I. SCRIPTURE-LIGHT, THE MOST SURE LIGHT: In compare with, 1. Revelations and Visions. 2. Natural, and Supernatural Dreams. 3. Impressions with, and without the Word. 4. Light and Law within. 5. Divine Providence. 6. Christian Experience. 7. Humane Reason. 8. Judicial Astrology. Delivered in Three Sermons, on 2 Pet. 1.19. II. CHRIST IN TRAVEL: Wherein 1. The greatness of his Travel, both in Soul and Body. 2. The first, and after Effects of his Death. 3. His Assurance of Issue. 4. His Satisfaction therein. Are opened and cleared, in Three Sermons, on Isai. 53.11. III. A LIFTING UP for the DOWNCAST: In case of 1. Great Sins. 2. Weakness of Grace. 3. Miscarriage of Duties. 4. Want of Assurance. 5. Affliction. 6. Temptation. 7. Desertion. 8. Vnserviceableness. 9 Discouragements from the Condition itself. Delivered in Thirteen Sermons, on Psal. 42.11. Four several Sermons, concerning, 1. The Sin against the Holy Ghost. 2. Sins of Infirmity. 3. The False Apostle, tried, and discovered. 4. The Good and Means of Establishment. Preached by William Bridge; sometimes Fellow of Emmanuel College in Cambridg; and now Pastor of the Church of Christ in Great Yarmouth, in Norfolk. Sine gratia sordet Natura. London: Printed by Peter Cole in Leaden-Hall, and are to be sold in his Shop, at the Sign of the Printing-Press in Cornhill, near the Royal Exchange. 1656. To the Worshipful, Maurice Thompson, Esquire; George Thompson, Esquire; William Thompson, Esquire, Sheriff of London; Robert Thompson, Esq; S R John Wittewrong, Knight; William Ofield Esquire; Samuel Champnes, Elias Roberts, and William Hawkins, Esquires: With their Wives and Children, Grace and Peace. Honoured, and Beloved in our Lord Jesus. IT is not want of respect that I seem thus to crowd your Names together, I own more than an Epistle to each of your Names, but because God hath made you one, though branched into several Habitations, I take the boldness to present this work to you, as unto one Family: It is written of the Stork, Ciconiae mos est, unum è pullis relinquere Domui qua nidulata est. Ludo Vives. that she useth to leave one of her Young ones to the House where she made her nest, and upon that account some of my labours do belong to your Family, where I studied, and from whence I Preached them: some of you and yours have often desired the Publishing of these Notes, and being Printed, whither should the Press send them but to your Door? you are the Family with whom I have had the honour to converse much whilst living; and now the Blossoms of the Grave are upon me, I dedicate these Notes unto you, that by them I may live and speak with you when my Head shall lie under the Clods: you are a Family whom the Lord hath blessed and raised not only to a great estate in the world, but to the saving knowledge of his Son, our dear Saviour, and whom should I serve and honour but those whom God honours and blesseth? 1. That Family is not far from blessing, which hath Godly Children, Children trained up and seasoned with the Grace of Christ from the Cradle; The Lord blessed the House of Obed-edom, and wherein did that blessing consist? the Scripture tells us. 1 Chron. 26. That some of his Children were Porters in the House of God, others were mighty Men of Valour, able Men for strength and service, and the reason is given for 5. For the Lord blessed him, So that Children useful and serviceable both in Church and State are a great blessing unto a Family. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quia filius est aedificium patris. The Hebrews say, that Children are the Father's building, and indeed he builds wisely that doth lay the Foundations of his House in a Godly Seed. Lo, Children (saith the Psalmist) are an heritage of the Lord, and the fruit of the Womb are his reward, as Arrows in the Hand of the mighty, so are Children of the youth, blessed is the Man that hath his Quiver full of them; Especially where these Arrows are well headed & well hearted too. And upon this account it is good for great Families to have good Servants: For, corrupt Servants do debauch Children, and debauched Children do scatter Brimstone upon the House of their Fathers. 2. Neither is that Family an unblessed Family which is strict in the observation of the Sabbath or the Lord's day; God hath blessed that day that he might bless them who do keep that day: hereby England hath been blessed with the power of godliness more than other Nations; My Sabbath, (saith God) shall be a sign between me and thee. Servasti diem Daminicam? Christianus sum' intermittere non possum. And in the Primitive times when a Christian was asked whether he had kept the Lords day, his answer generally was, I am a Christian, I cannot neglect it; as if the observation of the Lords day were the badge of a Christian: this is the Girdle of all our Duties, and in respect of this Girdle I may say, Ungirt, unblessed; the valleys of the week day are blessed by the upper springs of this day; and as the Commandment doth especially point at, and look wishly upon the Master of the Family, (saying, Neither thou, nor thy Son, nor thy Daughter, etc.) So doth the blessing also. 3. Blessed is that Family which doth industriously seek to build the House of God and the House of the Poor; David did but intent to build God's House, and the Lord promised him to build his House. The Egyptian Midwives spared the Israelites Children, whereby the Poor Families and Houses of the Israelites were built, And the Lord dealt well with the Midwives and made them Houses, Exod. 1.20. 4. Neither is that Family far from blessing which is a friend to the Ministry. Receiving, hiding, and refreshing the painful, and faithful Ministers and Preachers of the Gospel; The Lord give mercy (saith Paul) to the House of Onesiphorus, for he hath refreshed me, Not once and no more, but, he hath oft refreshed me: nor did he do this because I followed him and sought him out, but, he sought me out very diligently and found me And in the day of my greatest affliction he was not ashamed of me, for he was not ashamed of my Chains, wherefore the Lord grant unto him that he may find mercy in that day; and give mercy unto the House of Onesiphorus. 2 Tim. 1.16.17.18. He that receiveth a Prophet (saith our Saviour) in the Name of a Prophet, shall receive a Prophet's reward, and what is the reward of a Prophet but to profit by the Prophet, and to have a share in his Venture, and in all that good which he doth by his Ministry. 5. A praying Family also is a precious Family and blessed, Nisi Dominus aedificaverit domum frustra laborat quisquis eam aedificat, Psal. 127. Non enim dicit, Dominus aedificat domum nomine scilicet laborante, sed ita, nisi Dominus aedisica verit frustra laborat perinde ac si diceret, labour quidem opus est, sed hujus conatum frustra sumi si solus erit, non enim laboris sedulitas sed Dei benedictio rem faecundatet omnia perficit. Luther farrago Epistol. especially where Prayer and pains, Religion and Righteousness, frugality and Liberality are in conjunction: some are much for pains taking, and Little for Prayer; Others are much for Prayer, and little for pains taking; some are much for Religion, and little for Righteousness; others are much for Righteous deal, and little for Religion; some are much for frugality, & little for Liberality; others are much for Liberality, & little for frugality; but blessed is that Family, where Prayer and pains, Religion and Righteousness, frugality and liberality meet and dwell together under one Roof Now those things I have seen amongst you: Only, as heretofore so now labour to abound therein more and more, that you and your Family may be as the field which the Lord blesseth. And as God hath raised you to an outward greatness in the world, Nec quicquam in te mutaverit fortunae amplitudo nisi ut prodesse tandundem possess et velles. Plin. Epist. ad Vespas. so let your hearts be great for God, that what Pliny reported of Vespasian, may be truly said of you; your abundance hath changed nothing in you, but this, that your power to do good is now made answerable to your will; counting it greater mercy to lay out for God, than to lay up for yourselves, for it may be when you come to die, you will have more comfort in what you have laid out for God, than in what you have laid up for your Children. And why should we not give that to God by an act of our Faith which he gave to us by an act of his Love? And as for your Children, if I might not exceed the bounds of an Epistle, I would say to them. 1. Children, O Children know your Fathers, & the God of your Fathers, Know your parents, for that is the first Commandment with Promise, & you shall honour yourselves in honouring them. Camerar. oper. subcis. Centur. 1. cap. 66. It's recorded of the Catanenses, that they made a Stately Monument of kingly Magnificence, in, remembrance of two Sons, who took their Aged Parents upon their Backs and carried them through the Fire when their Father's House was all in a Flame. And of all the Birds, the Stork hath the Name for the good Bird, and why? but because the younger of them do help and bear up the Elder, their weak Parents; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pia avi●, cicon●s eximia inest pietas: etonim quantum temporis impenderint foetibus educandis, tancum et ipsae à pullis suis invicem aluntur Solinus, cap. 11. Schind. Parents senectute confectos humeris suis gestare dicuntur. Avenar. but though your Parent is to be honoured, yet your God is more to be honoured. If you know God when you are young, God will know you when you are Old; remember therefore your Creator in the days of your Youth: and your Creator will remember you in the days of your Age. 2. Take heed of youthful sins, for the sweet sins of our Youth, do by't sore in our Age. 3. Get an inward principle of Grace in your own Souls, For if you live on your Parent's Root, when your Parents die, your goodness will die too; and therefore look well to the laying of your Foundation, which is not to be laid in disputation but Humiliation. 4. Be not unwilling, to bear the Yoke in the days of your Youth, For he that can carry a calf when he is Young, will carry an Ox when he is old: Affliction gives you understanding, it is the School of Experience. Vituli triturantes quotidir ligantur vituli mactandi quotidie in pascuis libere relinqountur. August. The Oxen that are for use, are kept tied up, when those that are fatted for the Shambles are let lose into the Pastures to feed at their pleasure. 5. Be not too confident of what you can do or will do; Young Men are apt to be too confident, as Old Men are apt to be too fearful; but the best Swimmers are the soon drowned, because of their confidence: wherefore in all thy ways acknowledge the Lord, and lean not to thine own understanding. Pro. 3. 6. When you come to the great turns of your life, be sure that you make a right choice, For every Man is as his choice is, if there be any Dirt on the Hands, it will appear in the Knuckles, the turning places; and if there be Dirt in your Lives, it will be found, and appear in your great turns. 7. Let your dwelling place be, where God dwells, and he dwells where his Ordinances are, For there he records his Name; but though you live under Ordinances in regard of your Station, yet live above them in regard of your affection, passing through them unto Christ, and through Christ, into the Bosom of the Father; it was not David's sling that killed Goliath, but the Name of God in the use of the sling. 8. Seek not great things for yourselves, in this world, For if your Garments be too long, they will make you stumble, and one staff helps a Man in his Journey, when many in his Hands at once hinder him; but labour to do great things for God, Infima pars faelicitatis perfectae est terrena faelicitas. Austin. and God will do great things for you; Terrene or earthly Faelicity, is the lowest Part of perfect Faelicity. 9 Be much in private Prayer, for the more you come to God, the more welcome you are, his Customers have the best Pennyworths; and if God do much for you in the Morning-duty, do much for him all the day after; A prece principium. and if you have little from God in the morning, walk humbly all the day after. 10. Let your company be always such as you may get good from, or do good unto; When you are alone, think of good things; and when you are in company, speak of good things. 11. Keep the truth, and the truth will keep you. 12. And whatever mercy or blessing you receive, trace it to Heaven Gates, and to Christ's Blood; For it flowed from Christ's Blood, and leads you to Heaven; And the God of peace, that brought again from the dead, our Lord Jesus, that great Shepherd of the Sheep, through the Blood of the everlasting Covenant, make you all (Parents and Children) perfect in every good work to do his will, working in you, that which is well pleasing in his sight, through Jesus Christ, to whom be glory for ever and ever. Your Servant in the Gospel of Christ. WILLIAM BRIDGE. TO THE READER. Good Reader. THe following Sermons, on Psal. 42. I have perused, and find that they are the same which I Preached divers years since, being then taken by a good Pen as they fell in Preaching: They have been long buried in silence, and should have rested in their Grave, had not the importunity of some, who heard them Preached, raised them from that Death. Mine own Notes were not legible enough for the Press; In answer therefore to their desires, I have corrected these; some things I have altered, some things added, and some Repetitions (fit enough for the Pulpit) I have filled off; what is wanting let thy goodness supply. I have also joined with them, some other Sermons, of more doctrinal concernment (these being mostly practical) that so thy mind, and Heart, may be at once exercised, wherein I have rather applied myself to the Jnstructive part of Preaching, than to Scholastical disputation. For, I know the Universities have able and faithful Men, more fit for that work. Neither have I undertaken any English Adversary; and if I have trodden upon any Man's Toes, I hope he will excuse me, for I can say truly, Sir, I saw you not. And if any Man shall say to me, as David's Brother Eliab spoke to him, 1 Sam. 17.29: I know thy pride, and Malice of thine heart, that thou art come down to see the battle: I might answer, as David did; Is there not a Cause? When strange Opinions and Errors are daily Published, is there not a Cause, that every man, who loves the truth, should bear his Testimony for it? In performance therefore of mine own Duty, and for thine Establishment; I have spoken something to many truths, which are now questioned; Hold fast, what thou hast, lest another take thy Crown: And the Lord Jesus Christ and our God, even the Father, which hath loved us, and hath given us everlasting Consolation, and good Hope through Grace, Comfort thine heart, and Establish thee in every word, and good work. Thine in the Service of the Gospel. WILLIAM BRIDGE. The Names of several Books Printed by Peter Cole in Leaden-Hall, London, and are to be sold at his Shop at the sign of the Printing-press in Cornhill, near the Exchange. Nineteen several Books of Mr. William Bridge, Collected into two Volumes. Viz. 1 The Great Gospel Mystery of the Saints Comfort and Holiness, opened and applied from Christ's Priestly Office. 