou shalt soone be overcome lay open thy wants in Gods presence shew him how unable thou art of thy selfe to withstand temptations to beare crosses to performe duties to doe or suffer any thing aright turne his gracious promises into prayers desire God that hee would stablish thee by his grace that he would prop and uphold thy soule in all extremities What is the reason that Christians are so daunted and flie off in time of danger They have no faith in the promise The righteous is as Mount Sinah that shall not be moved hee builds on a foundation that can never be shaken for the heart is never drawne to any sinfull vanity or frighted with any terrour of trouble till faith lets goe its hold out of God there is nothing for the soule safely to stay it selfe upon No marvell to see men fall that rest on a broken Reed Alas whatsoever is besides God is but a creature and can the creature be other than changeable The comfort that we have in God never fadeth it is an abiding lasting comfort such as contents the soule and satisfies all the wants and desires of it which things
but a little signe of grace in me Be not discouraged you know in wax though the stamp be almost out yet it is currant in Law notwithstanding Put the case the stamp of the Prince be an old Coyne is it not currant though it bee crackt Suppose the mark of the Spirit should bee dim and blurred scarce discernable in us this ought to bee our shame and griefe yet some evidences of grace are still remaining there are some sighes and groanes against corruption which may continually support us if we mourne in our spirits and doe not joyne with our lusts nor allow our selves in them this is a divine impression though it bee as it were almost worne out the more comfort wee desire the fresher she should keepe this seale of comfort And labour to grow in faith and obedience that we may reade our evidence cleerely that it be not over-growne with the dust of the world so as we cannot see it Sometimes Gods children have the graces of the Spirit in them yet they yeeld so much to feares and doubtings that they can read nothing but their corruption When we bid them puruse their evidences they can see nothing but worldlinesse nothing but pride and envie because they grieve the holy Spirit by their negligence and distrust Though there be a stamp in them yet God holds the soule from it and gives men up to mistake their estates for not stirring up the graces of his Spirit in them Honour God by beleeving and he will honour thee by stamping his Spirit more cleerely on thee what a comfort is it to have the evidence of a gratious soule at all times When a man carries about him the marke of the Spirit what in the world can discourage such a soule On the contrary if a man have not something above nature in him when death judgement comes how miserable is his condition If a man be a King or an Emperour of the World and have not an interest in Christs righteousnesse ere long he shall be stripped of all and adjudged to eternall torments Oh the excellency of mans soule a Jewell more to be prized then a Princes Diadem It is the solly of the times to set up curious Pictures but what a poore delight is this in comparison of the ambition of a true Christian to see the Image of Christ stamped in his soule to finde the joy of the Spirit and God speaking peace to his inner man The transforming of our selves into the image of Christ is the best Picture in the world therefore we should labour for the new creature that as we grow downeward one way we may grow up towards Heaven another that as the life of nature decayes so the spirituall life may bee more active and working It should be our daily study while we live in this world to attain that holinesse without which no man shall ever see God There is besides the common broad Seale of God his privie Seal What is the reason that many proud hearted persons are damned the truth is they are all for externall contentments and despise the ordinances of GOD for though they stand upon their admission into the Church upon the common seales and prerogatives which in themselves are excellent yet relying on these things overmuch betrayes many soules to the Devill in the time of distresse It is an other manner of seale than the outward seale in the Sacrament that must settle peace in the conscience When once the beginnings of faith are wrought in us then wee may with comfort thinke upon our receiving of the Communion but the speciall thing to be eyed is the hidden seale If the externall meanes work no inward sanctificatiō in our hearts we shall be the worse rather than the better for them yet we must not be so prophane as to think slightly of Gods Ordinances they are of great consequence For when Satan shakes the confidence of a Christian and saith Thou art an Hypocrite God doth not love thee these help us to hold out why saith the soule I can speak by experience that I have found the contrary the Lord hath removed my feares he hath pardoned my sinne and accepted my person he hath given me many Pretious Promises to support my spirit Here is the excellency of the Sacrament it comes more home to me it seales the generall Promises of God particularly to my selfe for finding the inward worke of the Spirit in my heart and God having strengthned my faith by the outward seale I can defie Satan with all his accusations and look death in the face with comfort We should labour therefore to observe Gods sealing dayes when he uses to manifest himselfe to his people which though it may be every day if wee be spiritually exercised yet it is in the Lords day more especially for then his ordinance and his Spirit go together Now there is a sealing of persons and of truths besides the sealing of our estates that we are the children of God there is a sealing of every particular truth to a Christian. For where there is grace to beleeve the truth God seales those truths firmely to that soule by the comforts of his Spirit For example this is a truth Whosoever beleeves in Christ shall not perish but have everlasting life Now the same Spirit that stirs up the soule to beleeve this seales it fast upon the conscience even to death there is no promise but upon our beleeving the same it is sealed by God upon us for those truths only abide firme in the soule which the Holy