is not the time of the Dragon but the red Dragon that is the Heathen Roman Emperor did persecute the Woman Rev. 12. standing before her to devour the man Child the Seed of the Church as soon as she was delivered verse 2 3. Yet this good and holy man thought that that must needs be the meaning of the forty two Months because the Interpretation came to him with such an impression Possibly therefore a good man may be much deceived by Impressions especially when they come with a particular word But where do we find in al the Scripture That we are to judg of Doctrines by Impressions No but by the written Word of God that is the only Rule whereby we must judg comparing Spiritual things Foxus in Apoc. 13. p 216. with Spiritual things and one Scripture with another Though there may be much comfort found in the way of Impressions especially coming with a word yet if the word be not set upon the heart according to the true sense and scope of it we have cause to fear that the Impression is not of God but an illusion of Satan For where do we find in Scripture That ever God did set a Word upon the Soul but in the true sense and scope of it The Devil brought a word to Christ and applied it not according to the true Scope thereof Cast thy self down saies he he shall give his Angels charge over thee this was not according to the Scope of the Scripture But if God set on a Scripture with a deep Impression it was alwaies according to the true sense and scope of the Scripture For example Nehemiah being at Prayer as ye read Chap. 1. God gave him a word with a sweet Impression and it was according to the true sense thereof So Acts 4. the Apostles were at Prayer and God gave a word to them out of Psal 2. and it was according to the true scope thereof Where do we find that ever God did set on a particular Word but according to the true meaning of it Have I therefore an Impression with a Word yet if the Word be not set on my Soul according to the true meaning and scope of it then have I cause to fear that it is rather a delusion of Satan than the Impression of God Though the Impression be of God yet if the Application be beyond the Impression I am stil in an Error There is an Impression of a Word and there is the Application of it the Impression may be Gods and the Application may be mine own The Lord gave Abraham a Word that his Seed should be as the Stars but he made a false Application thereof when he went unto Hagar for the fulfilling of that Word So the Lord gave a Word to Eliphaz Job 4.12 Now a thing was secretly brought to me and mine ear received a little thereof fear came upon me and trembling verse 14. Then a Spirit passed before my face it stood still but I could not discern it then I heard a Voyce saying Shall mortal man be more just than God verse 15. Here was an Impression with a Word and this was from God but he applies this to and against Job Chap. 5.1 the Impression was of God but the Application was his own Possibly then a man may have an Impression from God with a Word yet the Application may be his own but though the Impression be never so â—ul and deep yet if the Application be beyond the Impression he is stil in an Error And therefore seeing that it is an easie thing and usual even for the Children of Abraham to make Application beyond the Impression the safest sure I way is to keep cloâ—e to the written Word of God which is both the Judg of al our Doctrinâ—s and the only Rule of al our Practices and therefore above and beyond al Impressions whether with or without a Word And thus I have done with the Third Instance Instance 4 As for that Light and Law of Grace which is in the Saints the Light of the Scripture is beyond and more excellent than that For The Light and Law within us here is imperfect for we see but in part and know in part 1 Cor. 13.9 Now we see through a Glass darkly And lest any man should think that Paul spake this only of some Babes in Christ he speaketh out yet more expresly putting himself into the number ver 12. Now I know in part and this in part is set in opposition to what is perfect for saies he verse 9. We know in part and prophesie in part but when that which is perfect is come c. verse 10. So that whatever Law or Light or Knowledg is within us now is imperfect but the Word of God written the Scripture and the Light thereof is perfect for saies the Psalmist The Law of the Lord is perfect Psal 19. The Law of Grace within and the Light within is not able to convince others If I feel a Light and Law within me and say this must needs be so for I find it thus within me I have a Light within me for it this wil not convince another But the Scripture by the breathing of the Spirit of God with it wil convince another and is able to convince another Tit. 1.9 Holding fast the faithful Word that he may be able by sound Doctrine both to exhort and convince gain-sayers How are gain-sayers to be convinced then what by the Light or Law within No but by sound Doctrine fetched from the faithful Word Quest Is there then no use of the Law and Light and Spirit within us doth not God speak and direct thereby Answ 1 Yea The Spirit of a man saith Solomon is the Candle of the Lord searching al the inward rooms of the Belly When God doth set up a Light or Candle in the Soul he may thereby go into al the inward Chambers of the Soul discovering those heaps of sin that are in the Soul Answ 2 Yea This inward Law and Light doth not only discover evil but it doth incline to good and strongly incline the Soul thereunto therefore it is called a Law not because it is a Rule to us for the body of death and sin is called the Law in your Members but because of its power and force to incline the Soul unto what is good Answ 3 Yea It doth not only incline a man unto what is good but it enables him thereunto It is that Principle upon which al his good actions grow and from whence they spring All true good must proceed from a good Principle and this Law and Light and Spirit within is that Principle whereby a man is enabled unto what is good But Secondly Though the Law and Light and Spirit within us be a Principle of good yet it is not the Rule of our Goodness or Lives For If the Law and Light and Spirit within be our Rule then what need the Scripture or the Word without any longer
and Places The Duty is commanded and commended Ye do well that ye take heed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye do well or beautifully this is your Christian Beauty and Comliness in the Eyes of God Now this Duty is urged and amplified urged by divers Arguments some taken from the excellency of the Word it self First It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Word of Prophesie or a Prophetical Word written by Divine Inspiration the same that is spoken of in verse 20. called Prophesie of Scripture Secondly It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a more sure Word Some think the Comparative is put for the Superlative as Acts 25.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as thou very wel or best knowest But I take it rather to be meant Comparatively for the Word of God written is surer than that Voyce which they heard in the Mount whereof he spake in the former Verse More sure is the Word written than that Voyce of Revelation not ratione veritatis not in regard of the Truth uttered for that Voyce was as true as any word in the Scripture but more sure ratione manifestationis more certain setled and established Secondly Some Arguments are taken from the usefulness of the Word to us for it is as a light shining in a dark place and therefore it is good for us to take heed thereunto But how long must we take heed to it even as long as we live and whilst we are in the dark especially even till the day dawn and the Sun shine in his ful strength and brightness in your hearts which is the Second thing whereby this Duty is amplified Some think that is to be understood of a Supernatural Revelation and Light which God doth set up in the Soul which when a man hath obtained then he is to take heed to the written Word no longer But that cannot be 1. Because the Apostle doth here prefer the written Word before a Revelation from Heaven Now if he do prefer it before a Divine Revelation then it is not to give place to the dawning of some special Light and Revelation in the Heart for then he should destroy in the latter part of the Verse what he had affirmed and built up in the former part 2. One Scripture is to be explained by another but Esai 3.20 the Lord saith To the Law and to the Testimony if they speak not according to this Word it is because there is no Light or morning in them If therefore any man do pretend Light or the shining of the morning Star in his Soul so as to lay by the Word written that Light is no true Light and so this Interpretation can be no true Interpretation of these words 3. This Interpretation doth suppose that this morning Star did not shine in the Apostles Time and that then the Apostles with the Saints of those Times had not this Light within them for the Apostle saith We have a more sure Word and ye do well that ye take heed thereunto Al the Saints and People of God then did walk by and take heed unto the written Word yet they had Light within them This Interpretation therefore is contrary to the sence of â—he Apostle here Others think that these Words are spoken to the beleeving Jews in reference to the Prophets of the Old Testament as if the Apostle should say The glorious Light of the Gospel hath not yet fully conquered your hearts and therefore til your Gospel-Light be more cleer you shal do wel to take heed to the Prophets of the Old Testament who do al testifie with us of Christ But this wil seem to argue That when Gospel-Light doth more fully rise upon us then we may lay by the Prophets of the Old Testament Others think that this day dawning and the Day-star arising doth note that ful and cleer Vision of God and Christ which is yet to come Now because the whol Earth shal be filled with the knowledg of the Lord in the latter daies in respect to which Time it 's promised Revel 2.28 I will give him the morning-star and in Chap. 22.16 Christ doth appear to the Saints under that Title saying I am the bright morning-star Therefore it is conceived by some That the Apostle here doth relate to that time and so the sence of the words should be this Though now ye be in the dark yet ye have the Light