2 Satan's Power to Tempt, and Christ's Love to, and Care of His People under Temptation. 3 Thankfulness required in every Condition. 4 Grace for Grace; or, the Overflowing of Christ's Fullness received by all Saints. 5 The Spiritual Actings of Faith through Natural Impossibilities. 6 Evangelical Repentance. 7 The Spiritual Life, and In-being of Christ in all Believers. 8 The Woman of Canaan. 9 The Saints Hiding-place in time of God's Anger. 10 Christ's Coming is at our Midnight. 11 A Vindication of Gospel Ordinances. 12 Grace and Love beyond Gifts. 13 Scripture Light, the most sure Light: compared, with, 1. Revelations and Visions. 2. Natural and Supernatural Dreams. 3. Impressions with and without Word. 4. Light and Law within. 5. Divine Providence. 6. Christian Experience. 7 Humane Reason. 8. Judicial Astrology. Delivered in Sermons on 2 Pet. 1.19. 14 Christ in Travel: Wherein, 1 The Travel of his soul. 2. The first and after effects of his Death. 3. His Assurance of Issue. 4. And His satisfaction therein. Are opened and cleared in three Sermons, on Esay, 53.11. 15 A Lifting up for the Cast-down, in case of 1. Great sin. 2. Weakness of Grace. 3. Miscarriage of Duties. 4. Want of Assurance. 5. Affliction. 6. Temptation. 7. Dissertion. Unserviceableness. 9 Discouragements from the Condition itself. Delivered in thirteen Sermons on Psalm, 42.11. His Four Sermons concerning. 16 Sin against the Holy Ghost. 17 Sins of Infirmities. 18 The False Apostle tried and Discovered. 19 The Good and means of Establishment. Eleven Books of Mr. Jeremiah Burroughs lately published; also the Texts of Scripture upon which they are grounded. 1 The Rare Jewel of Christian Contentment on Phil. 4.11. Wherein is showed, 1 What Contentment is, 2 It is an Holy Art and Mystery, 3 The Excellencies of it, 4 The Evil of the contrary sin of Murmuring, and the Aggravations of it. 2 Gospel Worship, on Levit. 10.3. Wherein is showed, 1 The right manner of the Worship of God in general; and particularly; In Hearing the Word, Receiving the Lord's Supper, and Prayer. 3 Gospel Conversation, on Phil. 1.17. Wherein is showed, 1 That the Conversations of Believers must be above what could be by the Light of Nature, 2 Beyond those that lived under the Law, 3 And suitable to what Truths the Gospel holds forth. To which is added, The Misery of those men that have their Portion in this Life only, on Psal. 17.14. 4 A Treatise of Earthly Mindedness, Wherein is showed, 1 What Earthly mindedness is, 2 The great Evil thereof, on Phil. 3. part of the 19 Verse. Also to the same Book is joined, A Treatise of Heavenly Mindedness and Walking with God, on Gen. 5.24. and on Phil. 3.20. 5 An Exposition, on the fourth, fifth, sixth, and seventh Chapters of the Prophecy of Hosea. 6 An Exposition on the eighth, ninth, and tenth Chapters of Hosea. 7 An Exposition on the eleventh, twelfth, and thirteenth Chapters of Hosea, being now complete. 8 The Evil of Evils, or the exceeding Sinfulness of Sin, on Job, 36.21. 9 Precious Faith, on 2 Pet. 1.1. 10 Of Hope, on 1 John. 3.3. 11 Of Walking by Faith, on 2 Cor. 5.7. Ten several Books, by Nich. Culpeper, Gent. Student in Physic and Astrology. 1 The Practice of Physic, containing seventeen several Books. Wherein is plainly set forth, The Nature, Cause, Differences, and Several Sorts of Signs; Together wtth the Cure of all Diseases in the Body of Man. Being chief a Translation of The Works of that Learned and Renowned Doctor, Lazarus Riverius, Now living; Councillor and Physician to the present King of France. Above fifteen thousand of the said Books in Latin have been Sold in a very few Years, having been eight times printed, though all the former Impressions wanted the Nature, Causes, Signs, and Differences of the Diseases, and had only the Medicines for the Cure of them; as plainly appears by the Author's Epistle. 2 The Anatomy of the Body of Man, Wherein is exactly described, the several parts of the Body of Man, illustrated with very many larger Brass Plates than ever was in English before. 3 A Translation of the New Dispensatory, made by the College of Physicians of London. Whereunto is added, The Key to Galen 's Method of Physic. 4 The English Physician Enlarged; being an Astrologo-Physical Discourse of the vulgar Herbs of this Nation; wherein is showed how to cure a man's self of most Diseases incident to Man's Body, with such things as grow in England, and for three pence charge. Also in the same Book is showed, 1 The time of gathering all Herbs, both: Vulgarly and Astrologically. 2 The way of drying, and keeping them and their Juices. 3 The way of making and keeping all manner of useful Compounds, made of those Herbs. The way of mixing the Medicines according to the Cause, and Mixture of the Disease, and the part of the Body afflicted. 5 A Directory for Midwives, or a Guide for Women. Newly enlarged by the Author in every sheet, and Illustrated with divers new Plates. 6 Galen's Art of Physic, with a large Comment. 7 A New Method both of studying and practising Physic. 8 A Treatise of the Rickets, being a Disease common to Children; wherein is showed, 1 The Essence, 2 The Causes, 3 The Signs, 4 The Remedies of the Disease; Published in Latin by Dr. Glisson, Dr. Bates, and Dr. Regemorter, translated into English. And corrected by N. Culpeper. 9 Medicaments for the Poor, Or Physic for the Common People. 10 Health for the Rich and Poor, by Diet without Physic. A Godly and Fruitful Exposition, on the first Epistle of Peter. By Mr. John Rogers, Minister of the Word of God at Dedham in Essex. The Wonders of the Loadstone. By Samuel Ward of Ipswitch. An Exposition on the Gospel of the Evangelist St. Matthew. By Mr. Ward. Clows Chirurgery. Marks of Salvation. Christian's Engagement for the Gospel, by John Goodwin. Great Church Ordinance of Baptism. Mr. Love's Ca●e, containing his Petitions, Narrative, and Speech. Vox Pacifica, or a persuasive to peace. Dr. Prestons' Saints submission and Satan's Overthrow. Pious Man's Practice in Parliament Time. Mr. Symsons Sermon at Westminster. Mr. Feaks Sermon before the Lord Major. Mr. Phillip's Treatise of Hell. — of Christ's Genealogy. Eton on the Oath of Allegiance and Covenant, showing that they oblidg not. A Congregational Church is a Catholic Visible Church By Samuel Stone in New England. A Treatise of Politic Powers, wherein seven Questions are Answered, 1 Whereof Power is made, and for what ordained. 2 Whether Kings and Governors have an Absolute Power over the People. 3 Whether Kings and Governors be subject to the Laws of God, or the Laws of their Country. 4 How far the People are to obey their Governors. 5 Whether all the people have, be their Governors. 6 Whether it be Lawful to depose an evil Governor 7 What Confidence is to be given to Princes. The Compassionate Samaritan. Dr. Sibbs on the Philippians. The Best and Worst Magistrate. By Obadiah Sedgwick. The Craft and Cruelty of the Church's Adversaries. By Matthew Newcomen. A Sacred Penegericks. By Stephen Martial. Barriss● Military Discipline. The Immortality of Man's Soul. The Anatomist Anatomised. King Charles his Case, or an Appeal to all Rational Men concerning his Trial. Mr. Ow●ns steadfastness of the Promises. A Vindication of Free Grace; Endeavouring to prove, 1 That we are not elected as holy, but that we should be holy; and that Election is not of kinds, but persons 2 That Christ did not ●y his Death intent to save all men, and touching those whom he intended to save, that he did not die for them only, If they would believe, but that they might believe. 3 That we are not justified properly by our believing in Christ but by our Christ, believing in him. 4, that which differenceth one man from another, is not the improvement of a common ability restored through Christ to all men in general, but a principle of Grace wrought by the Spirit of God in the Elect. By John Pawson. Six Sermons preached by Doctor Hill. Viz. 1 The Beauty and Sweetness of an Olive Branch of Peace, and Brotherly Accommodation budding. 2 Truth and Love happily married in the Church of Christ. 3 The Spring of strengthening Grace in the Rock of Ages Christ Jesus. 4 The strength of the Saints to make Jesus Christ their strength. 5 The Best and Worst of Paul. 6 Gods eternal preparation for his Dying Saints. The Bishop of Canterbury's Speech on the Scaffold. The King's Speech on the Scaffold. The Magistrates Support and Burden. By Mr. John Cordel. The Discipline of the Church in New England, by the Chu ches and Synod there. A Relation of the Barbadoss. A Relation of the Repentance and Conversion of the Indians in New England; By Mr. Eliot, and Mr. Mayhew. The Institutes of the Laws of England by John Cowel, Octavo. A description of the Grand Signiors Seraglio; or the Turkish Emperors Court. By John Greaves. Octavo. The reigning error Arraigned at the Bar of scripture, and Reason. By Franscis Fulwood. Octavo. The state of Future Life. By Thomas White. Twelve. The Royal and delightful Game of Picquet, written in French, and now rendered into English. Octavo. De copore Politico: or, The Elements of Law moral, and politic. By Thomas Hobbs of Matnisbury The London Dispensatory in Latin in Folio. The London Dispensatory in Latin in Twelve. These several Books of Physic and Chirurgery will shortly be printed in English. Riverius Observations, with fifteen hundred and seventy other Histories and Observations of other men. Riolanus Anatomy. Bartholinus Anatomy. All the Works of Daniel Sennertus, except some few, not proper for Translation. The Idea of Practical Physic, being a complete Body of Physic. And Fernclius his Works. Francisci Tayleri, Capitula Patrum: Hebraicè & Latinè edita. Una cum Annotationibus sensum locorum difficilium Exprimentibus. Francisci Tayl●ri, Lamentationes Jeremiae vatis, Denuo è fontibus Hebraicis translatae, cum Par●phrasi Chaldaica, Masora magna & parva, & Commentariis Rabbi Shelomoh, Jarchi & Abe●, Ezrae, è Buxto●fii Bibliis magnis excerptis. Eleven Books made in NEW-ENGLAND, by Mr. Thomas Hooker, And printed from his own Papers, written with his own hand; are now Published in three Volumes, two in Quarto and one in Octavo, Viz. The Application of Redemption by the Effectual work of the word and Spirit of Christ, for the bringing home of lost sinners unto God. The first Book on 1 Pet. 1.18, 19 The second on Math. 1.21. The third on Luk. 1.17. The fourth on 2 Cor. 6.2. The fift on Math. 20 5, 6, 7. The sixth on Revel. 3.17. The seventh on Rom. 8.7. The eight on Joh. 6.44. The Ninth on Isa. 57.15. The Tenth on Act. 2.37. The Last Viz. Christ's Prayer for Believers. On Joh. 17. Riolanus Anatomy in which (with the Anatomy) is exactly described 1 The Diseases incident to every Part of the Body of Man. 2. How the Diseases are Seated in each Part. 3. The Cure of each Disease as it's Seated in that Part. Mr. Burroughs, on 1 Cor. 5.7. and 18, 19, 29. And fifty nine Sermons on Matthew, 11. 28, 29, 30. Are Printing. SCRIPTURE-LIGHT, The most Sure LIGHT. Compared with 1. Revelations and Visions. 2. Natural, and Supernatural Dreams. 3. Impressions with, and without the Word. 4. Light and Law within. 5. Divine Providence. 6. Christian Experience. 7. Humane Reason. 8. Judicial Astrology. By William Bridge, Preacher of the Gospel at Yarmouth. LONDON: Printed by Peter Cole in Leaden-Hall, and are to be sold at his Shop, at the sign of the Printing-Press in Cornhill, near the Royal Exchange. 1656. SCRIPTURE-LIGHT, The most Sure LIGHT. Sermon I. 2 PET. 1.19. We have also a more sure Word of Prophecy, whereunto ye do well that ye take heed, as unto a Light that shineth in a dark place, until the day dawn, and the Daystar arise in your hearts. IN these words, ye have an Exhortation to a great Duty, Viz. Attention, or taking heed to the Word of God, in dark, and dangerous Times, 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 Comeliness in the Eyes of God. Now this Duty is urged, and amplified; urged by divers Arguments; some taken from the excellency of the Word itself. First, It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Word of Prophecy, or a Prophetical Word, written by Divine Inspiration; the same that is spoken of in verse 20. called Prophecy 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 well (or best) knowest; But I take it rather to be meant Comparatively; for the Word of God written, is surer than that Voice which they heard in the Mount (whereof he spoke in the former Verse) More sure is the Word written, than that Voice of Revelation; not ratione veritatis, not in regard of the Truth uttered, for that Voice was as true as any word in the Scripture; but more sure, ratione manifestationis, more certain, settled, 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 full 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, than 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, than it is not to give place to the dawning of some special Light, and Revelation in the Heart; for than 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. All 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 sense of ●he Apostle here. Others think that these Words are spoken to the believing 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 till your Gospel-Light be more clear, you shall do well to take heed to the Prophets of the Old Testament, who do all testify with us of Christ. But this will seem to argue, That when Gospel-Light, doth more fully rise upon us, than we may lay by the Prophets of the Old Testament. Others think that this day dawning, and the Daystar arising, doth note that full and clear Vision of God and Christ, which is yet to come. Now, because the whole Earth shall be filled with the knowledge of the Lord in the latter days (in respect to which Time, it's promised, Revel. 