Ghost sets on What is the reason that many forget their consolations the reason is they heare much but the Spirit settles nothing on their hearts What is the reason that lettered men many times stand out in their profession to blood whereas those that are more able and learned yeeld to any thing The reason is the knowledge of the one is set fast upon the soule the Spirit brings his seale and this mans knowledge close together whereas the learning and abilities of the other is only a discoursive thing swimming in the braine without any sollid foundation their knowledge of truths is not spiritual they see not heavenly things by heavenly but by a naturall light Those that would not apostatize must have a knowledge sutable to the things they know they must see spirituall things by the Spirit of GOD. Therefore when we come to heare the Word wee should not come with strong conceits of our owne to bring all to our wits but with reverent dispositions and dependance upon God that he would teach us together with his Ministers and close with his Ordinances so as to fasten truths upon our soules else shall wee never hold out for that which must stablish and quiet the soule must bee greater than the soule In time of tentations when the terrours of the Almighty encompasse us when God layes open our conscience and writes bitter things against us those
truths that most satisfie the soule at such a time must be above the naturall capacity of the soule therefore saith the Apostle It is God that establishes and God by his Spirit that seales us up unto the day of redemption because divine truths of themselves in the bare letter cannot stirre up the heart it is only the blessed Spirit which is above our spirits that must quiet the conscience in all perplexities the Lord can soone still the soule when he settles spirituall truths upon it therefore go to him in thy distresse and trouble of minde send up ejaculations to God that hee would seale the comfort revealed in his word to thy soule that as it is true in it selfe so it may be true to thee likewise This is a necessary observation for us all Oh we desire in the houre of death to finde some comforts that bee standing comforts that may uphold us against Hell and judgement Know that nothing will do this but spirituall truths spiritually knowne but holy truths set on by the Holy Ghost upon the soule Oft therfore enter into thine heart and examine upon what grounds and motives thou beleevest Consider well what it is thou beleevest and upon what evidences and withwhat light otherwise expect not to find sollid peace What course may a Christian generally take when hee wants comfort and inward refreshing There are in 1 Iohn 5. three witnesses in heaven three in earth to secure us of our estate in grace The three witnesses in heaven are the Father the Word and the Holy Ghost And the three witnesses in earth are the Spirit the Water and Bloud and these three on earth and those three in heaven agree in one Now by the Spirit here is meant the feelings and sweet motions thereof the water may well be the Laver of Sanctification by bloud is understood the sufferings of Christ for our justification When therefore wee find that extraordinarie seale I spake of before the joyes of the Spirit of God that it is not in us What shall we doe shall wee despaire then No then goe to the water when the witnesse of the Spirit is silent goe to the work of the Spirit see what gracious dispositions are found in thee I but what shall we do if the waters be troubled in the soule as some times there is such a confusion that we cannot see the Image of God upon it in sanctification Then goe to the bloud there is alwayes comfort goe to the fountaine set open for Iudah and Ierusalem to wash in that is never dry If we find much sinne upon our consciences and no peace in our hearts apply the bloud of sprinkling that will give rest When thou findest nothing but corruption and filthinesse in thy soule when thou seest neither joy nor sanctification of Spirit goe to the Lord Jesus and hee will purge thee from all guilt and wash thee with clean water But to goe on Who hath sealed us and given us the earnest of his Spirit in our hearts This is the third word borrowed from humane Contracts to set forth Gods gracious work in the soule Annointing wee had before sealing now here is earnest The variety of expression shewes there is a great remainder of unbeliefe in the soule of man which causeth the blessed Spirit to use so many words to manifest Gods mind and assure the soule of salvation stablishing annointing sealing and earnest And indeed so it is howsoever we in the time of prosperity when all things goe well with us are apt to presume our estate is good yet in the houre of death when conscience is awaked we are prone to nothing so much as to call all in question and beleeve the lies and doubts and feares of our owne deceitfull hearts more than the undoubted truth and promise of God Therefore the Lord takes all courses to establish us he gives us rich and pretious promises hee gives us the holy Spirit to confirme us in those promises he seales us with that Spirit and gives us a comfortable earnest thereof and all to settle these wretched unbeleeving hearts of ours So desirous is God that wee should be well conceited of him that hee loves us better than wee love our selves Hee prizeth our love so much that he labours by all meanes to secure us of our eternall welfare as knowing that except we apprehend his love to us wee can never love him againe nor delight in him as we ought to doe Now the Spirit is an earnest of our inheritance in heaven wee are sonnes here indeed but wee are not heires invested into the blessed estate we have title to God doth notkeep all our happinesse till another world but gives us somewhat to comfort us in our absence from our husband hee gives us the Holy Ghost in our hearts as a pledge of that glorious condition which wee shall one day have eternally with him this is the meaning of the words But to shew you more particularly In what regard the Spirit is called an earnest First of all you know an earnest is used for security of a Contract So the holy Spirit doth secure us of the blessed estate we shall have in heaven for ever Secondly an earnest is part of the bargaine a part of the whole