of the Scripture to walk by whereto ye shal do wel that ye take heed til ye be brought to and under a more glorious and cleer Dispensation But the word used for the morning-Star Revel 2.22 is not the same that is here used and translated the Day-Star The Scripture shal not be out of date in the daies of those glorious Times for the Wals of that City the New Jerusalem which shal come down from Heaven hath twelve Foundations and in them the names of the twelve Apostles of the Lamb Revel 21.14 This Interpretation doth suppose that the morning Star or the Sun for so the word may be rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suid. as Suidas saith doth not shine in our hearts now and that it hath not shined already whereas it is said Luk. 1. concerning Christs first coming verse 78. Whereby the Day-spring from on high hath visited us to give light to them that sit in darkness c. And the Apostle Paul saith the day is far spent and ye are the Children of Light and of the day Surely therefore the day had then dawned in those Times and therefore these words cannot only relate to the glorious Times that are yet to come Others say these words do relate unto Heavenly Glory and so the meaning of the words should be That we are to take heed unto the written Word until we come into Heaven which thing is true But where do we find in Scripture that the Glory of Heaven is said thus to dawn or shine in our hearts Or that Christ is said thus to shine in our hearts in regard of Heavenly Glory Therefore I think the word Vntil is not to be taken exclusively but as in other Scriptures Psal 110. Sit thou on my right hand until I make thine Enemies thy foot-stool Shal Christ sit on Gods right hand no longer Shal he not sit there for ever Yea he shal sit there for ever after al Enemies are subdued But the words shew what Christ shal enjoy and do whilst the Enemies rage he shal sit in power judging on the right hand of God not that he shal not sit there when they are subdued So here Ye do well saith the Apostle that ye take heed to the Word till the day dawn and the Day-Star arise and shine in your hearts that is til ye have more cleer Light not that ye lay by the Word then but because ye are now in the dark I 'le tel you saies the Apostle what ye shal do whilst ye are in the dark even take heed to the Word written And so the Doctrine
that Servant So saith he Though a man be backward to receive these Revelations yet knowing what Deceit there is abroad in the World Alter sanctorum Patrum dum sibi daemoni transfiguratus in Christum diceret ego sum Christus personaliter te visitans qui dignus es confestim clausit oculos utraque manu vociferans nolo hic Chrisâ—â—m videre satis est ipsum in gloria si videro Gersom de probatione spirituum God wil not take it ill at his hands but will commend him for it An itching desire after Visions argues that a man is not content with the Scripture and is it not enough for us to see Christ in Heaven Gersom tels us of an Antient Father who when the Devil did appear to him in the shape and Image of Christ saying I am come in person to visit thee for thou art worthy did with both his hands shut his Eyes saying Nolo hic Christum videre I wil not see Christ here 't is enough for me that I may see him in Heaven Though God may possibly speak in this way to some of his Servants yet if the Revelation be contrary to or diverse from the Scripture it is not Gods but the Devils for saies the Apostle Though we or an Angel from Heaven do preach any other Gospel to you than that which we have preached unto you let him be accursed Gal. 1.8 which he repeats again and therefore good for us to mark again I say now again If any man preach any other Gospel unto you than that which ye have received let him be accursed verse 9. Yea Though the Revelation or Vision be not contrary to the Scripture yet if it be brought to try or confirm the Doctrine of the Gospel it is not the Lords for the Doctrine of the Gospel is confirmed already and that sufficiently Heb. 2.4 we read indeed That when Peter was at first to go and open a door to the Gentiles then the Lord did appear to him in way of a Vision but after that Truth was confirmed That the Gentiles should be called then God appeared no more by Vision for the confirmation thereof Now the Doctrines of the Gospel are al confirmed by Miracles and Gifts of the Holy Ghost and therefore if any man have a Revelation to try or confirm any Gospel Doctrine 't is a delusion of Satan not a Revelation of God Though God may somtimes lead a man in extraordinary waies and work by waies and means extraordinary yet if a mans heart be drawn off from the ordinary Means by what is extraordinary it is not right Mr. Greenham famous for resolving Cases oâ— Conscience being once asked as his Book tels us Whetâ—â—r there might now be Visions agreeable to the Word He said there might be such extraordinary but saith he whoso is moved with them and not with the Word wherewith he is charged to be moved and is not drawn the more by the Vision to the true means that mans Faith is suspitious And I pray what is the reason why the Lord wil not have us to beleeve the Prophet in Dâ—ut 13. that doth foretel such things â—s do come to pass The reason is Because he seeks to turn you to oth r gods whom ye have nor known and because he hath spoken to tâ—â—n you from the Lord your God and from keeping his Commandements Do I therefore come unto you and pretend Vision and Revelations that I may thereby turn a people from the good Waies and Oâ—dâ—â—â—nces of Christ then I am a Deceiver And if you receive me oâ— the pretended Revelation you are deceived also Though God did speak to his People â—â—od by Visions and Revelations and those were no â—lwaâ—es examined by the Word written 〈…〉 yet now the â—â—d speaketh nothing to us in this way but what he wâ—l have examined by the Word for saies the Apostle If an Angel from Hâ—aven 〈◊〉 any otheâ—â—â—â—spel than what I have preachâ—d unto 〈…〉 him be accursed Surely therefore th◠〈…〉 â—â—velations are to come under the examinâ—â—◠〈◊〉 Word and Gospel And therefor◠〈…〉 Revelation that refuses to be examined by 〈…〉 it is a Thief and a Robber an Illusion o◠〈◊〉 Vagrant and not sent by God And 〈◊〉 â—â—â—ture be that only Lydius Lapis that 〈…〉 whereby all our Gold is to be tried that Light whereby we are to try al our Revelations and Visions then this Scripture-Light is the more excellent Light in compare with the other And thus now I have done with the first Thing which doth pretend to much Light in these daies of ours namely Visions and Revelations The Second followeth viz. That of Dreams and Voyces SCRIPTURE-LIGHT The most Sure LIGHT Compared with Dreams and Voyces Sermon II. 2 PET. 1.19 We have also a more sure Word of Prophesie whereunto ye do well that ye take heed as unto a Light that shineth in a dark place until the day dawn and the Day-star arise in your hearts Instance 2 AS for Dreams and Voyces the Scripture or the written Word of God is more excellent than those and the Light of Scripture is the best Light in compare with any Light that may come from them For First In many Dreams there is much vanity Eccles 5.7 In the multitude of Dreams Somnia ne cures nam fâ—llunt somnia plures and many words saith Solomon there are also divers vanities but fear thou God It seems then that the fear of God doth not consist with these Here is a check upon our attendance on theâ—e But saies the Apostle Let the Word of God dwel in you richly there is no check on that Secondly Dreams are uncertain Some are Natural and some are Supernatural Gregor Moral Lib. 1. Somnia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 graviter animos somniantum feriebant quod divinitus inimissorum somniorum est quasi proprium Gerard in Gen. Cap. 40. p. 706. Somnia Divinitus inspirata vehemâ—nter movent somniantem habent impressiones valde acres quale fuit Pharaonis in quo tanta fuit consternatio animi et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut sentiret esse Divinam quandam admonitionem Luther in Gen. 31. Circa cognitionem humanae mentis duo oportet considerate scil representationem rerum et judicium de rebus representatis si cui siat Divinitus reâ—resentatio aliquarum rerum per simâ—litudines imaginatias non est talis censendus Propheta nisi illuminetur ejus mens ad judicandum Aquin. 22. Q. 173. Art 2. It 's an hard thing to know whether the Dream be Natural or Supernatural In case it be Supernatural Supernatural Dreams are either Diabolical from the Devil or Divine from God and it 's an hard thing to know whether it be of God or from Satan Some think that if Dreams do greatly afflict and trouble the mind with some sharp impression then they are of God Because saies Pilates Wife I have suffered many things this night in a Dream and this Dream of
hers say they was of God But others think rather that it was from Satan who would have hundred the death of Christ and so the great Work of Mans Redemption But if ye look into Job 7. ye shal find that he saith to God Thou skarest me with Dreams yet it was Satan that did it for as before when Satan by his Instruments took all from Job he saith The Lord hath taken away so here when Satan vexed and skared him with Dreams he saith to God acknowledging his Providence Thou skarest me with Dreams and yet I say it was Satan for he was put into Satans hand and whatever affliction he met with it was from Satan and his Instruments So that the trouble and suffering of the Dream doth not argue that it is from God It is a very hard thing to know whether it be of God or from Satan And in case that the Dream be of God yet it is an hard thing to know the meaning and Interpretation of it for Pharaoh had a Dream but al his Magitians could not interpret it that was a work for Joseph And so though Nebuchadnezzar had a Dream and that might be oâ— God yet neither he nor his wise men could tel the Interpretation thereof that was a work for Daniel the work of a Prophet A wicked man may have a Dream from God but it requires the Spirit of no less than a Prophet to give the Interpretation thereof But now Are we at such Uncertainties in reading the Word Can none but a Prophet understand the Scripture The Priests and Levites gave the Sence of the Word to the People ordinarily yet they were no Prophets The Word of the Lord is a Light and Lanthorn unto al our feet plain and easie to be understood