2.28. I will give him the morningstar: and in Chap. 22.16. Christ doth appear to the Saints under that Title, saying, I am the bright morningstar.) Therefore it is conceived by some, That the Apostle here doth relate to that time, and so the sense 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 shall do well that ye take heed, till ye be brought to, and under a more glorious, and clear Dispensation. But the word used for the morningstar, Revel. 2.22. is not the same that is here used, and translated the Daystar. The Scripture shall not be out of date in the days of those glorious Times; for the Walls of that City, the New Jerusalem, which shall 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 rendered, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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 Christ's first coming, verse 78. Whereby the Dayspring from on high, hath visited us to give light to them that sit in darkness, etc. 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 Until, is not to be taken exclusively; but as in other Scriptures, Psal. 110. Sat thou on my right hand, until I make thine Enemies thy footstool. Shall Christ sit on God's right hand no longer? Shall he not sit there for ever? Yea, he shall sit there for ever, after all Enemies are subdued: But the words show what Christ shall enjoy, and do, whilst the Enemy's rage; he shall sit in power, judging on the right hand of God; not that he shall 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 Daystar arise, and shine in your hearts; that is, till ye have more clear Light; not that ye lay by the Word then, but because ye are now in the dark; I'll tell you, says the Apostle, what ye shall do whilst ye are in the dark, even take heed to the Word written. And so the Doctrine from the whole Verse, is this: Doct. Scripture-Light, is our great, and most sure Light, whereunto we shall do well that we take heed, and that especially in our dark Times, and Places. For the opening, and prosecuting whereof, Four things will fall under your Consideration. 1. That a good man may be in the dark, in a dark place, state, and condition. 2. Though he be in the dark, yet God hath not left him without Scripture-Light to walk by. 3. This Scripture-Light, is the most excellent, safe, and sure Light. 4. It's the Duty of all the Saints to take heed thereunto, and to walk thereby, and that especially in their dark times, and places. First: It is possible that a good man may be in the dark, on a dark ground, and in a dark condition; yea, possibly a man may truly fear the Lord, yet he may walk in the dark, and see no light of Comfort; Esai. 50.10. doth not the Church complain in the Lamentat. saying, He hath set me in dark places? Chap. 3.6. Was not David in the dark, when he said, The Lord will lighten my darkness? 2 Sam. 22.29. Was not Job in the dark, when he said, The Lord hath set darkness in my paths? Job, 19.8. and when he said, I waited for light, and there came darkness? Chap. 30.26. And was not Heman in the dark, when he said, Thou hast laid me in the lowest pit in darkness? Psal. 88.6. Yea, was not Christ himself in the dark, when the hour, and power of darkness came upon him? Luk. 22.53. Surely therefore, it is possible that a good man may be in the dark, upon dark ground, and in a dark Condition; and it must needs be so: For, A good man may live, and dwell in a Place, or Town, where no means of Grace are; in a poor, dark, and ignorant corner of the World. Did not Job dwell in the Land of Us? And when David thirsted after Ordinances, saying, My soul thirsteth after thee, O God, to see thy Power, and thy Glory, so as I have seen thee in the Sanctuary, Psal. 63.1, 2. was he not then in such a dark corner as I now speak of? The Title of the Psalm tells us, that he was in the Wilderness of Judah: and if ye look into 1 Sam. 26. ye shall find him complaining thus: They have driven me out this day from abiding in the Inheritance of the Lord, saying, Go serve other gods, verse 10. Such a dark place, was Capernaum, and Galilee, by the way of the Sea, Galilee of the Gentiles, where Matth. 4.16. it's said, The People sat in darkness, and in the shadow of death; yet here did Peter, and Andrew dwell, when our Saviour called them to follow him; there did James, and John dwell likewise: And as a wicked man may live under the means, and the light shine on him, though he comprehends it not; so it may be the lot, and portion of a good man, to live, and dwell, and be in a Town, or Place, or Parish, where there is no Means, and no Light shining. As he may live, and dwell in such a place as this; so he may be in some great Affliction, and Persecution; for the dark places of the Earth, are full of the habitations of Covelty: Persecuting Times, are dark Times. When do Beasts go forth to their Prey, but in the night? And when are Thiefs bold, but in the night? In times of Persecution, the Enemies of God's People are very bold, and those Beasts do go forth to their Prey. Surely therefore, this Time is a dark time with the Saints. If a good man may be in such straits, as for the present he doth not see his way before him; then he may be in the dark. Thus it was with Joseph, when Mary was first with Child; he did not know what to do in the case, till the Angel of the Lord appeared to him. Thus it was with David often, especially at Keilah, when he went down to Ach●sh; feigned himself mad, changing his behaviour; and at Ziklag, when his Wives and Goods were taken from him, and his men thought of stoning him. John, 12.35. He that wa●keth in darkness, knows not whither he goes (saith our Saviour) And when a man is in such straits, as that he doth not see his way, than he is in the dark indeed. A good man may be much offended: Times of Offences, are dark Times; He that walketh in darkness, stumbleth: and so much as I do take offence, and am stumbled, so much I am in the dark. Now possibly a good man, may be much offended, and stumbled; though he be not offended at the good Way of God, and Power of Godliness, nor at all the Saints, yet he may be under much offence: All you shall be offended (saith our Saviour to his Disciples) because of me. And if a good man may be offended, than he may be in the dark, on a dark ground, and in a dark Condition. As a good man may be offended, and stumbled; so he may stumble into some mistakes, and errors; Erroneous times, are dark times: every Error is Darkness, as Truth is Light. Now a good man may err; for though he doth see much when his eyes are opened in his first Conversion, yet every man doth not see all things; two, or three, or four may see, and have their Eyes open; yet one may see further than another. God hath several Truths for several Ages, and Generations: As in a great House, there are Hang for every Room; and the Hang of this Room, are not fit for that; and the Hang of that, are not fit for another: So God hath several Hang of Truth, to furnish several Generations; and those that are fit for this, are not fit for that: Nonnulla video non visa beato Augustino (says Luther) et rursum multa visuros scio, quae ipse ego non video: I see many things (said he) that were not seen to Austin; and those that come after me, shall see those things that I see not. O! saith Austin, There is such a depth in Scripture, that I do multo plura nescire quam scire, that I am ignorant of more things than I know. Ye see how it is in a Room where there are many Pictures; though ye see some of them presently, yet others have a silken Curtain drawn before them, which ye see not immediately. So here; though God do reveal much unto you, yet there is a silken Curtain that is still drawn before some Truths, and therefore even a good man may be much mistaken. The Lord hath hid this thing from me, 2 Kings, 4.27. said Elisha. And when David told Nathan that it was in his heart to build an House unto God; Go (said Nathan to him) and do all that is in thine heart; for the Lord is with thee: yet Nathan, though a Prophet, was mistaken, and in an Error: for the same night, the Lord appeared to him, and told that this Work was reserved for another, not for David. Possibly therefore a good man may mistake, even in the things of God, and so be in the dark. If a good man may be engaged in some division, and dissension; then he may be in the dark: Dividing times, are dark times; and possibly a great division, and dissension, may fall amongst good men. So great and sharp a division fell between Paul, and Barnabas, that they forsook one another. I read of two good men (whom Epiphanius makes mention of) that were fellow-Sufferers for the Christian Faith; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and being condemned, and sent to work in the Metal Mines, there fell so great a difference between them, that they drew a partition wall between them in the Mine, and would not hold communion each with other, in the Service of Christ, for which they both suffered. Cyprian doth impute the great Sufferings, and Persecutions of the Primitive Times, unto the discord, Epist. 4. Lib. 4. and dissension of brethren: Im● vero nec venissent fratribus haec mala si in umon fratern●tas esset animata, saith he. Cupio ex hac vita mig●are ut liberater ab imm●nibus et implacabilibus odiis Theologorum. Melanch. St. igellius M●c. Adam. Et vidi mare vitreum mixtum igni. Apoc. 15.2. Quid autem aliud ignis designet, atque ferventes lites et contentiones flagrantes odiis! ignem veni missurus in tertam inquit Christus, etc. Hujusmodi ignis vagatur per totam Reformatam Ecclesiam quae vel abs. mit plurimos vel molesta est reliquis dum restinguere nituntur. Brightm. in Apoc. 15. 404. Ye have heard of the difference between Chrysostom, and Epiphanius; and of that between Jerom, and Ruffinus; and of that between Ridley, and Hooper. In Luther's time, the Contest was so hot, and great, and violent between him with his Party, and Zuinglius, Oecolampadius, and others, that though they met together with divers Princes for Reconciliation, and they did at that Meeting draw up several Articles of Faith, wherein they did all agree, and whereto they did all subscribe; yet Luther would not call the Calvinists, Brethren. And in these Days of ours, what scuffling is there between Brethren, fight one with another? Why? but because they are in the dark? If Brethren fight, and scuffle one with another, who will not say they are in the dark? A good man may be under some Desertion. God may withdraw from him, and when God withdraws, than he is in the dark. Desertion Time, is a dark Time; and such a Cloud as this, may go over the heads of the best. Surely therefore it is possible, that a very good man may be much in the dark. And if a good man may be under some Temptation, and Sin, than he may be in the dark: Temptation time, is a dark time. When a man cannot see his own hand, though he lift it up before his Eyes, than he is in the dark indeed. Now possibly, a good man may be in such a Temptation, that he shall not be able to see the lifting up of his own hand in prayer, saying, I go to prayer, but I cannot pray at all; and that which I do perform, it is no Duty. Sometimes it is so with him, that he cannot read his own Graces, nor see them. Though the Fish lie playing upon the Water, and you may see them in a fair Sunshine; yet in a storm, or night, ye see them not, though they be in the Pond, or River still. So here, though when the Light of God's Countenance doth shine upon the Soul, he is then able to see, and read his own Graces; yet if it be a storm, or the night of Temptation, he cannot see them; Why? not because they are not in his heart, & life as before; but because he is in the dark. Possibly therefore, a good man may be in the dark, upon a dark ground, and in a dark condition. That's the first thing. Secondly: Though a good man may be in the dark; yet he hath Scripture-Light to walk by; God hath not left him comfortless, and without Light, in obscure darkness, as the wicked are; but he hath Light within him, and that great Light of the written Word without, whereunto ye do well that ye take heed, (saith the Apostle) as unto a light shining in a dark place. This Scripture-Light he hath always by him; To the Law, and to the Testimonies, saith the Prophet Isaiah, chap. 8. if they speak not according to this word, it is because there is no Light in them: 'tis a dark time, which ●he Prophet speaks of; For many shall stumble, and fall, and be broken, and be shared, and be taken, verse 15. The Lord hideth his face from the house of Jacob, verse 17. Behold I, and the Children whom the Lord h●th given me, are for signs and wonders in Israel, verse 18. And they shall look unto the Earth, and behold trouble, and darkness, dimness of anguish, and they shall be driven to darkness, verse 22. yet in this time they have the Law, and the Testimony, that great Scripture-Light to walk by. Quest. But have not even wicked men, this Light also, of the Scripture, to walk by in their darkness? Answ. They have it as a blind man hath the Sun: The Sun is in the Firmament, over the head of a blind man, yet it's no light to him. So here. And though a wicked man doth hear, and may read the Scripture, and know many Truths which are therein contained; yet he doth not know the greatness of them: A man may know, and say, this is the Sun, and this is the light thereof; yet not know the greatness of the Sun, & that it is abundantly bigger than the Earth. So a wicked man may, and doth know many Truths, but he doth not see, and know the greatness of Truths; for he prizeth other things of the World above them. A good man knows the Truths of the Gospel, and he sees the greatness of them, for he leaves all to follow them. Duplex est cognitio rei disciplinaris et intuitiva, disciplinaris est per audium et narrationem so●um intuitiva est illa quam ex te presenti et sensu percepta manantem habemus illam infideles et impii multi assi quuntur in ipsis fidei myste●is hanc v●o