which is secured though it be a very little part yet it is a part So it is with the Spirit of God in its gracious work upon our hearts the joy of the Spirit is a part of that full joy and happinesse which shall bee revealed hereafter to us Thirdly an earnest is little in comparison of the whole So the Spirit in the work and graces therof is little in regard of that fulnesse which wee shall have in heaven But though an earnest be smal in it selfe yet it is great in security A shilling secures a bargaine of a thousand pound we see Wee value an earnest not for its owne worth so much as for that which it is a pledge of for the excellent bargaine and rich possession which it doth interest us unto So the Spirit of God with its blessed effects in the soule the joy and peace of the Spirit chearing and reviving perplexed sinners this earnest I say though it be little in it selfe yet it is great to us in respect of the assurance that we have by it Againe it hath the terme of an earnest because an arnest is given rather for the security of the party that receives it than in regard of him that gives it So God gives us the earnest of his Spirit grace and comfort in this life not so much for God for hee meanes to give us heaven and happinesse when wee are dissolved As he hath passed his promise so hee will undoubtedly performe the same Hee is Lord and Master of his word Hee is Jehovah that gives a being to his word as well as to every other thing But notwithstanding having to doe with mistrustfull
suffered Adam to have fallen but for his owne further glory in the manifestation of his justice and mercy and for the greater felicity of his servants in Christ their Mediatour The next spirituall evill is the corruption of nature remaining in all mankinde howsoever broken and subdued in the Lords deere ones this worketh for the best to them after this manner First it serveth to make us see and know we are kept by God how that we are not the keepers of our owne selves but are kept by his power through faith unto salvation For were it not that God upholds and sustaines us our corruptions would soone overturn us but the sight of corruption being sanctified to the soule causeth us to ground our comfort out of our selves in Christ and no whit to rely on any thing that is in us Our corruptions are also good to abase the pride of our natures and let us see the naughtinesse of our spirits that we may be humbled before GOD. And it is good we should have something within us to make us weary of the world else when wee have run out our race we shal be unwilling to depart hence Now our bondage to this naturall corruption serves exceedingly to make us mourne for our sinfull disposition and hunger after our God to be joyned with him as we see in S. Pauls exam ple Rom. 17. where finding the rebellion of his nature and the strise that was in him the flesh lusting against the spirit and the spirit against the flesh he cryes out saying Oh wretched man that I am who shall deliver me from this body of death and seeketh to God in Christ for mercy strait Sometimes God suffers corruption to break out of us that we mayknow our selves the better and because corruption is weakned not only by smothering but many times by having a vent whereupon grace stirs up in the soule a fresh hatred and revenge against it and lets us see a necessity of having whole Christ not only to pardon sinne but to purge and cleanse our defiled natures But yet that which is ill it selfe must not be done for the good that comes by it by accident this must be a comfort after our surprizals not an encouragement before It is our great consolation that our nature is perfect in Christ who hath taken our nature upon him and satisfied Divine justice not only for the sinne of our lives but for the sin of our natures who will finish his owne worke in us and never give over till by his Spirit he hath made our natures holy and pure as his owne till he hath taken away not only the reigne but the very life and being of sinne out of our hearts To which end he leaves his Spirit and truth in the Church to the end of the world that the seed of the Spirit may subdue the seed of the Serpent in us and that the Spirit may be a never failing spring of al holy thoughts desires and endeavours in us and dry up the contrary issue and spring of corrupt nature Lastly it is good that corruption should still remaine in us that the glory of God may the more appeare when as Satan that great and strong enemy of mankinde shall be foiled and overturned by a weak and poore Christian who is full of corruptions and that through the strength of faith though mixed with much distrust for a Christian in the state of sinne and corruption to overcome the great adversary of mankinde what a wonderment is it It tendeth much to the shame and dishonour of that fiery Dragon that weake and sinfull man should be his conquerour Oh how it confounds him to think that a graine of Mustardseed should bee stronger than the Gates of Hell that it should be able to remove Mountaines of oppositions and temptations cast up by Satan and our rebellious hearts betweene God and us Abi meleck could not endure that it should be said a Woman had slaine him and it must needs be a torment to Sathan that a weake Child a decrepid old man should by a spirit of faith put him to flight A third kinde of spirituall ill â—f sin are the things that issue out of this cursed stock and those are either inward or outward For inward sins they are eithers errours or doubt ings or pride or wrath or such like And first for doubtings of the truth this makes Gods servants often more resolute to seek and search out the same and to stand afterwards more firme and couragious for it For if wee doubted not of things we should not afterwards bee put out of doubt nor seek to be better grounded and instructed in them The Corinthians doubted once of the Resurrection but were ever after better resolved in that Doctrine the benefit whereof hath much redounded to the Churches good ever since Thomas had the like wavering disposition but this doubting more manifested the truth Luther being a Monk at the first and not fully grounded in the Doctrine of the Gospell did therefore suspect himselfe the more and wished all men after him to reade his writings warily The Doctrine of