in al those things that are absolutely necessary unto our Salvation Quest But may not God speak unto us by a Dream now if he will Answ Wiâ—hout doubt he may if he please God is free But where do we find in Scripture that Dreams are an Ordinance of God now wherein he hath commanded us to wait upon him for the expectance of any Mercy And if God should speak to me by a Dream yet if I make that a sign of mine own Godliness or of Gods Love to me then am I under a delusion for even wicked men have had their Dâ—â—â—ms from God Balaam and Pharaoh and Nebuchadnezzar and others Do I therefore dream a strange Dream and conclude that therefore I am in Gods Love because he thus speaks to me then am I deceived What wise man is there in the World that wil or dare lay and venture his Soul and Salvation upon a Dream or the Interpretation of it But you may and must say and venture your Souls and Salvation upon the Scripture Surely therfore the light of Dreams is not to be compared therewith Quest But suppose that I have an immediate Voyce is not that to be compared with the Scripture Answ An immediate Voyce say you Either that immediate Voyce is from Hel or from Heaven If it come from Hel to report and certifie you of the Torments thereof that you may repent of your Sins then hear what our Savior saith of that in compare with the Scripture Luke 16.31 they have Moses and the Prophets And if they hear not Moses anâ— the Prophets neither will they be perswaded though one rose from the dead And if that Voyce which you have do come from Heaven then either it is the voyce of an Angel or of God himself If it be the Voyce of an Angel then see what the Apostle saith of that in compare with the Word and Scripture Gal. 1.8 Though we or an Angel from Heaven preach any other Gospel unto you than that which we have preached unto â—ou let him be accursed And this is thâ—â— Gospel which we have now written in this Book of the Galaâ—ians And if the Voyce which you have do come from God himsâ—lâ— then see what the Apostle saith here of that in compare with the Scripture verse 17. There came a Voyce to Christ from thâ— excellent Glory saying This is my beloved Son and this â—â—yce which came from Heaven we heard verse 19. And we have also a more sure Word of Prophesie which is the written Woâ—â— for saith he no Prophesie of Scripture c. So that ye see this written Word of God or the Scripture is beyond al Dreams and immediate Voyces It may be some wil say But may not God â—peak by an immediate Voyce to a Soul now To which I answer What God may do is one thing and what he doth in the way of a setled Ordinance wherein we are to wait on him and expect from him is another thing ye read in Heb. 1.1 2. thus God who at sundry times and in dâ—vers manners spake in time past by the Prophets hath in these last daies spokâ—n by his Son In time past he spake by Visions Dreams and Voyces If there be such an Ordinance stil wherein we are stil to wait on God why doth the Apostle make this difference between times past and the present time of the Son Nay saies Luther but there is such a sufficiency in the Scripture That thâ—ugh some men should have Visions Dreams and Voyces yet the Scripture is so ful that nec curo nec desidero I neither care for nor desire them I read of a certain Woman a Religious Lady of the Emperesses â—ed-Chamber whose Name was Gregoria that being much troubled about her Salvation did write to Gregory that she would never cease importuning him til he had sent her word that he had received a Revelation from Heaven that she should be saved To whom he returned this Answer Rem difficilem postulas et inutilem Thou desirest an hard matter and unprofitable hard for me to obtain and unprofitable for thy self to have And so say I If any should come to me desiring to implore God for such a Voyce or Dream or Revelation I must answer Man or Woman thou desirest an hard work for me to do and a thing unprofitable for thy selâ— to have Thou hast the Scriptures go search the Scriptures wait thou upon God therein for in them are the words of Eternal Life they are a sure and a safe Light more sure safe and certain than al Revelations Visions Dreams or immediate Voyces And thus I have done with the Second Instance Instance 3 As for Impressions made upon the Soul whether by a particular Word or without it the Scripture or the written Word of God is more sure than those and the Light thereof the best and most excellent Light in compare with the Light of Impressions For First Impressions though good are not our dayly food Aqua vitae or strong Water is good in a quothing fainting fit but it is not good to make it our dayly Drink So here In case the Soul be in a fainting fit it 's good to have the Impression of
if we neglect so great Salvation which at the first began to be spoken by the Lord and was confirmed unto us by them that heard him verse 1 2 3. As the Scripture is the Word of the Son so it is the only Rule of our Lives Now that which is the only Rule of our Lives Scriptura est luserna pedibus à qua non deflectendum Ecclesiae sapientia cognitionis forma 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cujus testimoniis omnia consumanda ex qua â—riâ—ntur demonstâ—ationes Cui quae câ—nsentiunt admittenda et quae non consentiunt rejicienda Ergo est vitae fidelque Regula Chamiâ—rus 1. Tom. de cano fidei Lib. 1. Cap. 3 4 5 7 8 9 10 11. we are in special manner to take heed unto But the Scripture and the Word of God written is the only Rule of our Lives for it is a Light unto our feet and a Lanthorn to our paths Psal 119. It is the Wisdom of the Church and People of God Deut. 4. It is that which we may not turn aside from either to the right hand or to the left Deut. 28. It is that whereby Doctrines are to be rejected or admitted Acts 17. It is that which nothing must be added to or taken from Deut. 4. Rev. 22. It is that which we are all to have recourse unto for Comfort and Direction Es 8. To the Law and to the Testimony if men say not so it is because there is no Light in them Now if the Scripture and the Word of God written be a Light unto our paths the wisdom of the Church and People of God if it be that whereby Doctrines are to be admitted or rejected if that from which we may not turn either to the right or to the left from which nothing may be taken and to which nothing may be added and if it be that which we are to resort continually unto for comfort and direction then it is the Rule and only Rule of our Lives But so it is as al these fore-mentioned Scriptures do plainly prove and therefore it is the Rule and the only Rule of our Lives As the Scripture and the Word of God written is the only Rule so it is that Salt which doth season all your Enjoyments Omne quod extra Dei verbum est est Idolatria omne quod fit in verbo est verus cultus sicut omne quod fit sine fide est peccatum et omne quod fit in fide est bonum opus quod inter verbum et fidem est conjugium indissolubile Luther It 's the Rule and Measure of your Worship for if you do not worship according to the Appointments of God in his written Word your Worship is but Idolatry and Superstition Superstitio est quicquid est supra Statutum It 's the great relief of your Souls in time of Temptation Hereby Christ answered to all his Temptations It is written and again it 's written and again it 's written and Christs Practice must be your Rule It 's that which Sanctifieth al your outward Comforts even amongst the Creatures for saies the Apostle 1 Tim. 4.4 Every Creature of God is good if it be received with thanks-giving Anima omnibus rebus carere potest excepto verbo Dei ego quidem sine verbo ne in Paradiso optarim vivere at cum verbo etiam in Inferno facile est vivere Est verbum talis thesaurus qui tractando crescit et distribuendo servando autem petir Luther Scriptura est Communis animarum officina Basil Omnipotentis Epistola ad homines missa Gregor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nutrimentum et cibus animae Athanas for it is sanctified by the Word and Prayer I profess saies Luther I cannot live without the written Word of God I can want any thing but the Scripture or the written Word of God If I were in Hell I could live with a Promise and though I were in Paradice yet if I had not the Word with me I could not live there O! saith he the Word is so great and deep a Treasure that it doth encrease by distributing yea it is even Genus generalissimum omnium bonorum that general good thing under God and Christ that hath Influence into al good things And shal the Word of God written be such a blessed Treasure and shal we not take heed thereunto As it is the Salt of al your Comforts so it is land shal be your Judg at the great day Christ is the only Judg then but this Book of the Scripture and the Word of God written is that whereby he wil Judg you and me and the World for at the last and great Day when men come to be tried for their Eternal Lives the Books shal be brought out not one Book but Books Revel 20.12 And I saw the dead both smal and great stand before God and the Books were opened and another Book was opened It seems then that three Books shal be opened at the great Day one Book is the Book of Life two other there are the Book of Gods Records for a Book of Remembrance is written upon all our Actions Mal. 3. and the Book of the Scripture or the Word of God for saith our Savior John 12.48 The Word that I have spoken the same shall judg him in the last day Now this Word that Christ hath spoken is written and therefore men shal be judged thereby but if the Scripture and the Word of God written be that Book whereby men shal be judged at the last then surely it is our Duty in special manner to take heed thereunto As the Scripture is that Book whereby we shal al be judged so it shal be established upon us if we be not established by it for saies the Apostle Heb. 2. If the Word spoken by Angels was stedfast and every transgression and disobedience received a just recompence of reward how shall we escape if we neglect so great salvation which at the first began to be spoken by his Son What then Therefore we ought to give the more heed to the things we have heard lest we let them slip Why For if we be unstedfast yet the Word of God is stedfast The Word that God spake by Moses was stedfast and established upon them that disobeyed So now much more saies he if you be not stedfast and established by the Word it shal be established upon you unto your Destruction O! what infinite reason is there then that we should take heed thereunto Object But the Text saith That we shal do wel to take heed thereunto til the day dawn and Day-star arise in our hearts but the day hath dawned on me and the day-star hath arisen in my heart and therefore now what need I take heed to the Scripture or the written Word any longer Answ Yea Stil you have need to do it for did not the day dawn and the day-star arise on the hearts of the Apostles and Christians in