minime, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 Pet. 1.9. Am●s. de Lumine Naturae et gratiae. And though a wicked man may have his Eyes open to see man● Truths of the Scriptures; yet in seeing he doth not see the same: for as a good man may know Natural things in a Spiritual way; so he doth know Spiritual things in a Natural way. A good man seethe the things themselves that are contained in the Scripture; and therefore it is that the knowledge of Christ, is called Christ, T●ll Christ be form in you, saith the Apostle; that is, till the knowledge of Christ be form: The thing is put for the knowledge of it, Why? Because in knowing, the Saints know the things themselves. Wicked men know, and have the notion of them: for there is a knowledge of things in the notion of them, which wicked men may have: and there is a knowledge of the things themselves, which the Saints, and People of God have. But may not a good man's Eyes, Quest. be held from this Scripture-Light? Answ. 1 Yes, in somethings: But though his Eyes be held, it is only quo ad hoc, as to this, or that Truth in particular. When he is converted, and brought home to G●d, th●n are his eyes said to be opened, then is he ●nointed with the Unction of the Holy One, and doth know all things necessary unto his Salvation: yet as Hagars eyes, though open, were held th●m seeing the Fountain of Water that was by her, when she said, I will not see the death of my Child; so a good man's ey●s may be open, yet they may be held quo ad hoc, as to this, or that Truth, or way; but though they be held, yet I say it is but quo ad hoc, not in regard of all. Though a good man's eyes may beheld from some part of this Scripture-Light; yet if he be in health, and not under some Temptation, and Spiritual sickness; he doth not shut his own Eyes against any Scripture-Light. A sick man will not endure the opening of the Window, or Case yea: but if a man be in health, Set open the Window (saith he) that light may come in, though some smoke do come in withal; I'll venture, and hazard the smoke, for light I must have, and I cannot be without it. So, if a man be in health for his ●oul, he call for the opening of the Windows: possibly some Errors, and Smoke, may come in with Light and Truth; yet set the Windows open, saith he: But i● sickly, and weak, he is so afraid of Errors, and Smoke, that he dares not endure the means of further Light, but even turns his back, and shuts his Eyes against some Scripture-Light; but a good man in health, doth not so. Though a good man's Eyes, may be held from some Scripture-Light, and Truth, insomuch as he may be in the darkness or some ignorance, yet he knows more than he is able to utter, and he feels more than he can speak: A knowing, learned man, it may be, can utter more of the Scripture, than he feels; but a good man, feels more than he can utter. And though some Scripture Truths, may be hidden from him sometimes; yet he hath his intervals of light. As with a man in travel; When he comes upon such, or such an Hill, or Mountain, he sees the Steeples, and Pinnacles of the Town, which he is going to; then he comes into a Valley, and he loseth the sight of them again; then he comes again to another Hill, and then he sees them again. So in our Journey, or travel to Heaven; we see such and such Truths to day, than we come into a Valley, and we lose the sight of them; then God raises our hearts again, and we see them again. Thus the Saints have their intervals of sight. And though a good man may be in the dark, yet God doth not leave him so: as it is in the darkness of Fears, so in all other darkness. Matth. 28. ye read that when Christ risen from the dead, the stone was rolled away from the Sepulchre, and they that were about it, were in great fear: There were keepers of the Sepulchre, whom the Jews had set to watch the same; and there were the Godly women, waiting for the Resurrection: both were in fear, and in great fear: But the Angel appears to Mary, and the good women, saying, Fear not ye; ye seek Jesus, he is risen, he is not here, fear not ye: he did not say so to the wicked Soldiers, that kept, and watched the Sepulchre; they feared, and he left them in their fears, and in their dark Condition: but the good women feared, and were in a dark Condition; but the Lord did not leave them in it, but gave them Scripture-Light to comfort them; he is risen, as he said. So that a good man may be in the dark, yet God will not leave him in his Darkness; but even then he hath a Light, and a sure Light to walk by. And that's the Second thing. Thirdly: This Scripture-Light, is the most excellent, safe, and sure Light: It is the Light of Lights; the most excellent Light of all, under God in Christ. For, It is a true Light. There are many false Lights in the World; but Scripture Light is the true Light. The proper work of Light, is to make manifest; They will not come to the Light (saith our Saviour) lest their deeds be made manifest. Now the Light of the Scripture, doth manifest things unto us; it is (by James) compared to a Looking-glass. When ye look upon a Looking-glass, ye see three things; the Glass, yourself, and all the other things, Persons, Stools, or Pictures, that are in the Room. So in looking in the Scripture, this great Looking-glass, ye see the Truths that are therein contained, concerning God, and Christ; there is God seen especially, and Christ seen; there also you see yourself, and your own dirty face; there also you see the Creatures that are in the room with you, and their emptiness, the emptiness of men, and of all comforts, and Relations. This is that manifesting Light under Christ, that is true Light indeed. As it is a true Light, so it is an admirable, and wonderful Light; for there are the wonderful things of God's Law: whereupon David prayed, Open thou mine eyes, that I may see the wonderful things of thy Law: There is the Light of Christ, who is called a marvellous Light; and the more ye look into the Scripture, and know, the more ye will admire: In other Knowledges, the more ye know, the less ye admire; Amor noti, admiratio ignoti: but in Scripture Knowledge, the more Light ye have, and the more ye know, the more you will lift up your hands, and admire at your own Ignorance, and at God's Grace. It is a most admirable Light. As it is an admirable Light, so it is a safe, and a sure Light. Other false Lights, do lead men into Fens, and Bogs; but we have a more sure, and safe Light; and the more of it falls upon your Eye, the more is your Eye preserved: 'Tis not so with outward Lights; Vehemens sensiblle destruit sensorium: Your Eye is able to bear a moderate Light; but if the Light be vehement, your sense is not able to bear it, but is destroyed by it: not so with this Scripture-Light, the stronger, and more vehement it is, the more it doth perfect the Eye of your Soul; it's not destructive, but it's perfective Light. Upon which account, Austin prayed to God, Sint sacrae Scripturae tuae deliciae meae in quibus nec fallere possum nec fulli; O Lord (said he) let thy Holy Scriptures be my delights, by which, I can neither deceive, nor be deceived. This is that safe, and sure Light indeed. As it is a safe, and sure Light; so it is a pleasant, and satisfying Light. Light is pleasant to the Eye, and the Eye ordinarily is not satisfied with seeing; but this is that light which doth bring men to rest: for when a man knows what shall be his Portion for ever, than his heart is at rest, and not before. Now it is only the Scripture, and the Light thereof, which under Christ, doth discover, and manifest that unto men; Stand in the old, and good way (saith the Prophet) and ye shall find rest. That way, is this Scripture way: if a man once departed from the Scripture, he runs from one Error to another, and he rests not; but here is rest to be found. This is that satisfying Light, which doth bring unto rest. As it is a pleasant, satisfying Light; so it is a full, and sufficient Light, able to make the man of God perfect unto Salvation: The Law of the Lord is perfect, Psal. 19 and it makes perfect, else it were no Rule of Life: for as Austin speaks, the Regula must be Regulato suo adaequata. Surely therefore it is sufficient, to administer help unto all Conditions: It's a Lantern to our feet; whatever ground our feet are on, or in what dark place soever, this Light can find them out. What state can you be in, but the Scripture will find a Commandment for your Rule, and a Promise for your assistance and reward: It is able to reach unto all conditions; for it is a full, and sufficient Light. As it is a full, and sufficient Light; so it is a clear Light, a Light that shineth; it hath no Thief in it, as many Lights, and Candles have; not that there are no hard things therein, and difficulties; where is the man that ever was able to untie all the knots and difficulties of Scripture? Passimur apertis exercemur obscutis, illie fames pellitur hic fastidium. Austin. Paul's Epistles have their hard things to be understood, even in the Eyes of Peter, Epist. 2. Chap. 3. Verse 16. Yet what Truth is in all the Scripture, which is necessary to Salvation, but doth he plain and clear? For this Commandment which I command thee this day, is not hidden from thee, neither is it afar off: It is not in Heaven, etc. Nor is it beyond the Sea, etc. But the Word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it, Deut. 30.11, 12, 13, 14. Rom. 10.6. etc. Unto you it is given (saith Christ to his Disciples) to know the mysteries of the Kingdom. If the Gospel be hid, it is hid unto them that perish; but we have the mind of Christ, 1 Cor. 2.16. Surely therefore this Light is a clear, and a shining Light. As it is a clear Light, so it is the best Light in the World, the most excellent Light, a Light beyond all other things which do pretend to Light. Seven or eight things there are, in these Times, which men do cry up as great Lights, whereby many do profess to walk: And those are, 1. Revelations, or Visions. 2. Dreams. 3. Impressions made upon the heart, with, or without a Word. 4. Experience. 5. The Law and Light within. 6. Providence. 7. Reason. 8. Judicial Astrology. But now if you compare these Lights with Scripture Light, ye shall find, that this is that only Light, which doth exceed them all; and that there is no more Light in them, than what they do borrow from it. Quest. Wherein doth this Scripture-Light exceed, or go beyond Revelations, or Visions, and the Light thereof? Instance I. Answ. 1. This Scripture-Light, as you have seen, is a full Light, a Light which did ●hine forth at once, in, and by Jesus Christ. Revelations and Visions, are more particular; though God did sometimes speak in that way and manner, yet than he spoke drop by drop, guttatim: but now he hath in these last days, spoken his full mind by his Son: These were but as the Apples which did fall from the Tree of Wisdom; but in the Gospel, and Scripture, ye have the whol-Tree i● self: Look therefore what difference there is between the Tree, and some particular Apple that doth fall from it, so great a difference there is between th●s, and those. Scripture-Light, is the highest Light; Scripture Dispensation, the highest Dispensation: The Dispensation of Visions, and Revelations, was of a lower rank. When the People of God were in their Infancy, they were l●d much by Visions, and Revelations; that being a Dispensation which did most suit with an Infant state. And what is the reason that so many Christians now, do desire Visions, and Revelations, but because they are weak, and upon the return to the Law again? The stronger any Christian is, the more he doth walk by Faith; and the more he doth live by Faith, the more he doth choose to walk by the Scripture; the written Word of God, the Object of Faith. 'Tis recorded of Luther, That when he had fasted, and prayed a whole day, and then had a Vision of Christ, he cried out, and said, Avoid, avoid, thou confounded Devil, I know no Picture of Christ, but the Scripture. Therein is Christ lively pictured, described, and set forth before our Eyes: 'Tis not so in Revelations, and Visions. This Scripture-Light, is a more sure, and certain Light: For if God should now speak unto you by Visions, or Visional Revelations, how would you know that this were the Voice of God and not a delusion of Satan? Would ye know it by the Truth that is spoken? how do ye know the Truth, but by Scripture? Ditamus preterea quoniam non est humanitus regula generalis, vel ars dabilis ad discernendum semper et infallibiliter quae verae sunt et quae falsae aut illusotiae revelationes. Gersom. Tract. de distinctione verarum et falsar. visionum. Tom. 1. 175, 176, etc. And who doth not know that the Devil will speak an hundred Truths, that he may crowd in one Lie amongst them? Or would ye know that it is a true Revelation, and not an illusion, by the high things that should be revealed? What greater, higher things, than the things of the Gospel? these are the mystery of the Kingdom, called the deep things of God; and says the Apostle Paul, I fear, lest by any means, as the Serpent beguiled Eve through his subtlety, so your minds should be corrupted from the simplicity that is in Christ. And how did Satan beguile Eve, but by persuading her to high things, that she should be like to God? And thus I fear, many are beguiled even at this day amongst us. Or would ye know a Revelation of Gods from the delusion of Satan by the event, in that some future thing is revealed to you, which doth fall out accordingly? then read what the Lord says in Deut. 13.1. If there arise among you, a Prophet, or a Dreamer of Dreams, and giveth thee a sign, Sancti autem viri inter illusiones atque Revelationes ipsas visionu● voces aut imagines quodam intimo sapore discernunt ut scient vel quid à bono spiritu percipiant vel quid ab illusore patiantur nam si erga haec mens caura non fuerit per deceptorem spiritum multis se vanitatibus immergit, qui nonnunquam solet multa predicere, ut ad extremum valeat animam ex una falsitate laqueare. Gregor. Dialo. Lib. 4. or a wonder, and the sign or wonder come to pass, saying, Let us go serve other Gods, which thou hast not known. Verse 2. Thou shalt not hearken to the words of that Prophet, for the Lord your God proveth you, to know whether ye love the Lord your God. God may suffer a Revelation to come to pass, and yet it may not be from the Lord, but to prove you, whether you love him, and will cleave unto him. Or will ye know a true Revelation, from a Delusion, by your Taste, per saporem, which is said to be the way whereby they did know that thing was of God? Then what an uncertainty will here be, that your whole Salvation shall hang upon, and be ruled by your own Taste. But now the written Word of the Lord is certain, sure, and steadfast; Heaven and Earth shall pass, but not one tittle of the Word shall pass: the least apex, and tittle of it, is more established than the Mountains. There is no danger in tending upon, and taking heed to this Scripture-Light. 