the Trinity hath formerly been much doubted of and therefore hath bin with the greater paines and study of worthy men then living in the Church more evidently prooved And when the Pelagians grew into Heresies they were by S. Augustine gainesayd and very strongly withstood So the doctrine of the Church of Rome being branched into divers erronious opinions and broached to the great hurt and prejudice of Christians hath occasioned the truth of God against them to bee the more excellently cleered and made knowne For when Religion is oppugned it is time then to hold fast as the Apostle S. Iude saith with both hands the Word and to fight for the faith that so wee may know both what to hold and upon what ground we oppose Heresie Now for inward sinnes as anger covetousnesse distrust and such like these often proove advantagious to the Saints their corruptions are a meanes of their humiliation Paul and Barnabas having a breach betweene them were so exasperated that they forsook each others company by which means it came to passe that the Church was more instructed than before And hence wee may see what the best men are in themselves If Luther had had no infirmities how would men have attributed to him above measure as we see they were ready to sacrifice to Paul and Barnabas which shewes us that even the distempers and weaknesses of Gods servants are disposed by Divine Providence to their eternall welfare Yea God often suffereth his children to fall into some outward grosse sinnes that by meanes thereof they might bee humbled and abased and in the end be cured of that provoking sinne of being proud in spirit The falling of Gods children doth much deject them and bring them upon their knees with shame It makes them gentle and meek in the reprehension of their brethren for having
thereby I am taught to know thee In all troubles that befall him hee professeth that it is good for him to cleave unto God And the lesse outward wealth he hath the more he seeks for inward grace making a holy use of all things Vpon these instructions hence delivered let us take a view of ourselves and try whether we in our afflictions are such as cleave to God and are drawne neerer to him thereby call to mind the crosses wherewith God hath exercised thee and the blessings which at any time he hath bestowed upon thee and see how in both thou hast beene bettered see what profitable use thou hast made thereof for thy soules comfort Let us see how we have followed the providence of God in his dealing with us for if we have an interest in his goodnesse then will wee bee carefull as God turnes all things for our good so to follow the same together with him for the good of our souls Now because things do not alwayes conduce to the good of Gods children as outward Peace and prosperity oftentimes make them worse therefore some may object how can this be true which here the Apostle saith That all things doe worke together for the best to them that love God The answer hereunto is that for the most part the children of God doe take the good of the blessings which God bestowes on them and avoid the snares of evill which accompany the same Iob saith The things I feared are come upon me By which we see that Iob in the midst of his prosperity did feare and was jealous over himselfe But a more plainer answer of the objection is that if the good things of God as Peace Plenty and Prosperity doe fall out at the first to their ill yet neverthelesse they shall prove in the end a great gaine unto them for whereas by occasion of these they formerly fell having too high an estimation of the creature and overprizing the same they see now more into their nature and learne to contemne them Againe the outward good things of this life shew the weaknesse of Gods servants and serve to try what is in them and therefore we read of Hezekias that God left him to try what was in him the outward treasure which he had was a meanes to make knowne to himselfe and others the pride and vanity of his minde the plenty prosperity of the Saints are greater triers of them than adversities and wants For many that have comfortably gone through a low condition have yet foully failed in a full estate their corruptions breaking forth to the view of others prosperity teaches men themselves it tries their spirits and layes them open to the world Therefore it seemeth good to God to strip his servants of these outward things They can acknowledge with patience his righteous dealing knowing that mans happinesse consists not in abundance of these things but that the blessing of God is riches enough But some may object and say I have beene long afflicted and have had many crosses upon me and little good doe I finde by them I am never the better but rather the worse for all This may be true thou sayst but stay a little and consider the event howsoever by reason of the bitternesse and continuance of the crosse hitherto thou findest little good thereby yet know that God is all this while but in hammering and working of thy unruly heart thy good will follow afterwards We see by experience that sick persons while they are in their physick are made sicker and sicker but after that hath done working then the party is far better than before It is a folly to think that we should have physick and health both at once it is impossible that a man should sow and reap both together We must of necessity endure the working of Gods Physick If trouble bee lengthned lengthen thy patience when the sick humour is carried away and purged then we shall enjoy desired health God promiseth forgivenesse of sinne but thou findest the burthen of it daily on thee Cheere up thy selfe when the morning is darkest then comes day after a fight victory will appeare Gods time is best therefore wait cheerefully Oft times Gods servants under his crosse are so sore wrought upon that they have hardly leisure of making a good use of the same being distracted and dejected for the present so as they burst out rather into further evill than before But afterwards when their afflictions are thorowly digested then they begin to finde the fruit of patience humiliation and obedience and are better for the same ever after therefore wait contentedly God 's leisure thou shalt surely finde a sweet calme after the storme is over though we finde little