their daies according to your sense and meaning yet they still attended on the written Word of God Surely therefore the meaning of the Text is not according to that Conjecture Some therefore would have the words to be read thus Till the day-star arise on your hearts and so think they are spoken of the Day of Judgment concerning which time Paul saies 1 Cor. 4 5. That Christ will bring to light the hidden things of darkness and will make manifest the Counsels of the heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 emphatice solet sumi pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etiam donec et continuitatem significare seu consecutionem non exceptionem vel exclusionem futuri temporis Genebrad in Psal 109. But as ye have heard in the Explication of the Text the word Vntil in Scripture Phrase is not alwaies taken exclusively for Example David saith Ps 57.1 My soul trusteth in thee O God and in the shadow of thy wings will I trust till this Calamity be over-past What would David trust in God no longer Yes but he would do it especially whilst that Calamity continued So Psal 123. he saith Our eyes wait upon the Lord our God till he have mercy upon us What would they wait on God no longer Yes but in their distress especially So Cant. 2.16 17. I am my beloveds and my beloved is mine he feedeth among the Lillies until the day break What doth Christ feed among the Lillies no longer wil he not feed among the Lillies after the day break Yes But the word Till or Vntil is not alwaies to be taken exclusively And I 'le give you but one Scripture for it amongst many in the New Testament Matth. 12.20 A bruised Reed will he not break and the smoaking Flax shall he not quench until he bring forth Judgment unto Victory What wil Christ break the bruised Reed then and quench the smoaking Flax after he hath brought Judgment to Victory No but the word Vntil in Scripture Phrase is not alwaies to be taken exclusively And so here in this Text Ye do wel that ye take heed to the word of Prophesie until the day dawn and the day-star arise in your hearts Hac enim particula 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 donec Scriptura atque adeo Lingua Hebraica affirmat quod in dubitationem possit incidere Genebrad Ibid. not that then you should cease taking heed to the Word but because you are now in the dark now and now especially ye are to take heed thereunto Quest But why are the Saints and People of God to take heed unto the Scripture and the written Word of God especially in their dark times and seasons Answ Because they are then in most danger of stumbling and falling he that walketh in the dark stumbleth and who is not then apt to fal But by taking heed to this sure Light they shal be kept from the power of their darkness The Scripture tels us of darkness and of the power of darkness A good man may be in the dark but he is kept from the power of it by taking heed unto this great and most sure Light yea though he be in the darkness of some Error for the greatest Errors lie neerest to the sweetest Truths and though he do not see that Truth for the present yet if he do take heed unto the Word the sweetness of that Truth shal ouse through the Error and preserve and keep me from the Power of it But if ye look into 2 Tim. 3. ye shal find the Apostle doth inform Timothy of very sad and dark times that shal be in the latter daies verse 1. In the last daies perillous times shal come 1. He tels him wherein the peril of these times shal consist 2. He tels him the signs thereof 3. He comforts him under it 4. He shews how he and we may be kept from the power of that darkness In the last daies perillous times shal come for saies he Men shal be Lovers of themselves covetous Boasters proud Blasphemers disobedient to Parents unthankful unholy without Natural affection truce-breakers false accusers incontinent fierce despisers of those that are good having a form of Godliness c. ver 2 3 4 5. It seems then that men may be thus wicked yet may bear up to a form of Godliness 2. He tels Timothy the sign of these perillous times and who these persons are Such as creep into Houses and lead captive silly women laden with divers lusts verse 6. Who also shall resist the Truth in the Ministry as Jannes and Jambres withstood Moses ver 8. 3. He comforts him against the evil of these dark Times verse 9. But they shall proceed no further for their folly or madness shall be manifest to all men 4. He directs him and us by him how to stand and hold fast ver 14. and that is two waies First by avoiding and turning away from these corrupt men verse 5. From such turn away speak not to them or with them go not to them but turn away from them Secondly By taking heed to the Word of God preached and written verse 14. But continue thou in the things that thou hast learned and hast been assured of knowing of whom thou hast learned them and that from a child thou hast known the holy Scriptures which are able to make thee wise to Salvation So that here the Apostle doth refer him both to the Word preached and written as if he should say the only way to be kept from seducers verse 13. men of corrupt minds reprobate concerning the Faith is to take heed unto the Scripture And indeed what is the reason that so many in these daies of ours are deceived but because they do not take heed unto this great and most sure Light This is that great and most excellent Light which we are to take heed unto at al times but especially in our dark times and places and thus we shal be preserved Object But if this be such a preservative against the power of darkness why then are so many men in the dark who doth not run to Scripture What Heretick is there or ever was who did not plead and lay claim to Scripture Answ All Hereticks do not lay claim to Scripture Some deny the Scripture some do not Some as Theodoret observes of the Hereticks in his time wil make use of those Scriptures which seem to make for them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Si videant petitis è Scripturae demonstrationibus stultitiam suam constringi tum Scripturae recusant et scopum et usum si quando vero putant sibi favere nudum aliquod effatum á genuina recisum orationis serie ad suum propositum accommodant suis confirmandis Tecod opus contra varias Hereses quae sunt in 2. Tom. oper Athanas. but as for those Scriptures which are plainly against them they reject and if close pressed wil deny the very Body of the Scripture as any Rule to them But it 's
post greges sodalium tuorum si â—ta inquit Aug. Epist 48. exponendam putatis sacram Scripturam Aquilonares profecto Ecclesiae dicent se solas 〈◊〉 veras adducent enim per se illud Ps 47.3 Exultâ— mons Sion laetera Aquilonis civitas Regis magni Deus in domibus ejus cognoscitur cum suâ—cipiet eam ergo in expositione Sacrarum Scripturarum ante omnia inveniendus est sensus literalis eo namque constituto facilis ad mysticos sensus patebit aditus clypeus Concionat Verbi Dei per Ferdinand de Escalante Lib. 1. Cap. 17. doth arise from corrupt Principles which have been bred up in the minds of men as somtimes men think that the Light and Law within them is their Rule and therefore what need the Scripture as my Rule any longer Somtimes men think that all Scripture is to be expounded mystically and so first they make a Nose of Wax of it then they cast it away Somtimes men think that they are to judg of Doctrines by Impressions Visions Voyces and Dreams and so they cast away the Scripture Would ye therefore take heed unto the Word so as to keep the same Take heed of this ill Principle Somtimes this evil doth arise from dallyance and playing about the borders and confines of this sin 'T is in this sin as with other sins though a man hate and abhor Swearing Drunkenness and Adultery yet if he lie playing and dallying upon the borders thereof he wil surely fal into them So though I say God forbid that ever I should deny the Scripture yet if I lie playing upon the confines of this sin I shal certainly fal into it 'T is an excellent Speech that Luther hath Wil any man play let him play with his Wife play with his Children play with his Money but let him take heed how he plaies with the Scripture by turning al into Mysticalness for who is it that dares play with the Thunder Why saies he for it is the Voyce of God So is the Scripture it is the Voyce of God Would ye therefore so take heed unto it as to keep it and not deny the same Then take heed of that corruption of Nature which doth boyl up to malice take heed of evil Principles about the Rule of your life and take heed of playing with the Scripture and of living upon the confines of that great sin of denying it lest God in just Judgment give you up at last to the gross evil of it Secondly And for particular Truths of the Scripture that you may keep them in your heart and judgment Consider Whether that Doctrine which you are now about to deny be not that Doctrine which hath seven times passed through the fire in the Sufferings of the Saints whether it be not that Doctrine which many Saints have lost their Estates Liberties and their Blood for And if it be so then think with your self how hard a thing it wil be for you to be sayed denying that Truth which so many have shed their blood for Consider also whether the Doctrine you are now about â—o deny be not that Doctrine which the Saints generally have maintained in opposition to the World And if it be then think with your self how hard a thing it wil be for you to be saved denying that Doctrine which al the Saints generally have maintained against the World but above al take heed of an itching Ear. The Apostle tels Timothy 2 Epist 4.3 That the times should come wherein men will not endure sound Doctrine but after their own wills shall heap up to themselves Teachers having itching Ears such as shal not be contented with the setled