1. But if men do attend to Revelations, and Visions, how easily may they be drawn to despise the Scripture, and such as do wait thereon. There were a Generation of men in Luther's days, that pretended unto great Discoveries, and Revelations; men of great Parts, and of high Language; insomuch as Bucholcerus says of them, Swenckfeldianis sunt ter miseri, nec se nec alios intelligunt, non se que non intelligunt se dicere pugnantia non alios idque non tam naturali sua tarditate ingeniorum quam eo quod tenentur irretiti suis quibusdam enthusiasticis laqueis unde se extricari summam putant impietatem, dementabant multos magnifecis istis verbis quae semper illis in ore Illuminatio, Revelatio, Deificatio hominis interiotis et spiritualis, etc. Scultet. Anual. an. 1525. pag. 269, 270. That they neither understood themselves, nor others; nor others them; but w●re always speaking of Revelations, Visions, Deifications, etc. As for other men that kept close to the Scripture, they called them Vocabulists, Literalists, Grammatists, and Creaturists. And so now it will be also, if men once do attend, and take heed unto Visions, they will easily despise the Scriptures, and such as do take heed thereto. Yea, 2. And if men do attend to these Visions, and Revelations, how easily may they be drawn into Popery, and Superstition? How did Mahomet set up his Alcoran, but by persuading the People to attend unto Revelation? And how did the Papists so much prevail upon the Nations of the World, but by their Visions, and Revelations? Search the Stories, and you shall find, that both the Turkish Alcoran, and the Popish Religion, had their Foundations here: And if Luther had harkened to Revelations and Visions, and not kept close to the Scripture, what had become of his Reformation? Nay, but says he, Pactum feci cum Domino Deo meo, etc. I have made a Covenant with the Lord my God, that he may not send me Visions, or Dreams, or Angels; Contentus enim sum hoc dono, quod habeam Scripturam: I am content with this Gift, That I have the Scripture, which doth abundantly teach, and supply all those things that are necessary for this Life, and for the future. Yea, 3. If a man do once come to attend, and take heed unto Visions, and Revelations, how easily may he slide, and departed into Atheism? for what difference is there between an Atheist, or a Pagan Infidel, and a Christian, but only this, That the Christian is for the Scripture, and doth adhere to that, the other not? Take away the Scripture from me, and there will be little difference between me, and an Infidel. But now the more a man doth attend unto Visions, the more his heart and hands will be loosed from the Scripture Surely therefore, there is a danger in this; but Scripture-Light, is a sure, and a safe Light. Why but (you will say) may not God speak by extraordinary Visions, and Revelations, in these days of ours? Quest. Answ. Yes, without all doubt he may: God is not to be limited, he may speak in what way he please. If God will, he may say to a man, as he said to Abraham; Go and offer up thy Son Isaac to me: but is not that Commandment, Thou shalt not kill, a more sure, and c●rtain Rule for me to walk by? God may, if he will, say to a man as he once said to Hosea; Go and take thee a Wise of Fornications: But is not that Commandment, Thou shalt not commit Adultery, a more sure, and certain Word and Rule, for me to walk by? What God may do, I will not dispute: he may thus speak to men, if it please him; yea, and if we may give credit unto known Histories, the Lord hath spoken in this way sometimes, to some of his Servants since the Apostles Time. Cyprian tells us of Four Revelations, which the Lord gave him, before that Persecution did come upon them. Mr. Fox in the Book of Martyrs, tells us of many Visions, which one Gallus a French Martyr had; and of one which Mr. Philpot had, Scultetus also, and Sleiden tells us, that God did reveal it to Luther, That there should be no War in Germany whilst he lived. Yet there is a great deal of difference between Faith in the Promise, and a Vision, or Revelation. Possibly then, the Lord may speak in such a way as this is, to some of his Servants. But now (that you may have a Loundary in this Matter.) Though God may thus speak to some of his Servants, yet if I have an itching desire after Visions, and Revelations, it's ill: The Lord may work a Miracle, and being wrought, I am bound to receive it; but I may not put God upon the working of a Miracle. So here; if God will speak in this way to me, he may; but I may not put him on it without Tempting of him; yea, I am to be so far from desiring God to speak in this way of a Vision, as I am bound rather to be backward to it. Revela iones caute recipiendas. Aluarez de vita spirituali de discretione spirituum. Lib. 5. Cap. 4. For as Alvarez observes well, If a Master be abroad in the night, and the Servant be backward to open the door unto him, and to let him in, lest some Thief should counterfeit his Voice; the Master will not take it i'll at the Servants hands, that he made him stay so long before he did open the door, but will rather commend that Servant. So saith he; Though a man be backward to receive these Revelations; yet knowing what Deceit there is abroad in the World, Alter sanctorum Patrum dum sibi daemoni transfiguratus in Christum diceret ego sum Christus personaliter te visitans qui dignus es, confestim clausit oculos utraque manu vociferans, nolo hic Chris●●m videre satis est ipsum in gloria si videro. Gersom. de probatione spirituum. God will 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 tells us of an Ancient 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 will not see Christ here, 'tis 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 divers from the Scripture, it is not Gods, but the Devils; for says 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, than the Lord did appear to him in way of a Vision; but after that Truth was confirmed, That the Gentiles should be called, than God appeared no more by Vision for the confirmation thereof. Now the Doctrines of the Gospel, are all confirmed by Miracles, and Gifts of the Holy Ghost; and therefore if any man have a Revelation to try, or confirm any Gospel Doctrine, 'tis a delusion of Satan, not a Revelation of God. Though God may sometimes lead a man in extraordinary ways, and work by ways and means extraordinary; yet if a man's heart be drawn off from the ordinary Means, by what is extraordinary, it is not right. Mr. Greenham (famous for resolving Cases o● Conscience) being once asked (as his Book tells us) Whet●●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 man's Faith is suspicious. And I pray, what is the reason why the Lord will not have us to believe the Prophet in D●ut. 13. that doth foretell such things ●s do come to pass? The reason is, Because he seeks to turn you to oath r gods, whom ye have nor known; and because he hath spoken to t●●n you from the Lord your God, and from keeping his Commandments. Do I therefore come unto you, and pretend Vision and Revelations, that I may thereby turn a people from the good Ways and Ordinances of Christ? then I am a Deceiver: And if you receive me, o● the pretended Revelation, you are deceived also. Though God did speak to his People ●●od, by Visions, and Revelations, and those were no ●lwa●es examined by the Word written; 〈…〉 yet now the ●●d speaketh nothing to us in this way, but what he w●l have examined by the Word: for says the Apostle, If an Angel from Heaven, 〈◊〉 any othe●●●●spel, than what I have preached unto 〈…〉 him be accursed. Surely therefore, th● 〈…〉 revelations are to come under the examin●●● 〈◊〉 Word, and Gospel: And therefore 〈…〉 Revelation that refuses to be examined by 〈…〉 it is a Thief, and a Robber, an Illusion o● 〈◊〉 Vagrant, and not sent by God. And 〈◊〉 ●●●ture be that only Lydius Lapis; that 〈…〉, whereby all our Gold is to be tried; that Light, whereby we are to try all 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 days of ours; namely, Visions, and Revelations. The Second followeth, viz. That of Dreams, and Voices. SCRIPTURE-LIGHT, The most Sure LIGHT: Compared with Dreams and Voices. Sermon II. 2 PET. 1.19. We have also a more sure Word of Prophecy, whereunto ye do well that ye take heed, as unto a Light that shineth in a dark place, until the day dawn, and the Daystar arise in your hearts. Instance 2 AS for Dreams and Voices; 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 f●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 the●e: But says the Apostle, Let the Word of God dwell 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 vehem●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 re●resentatio aliquarum rerum per sim●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, than they are of God, Because (says pilate's 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 Man's Redemption. But if ye look into Job, 7. ye shall 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 Satan's 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 all his Magicians could not interpret it; that was a work for Joseph: And so though Nabuchadnezzar had a Dream, and that might be o● God; yet neither he, nor his wise men, could tell 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 Sense of the Word to the People ordinarily; yet they were no Prophets. The Word of the Lord, is a Light, and Lantern unto all our feet, plain and easy to be understood, in all 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. Without 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 God's Love to me, then am I under a delusion; for even wicked men have had their Dreams from God, Balaam, and Pharaoh, and Nabuchadnezzar, and others. Do I therefore dream a strange Dream, and conclude that therefore I am in God's Love, because he thus speaks to me? then am I deceived, What wise man is there in the World, that will, 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 therefore the light of Dreams is not to be compared therewith. Quest. But suppose that I have an immediate Voice; is not that to be compared with the Scripture? Answ. An immediate Voice, say you! Either that immediate Voice, is from Hell, or from Heaven: If it come from Hell, to report, and certify you of the Torments thereof, that you may repent of your Sins, then hear what our Saviour saith of that, in compare with the Scripture; Luke, 16.31. they have Moses, and the Prophets, And if they hear not Moses, an● the Prophets; neither will they be persuaded though one risen from the dead. And if that Voice which you have, do come from Heaven; then either it is the voice of an Angel, or of God himself: If it be the Voice 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 ●ou, let him be accursed: And this is th●● Gospel which we have now written in this Book of the Gala●ians. And if the Voice which you have, do come from God himself, then see what the Apostle saith here of that, in compare with the Scripture, verse 17. There came a Voice to Christ, from th● excellent Glory, saying, This is my beloved Son; and this ●●yce which came from Heaven, we heard, verse 19 And we have also a more sure Word of Prophecy, which is the written Wo●●; for saith he, no Prophecy of Scripture, etc. So that ye see, this written Word of God, or the Scripture, is beyond all Dreams, and immediate Voices. It may be some will say, But may not God ●peak by an immediate Voice to a Soul now? To which I answer: What God may do, is one thing; and what he doth in the way of a settled 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 d●vers manners, spoke in time passed by the Prophets, hath in these last days, spoken by his Son: In time past, he spoke by Visions, Dreams, and Voices. If there be such an Ordinance still, wherein we are still to wait on God, why doth the Apostle make this difference between times past, and the present time of the Son? Nay, says Luther, but there is such a sufficiency in the Scripture, That though some men should have Visions, Dreams, and Voices, yet the Scripture is so full, that nec curo, nec desidero, I neither care for, nor desire them. I read of a certain Woman, a Religious Lady of the Empresses bedchamber, whose Name was Gregoria, that being much troubled about her Salvation, did write to Gregory, that she would never cease importuning him till 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 thyself to have. And so say I; If any should come to me, desiring to implore God for such a Voice, 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 sel● 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 all Revelations, Visions, Dreams, or immediate Voices. 