benefit by afflictions for the present yet let us not conclude all is naught with us for tentations being bitter will not suffer men in them to lift up their hearts strait after the extremity vexation thereof is laid then ensueth the quiet fruit of righteousnesse But if all things yea sin it selfe shall turne to the best to those that love God what need we then care for the committing of sinne The Apostle S. Paul was in his dayes troubled with the like question therefore observe with what detestation he answers saying God forbid the damnation of such men is just But to answer more fully and plainly for the satisfaction of weak Christians True it is that al things even the sinnes of Gods servants shall by Gods mercy turn to their good yet never the lesse the rule of Gods Word must be ever regarded which is this we may not doe evill that good may come thereof That which is evill in it selfe must not be done no though for the doing thereof we might gaine the greatest good or avoide the greatest evill whatsoever as if it were to winne a World wee might not tell a lye because it is a breach of Gods Law Christ saith to the Devill It is written thou shalt not tempt the Lord thy God Wee may not therefore by sinne tempt God so to see his goodnesse in working good out of our wickednesse If therefore upon this ground of Doctrine that all things shall turn to the good of Gods children yea even their sins themselves any of us shal commit wickednesse and displease his Majesty to try what mercy and wisdome is in him to draw good out of our evill this is a provoking of Gods goodnes and those who thus doe turne the truth of Gods Word into poyson and make even that their destruction which should build them up in grace and holinesse If we sin through weaknesse and frailty of our flesh and through strength of tentation upon repentance we may find grace but if presuming that God will turne all things to our good we break his Law what else do we but first of all make God the cause of our evill and secondly vex
from doing us harme All the strength of the creature rests in the great Creator of all things who if hee denies concourse the arme of their power soon withereth It cannot but bring strong consolation to the soule to know that in all variety of changes and intercourse of good and bad things our loving God hath a disposing hand So as all blessings and crosses all ordinances and graces nay our very fals yea Satan himselfe with all his instruments being over mastred ruled by God have this injunction upon them to further Gods good intendment to us and in no wise hurt us which should move us to see his disposing hand in all that befals us We owe God this respect to observe his providence in the particular passages of our lives considering hee is our Soveraigne and his will is the rule and we are to be accountable to him as our Iudge We should question our hearts for questioning his care in the least kinde So long as God sits at the Sterne and rules all wee may bee sure no evill shall betyde us that hee can hinder Thirdly hence we may learne that there is not two but one Soveraigne head over the whole World which is plainly proved by this Text of Scripture For all things work together for the best to them that love God and things which in themselves are contraries agree together to procure their good therefore all things whatsoever are over ruled by the sole power of the Almighty The Devill himselfe although he be called the God of this World yet he is at Christs beck and could not enter into a few Swine without leave first obtained hee raiseth up hideous storms and tempests against the Saints but perisheth himselfe in the waves at last persecutions and perils may follow us but they are all limited in the doing of hurt which plainly demonstrates that there is but one main worker and wise disposer of all things Further hence observe that there is nothing in the world that to Gods servants is absolutely evill because nothing is so ill but some good may bee raised out of it not as it is an evill but as it is governed and mastred by a supreme cause Sinne is of all evils the greatest and yet sinfull actions may produce gratious effects through Gods ordering and guiding the same Againe observe that a childe of God is truly happy in the midst of all misery To prove this I reason thus In what estate soever the childe of God is it shall turn to his good therefore no affliction can make him truly miserable The proofe of this the Apostle sets downe in his owne example hee was poore yet made many rich he sorrowed yet alwayes rejoyeed he had nothing yet possessed all things he was chastned and yet not killed Gods children although to the world they may seeme to be miserable yet having communion and fellowship with him they are alwayes happy the very worst day of Gods childe â—is better than the very best day of the wicked The worst day of S. Paul was better to him than the best day of Nero was to him for the wicked in the midst of their happinesse are accursed whereas the godly in the midst of their miseries are blessed This Doctrine is a ground of understanding divers other places of Scripture as Psalme 91. The Lord promiseth that hee will deliver his from the snare of the Hunter and from the noisome pestilence and yet oft times his deere servants are in the hands of the wicked and taken away by the stroke of his judgements this truth neverthelesse remaining firme that all worketh together for their best So God teacheth us in his Word that he doth make a league betweene his servants and the creatures but all such expressions of his love we must bring to this Text and then they are true else they may seeme to bee false The plague shall not come neere thy dwelling place but only so far forth as it is for thy benefit The good Prophet was torne in pieces by a Lion and sundry holy men have received hurt by wilde Beasts whose eternall welfare were furthered thereby Therefore this phrase of Scripture that the creatures are in league is to bee understood not that they have put off their hostile nature But that they have the same issue as those that are at peace with us Here likewise is a direction for us how to pray for earthly blessings and the removall of temporall judgements often times worldly honours and riches are snares unto Gods