Ministry of Gods Appointment but shal after their own wils heap up Teachers to themselves and this they shal do from the itch of the Ear Wel but what shal this itch in the Ear bring forth verse 4. They shall turn away their Ears from the Truth and shall be turned unto F ables Now therefore that you may keep and hold fast the Word in the particular Doctrines O! then take heed of this itching Ear. Thirdly Yet one thing more If you would take heed to the Scripture you must so heed the same as you may walk thereby Therefore prize it much Who takes heed to that which he don't prize The Martyrs in Queen Maries daies prized the written Word of God much one gave a Cart-load of Hay for one Leaf of the Bible in English another being at Sea and swimming for his life on a Mast and having al his Estate which was five pound in one hand and the Bible in the other and being compelled to part with one chose rather for to keep the Bible and throw away his five pound al that he had These then did prize the written Word of God and they did walk thereby Therefore also get your heart affected with Love to every Truth which you know for because men receive not the Truth in the Love thereof therefore God doth give them up to strong delusions men take heed unto what they love And therefore that you may heed it so as to walk thereby let it be your continual Companion going where you go if you go into the Fields O! let the Word go with you if into your Calling O! let the Scripture and the written Word of God be with you Thus shal you take heed unto it as to a Light shining in a dark place And I pray tel me are not these times dark times The conjunction of Clouds and Miseries make dark times Now the World is ful of Wars and Rumors of Wars now men say lo here is Christ and lo there is Christ insomuch as if possible the Elect would be deceived Now spiritual Judgments and outward Miseries are in Conjunction a Cloud and a Cloud a Conjunction of Clouds surely therefore these times must be dark times The Eclipses of the Sun and Moon and the falling of the Stars from Heaven make dark times And when were there more Eclipses and falling of the Stars and of great Lights from Heaven than in these daies of ours False Lights also make dark times for the more False Lights are set up the more men are drawn from the true Light and so the more they are in darkness And when ever were there so many false Lights hung forth as in these daies of ours Surely therefore these are dark times and if so what cause have we al to take heed unto the Word which is as a Light shining in a dark place What I therfore say to one I say to you al and to my own Soul O! let us al take heed thereunto And if any think that he is not at al in the dark he is therefore in the dark because he thinks he is not in the dark If any think these things concern not him they do therefore the more concern him than others because he thinks they concern him not Think therefore on al these things and the
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
mind the Publique too A strong Christian is able to wait long on God he that waiteth long with quietness honors God but as your weaker Children cannot stay long for what they would have but must be served presently so the weak Christian also cannot wait long on God for what he would have but the strong Christian doth A Strong Christian is helpful unto others We that are strong ought to bear the infirmities of the weak Rom. 15.1 And again Him that is weak in the faith receive you Chap. 14.1 Children and babes are fit to be carried in others armes but are not able to carry others The weak Christian is apt to be offended with others to censure and judg others and so to make burdens for others to bear Rom. 14.1.2 but the strong Christian is a bearing Christian a carrying Christian one that can displease himself that he may help another Now the more serviceable and helpful a man is to others the more he Glorifies God Thus the strong Christian is but the weak cannot in al these things give Glory to God as the strong Christian may Surely therefore there are many disadvantages which a weak Christian lyes under that the strong Christian doth not Secondly Yet there is no reason why he should be discouragâ—d For Weakness doth not exclude from mercy but inclines God unto mercy rather Psal 6.2 Have mercy on me O Lord for I am weak It is spoken of an out-ward weakness and iâ— that which is less doth incline God to mercy then much more that which is greater And if he have as great an Interest in Christ as many promises to run unto and as many embraces of love from God the Father as the strong Christian hath then there is no just cause why he should be cast down in regard of his weakness Now so it is though your Grace be never so weak yet if ye have truth of Grace you have as great a share and interest in the righteousness of Christ for your justification as the strong Christian hath You have as much of Christ imputed to you as any other It may be you have gathered less of this Manna for your spending Sanctifycation but if you be an Israelite indeed you have so much of this Manna as that you have no lack for it 's said of the Israelites They gathered some more some less yet he that gathered much Exod. 16.18 had nothing over and he that gathered little had no lack al which figured that equal proportion saith Mr. Ainsworth which al beleevers have in Christ the spiritual Manna And if ye look into Scripture Where doth Gods promises fal more thick than upon those that are weak in Grace Christ begins his Preaching with the Promises Math. 5. and I pray what are those persons whom the promises are especially made unto but such as are weak in Grace Blessed are the poor in spirit Blessed are those that hunger and thirst after righteousness Blessed are those that mourn He doth not say Blessed are those that are strong in Grace or Blessed are those that rejoyce in God or those that have ful assurance of their everlasting estate and condition No but as if his great work and business were to comfort uphold and strengthen the weak these he begins withal and many Gracious Rich and blessed Promises he doth make to them Yea the Promises are so made to them as attended to wil give a ful answer unto al their fears as for example The Lord Promises Math. 12. That he wil not break the bruised reed c. Wil the weak Christian say O! but I am exceeding weak and very feeble then our Savior saies He wil not break the bruised reed And what more weak and feeble than a bruised reed an whol reed is not vâ—ry strong at the best but bruised it is weak indeed Wil the weak Christian say O! but my weakness is mingled with many sins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 7.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 9.38 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 10.5 so the fire in the smoaking flax is mingled with smoak yet saies Christ I wil not quench the smoaking flax Wil the weak Christian say O! but though God do not quench me yet I shal be quenched nay saith Christ But I wil bring forth judgment to victory it lyes on my hand to do it and I wil do it Wil the weak Christian say O! but I have much opposition in my way how can judgment come to victory then Christ saies he wil bring forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thurst forth with violence it 's the same word that is used in other Scriptures noting a force as if Christ should say I wil force this victory through al opposition that it shal meet withal So that the Lord doth not only give several promises to those that are weak in Grace but he doth so lay them as he doth help to apply them And if ye look into your Experience Who have more kisses and embraces of Love from God our Father than the weak Christian hath The Parent kisseth the Babe and liâ—tle Child when the elder Child is not kissed for saies he this is but a little Child And so when the Prodigal comes home then the Father falls upon his neck and kisses him why but because upon his first return he is a Babe in Christ This is my little Child saith the Father and therfore I wil kiss him with the kisses of my mouth Thirdly And though it be a great affliction to be weak in Grace yet if Christ wil condescend unto mine infirmities why should I be discouraged in regard thereof Condescending Mercy is great and sweet Mercy Now though God doth shew mercy unto all his People yet he wil do it by Christ as an High-Priest and what is the work and Office of the High-Priest but to sympathize and bear with the infirmities of those that are weak We have not such an High-Priest saies the Apostle as cannot be touched with our infirmities Three things there are Heb. 4.15 which do speak out the condescending Love of God to those that are weak in Grace 1. He accepts their Duties though mingled with many weaknesses and their Services though they grow upon a weak Stock Revel 3.8 Christus fidem etiamsi infirmam fovet I know thy Works saith Christ to the Church of Philadelphia for thou hast a little strength and hast kept my word and hast not denied my Name 2. The Lord doth not over-drive those that are weak but is contented to go their pace with them Esai 40.11 He shall gather the Lambs in his Arms and carry them in his Bosom and shall gently lead those that are with yong 3. He doth somtimes yea often times yield unto their desires going as it were after them Matth. 9.18 There came a certain Ruler and worshipped him saying My Daughter is now dead but come and lay thine hand on her and Jesus arose and followed him The