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 daily food. Aqua vitae, or strong Water, is good in a quothing, fainting fit; but it is not good to make it our daily Drink. So here, In case the Soul be in a fainting fit, it's good to have the Impression of some particular Word, or Scripture. But this Impression is not daily Food; the Word of God written, is our appointed Food, our daily Food, whether it come with Impression, or without Impression; this is that Food, and Heritage, which under God, we must live upon. Psal. 119.111. Secondly: If all that Light and Comfort, which men have from Impressions, be derived from the Word, than the Scripture must be more excellent; for that which makes excellent, is more excellent; that which makes comfortable, is more comfortable. But look whatever Light and Comfort a man hath from the setting on, or Impression of a particular Word, is from the Word itself: For if any Impression, have not the Impression, and stamp of the Word upon it, it is Adulterate Coyn. Thirdly: There may be much danger in walking, and living by Impressions, whether with, or without a Word. Good People are very apt, and prone to walk, and live by Impressions; but it is a dangerous thing so to do: thereby some are nussed up in Ignorance, and seek for no other Knowledge in the study of the Scripture, by comparing Spiritual Things with Spiritual: thereby some are always kept unsettled in their Spiritual State and Condition; for if a Word come, than they have Comfort; but when none comes, then doth their Comfort fail: thereby also some are misled, and carried from the good Ways of God, and his Ordinances; for I pray, what is the reason that so many in these days of ours, have departed from the Ordinances of Christ, but because they took up Truths by Impressions, Ordinances of Christ by Impressions, and the good Ways of God by Impressions; and so when false Impressions came, they presently swallowed them, and have proved Apostates; yea, and how many are there, who lie sucking the sweetness of the Impression, do lose the sweetness of that very Word which is impressed: As with a Lamb, or Child that is sucking; though the Child suck the Teat, or Breast for a time, yet if you draw away the Breast, or Teat, and give it a dry Finger, it doth suck that. So it is with many; first they suck the sweetness of some particular word that is set on the soul: but when they live, and walk by Impressions, what do they then but suck the dry Finger, the very Impression? and so do lose the sweetness of the Word itself. But now take the Word of God written, and there is no danger in living, and walking by it; it is our Duty to walk, and to live thereby. Quest. But is there no use then of Impressions, with, or without a Particular Word? Is there no Light that doth shine through them? Answ. 1 Yea, much: For they comfort in time of Temptation, Desertion, or Affliction: In case a man be in the dark, and God doth give out some particular Word, setting it with power on his soul, it is much Comfort to him. Answ. 2 Or in case a man be in some straits, not knowing which way to take. Two ways may be before him, both Comfortable, both Lawful; yet a man is troubled, and would said go that way wherein he may do God most Service. If a particular Word be set upon his heart, whereby he is inclined one way, rather than another, it may be some guide to him. Answ. 3 Or in case that a man doth see his way clear before him, yet knows that he shall meet with many difficulties, and much opposition; if now God do give out a particular Word to him, it will strengthen his heart, and hands much, as in that case of Joshua, Chap. 1. But though God do speak much by Impressions sometimes, and there is much Light and Comfort, riseth in the Soul by them; Yet, If I do make an Impression the certain Judge of Doctrines, then am I much deceived. This is the great Privilege of the Scripture, saith the Protestant, against the Papists, to be the only Judge of Doctrines, and Controversies. Indeed God may please to open a place of Scripture to the Soul in the imprinting of it; but to make an Impression the certain Judge of a Doctrine, is without doubt, a great Error: for where do we find that ever God hath appointed an Impression unto this Chair. You read of Mr. Fox, that blessed man, who wrote the Book of Martyrs, That he had so great, and deep an Impression made upon his Soul, concerning the meaning of a Scripture, that he thought he could not be deceived therein. He tells the Story twice; once in the History of the Ten Persecutions of the Primitive Times; and once in his Commentary on Rev. 13. The Scripture opened, and sensed to him, was verse 5. of that Chapter; And he shall continue forty two months: Writing (saith he) the Story of the Ten Persecutions, I was so much affected therewith, that I even expostulated with God, why he would suffer his People to suffer such cruel things; and why he would not tell his Church, and Servants, when the time of the end of their trouble should be: whereupon (saith he) being in this sad conflict in my own soul, I heard a Voice, saith the English Relation, Nomen illius qui responsum accepit non hic edo, nec opus est: fluctuanti in hunc modum h●minis animo multumque secum cogitanti do his rebus, tandem ●f●licior quaedam Divini (ut reo●) neminis gratia, quae arcano quodam admonitionis ●●bilo velut respondens sine voce tamen at non sine vehementi cogitationis impressione, subito in mentem eis suggerit vel increpat potius stulte numera hos menses quemadmodum Daniel numerat suas hebdomadas per septenarium numerum annorum, qui anni si rite supputentur faciunt 294. rem ipsam ita ut igesta est vera, simplicique narratione adnotandum duxi, Deus mihi testis nec m●ntior nec singo nec muto quicquam, nec postulo ut quisquam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fidem adhibeat nisi velit qui non velit, ipse de sua tripod, adferat meliora, mea quidem ita fert ratio ut credam Christum nec mortuum esse nec mutum, quorsum in Ecclesia Templum Dei aut in Templo oraculum cum p●opitiatorio si nemo in caelis sit qui in dubiis Scripturae locis vobis interpellantium respondeat. but the Latin thus; Sine Voce tamen; only I did not hear a Voice, but had vehementem cogitationis impressionem, a vehement impression of mind, which whispered thus to me; O thou fool, count these Months by Sabbaths, as the Weeks of Daniel, are counted by Sabbaths; which I did (says he) with the help of some Godly Merchants, and found the Years to be two hundred ninety four, just the time of the Ten Persecutions: doubtless therefore, this is the time of the Beast, and herein I was fully satisfied. Yet this cannot be the true meaning of that Text, as is confessed by all hands; for this Beast that is to continue forty two Months, doth receive his Power from the Dragon; therefore it 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 all the Scripture, That we are to judge of Doctrines by Impressions? No, but by the written Word of God: that is the only Rule, whereby we must judge, 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 thyself down (says 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 always 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 still 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 Voice, 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 ●ul, and deep, yet if the Application be beyond the Impression, he is still in an Error. And therefore, seeing that it is an easy thing, and usual, even for the Children of Abraham, to make Application beyond the Impression, the safest, sure I way, is to keep clo●e to the written Word of God, which is both the Judge of all our Doctrines, and the only Rule of all our Practices; and therefore above, and beyond all 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 spoke this only of some Babes in Christ, he speaketh out yet more expressly, 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 says he, verse 9 We know in part, and prophesy in part; but when that which is perfect is come, etc. verse 10. So that whatever Law, or Light, or Knowledge is within us now, is imperfect; but the Word of God written, the Scripture, and the Light thereof, is perfect; for says 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 will not convince another. But the Scripture by the breathing of the Spirit of God with it, will 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 gainsayers: How are gainsayers 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 all the inward rooms of the Belly. When God doth set up a Light or Candle in the Soul, he may thereby go into all 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 all his good actions grow, and from whence they spring. All true good must proceed from a good Principle; and this Law, and Light, and Spirit within, is that Principle, whereby a man is enabled unto what is good. But, Secondly: Though the Law, and Light, and Spirit within us, be a Principle of good, yet it is not the Rule of our Goodness, or Lives. For, If the Law, and Light, and Spirit within, be our Rule, then what need the Scripture, or the Word without, any longer? But the Scripture, and the Word of God written, is a Rule still; it is settled in Heaven, and doth endure for ever, Psal. 119. For ever, O Lord, thy Word is settled in Heaven, verse 89. And saith Paul to Timothy, I charge thee, in the sight of God, that thou keep this Commandment until the appearing of our Lord Jesus Christ, Epist. 1. Chap. 6. Ver. 14. Timothy doth not live in person to the appearing of Christ; but those that succeed him, do, and shal●, unto whom this charge is made: And if ye look into Chap. 3. ye find that Paul saith to him; These things writ I to thee, that thou mayest know how thou oughtest to behave thyself in the House of God: yet Timothy had a Light, and Law, and Spirit of God within him. So that though a man have the Spirit, Light, and Law within him, he is yet to be ruled by the Word of God written; the Scripture, and the Word written, is yet to be a Rule unto him; and as many as walk according to this Rule, peace shall be upon them. Object. But if the Spirit that is in me, be the same Spirit with that which did write the Scripture, what need I wait on, or be ruled by the Word without, or the Scripture any longer? Answ. Because when the Spirit comes, it takes of the things of Christ; and opens them to you; it is sent to open the Scripture to you, not to take away the Scripture from you; it is not sent to be your Rule, but to be your help to understand the Rule. Because, although ye have the same Spirit which did write the Scripture, yet you have not the same Inspiration of the Spirit. All Believers in Paul's time, had the same Spirit that Paul had; but not the same Inspiration of the Spirit; that is very divers: 1 Cor. 12.11. the Apostle speaking of diversities of Gifts: But (saith he) all these worketh, that one, and the self same Spirit, dividing to every one as it pleaseth him. So that though a man have the same Spirit wherewith the Scripture was written, yet he may not have the same Inspiration. But because People understand not this, therefore they think that if they have the same Spirit, they may lay by the Scripture, as to their Rule. But If the Law, and Light, and Spirit, that is in me, be my Rule; then I may do any thing without Sin; I may whore, be drunk, steal, or any thing without Sin; for it's no sin to do what the Rule commands me: and if the Spirit, Light, and Law within, do command me to do it, it is no sin to me, because my Rule commands me to do it, and Sin is a transgression of a Rule: but the Law, Light, and Spirit, may command me to do such things as these, if it be my Rule; for it may command any thing but Sin; but it cannot be Sin if the Spirit do command; for the very commanding of the Spirit, takes off the sin of the Action, because the Rule commands it. O! what abominable Practices will this Doctrine lead a man into, viz. That the Law, Light, and Spirit within, is his Rule. Yea, Thirdly: If the Law, and Light, and Spirit that is in me, be my Rule, then am I my own Rule, and so I am God; for he that is his own Rule, is God: But if the Law, and Light, and Spirit within me, be my Rule, then am I my own Rule: And what is all this, but horrid blasphemy? Surely therefore the Law, and the Word without me, is not my Rule. Though the Law, and Light, and Spirit in me, be my Principle; yet it is not my Rule, that is the Word and Scripture only. Though the Law, and Light, and Spirit within, be a great help unto us in our way to Life, yet it must be tried by the Word written: For if it be not tried by the Scripture, than it must be tried by nothing: But John, 1.4. he saith, Try the Spirits, whether they be of God, or no. 2. That Law, or Light, or Spirit within you, is Christ in you: but Christ in you, is to be tried, and examined, 2 Cor. 13.5. Examine yourselves, whether you be in the Faith, prove your own Souls; know ye not that Christ is in you, unless ye be Reprobates? And if Christ without us, Christ in the days of his Flesh, did submit himself to the trial of the Scriptures; Search the Scriptures (saith he) for they testify of me; then surely the Spirit of Christ in us, will not refuse the same: Christ in us, is not more privileged than Christ without us; but Christ without, was tried by the Scriptures, therefore Christ within us much more. And if all that Light, and Law, and Spirit within us, be to be tried by the Scripture, then surely the Light of the Word written, is a more excellent Light, than that Light which is within. And thus I have now done with the Fourth Instance. Instance 5 As for Experience, Christian Experience; the Word of God written, and the Light thereof, is more excellent than Experience, and the Light of it simply considered. For so much Light as there is in Experience, is borrowed from the Scripture, and the Word of God written. It is short of the Scripture; for Scripture-Light extendeth unto all our Actions, a light unto our Paths; there is nothing hid from the Light thereof, no Duty incumbent upon us that is hid from the Light thereof: But though I have much Experience in this way, yet I may have little or none in another; my Experience cannot say, nothing is hid from me, and from my Light. Though Experience be a great help to our Faith, yet take it alone, abstracted from the Word, and it cannot heal our Unbelief. The Staff that is in a man's hand, is a good help to him; but it cannot heal his lameness. So is this Staff of Experience, though it be a good help in my way, yet it cannot heal the lameness of my unbelieving heart; but the word can, and the Scripture doth. Quest. Is there then no use of our Experiences? Is there no Light therein? Answ. 1 Yea, much: for it b●ingeth forth Hope, Experience worketh Hope, Rom. 5. Tribulation worketh Patience; Patience Experience; and Experience Hope; verse 4, 5. Here is the Genealogy of Hope; but the next Parent of Hope, is Experience. So the Poor hath Hope, Job, 5.16. How so? He counteth up many Experiments, and when he hath done, he concludes thus; So the poor hath Hope; it is Experience then which doth work Hope. Answ. 2 But though Experience be the Parent of Hope, yet it is not the Ground of our Faith; it is an Help unto Faith, but not the first Ground of our Faith. The Scripture, and the Promise under Christ, is, Rom. 15.4. Whatever things were written