children and temporall chastisements which wee so earnestly pray against work much good unto us And therefore it falleth out that when wee pray against temporall calamities wee pray against our owne good Being therfore afflicted we should desire not absolutely that God would remove our troubles but that hee would work his owne good pleasure upon us therby Our prayers for temporall blessings and removall of temporall crosses must alwayes be conditionall for what good will it bee for us to come out of the fire worse than we were when wee went into it If therefore God in his wisdome see it good for us to have affliction we should not desire him absolutely to remove the same till it have done us good And then Lord deale with us as seemes best in thine own eyes As for such as affect neither God nor goodnesse let them know that if all things work for the best to the Saints then they may forbeare their successesse endeavours which they daily enterprize against them in going about to hurt the godly they doe them most good for God will benefit them by their malice Their wicked practises shall not only bee made frustrate but dangerous to themselves after the chastisement of his servants for their good God will cast the rod into the fire Men may know whether they are vessells of mercy or no by the use they are put to The basest of people are fit enough to be executioners It is a miserable wisedome when men are wise to work their owne ruine Do not many spin a fine thred and weave a faire web when by their turnings and devices they turne themselves into hell What ever wee get by sinne for the present it will one day prove the heaviest businesse that ever wee undertook God is the onely Monarch of the world and makes all things and persons whatsoever service able to his owne end and his Churches good He is higher than the highest Sathan with all his instruments are but slaves to the Almighty executioners of his will Can we think that Gods children who are so neere deare to him shall alwayes bee trampled upon by the powers of darknesse No certainly hee is interessed in all their quarells and takes their injuries as don to himselfe When wee can bee more subtill than the Devill or more strong than God wee may think to thrive against them He is a wall of fire round about
faith In all cases of extremity we should have a double eye one to look upon our grievances and troubles and another to look upon the issue and event of them Why do men in time of dangerous sicknesse take bitter Physick which is almost death unto them Why doe they then undergo such things as they loath at other times Is it not because they rest upon the skill of the Physitian And shall we then in our distresses dist rust God for our souls when we will trust a weak and mortall man with our bodies If conceit be so strong in earthly things as indeed it is then faith is much stronger when it grounds it selfe upon the truth of the Word When God exercises us with poverty or other afflictions this should teach us submission to his providence in any condition saying Lord do with me what thou wilt only let this poore soule be pretious in thine eyes Thou hast promised that howsoever these afflictions lie heavie upon me yet in the end al shall turn to my good therefore dispose of thy servant at thine owne pleasure I resigne all to thee Here is the rejoycing of a Christian which makes him cheerefully passe through any affliction he knowes that good is intended in all that befals him with what alacrity did Ioseph say unto his brethren Ye sold me hither but God hath turned it to the best that I should preserve and nourish you all and save much people alive who otherwise were like to have perished with famine This made Iob so patiently to say The Lord giveth the Lord taketh blessed be the name of the Lord. This is the ground of all true contentation I have learned saith S. Paul in all estates to be content to be rich and to be poore to abound and to be in want and why so Whatsoever his estate and condition was God turned it to the best shall any man dare to mislike of Gods allowlowance Doth not hee know better what is good for us than we can possibly imagine what is good for our selves This likewise should teach us not to take offence at the reproach and disgrace which is cast upon Gods children for mark the righteous saith David and behold the upright the end of that man is peace The issue of their trouble is ever quietnesse take not one peece of a Christian mans life by it selfe but take it altogether and then thou shalt see the truth of this Doctrine To see Ioseph in the Dungeon and in his irons we haply may bee offended and call Gods providence in question but beholding him in his honour and advancement we cannot but conclude him a happy man So if we look on Iob sitting with sores on the Dunghill there is matter of offence but to see him restored againe and blessed with a greater estate than he had before this is matter of praising God If we consider of Christ abased hanging upon a Crosse so there will be scandall but looke on him exalted to glory far above all Dignities and Powers and then the scandall is soone taken away Let us theresore lay one thing to another when we eye Gods people and we shall see a blessing under their greatest curse Those things which are contrived by mans wit may argue great folly if one part be not annexed to the other therefore looke to the whole work towards his servants and then thou shalt never be offended at their condition This also is a ground of Christian boldnesse in holy courses when a man is fully resolved that come what will come God will turne all to his good it encourages him cheersully to go through any difficulty what is the reason of the fearesulnesse and dastardnesse of most men but only this that if wee doe this or that duty or abstaine not from this or that good action then this crosse and this displeasure by such and such a person will bee brought upon me The Wise man saith That the feare of man bringeth a snare but hee that trusteth in the Lord shall be exalted Let us not regarding the feare of man neglect our duty to God for he can turne the hearts of the Kings on the Earth to seek the welfare of his poorest creature and make thy very enemies to be thy friends He that for sinister ends will offend his Maker may