of Glory Such is the Comfort of al those that are weak in Grace and therefore why should they be discouraged in regard of their weakness Object O! but I am not discouraged at my weakness in regard of the uncomfortableness of it but in regard of the unserviceableness of it for if I were strong in Grace I should be able to do more Service for God then I should be able to resist my Temptations and to overcome the evil One for the Apostle John saith I write to you yong men because ye are strong and have overcome the evil One But I have great Temptations and but smal strength to resist them I have a great deal of work to do for God and have no strength to do it with therefore I am thus discouraged have I not cause and reason now Answ 1 No For the Spiritual Battel is not alwaies to the strong our Victory lies not in our selves and our own habitual strength but in Christs fresh assistance How often have the strong fallen and the weak stood We read of that yong King Edward the Sixth That when the Emperor sent to him desiring that his Sister Mary afterwards Queen of England might have liberty for the Mass in her House this yong Prince did stand out against that Temptation when all his Counsel was for it yea when that good man Bishop Cranmer and that other holy man Bishop Ridley did yield thereunto and pressed the King to it insomuch as the King did break forth into tears desiring them to be contented whereupon the Arch-Bishop Cranmer took his School-master Mr. Cheek by the hand and said Ah! Mr. Cheek you have such a Scholler that hath more Divinity in his little finger than all we have in our whol Bodies Here the weak stood and the strong did fall the weak did resist Temptation when the strong did yield for our strength lies in Christ without us not in our selves within us And if ye look into the 2. and 3. Chapters of the Revâ—lations ye shall find That whereas all the Churches are charged with some sin or other only the Church of Philadelphia is charged with no sin at all but commended for keeping the word of Christs Patience and yet this Church and no other is said to have a little strength 2 Cor. 12.9.10 And ye know what Paul saith When I am weak then am I strong most gladly therefore will I rejoyce in mine infirmities that the power of Christ may rest on me Answ 2 Though your Grace be weak yet you may do much for God in your day The Tongue saies James is a little Member and boasteth great things behold how great a matter a little fire kindleth Chap. 3.5 Behold also the Ships saith he verse 4. which though they be so great yet are they turned about with a very smal helm quod autem tam minuta et infirma animalia in rupibus domicilia sibi exculpeut confirmare nos debet ut non dubitemus etiam infirmi et imbellos quae difficilia sunt aggredi dummodo officii ratio id postulet Cartw. in Pro. 30. in vers 14. quatuor parva sunt in Terra And shall not a little Grace do as much as a little Tongue or as a little fire or as a little Helm Surely though Grace be little yet it may be an Helm unto all your life a Rudder unto all your Practices Ye see how fruitful weak things are in Nature the strongest persons have not alwaies most children but the weaker The Herring is a weak Fish in comparison of the Whale and what abundance are there The Dove is a feeble Bird in regard of the Eagle and yet how fruitful is it The Vine is a weak Tree in regard of the Oak and yet it is more fruitful So in Grace you may be weak in Grace yet you may be very fruitful The Jaylor was but weak in Grace as soon as he was converted nor Zacheus nor the Thief on the Cross yet what Clusters of Divine Grapes did presently grow upon these Branches And if you may be very fruitful in good though weak why should you be discouraged in regard of your weakness Object O! but I am not discouraged at my Weakness in regard of my unserviceableness or unfruitfulness only but in regard of my own guiltiness for I have made my self weak in Grace by mine own sins I have fallen into sin and so have weakened my self and Grace my Grace is not only weak but it is weakened and weakened by sin therefore I am thus discouraged have I not cause and reason now Answ 1 No For possibly you may be mistaken Some do abate in their Natural Parts and they think they decay in their Graces as some grow in Parts and Gifts and they think they grow in their Graces But if you have not fallen into any great and gross sin then no such Spiritual Disease or Feaver hath seized on you whereby your Grace should be weakened Answ 2 But suppose the thing be true which you do object That you have sinned and by your own sin your Grace is now weakened then have you cause indeed to be much humbled before the Lord yet not to be discouraged For If nothing have befallen you but what may possibly befal a true Beleever then you have no reason to be cast down as without hope Now ye know how it was with Sampson he was strong and of great strength inward and outward yet his strength was taken away and he became as one of us How so why he had laid his head in Dalilah's Lap and so he lost his strength and was weakened by it but it cost him dear both his Eyes and his Life too And if you have so laid your head in Dalilah's Lap that your strength is abated it may and it is likely it will cost you dear yet this case is no other than what may befal one recorded for a true Beleever And though your strength be abated and your Grace weakened through your own sin yet being true saving Grace it shall never be annihilated for it is the new Creation and nothing created by God can be annihilated by us Man is created by God he may be killed by man but he cannot be annihilated and brought to nothing The Tree and Wood may be burnt to Ashes but it cannot be annjhilated and brought to nothing for it is part of the Creation Now your Grace was created by God also if true though smal and therefore though it may be weakened by your sin yet it cannot be annihilated and brought to nothing And if yet the Promise do belong to you and to your Condition then you have no reason to be discouraged or cast down in respect of this .. Now if ye look into Revel 3. ye shall find That as there are many Promises made to the several Churches so there are Promises also made to the Church of Sardis yet this Church had fallen and weakened her self for saies Christ
if you ask him the reason saying such and such men are of your Trade and they wil spend their shilling with us and their time with us why wil not you do as they He answers presently True they do so and they may do so their Estate wil bear it but as for me my Stock is smal very little therefore I may not do as they do but I must be diligent and a good Husband I am but a yong Beginner and have little skil in the Trade therefore it behoves me to be diligent his very weakness is the cause of his diligence So here the more infirmities that a gracious soul labors under the more diligent he will be and if you ask him Why do you take so much pains in following the means and the like He answers Alas I am a poor weak Creature such and such an one there is that hath an excellent memory all that ever he reads or hears is his own but my memory is naught my head and heart is naught and therefore by the Grace of God I wil take the more pains in following after Christ Thus his very infirmity is a provocation unto al his diligence The Gibeonites served the Israelites and were hewers of wood and drawers of water for them Why but because the Gibeonites were at an under So now if your very sins be drawers of water servants and hand-maids to your Graces it argues that your sins are at an under and being so they are weak and but sins of infirmity if they be not gross foul and scandalous Sins Answ 10 Infirmity doth constantly keep a mans heart low down and humble Datus est mihi stimulus carnis ne extollar inquit Paulus o venenum quod non curatur nisi veneno caput caedebatur ne caput extolleretur o Antidotum quasi quod de serpente conficitur et propterea theriacum dicitur August de verbis Apost Serm. 3. If one have an infirmity in his speech he wil not be so forward to speak as others are but being conscious of his own infirmity he is alwaies low and afraid to speak So spiritually There are two sorts of sins that men do commit some are foul gross and scandalous sins other are weaknesses and infirmities those that fal into great and gross sins wil be much troubled much trouble and sorrow they do meet with presently in case they repent but those that lâ—e under a constant infirmity are constantly kept low and humble thereby Do you therefore complain of your sin and would you know of what sort of sins it is Why if it be not a gross and scandalous sin and thy heart be kept constantly low thereby then without doubt it is no other than this sin of infirmity For though God could have wholly delivered his People from the filth of Sin as wel as from the guilt of it and as wel from lesser sins as from great and scandalous yet he hath left these infirmities and weaknesses in the hearts and lives of his People that they may be constantly humbled in themselves and prize Christ the more And if this be the manner of an infirmity then surely a good man a true Disciple of Christ may possibly fal into the same Sin again and again and yet the sin be but a sin of Infirmity Which was the Second thing proposed to be cleered by us Quest But suppose that my sin be no other than a Sin of Infirmity what then Answ The Third Particular answers you Then your sin being but an infirmity Christ wil never leave you for it nor cast you off for it but if you sleep he wil waken you and if you sleep again he wil waken you again and if you yet sleep again he wil come again with his wakening mercy and wil never cast you off for it O! what sweet Grace is this Quest Is there no evil then in this Sin of Infirmity Answ Yes much very much For though it be a drawer of water to your Grace yet it is a Gibeonite a Native a Canaanite that wil upon al occasions be ready to betray you and to open the door unto greater Theeves and wil alwaies be a thorn and good in your sides and though it do not put out your light yet it is a thief in your Candle which may smare out much of your Comfort and blemish your Duty Ye know how it is with a good writing Pen if there be a smal hair in it though the hair be never so little a thing yet if it be not pulled out it wil blot and blemish the whol writing somtimes So may this Sin of Infirmity do your whol Duty may be blotted and blemished by this smal hair and although God can and doth make use of your infirmities for to keep your Graces yet they are but your Lees and Dregs whereas your Graces should be all refined the Word of God is as Gold refined seven times your Ordinances are refined Ordinances refifined by the hand of Reformation your Comforts and Mercies and Priviledges are refined Mercies Priviledges and Comforts surely therefore your Graces should be refined Graces and your Duties refined Duties When Christ shall sit as a Refiner and Purifier of Silver he shal purifie the Sons of Levi as Gold and Silver and then shall the Offerings of Judah and Jerusalem be pleasant unto the Lord Malach. 3.3.4 O! what an evil thing therefore is it for a man to be unrefined Is it not an evil thing to be burdensom unto others By your sin though it be but an infirmity you may be a burden to others for the Apostle speaking of Infirmities Gal. 6.1.6 saith Bear ye one anothers burden And ye that are strong ought to bear the Infirmities of the weak Rom. 14.1 And although Christ wil not cast you off for a Sin of Infirmity yet you may provoke him thereby to chide you and to be angry with you the unbelief of the Disciples was but their infirmity yet Christ did upbraid them because of their unbelief The Remisness and loss of first Love in the Church of Ephesus is by Christ called a Somwhat Nevertheless I have somwhat against thee and yet Christ threatens her that he wil for this somwhat come against her quickly and remove her Candle-stick if she did not repent and Revel 2.16 the Lord Christ threatens the Church of Smyrna that unless she repented he would come unto her quickly yet he saith not to her I have many things but a few things against thee or if you wil for the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have some smal or little things against thee So that although your sin be not of so great a bulk as others yet you may provoke Christ thereby and he may be angry and chide you for it Thus here he did chide the Disciples yet their sin was but a Sin of Infirmity Surely therefore there is evil and much evil in the Sin though it be but a Sin of Infirmity Thirdly