afore time, were written for our Learning, that we through Patience, and Comfort of the Scriptures, might have Hope. So that the Scripture, and the Word of God written, is the first Ground of our Faith, and Hope. And though we have much Experience, yet if we do not trust in the Word of Promise under Christ, over, and beyond all our Experience, we do evil. And if all our Experience is to be reduced to the Word written, than the Scripture is more excellent than all Experience; but all our Experience, is to be reduced unto Scripture. Surely therefore the Scripture, or the Word of God written, is more excellent than all Experience, and the Light thereof. And thus I have done with the Fifth Instance. Instance 6 As for Divine Providence; the Scripture is a more sure Light than it. For, God doth sometimes try us by his Providence, he doth sometimes lay a Providential Dispensation before us, to try, and see what we will do. So he led the Children of Israel in the Wilderness forty Years, to try them, and to know what they would do, and to humble them. But the Scripture is the Rule of our doing, and therefore a more safe, and sure Light to walk by. And if the Providence of God, extendeth unto all our Actions, good and evil, and to evil, as well as unto what is good; then there is no certain Rule, or Judgement to be made up from thence. Now so it is, that the Providence of God extendeth unto all our Sins: the Jews crucified Christ, God's Providences did extend unto that, Being delivered up by the determinate Counsel, and foreknowledge of God, ye have taken, and by wicked hands, ye have crucified him, Acts, 2.23. When Jonah fled from God, there was then present, a Ship that was bound for Tarshish: here was a Providence. And when joseph's Brethren sold him into Egypt, there came by certain Merchants, who did trade into Egypt: here was a Providence. Now if the Providence of God, do thus extend to our very Sins, than we cannot make up our Judgement, our Rule from a bare Providence: but you may make up your Judgement and Rule from the Scripture, and the Word of God written. Quest. Doth not God speak by Providence? guide, and direct by Providence sometimes? Answ. 1 Yea, He doth sometimes guide us with his Eye, as the Psalmist speaks. Thus when the King could not sleep, he called for the Records, and ●ound therein, that Mordecai had been faithful to him; the Providential Eye of God, did guide the King to do something for Mordecai. And when Abraham's Servant prayed, and the Damsel came forth to meet him according to his Prayer, The Providence of God, did lead, and guide to that Marriage of Isaac and Rebecca. But though the Lord doth sometimes guide us with the Eye of his Providence; yet if I make the Providence of God, the Rule of Lawfulness, or Unlawfulness; then am I in a great error, and exposed thereby unto all sin; for than may I say, if I be tempted to kill, or murder myself, the Providence of God is the Rule of Lawfulness, or Unlawfulness. Now here is a Knife, a Rope, a Pond, or an Instrument of Death, which falls in my way by unexpected Providence; therefore I will, and must now murder myself: Understand the thing rightly therefore I pray you, thus: In case that two things are before me, and both are Lawful; Providence opening a door to one, and shutting the door upon the other, it doth direct to that one, and not to the other: but the Providence of God, doth not make a thing Lawful, which is in its self unlawful; it doth direct us in doing of a thing Lawful, but it doth not make a thing Lawful; it is not the Rule of Lawfulness, or Unlawfulness: but the Scripture, and the Word of God is, it is the only Rule whereby I may, and must make up my Judgement of Lawfulness, and Unlawfulness; it is that only which doth stamp Lawfulness upon an Action. Surely therefore the Light of the Scripture, is more excellent Light, than Divine Providence. And thus I have done with the sixth Instance. Instance 7 As for Humane Reason, and the Light thereof, Scripture-Light, is more excellent than it. For, Though Humane Reason be a Beam of Divine Wisdom, Morn. praefat. Lib. de vera relig. prefat. Lib. de Euch. Ames. de traductione peccatoris ad vitam et de lum. nat. et Grae. Dr. Vort. de ratione humana de rebus fidei. Alting. Loc. come. pars 1. Loc. 2 dg. Tunc solum vere Deum cognoscimus quando ipsum esse credimus supra omne id quod de Deo cogitari ab homine possibile est. Aquin. contra Gent. Lib. 1. Cap. 5, 6. yet if it be not enlightened with an higher Light of the Gospel, it cannot reach unto the things of God as it should; it is Panis pauperum, the poor man's Bread, compared by some to the Dough, which the Israelites brought out of Egypt, which was prepared with much Labour, and then called Panis Pauperum, Deut. 16.3. But the Word of God in the Scriptures, is compared to Manna, called the Bread of Angels; for the Gospel did come down from Heaven in a special manner; for though Reason be the Gift of God, yet it doth proceed from God as he is God, and General Ruler of the World: But the Gospel, and the Light thereof, did proceed from the Father, by the Son, to the Church, Rev. 22.1. And he shown me a pure River of Water of Life, clear as Crystal, proceeding out of the Throne of God, and of the Lamb. John, 1.17, 18. Though Reason be the Gift of God, and a Beam of the Wisdom of God; yet it cannot sufficiently discover a man's Sins unto him; not his secret sins, not his Original Sin, not his Sin of Unbelief, and against the Gospel; but the Word of God, the Scripture Light can, and doth. And as mere Humane Reason cannot make a sufficient discovery of Sin, so it cannot strengthen against Sin, and Temptation: Temptations answered by Reason, will return again; it cannot convert the Soul. But the Word of the Lord, is perfect, converting the Soul, P●al. 19 Though the L●ght of Reason be good, yet it is not a saving Light. How many are there in the World, who have strong Reason, yet shall go to Hell, and miscarry to all Eternity? But the Light of the Scripture, Gospel-Light, is saving Light: Surgunt indocti (said a great Bishop, and learned man) et capiunt Calum et nos cum omni Doctrina nostra trudimur in infernum. Poor men arise, and take the Kingdom of Heaven by force, when we with all our Learning, are thrust into Hell. Why so? The poor receive the Gospel; not many wise, not many Learned. Father, I thank thee (saith Christ) thou hast revealed these things to Babes. 'Tis Revelation-Light from the Gospel, that doth bring to Heaven: mere Humane Reason cannot do it. Quest. Is there then no use of Reason, and of the Light thereof? Answ. 1 Yea, much: Not only in Civil things; but in the things of God, comparing Spiritual things, with Spiritual. Dr. Voeti, p. 5, 6, 7. de ratione humana in rebus fidei. Did not Christ himself make use of Reason to prove the Resurrection: There is a Resurrection (saith he) for God is not the God of the dead, but of the living: If God be the God of Abraham, than Abraham must rise again; Rationis in Theologia usus Alting. pars 1. loc. 209. but he is the God of Abraham, for he is not the God of the dead, but of the living. Here he makes use of Reason: so the Apostles after him. Surely therefore, we are not so to adhere to the Letter of the Scripture, as to deny the use of our Reason in finding out the true sense and meaning of the Scripture; for than we must hold with the Papists, That the Bread in the Lord's Supper, is turned into the Body of Christ; for the Letter saith, This is my Body. Reason is of great use, even in the things of God: and well hath he said, Contra Rationem nemo sobrius; against Reason, no man is sober; against Scripture, Conrra Rationem nemo sobrius, contra Scripturam nemo Christianus, contra Ecclesiam nemo Pacificus. no man is a Christian; and against the Church, no man is Peaceable. But, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Just. Mar. Q 107. Q●id Athenis et Hirofolymis? quid Academia et Ecclesia? quid Haereticis et Christi●nis! nostra institutio de Po●ticu Salomonis. Tertul. de Prescript. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. etc. v●lde stulti sunt, qui rationibus m xime pe●mi●tunt quae non licet invenire nisi per fidem, ex Philosophia res Divinas velle intelligere est condens ferrum non forcipe sed digitis contrectare. Chrysostom. 1 Cor. Hom. 5. Au●e● Argumenta ubi fides queritur. Ambros. Lib. de fide Cap. 5. Si quis potest intelligere Deo gratias agate, si non potest non immittat cornua ad ventilandum, sed submittat caput ad venerandum. Anselm. Ep. de fide arvo. Pap. Cap. 2. Laudatu● maria, quod rationem fide prevenit, et punitur Zacharias quod fidem ratione tentavit. Bern. Epist. 109. Rationes precedentes minunt fidem subsequentes augent. Dicimus nullam rationem humanam esse principium quo seu per quod aut ex quo seu cur credamus aut fundamentum aut legem aut no●mam credendorum ex cunis prescripto judecemus, etc. Dr. Voct. de ratione hum●na in rebus fidei, Disp. Select. pars prima. T●anseundum est è navicula rationis Verulam. Apud A●istotelem argumentum est ratio rei dubiae faciens fidem sed Apud Christum argumentum est fides faciens rationem. Altisodoren. prefat. sum. Si quis idiota tali Philosopho qualis Aristot. aut Pyth●goras fuit de rerum principiis obstreperet nonne audiret arrogans et insaniens at quanto major est insania, ideo non credere Divinae Philosophiae quod multa non allequatu● humanus intel●ectus. Erasmus in Symb. Catech. T●ntum abest ut humana ratio fidei sit mensum ut ne Natu●ae quidem propter ignoranti●m et pravitatem esse possit. Morn. prefat. Lib de vera Religione. 2. Though th' re be a good use of Reason even in the thing of God yet Reason is but a Drawer of Water, an Handmaid; and therefore ●f Hagar will p●●k above her Mistress, the Scripture, she must be ●●●ned out of doors. And ●ough you do make use of your Reason in the thing of God; yet if you will not yield unto Scripture Truth, and Gospel Truth, ●●l you can see Reason ●or the thing believed, and how in a way of Humane Reason such a thing can be, than you are in a great Error. For as Luther pe●ks, in the matter of the Gospel, we must shut our Eyes, and go blindfold into the Commandments of God, The wisdom of the World (saith the Apostle) looks upon Gospel Truths as foolishness; and as none know● the things of a man, but the Spirit of man; so n n● knows the things of God, but by the Spirit of God therefore not by Humane Reason only. The Sun is not seen, but by the Light of the Sun; nor Christ, but b● the Light of Christ. This l●●●●e first, ●●e● the apostle in this Text, though you do at●e d to the word of Prophecy, yet you must ha●e the Spirit of God, not Humane Reason only: Why? For as it was written, so it must be understood; ●ut all Prophecy of Scripture was written by the Inspiration of the Spirit, and did not come from man. The Schoolmen speak well; Reasons before Faith, lessen, and diminish it; after Faith, they strengthen it. 3. Though you do make use of Reason in the things of God, yet your very Reason is to be mortified, crucified; Crucifigamus istam pestem, quare, says Luther; we must crucify that Pest, and Plague, Why? Deus non vult, non esse quaristas, vel rationistas: God would not have us that are Christians, to be Quarists, or Whereforeists: naked, simple obedience, is best in the Eyes of God. With man (says he) we must consider, Quid, what it is that is Commanded; but in our Obedience to God, we must consider, Quis, who it is that commandeth: And this is to be the Ground of our Faith, and Obedience; as we must renounce our Will, so we must deny our Reason: But we must not deny the Scripture, nor crucify the Scripture, nor renounce the Scripture. Surely therefore, t●e Light of the Scripture, and the Word written, is beyond, and more excellent than all humane Reason, and the Light thereof. And thus I have done with the Seventh Instance. Instance 8 As for Judicial Astrology. That is another thing that is cried up as a great means of Light in these dark times of ours. Thereby men will undertake to tell how things may be found, that are lost; what Persons shall be joined together in Marriage; what shall be the issue, and end of Suits in Law, and Diseases; what ends men shall come to, in reference to their Lives; and what Plagues, and Mortality's in Commonwealths; and what not? This is, I say (this Judicial Astrology is) cried up as a great Light in these days of ours. But is in Truth, a Work of Darkness; for where do we find in Scripture, that God doth command any of his People to attend upon Astrologers, or Stargazers (as the Word calls them) for any such things as these. We are forbidden to learn the way of the Heathen, in fearing the Signs of Heaven; Jer. 10.2. and Deut. 18.9. Thou shalt not learn to do after the abominations of those Nations: Wherein? Verse 10. There shall not be found amongst you, any that maketh his Son to pass through the fire, or that useth Divination, or an Observer of Times, or an Enchanter, or a Witch, or a Charmer, or a Necromancer. The Observation of Times, is one of these things: the e were the ways of the Nations, these things were abomination to the Lord, these things cannot stand with a perfect heart, verse 13. Thou shalt be perfect with the Lord thy God. This destroys Prophecy; for if a man can foretell future things by the Stars, then what need of Prophecy? The Lord tells us in Esai. 47. that he will bring evil upon his People, which they with all their Astrologers, should not be able to foresee, and hid themselves from, verse 11. Therefore shall evil come upon thee, and thou shalt not know whence it riseth: No! but we will (might they say) go unto our Astrologers: Do so, says God, verse 12. Stand now with thine Enchantments, and with the multitude of thy Sorceries, if so be thou mayst be able to profit: and verse 13. Let now the Astrologers, the Stargazers, the Monthly Prognosticators, stand up and save thee: Behold they shall be as stubble, verse 14. I● A●●rologers, and Stargazers, can foretell the several Changes in States, and Commonwealths, and what great things shall come to pass therein, and how they come to pass; then why doth God say here, that in spite of all them, thou shalt not know whence this evil comes? verse 11. Surely therefore, such things as these, are not to be read in the Book of the Heavens. Quest. But is there no Light of Knowledge to be had from the Stars? and do not the Heavens teach and declare the Lords handiwork? will ye condemn all Astronomy? Answ. 1 Astronomy? No. There is much difference between Astronomy, the Lawful knowledge of the Stars; and Judicial Astrology, whereby men would foretell all Events. I g●ant, First, Th●t there is a teaching Work in the Heavens; The Heavens declare the Glory of the Lord, and so do all th●●●●●●tures; yet this ●eaching is not able to convert the Sou● 〈◊〉 therefore when the Psalmist had said in Psal. 19 The ●●avens declare, etc. he comes to show where the true converting teaching is to be found, even in the Scriptures, verse 7. The Law of the Lord is perfect, converting the Soul. Secondly, I grant also, That the Stars are for Signs: So the Word saith, Gen. 1.14. Let there be Lights in the Firmament, to divide the day from the night; and let them be for signs, and for seasons, and for days, and for years. But how for Signs? of the Wether: As the Sun when it setteth with a red Sky, foreshoweth a fair day to follow, Matth. 