well be excluded to the gods whom they have served Go to the Great men whose persons you have obeyed for advantage to your riches to your pleasures which you have loved more than God or goodnesse You would not lose a base custome a superfluity for me therefore I will not owne you now Such men are more impudent than the Devill himselfe that will claime acquaintance with God at last when they have carried themselves as his enemies all their dayes God wants not means to maintaine his without being beholding to the Devill He hath all helpe hid in himselfe and will then shew it when it shall make most for his owne glory He deserves not to live under the protection of a King that will displease him for feare of a Subject The three Children in Daniel said Know O King that our God can deliver us out of thy hands but if he will not yet neverthelesse we will not fall down and worship thine Image The righteous are bold as a Lion saith the Wise man the Lord is his strong Tower What need we feare any creature when wee have him on our side who hath both Men and Devils at his beck And if God turne all things whatsoever to our good should not wee through the whole carriage of our lives chiefly aime at his honour God writes our names in his Book he numbers our hairs and bottles up our teares he hath a speciall care of us every good deed wee doe he writeth downe to eternity yea if we give but a cup of cold water in his name he taketh notice of it and shall not wee then take speciall occasion to magnifie him in all things We pray daily Hallowed be thy name therfore ought accordingly to observe Gods dealing with us How is it possible that we should give him the glory of his mercies if we never observe them A wicked man considers this makes for my advantage and this for my profit this tends to my ease and wealth c. studying how to make friends and please persons in place above him not respecting Gods honour and glory in the least kind whereas the sincere Chri stian lookes on all things as they tend to his best happinesse and therfore fore-cast thus If I do this or that good then I shall grow in grace wisdom and knowledge but if I neglect it and be carelesse of well doing I shall hurt and wound my soule and break the peace of my conscience by this company and good acquaintance I shall be furthered in holinesse become wiser and better in heavenly understanding if I fall they may raise me
17. Rom. 8. Faith and Hope what they are and of what use Heb. 11. 1. Division of the Promises Temporal promises conditionall Mark 10. 20. Vse Object Answ. Deut 28. 16. Quest. Answ. How to get in Christ. Quest. Answ. Iohn 17. 3 Quest. Answ. Phil. 3. 8. Phil. 3. 8. The stability of a Christian having promises Heb. 13. 5. 1 Tim. 4. 8 Psal. 88. 4. Psal. 91. Psal. 112. 7 Psal. 12. Psal. 119. Obser. 1. A Christian needs stablishing grace Obser. 2. The life of a Christian fullof dependancy Mar. 16. 17 18 19 Vse 1 Sam. 2. 9. Prov. 3. Psal. 115. Object Answ. How to discerne establishing grace Helpes to obtâ—ine confirming grace Object Answ. Psal. 9. 10. Sue the Promises in Prayer Quest. Answ. Why troubles are so irksome Quest. Answ. Quest. Answ. Quest. Answ. Psal. 105. 15 The Spirits sealing Quest. Answ. What our sealing is and the use of it Quest. Answ. Quest. Answ. Ephes. 1. 13. Answ. Quest. Quest. Answ. Quest. Quest. Answ. Quest. Answ. Psal. 42. 13 Vse Psal. 45. Psal. 116. Quest. Answ. Quest. Answ. Quest. Answ. In want of comfort what is to be done Quest. Answ. Why the Spirit is called an earnest Quest. Answ. God meanes truly in giving his earnest Assurance of our estates not alwayes alike A double act of faith to work assurance Things hindring our assurance Sense of Gods love how preserved Quest. Answ. Quest. Quest. Answ. Symptomes of the Spirits inhabitation out of Rom. 8. Quest. Answ. Quest. Answ. How the Spirit is grieved Parts of the Text. Psal. 119. Quest. Answ. Doct. All good things 1 God the Father 2 God the Sonne 3 God the Holy Ghost 4 Angells Psal. 34. 5 Magistrates 6 Ministers 7 The Word 8 Sacraments 9 Outward gifts 10 Outward gifts of Reprobates 11 Favour of Princes 1 Sinne. 2 Corruption of nature 3 Inward and outward grosse sins 1. Doubtings 2 Anger covetousnesse c. 3 〈◊〉 sinnes 4 Carnall sinnes Gal. 6. 6. 5 Sins of others of Gods children Vse Vse 4 Desertions Psal. 6. 5 Wounded Spirit Luke 4. 1. 6 Blasphemous thoughts 7 Continuance in sinne 8 Outward evils 9 Slanders 10 Evils of body 11 Death 12 Death of friends Afflictions 14 Devil and Hereticks Causes why all things work together for the best 1 Gods Decree 2 Gods maner of working 3 Gods covenant 4 Foundation of the covenant Gal. 4. Object Answ. Iob 3. 25. 2 Chron. 31. 33. Object Answ. Simile Object Answ. Evils not to be done that good may come thereof Matth. 4. 4 Danger of wilfull sinning Note 1 God 2 Creatures 3 Good gifts 4 Truth of God 1 Iustification 2 Châ—istian liberty 3 Mor ality 1 Cor. 4 Gods patience 5 The Word Evill things 1 Spirituall ill things 2 Outward evils and crosses Causes Vse Vse Obser. 1. Salvation certaine Obser. 2. Gods particular providence to be observed Obser. 3. Observ. 4 Observ. 5 2 Cor. 6. A ground of understanding the promises A direction to pray for temporall blessings Vse 1. Vse 2. Vse 3. Psal. 34. Psal. 24. Double eye A Christians joy And contentment Vse 5. Holy boldnesse Prov. 29. Prov. 28. 1 Vse 6. 2 Persons to whom this prviledge belongs Excellency of love Christianity not a bâ—re title only Comfort not to be preached to all Ground of love Nature of the love of God 1 Branch Triall whether we have made a right choice 2 Triall Rom 8. 3 Triall 2 Branch Desire to please the beloved True love rejoyeeth in suffering 3 Branch Love covets union 2 It adviseth with the party loved 3 And fits it selfe for his appearing And hungers after God Psal. 4â— 4 Branch Psal. 77. Psal. 4. Psal. 51. Psal. 18. Psal. 71. Quest. Answ. Psal. 26. Directions unto love 2 Direction Meanes to attaine the love of God Psal. 34. 1 Grounds of our love to God Motives to stir up exercise in the love of God