this account â—â—cause Relâ—â—â—â— was not setled as Religion was setled so the Land was seâ—l d and as Religion was unsâ—tled so was the Land unsâ—â—ed Men think that the Settlement of Religion is to be in aâ—ter Work Fâ—â—st say they let us look to our being the Settlement of the Land and then loâ—k to our Well-Being the Seâ—â—â—ent of Religion But if we conâ—ult with God in the Scriptures we shâ—â— find that a Professing Nation shal never be setled tiâ— Religion be setled and as that waverâ— so shal the State waver also Would you thâ—refore have a Land setled pray for the Settlement oâ— Religion in the first place Then must thâ—â—e be care taken for a Succession of Godly Magistrates a good Mâ—gistrate is a good Sâ—eâ—es man but if one stere one way and his Successor stere another way how can the State be setled While the Children of Israel had a good Judg the People served the Lord but when Joshua was dead And the Elders who had seen all the great Works of the Lord they forsook the Lord and the anger of the Lord was hot against Israel and he delivered them into the hand of their Enemies Judg. 2.7 11 12 13 14 15. Then God raised up other Judges and the Lord was with the Judg and delivered them out of the hand of their Enemies verse 18. But when that Judg was dead they returned and corrupted themselves and so the Anger of the Lord was hot against them again vers 19.20 Then God raised up Othniel and he judged Israel and the Spirit of the Lord came on him and the Lord delivered their Enemies into his hand Chap. 3. and so the Land had rest fotty yeers ver 10 11. But when Othniel died the Children of Israel did evil again and so the Lord delivered them into the hands of their Enemies ver 12 13 14. then God raised up Ehud and he judged Israel and subdued their Enemies verse 30. But when Ehud was dead the Children of Israel did that which was evil in the sight of the Lord again Chap. 4.1 and the Lord sold them into the hand of Jabin King of Canaan Then they cried unto the Lord and he raised up Deborah and Barak who destroyed their Enemies praised God and setled Religion and the Land had rest forty yeers Chap. 5.31 Thus unsetled was the Land whilst there was no succession of Godly Magistrates Would ye therefore have your Land setled pray for a continuation and succession of Godly Magistrates and that care may be now taken for this thing Thus shal your Land and State be established Yet this is not enough but these Godly Righteous men must not only do some righteous things but govern in Righteousness for the Throne is established by Righteousness Though righteous men do rule yet if they oppress the People and do not govern in Righteousness the Nation cannot be setled Now God hath promised a new Heaven and a new Earth wherein Righteousness dwels not where righteous things shal be done and where Righteousness shal now and then pass through it but where Righteousness shal take up its Habitation and Dwelling Pray and pray much for this for by this shal your Throne be established Yet this is not al but the Governors of a Nation must beleeve and trust in the Lord not ruling and mannaging the Affairs of the Nation by Policy only and Moral Prudâ—â—ce but they must trust in the Lord and live and act by Faith in their Government for saith the Lord to Ahaz If ye will not beleeve surely ye shal not be established Esai 7.9 So that if Princes Governors and Rulers wil trust in their own strengh or in their Confederacies with other Nations they and their Land cannot be setled But if in al their dealâ—ngs with the Nations they rule and act in a way of Faith towards God then shal the Land be established And therefore let them and al the People remember the good Counsel of that good King Jehosaphat 2 Câ—ron 20.20 Beleeve in the Lord your God so shall you be established beleeve his Prophets so shal ye prosper Secondly As for a Church All the Churches must know That they are a People which of al others are laid out for sufferings unto them especially it is given not only to beleeve but to suffer for Christ and he serious consideration hereof wil help to establish them For when the Apostles went up and down conâ—iâ—ming the Disciples and Churches what Doctrine did they preach unto them but this Acts 14.21 They returned to Lystra and to Iconium and Antioch confirming the souls of the Disciples and exhorting them to continue in the Faith and that we must through much tribulation enter into the Kingdom of God If particular Churches would be setled and established they must have al the Officers and Ordinances of Christ then as a Ship under Sail with al its Sails our is beautiful and doth move evenly so shal they alâ—o do A Church is never setled til it have al those Officers in it which our Lord and Savior Christ hath appointed And what is the reason that many are so unsetled at this day but because they do either despise or neglect those Offices and Officers which are the Fruits of Christs Ascension and which he hath given for the perfecting of the Saints for the edifying of the Body of Christ That we henceforth be no more Children tossed to and fro and carryed about with every wind of Doctrine Ephes 4.11 12 13 14. What is more uncertain than a weather-cock that is carried about with every wind If you forsake the Ministry and those Officers which Christ hath given to his Church this wil be your state and condition saith the Apostle here Now when Pride or Covetousness gets into Churches then though they have some of Christs Officers amongst them yet they wil not be for al for say they we are not able to maintain more than one and saith that one if another be chosen I must have less and rule less O! that Churches therefore would take heed of these great Sins Pride and Covetousness which will alwaies keep them in an unsetled Condition Let al the Churches know what the word of Gods Patience is and observe and keep the same For saith our Savior to the Church of Philadelphia Because thou hast kept the word of my Patience I will keep thee from the hour of Temptation which shal come upon all the world and him that overcometh will I make a Pâ—llâ—r in the Temple of my God and he shal go no more out Rev. 3.10.12 He that overcometh is the same that keepeth the word of Câ—â—risâ— Patience What is that In al times there is some Truth which is the trying suffering Truth In Luthers Time the Doctrine of Justiâ—â—â—â—â—ion by Faith alone was the Word of Gods Patience 〈◊〉 Qâ—een Maries Time that Truth which opposed â—ranâ—uâ—stantiation was the Word of Gods Patience in Athanasius his time the Dâ—â—◠〈◊〉 of Christs
Deity was the Word of Christs Patience Therâ— is alwaies some Truth or other the profession and owning whereof saith here is the Patience of the Saints Now if the Churches keep that word and overcome in the keeping of it the Lord Christ wil make every Member of them as a Pillar in the Temple of God that shal go no more out In case any Difficulty or Trouble do arise in a Church which is beyond their own Light and Strength they must cal in the help of other Churches For when there was such a knot as the Church of Antioch could not untie they sent to the Church and Apostles at Jerusalem Acts 15.16 who having setled the Matter they sent the result and Decrees unto other Churches concerned whereby they had Peace and Establishment But especially it is the Duty of al the Churches to pray and pray much for this great Mercy of Establishment for the Lord hath said Esai 62.6 Ye that make mention of the Lord keep not silence and give him no rest till he establish and make Jerusalem a praise in the Earth Such a time as this there is a coming we are commanded to pray and to pray earnestly for it and the Lord hath not only promised the Mercy but to give hearts to pray for it for saith he I have set Watch-men upon thy walls O Jerusalem which shal never hold their peace day nor night wherefore let us give him no rest So shal the Churches have rest and be established Thirdly As for Particular Persons Would'st thou be established in the Truth and good Waies of God Then observe what those things are which do make others unsetled and take heed thereof In case a man doth decay or break in his Estate some great Merchant Tradesman or Farmer break you wil diligently look into the causes of it and say this man lived at too high a rate beyond his Estate or he was bound for others or he kept ill Company or he did not keep his Accounts wel and therefore I wil take heed of these things Now wil ye observe the Causes of an outward Break and wil ye not observe what are the Reasons that so many are unsetled break and decay in the Trade of their souls Surely 1. Either it is because they do want primitive breakings for the stony Ground comes to nothing at the last though it hath much joy at the first because it wants depth of Earth The stick that is thrust into the Earth is more easily pulled up than the Plant which is rooted in the Earth So are al those who have no root in themselves 2. Or because they take up great Resolutions withouâ— answerable pre-deliberations whereas we know that the Needle must play about the Polar Point before it comes to stand and sâ—ttle he that would hit the mark must take his level before he parts with his Arrow And if men resolve before they have fully considered they wil ere long be unresolved again 3. Or because men do not walk by a setled Rule â—e can never be setled that doth not walk by a setled Rule A mans own thoughts and apprehensions are unsetled things the Hebrew word for Thoughts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cogitationes quae in corde sunt sicut ramus in arbore hinc inde diffusus comes from a Root which signifies to move as the tops of Trees because as the tops of the Trees waver and are in continual motion so are our Thoughts and Apprehensions But the Word of the Lord is setled as the Heavens Psal 119. Thy Word is for ever setled in Heaven So long as I want the Divine Counsel of the Word my heart is like a Vagrant that is most unstable said Bernard for whilst I am not subject to God I am contrary to my self 4. Or because they are divided in their own hearts a double minded man is unstable in al his Waies saith the Apostle and when men have an heart and an heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an heart for the World yet a good mind to Christ how is it possible but thâ—y should be most unsetled 5. Or because they are too confident of their own strength and Judgment whereas the only way to be firm and stedfast is to be sensible of ones own Infirmity We read of a two-fold Confidence in Peter a Confidence in Christ and a Confidence in his own strength when he was confident in Christ saying Master if it be thou command that I come unto thee he did not miscarry but when he was confident in his own strength saying Lord though all men forsake thee yet will not I then he sel and fel fouly Hold thou me up said the Psalmist and I shall be safe Psal 119.119 and I will have respect unto thy Statutes continually But if men lean to their own Understanding are confident of their own strength and think that they are able to deal with al gain-sayers and so wil try al things God leaves them to their own Opinions and they scrabble upon the door and do change their behavior 6. Or because men do forsake the Ministry which Christ hath given to the Churches for their Edification Perfection and Establishment Ephes 4.11 12 13 14.7 Or because they have too fair an Opinion of those that are erroneous thinking that they may be Godly though they be never so unsound in their Judgments whereby they are drawn into Society and Communion with them and so fal from their own stedfastness whereas the Apost e â—els us of the error of the wicked 2 Pet. 3.17 and that men may be wicked upon the account of their errors in Judgment James 5.19 20. Bâ—â—thren if any of you do err from the Truth and one convert him let him know that he which converteâ—h a sinner from thâ— Eâ—ror of his way shal save a Soul from death and shal hide a multitude of sins And our Lord and Savior Christ calling upon us to beware of Falâ—e Prophets Matth. 7 15. tels us That they are corrupt Trees and cannot bring forth good Fruit verse 16 17 18. As if he should say if you would take heed and beware of them you must know them and not think that they are good men for if you think that they may be good notwithstanding their Errors in Doctrine you wil be mis-led by them and removed from your stedfastness 8. Or because that men do not improve their Christian Communion for the Life and Power of Godliness but for Light only and Discoursing Notions whereas the Apostle Paul writing to Timothy saith Keep that which is committed to thy trust avoiding oppositions of Science falsly so called which some professing have erred concerning the Faith 1 Tim. 6.20 21. And what is the reason that not only some but many have now erred concerning the Faith and have fallen from their stedfastness but because they have been thus affected 9. Or because they have not been built on the Rock Christ but on some
to an ordinary Office 1. He must be apparently Godly 2. He must be qualified for preaching 3. He must be chosen or desired by the Church 4. He must be separated to the work of the Ministry ibid. II. For the Doctrine Teachers may and must be tried by their Doctrine ibid. Particular Doctrines men must be tryed by are many I will name some few ib. 1 True Apostles ever exalted the Scriptures Page 414 2 True Apostles never denied the Deity of Christ ibid. 3 True Apostles never did deny Ordinances ibid. 4 True Apostles preached for Justification by faith and imputed righteousness in opposition to works Page 415 5 They never told us that there is a light in every man which followed wil bring him to Salvation ibid. 6 They never preached that any man might be perfect and without sin in this life ibid. 7 True Apostles never preached against respect unto Magistrates Parents Masters Page 416 8 True Apostles never preached against the resurrection and assention of the Body ibid. 9 The Apostles never preached that there is no place of Heaven or Hell after death ib. III. A Teacher may and must be tried by his Life and Fruits Page 417 Quest If they go in Sheeps Cloathing how shall I know they are Wolves ibid. Answ Yes 1 A Wolf is a Wolf in Sheeps cloathing for he is fierce and cruel Page 417 2 He howls at the Sheep and barks at the Shepheards ib. 3 He rends the Sheep Page 418 Quest What fruits doth our Savior mean we must know them by ibid. Answ 1 If you find they walk after the flesh ibid. 2 If they are given to lying ib. 3 If the height of their Religion be to maintain some Opinion that consists in voluntary Humility ibid. 4 If their Doctrine tends to draw men away from the Ordinance of God ibid. 5 If he fals short of him he would seem to be yet in shew goes beyond him ibid. 6 If you find that his great work is to destroy the Church of Christ Page 419 7 If he forsake the Assemblies of the Saints ibid. 1 It is the special work of Church Officers to try and discover false Teachers ibid. 2 It is a work incumbent upon all the Saints and Churches ib. More practically 1 Go to God for a spirit of discerning Page 420 2 Lie in no sin or Error for all sin blinds ibid. 3 Consult with others about it ibid. 4 Keep close to the Scripture ibid. 5 Have not too great charity towards an Opinion of such as are accounted false Teachers ibid. 6 Wait long before you close with any of their Opinions that you may not be deceived ibid. The Good and Means of Establishment ON 1 Pet. 5.10 Different Opinions how these words aâ—e spoken Page 425 The Authors Opinion Page 426 The words divided into 1 A Blessing prayed for 2 The Arguments ensuing it 1 The Blessing prayed for is expressed in four words Perfect Stablish Strengthen Settle you ibid. DOCT. Settling Grace in respect of all trouble is a great Mercy and Blessing Page 428 1 It is a great mercy for a Nation to be setled 2 It is a great mercy for a Church to be setled 3 It is a great mercy for a particular soul to be setled I. The first part proved by Scriture Page 429 II. The Second part proved by five Arguments Page 429 1 When the Church hath this settlement then it is edified 2 It is the mercy God hath promised to the Church Page 430 3 It is that the Apostles labored for ibid. 4 That they prayed for ibid. 5 It is somtimes the signal mercy of Christs Church ibid. III. The third part proved by five Arguments Page 431 1 It is the ground of all our fruitfulness ibid. 2 It is the bottom of all our praises Page 432 3 It is the beginning of our perseverance ibid. 4 It is that good thing which pleaseth God exceedingly ib. 5 It is the Character of a gracious person Page 433 The second part of the Doctrine It is worthy of all our pâ—ayers For Page 434 1 It is that mercy we all need 2 God only can settle us Page 435 Application How great cause have they that arâ— settled to praise God ibid. Object I find not this settlement therefore I cannot praise God Page 436 Answ It may be so yet there is much difference between variety of Grace and instability of Spirit ibid. 2 If Establishment be so great a Blessing how sad is their condition that are not established ibid. Quest What shall we do that we may be established Page 437 Answ I. For a Nation ib. 1 It must first settle Religion 2 There must be care â—aken for a succession of Godly Magistrates ibid. 3 They must do and govern in Righteousness Page 438 4 They must trust in the Lord. ibid. II. For a Church Page 439 1 All Churches must know that they are laid out for sufferings ibid. 2 A Church that would be setled must have al the Officers and Ordinances of Christ. 3 Let all Churches know and keep the word of Gods Patience ibid. 4 If difficulty arise in a Church it must call for help from other Churches Page 440 5 Especially al Churches must pray for this mercy of Establishment ibid. III. Particular Persons what they must do for this mercy ibid. Quest 1. What shall I do to be more setled in my Judgment and in the Truth Page 442 Answ 1 Get a cleer understanding in the truth of the Gospel ibid. 2 Take heed of unsetling Principles Page 443 3 Make no Impression the Rule and Square of your Judgment ibid. 4 Get into Gods House Page 444 5 Go not into the company of those where false Doctrine is taught ibid. 6 Practice what Truth you know Page 444 7 Go to God for his establishing Grace Page 445 Quest 2. What shal I do to be more setled in my practice ibid. Answ 1 You must be very sensible and humbled for your own unsetledness ibid. 2 Labor for a serious Spirit ib. 3 Live not on your Condition alone but upon the God of your Condition ibid. 4 Take heed of a divided heart Page 446 5 Put on the whol Armor of God ibid. 6 The more you delight in Gods waies the more will your heart be established Page 447 Rules to make the way to Heaven sweet and easie to a man ibid. 1 Do not separate between Gods Commandement and his Promise ibid. 2 Apply your self to Gods work according to Gods Method ibid. 3 Improve that variety which God hath given you ibid. 4 Do not stint your self in any Duty as to go no further Page 448 5 Naturallize Gods Gifts in your soul ibid. 7 Motives to establish a man in the waies of God ibid. 1 Free yourself from temptations ibid. 2 The fixation of your soul is a great honor to your Profession Page 449 3 You shall thereby rejoyce the hearts of those that are set over you in the Lord ibid. 4 You have been