YEA and AMEN OR PRETIOUS PROMISES AND PRIVILEDGES Spiritually unfolded in their Nature and Vse Driving at the assurance and establishing of weak Beleevers By R. SIBBS D. D. Master of Katherine Hall in Cambridge and Preacher of Grayes Inne London Reviewed by himselfe in his life time and since perused by T. G. and P. N. LONDON Printed by R. Bishop for R Dawlman and are to be sold by Humphrey Mosley at the Princes Armes in Pauls Church-yard 1638. YEA and AMEN OR PRETIOVS PROMISES Layd open out of 2 COR. 1. 19 20 21 22 23. But as God is true our word towards you was not yea and nay for the Sonne of God Iesus Christ who was preached among you by us was not yea and nay but in him was yea For all the promises of God are in him yea and in him Amen unto the glory of God by us THE blessed Apostle that he might have the better place in the hearts of his hearers endeavours here with all diligence to wipe off any imputation which they might have against him that so his doctrine might come home to their soules and have the freer accesse to worke upon their consciences We have therefore in these words S. Pauls Apologie for not comming unto the Chorinthians according to his promise Wherein hee alledgeth that it was not from any inconstancy in him but indeed from corruption in manners among them verse 23. I call God to record that to spare you I came not The Apostle as a man and as a holy man might promise many things common to this life and might lawfully vary afterwards upon the appearance of reall impediments But the things which he promiseth and speakes of as an Apostle they admit of no such uncertainty Therefore his care is to decline all thoughts of wavering therein and to maintaine the credit of the Gospell which hee had taught to the uttermost knowing well how ready false teachers would be to perswade the people that Paul was as light in his preaching as he was in keeping his word with them therefore our Word is true as God is true saith he There is the same ground of the certainty of Evangelicall truths as there is of God himselfe Iesus Christ whom I preached among you was not yea and nay saith the Apostle but yesterday and to day and the same for ever Whence may bee observed That the object of preaching now in the time of the Gospell is especially Iesus Christ. This is the Rock upon which the Church is built Christ should be the subject matter of our teaching in his Nature Offices and Benefits in the duties which we owe to him and the instrument whereby we receive all from him which is faith If wee preach the Law and discover mens corruption it is but to make way for the Gospels freer passage into their soules And if we presse holy duties it is to make you walke worthy of the Lord Jesus All teaching is reductive to the Gospell of Christ either to make way as Iohn Baptist did to levell all proud thoughts and make us stoop to him or to make us walk worthy of the grace wee receive from him The Bread of life must be broken the Sacrifice must bee anatomized and layed open the riches of Christ even his unsearchable riches must bee unfolded The Sonne of God must be preached to all and therefore God who hath appointed us to bee saved by Christ hath also ordained preaching to lay open the Lord Iesus with the heavenly treasures of his grace and glory But to go forward Iesus Christ who was preached among you by me and Sylvanus and Tymotheus was not yea and nay Here observe That the consent of Preachers in the mysteries of salvation is an excellent meanes to strengthen faith in their hearers not in regard of the truth it selfe but in regard of men So it pleaseth God to condescend to our weaknesse in adding Sacraments and Oath unto his promises thereby to shew the more stablenesse of his counsell towards us By yea here is meant Certaine Constant Vnvariable The times vary but not the faith of the times The same fundamentall truth is in all ages Sometimes indeed it is more explicated and unfolded as we have in the the New Testament divers truths more cleerely revealed than in the Old There is not a new faith but a larger explication of the old faith Divine truth is alwayes the same If there hath beene a Church alwayes there hath ever beene a Divine truth Now it is an Article of our faith in all times to beleeve a Catholike Church certainly then there must bee a Catholike truth to be the seed of this Church Therfore we should search out what was that yea that positive Doctrine in those Apostolicall times of the Churches purity before it was corrupted The Church was not long a Virgin yet some there were that held the truth of Christ in all ages Our present Church holds the same positive truths with the Apostles before us Therefore we say Our Church was before Luther because our Doctrine is Apostolicall as also is our Church that is continued thereby because it is built upon Apostolicall doctrine Put the case we cannot shew the men as they rediculously urge what is that to the purpose From an ignorance of particular men will they conclude us to be ignorant of the Church of Christ which hath ever beene Hence the true Church may easily be discerned the points of Religion wherein our adversaries differ from us be but patcheries of their owne they were not yea In the Apostles times their Purgatory Invocation of Saints and Sacraments of divers kindes were devised by themselves afterwards And indeed for a thousand yeeres after Christ many of the differences betwixt us and the Papists were never heard of neither were they ever established by any Counsell till the Counsell of Trent Our positive points are grounded upon the holy Scriptures we seek the Old way and the best way as Ieremy adviseth us There was no popish trash in Abrahams time among the blessed Patriarches nor in Christs time No nor many hundred yeares after they came in by little and little by humane invention for their owne advantage a meere policy to get money and abuse the people Indeed they hold many of our truths but they adde something of their owne to them they adde necessity of tradition to the Scriptures merits to faith they adde Saints to Christ in Divine Worship they have seven Sacraments to our two They may safelier therefore come to us than we to them we hold all that they should hold onely their owne additions wee hold not we leave them to themselves So much for that To touch only another point that borders a little upon it Divine truth is of an inflexible nature this crosseth another rule of theirs for they hold they may give what sense of Scripture they will and that the current of the present Church must judge of all former