16.2. Yea, and sometimes they import, and are signs of God's Displeasure, Luke, 21.25. Ordinarily they are for Signs to know when to sow, and plant, and prune, and reap: And are Signs to sail by, for the Mariners at Sea. Yea, Thirdly, I grant that the Stars have a great influence upon these Sublunary things, even upon the Bodies of Men and Women. Answ. 2 Secondly: But though the Stars have a great influence upon this nether World, are signs of weather, and have a teaching power with them, as all other Creatures have: Yet if a man shall undertake by the Stars, to foretell future Events, which are accidental, depending on the Wills and Actions of Men, he doth plainly step into the Chair of God: this is God's great Prerogative; therefore saith he, Esai. 41.23. Show the things that are to come hereafter, that we may know that ye are gods. Those men therefore, that will undertake to show the things that are to come hereafter, would be known to be gods. But though they would be gods themselves, yet why should they not let God be God still? Qui fatum ponit, Deum tollit; he that sets up a Fate, doth destroy God; and if all things come to pass by Influence of the Stars (else they cannot pretend to foreknowledge of them) than all things must come to pass by a Fate. Yea, what doth this practice otherwise, than (as Austin observes well) make God the Author of all the Sin in the World? Malti hoc dicunt, fatum mihi fecit, stellae me fecerunt, ita jam per circuitum ad D●●m volunt perveni●e, per circu●tum v●lunt pe●venire ad Deum accu●●●dum, qui nolunt de c●mpendio venire ad D●um plac●ndum, ●●dicunt fatum mihi ●ecit, q id est fat●m? stellae mei c●●●●● quid ●un● stel●ae? certe isiae qu●s 〈◊〉 C lo pe●spicimus; et quis e●s feci●? D●us, qui eas ordinavit? Deus, er●o vides q●●d volu●tii dicere. Deus fecit ut peccatem, ita ille injustus tu justus, quod i●si ille f●cillet tu non peccass●s, tolle istas excu●ationes in peccatis memento illius Psalmi. Ne declines cor meum in verba maligna ad excusanda peccata etc. Ad haec magni viri sunt qui defendunt peccata sua, magni sunt qui numerant s●dera. Et computant stellas et tempora et dicunt quis quando. Vel peccet vel b●ne vivat et quando Mars facit homicidium et Venus adulterium magni Docti viri videntur in hoc saculo sed quid ait Psal. Ne declines cor etc. Austin in Psal 31. Omne Corporale signum vel est effectus ejus cujus est signum sicut fumus significat ignem a quo c usatur vel est, cum non potest autem dici quod dispositiones Caelestium Corporum et motus sint effectus futurorum et ventuum, nec possunt reduci in aliquam super●orem rem communem quo sit corporalis etc. Aquin. 22. Quest. 95. Art. 5. Seductus enim ab inimico cum esset fidelis d u Mathematicus fuit, seductus, seducens, deceptus, decipicus, illexit fefellit, multa mendacia locutus est, contra Deum qui dedit hominibus potestatem faciendi quod bonum est et non faciendi qu●d malum est, iste dicebat quod adulterium non faciebar propria voluntas sed Venus justum non faciebat Deus sed Jovis et alia multa Sacrilega non parva, quam multis eum putatis Christianis nummos abstulille 〈◊〉 quam multi ab eo emerunt mendaci●m &c Austin in Psal. 71 post ●ract●tum cum Mathematicus in populo monst●aretur. For if these Astrologers can foretell future things, which depend on the Will of man, and that by the Stars, than the Stars, and their Influence, must be the cause thereof. For as Aquinas observes, If such a Constellation be a Sign of an Event, than it must be the Effect of it, or the Cause of it; the Effect it cannot be: And if the Influence of the Stars, be the Cause of all sinful Actions, than God must be the cause of all sin, for he hath made the Star, and given it such an Influence. This doth so clearly follow, that Austin (telling the Story of a man's converting from this wicked Art) saith, the man did confess that whilst he practised that Art, he with others held, that Adulterium non faci●bat voluntas propria sed Venus; A man's own will was not the cause of Adultery, but the S●ar Venus; a man's own will, was not the cause of Murder, but the Star Mars. Thus, saith h●, doth this Art of Judicial Astrology, lay the Sin of all the World upon God himself; and it must needs do so: for the Cause of the causes, in things necessarily subordinate, must be the Cause of the caused: But can our hearts bear the thoughts of such Blasphemies as these? or can we think that a man can tell by the Stars, what shall come to pass hereafter, when the Scripture saith, Who can tell what a day will bring forth? And Eccles. 10.14. A man cannot tell what shall be, and what shall be after him, who can tell? Again, Chap. 8.7. For he knoweth not that which shall be; for who can tell him when, or how it shall be? These Astrologers do indeed hit the matter sometimes, and have foretold that which hath come to pass, and where such a thing lost, may be found again: But I'll tell you how; The Devil doth assist them therein, and as they erect their Scheam, he doth suggest unto them, and leaves his Impressions upon their hearts concerning the matter, it being easy for him to make discovery of those things which pass through his own hands. Occulto instinctu instinctu fieri Spiritu●m n●n bonorum Austin de civet. Dei, Lib. 5. Cap 7 Sunt haec Astrorum indicia ex n●cti cum aemonibus et instil 〈…〉 ●●um 〈◊〉 i●si no, qu●m 〈…〉 m●ntes p●●in●t●●. Austin 2 Lib de Doctr. Christ ana. E● omne huju●modi art●s vel nugatori 〈◊〉 vel noxi supe●stitionis ex q●adam pestle a societate hominum et daemonum. Ibid. P imà caus● ist●rum p●edictionam ●onn●nq● m p●ovenit ex pacto et f●cie●●te quam inivit Astrologus cum daemone vel ex occulto ejus inst●●u et instinctu Pererius in G●●es Cap 1. v. 14. 15. Lib. 2. de Astrom●ntia. C●lum est solum influens generale cujus ratio particula●izatur vel singular zatur aut à D●o solo au● à dispositione materiae, si autem objicitur quod inveniuntu● predicere multa vera respondetur, quod multo plura falsa et ideo vera dicunt vel à casu, vel à multitudine to●um quo dicunt, vel ab observatione eorum quae audiunt, aut fit ab mixtione operationis daemonum propter seducendos tam predicentes quam fidem adhibentes in talibus, per damnabilem curiositatem sciendi futura et ea quae pater solus habet in sua potestate. Gerson pars prima Trilog. Astrolog Theolog. Prop. 11. Now because they do not go prof●ss●ll to the Devil, they think that they have n●t●●ng to do with ●h● Devil; whereas the thing is wholly rom the Devil, and not from the Stars: and i● this Light then? or is the knowledge of this Mystery to be called Light? No, it is darkness, and a work o● darkness. But the Light of the Scripture i● a pure Light, a clear Light, a Light without any darkness, a Light which doth come from God, and l●ad us unto God, not unto the Devil. Surely therefore, this Light o● S ripture, is the best Light, the most excellen Ligh; more excellent than that of Revelations, and Unions; more excellent than that of Dreams, and immediate Voices; more excellent than that of Impressions; more excellent than that of the Law and Light within; more excellent than that of Christian Experience, or that of Divine Providence, or that of Humane Reason; more excellent than this pretended Light (but in truth darkness) of Judicial Astrology. Surely therefore, it is the most excellent, safe, and sure Light in the World. Shall we then forsake the Scripture, and cleave to pretended Lights, and lying Vanities? No: but if the Scripture be the best Light, the most safe, & sure Light, than it is the Duty of all the Saints to take heed thereunto, and that especially in their dark Times and Seasons, which is the Fourth General Thing propounded. And thus I have done with the Third General, viz. That Scripture-Light is the most safe, sure, and the best Light. The Fourth followeth. SCRIPTURE-LIGHT, The most Sure LIGHT. Sermon III. 2 PET. 1.19. We have also a more sure Word of Prophecy, whereunto ye do well that ye take heed, as unto a Light that shineth in a dark place, until the day dawn, and the Daystar arise in your hearts. AS Scripture-Light, is the most excellent Light, the best, and most sure Light, in compare with all other Lights, or whatever may pretend to Light; So it is our Duty, the Duty of all the Saints, and People of God, The fourth General Proposition to take heed thereunto, and that especially in their dark times and places, which is the Fourth thing propounded ●o your Consideration, and which doth necessarily follow from th●●●ther For if the Scripture, or the written Word of God, be our great, and most sure Light; than it is our Duty, the Duty of all the Saints and People of God, to take heed thereunto especially in their dark times and places. Yet further, ye shall do well that ye take heed thereunto, for the Doctrine of the Gospel written, Is, The Word of the Son of God: The more excellent the Person is, that speaks unto you, the more diligently ye will take heed unto what he saith. Now the Gospel, or the Word of God written, is the Word of the Son. Some there are, who say, That Christ only is called the Word, or the Word of God; and that the Doctrine preached, or written, is not the Word, or the Word of God. But though Christ be called the Word, John 1. yet I do not find in all the New Testament, that he is called the Word of God for the present; there is a time a coming when he shall be called King of Kings, Lord of Lords, and the Word of God; but for the present he is called the Word: And if the Doctrine preached, be not called the Word of God, why doth our Saviour say, The Sower went forth to sow, and some ●ell in the high way, some on stony ground, and some on thorny ground, and the Seed is the Word of God: Is that Christ? what doth Christ himself in person fall on the highway ground, and stony ground? and is Christ divided? for the Seed is the Word of God, and some of it fell on one ground, and some on another: doth Christ himself fall thus? No, but the Doctrine preached doth, and therefore that is called the Word of God: And if the Word written, be not called the Word of God, what doth the Apostle mean, when he saith, Rom. 9.6. Not as though the Word of God hath taken none effect? doth he mean Christ thereby? No, but he speaketh plainly the Word of Promise, which is written in the Scriptures: Yea, the whole Scripture is so full of this, that I need not turn to any particular place. The Scripture is every where called the Word of God; and if the Word of God written, be the Word of the Son, than we are to take heed thereunto; for says the Apostle, Heb. 2. Therefore ought we to give the more earnest heed to the things which we have heard; for if the Word spoken by Angels, were steadfast, how shall we escape 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 ●ri●ntur demonst●ationes. Cui quae c●nsentiunt admittenda et quae non consentiunt rejicienda. Ergo est vitae fidelque Regula. Chami●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 Lantern 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; than it is the Rule, and only Rule of our Lives. But so it is, as all these 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 Christ's Practice must be your Rule. It's that which Sanctifieth all your outward Comforts, even amongst the Creatures; for says the Apostle, 1 Tim. 4.4. Every Creature of God is good, if it be received with ; 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 peter. 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 (says 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 Paradise, 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 increase by distributing; yea, it is even Genus generalissimum omnium bonorum; that general good thing under God and Christ, that hath Influence into all good things. And shall the Word of God written, be such a blessed Treasure, and shall we not take heed thereunto? As it is the Salt of all your Comforts; so it is, land shall be your Judge at the great day: Christ is the only Judge then, but this Book of the Scripture, and the Word of God written, is that whereby he will Judge 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 shall be brought out; not one Book, but Books, Revel. 20.12. And I saw the dead, both small and great, stand before God, and the Books were opened, and another Book was opened. It seems then, that three Books shall be opened at the great Day; one Book is the Book of Life; two other there are, the Book of God's 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 Saviour, John, 12.48. The Word that I have spoken, the same shall judge him in the last day. Now this Word that Christ hath spoken, is written, and therefore men shall be judged thereby: but if the Scripture, and the Word of God written, be that Book whereby men shall 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 shall all be judged; so it shall be established upon us, if we be not established by it: for says the Apostle, Heb. 2. If the Word spoken by Angels, was steadfast, and every transgression, and disobedience, received a just recompense 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 unsteadfast, yet the Word of God is steadfast: The Word that God spoke by Moses, was steadfast, and established upon them that disobeyed. So now, much more, says he, if you be not steadfast, and established by the Word, it shall 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 shall do well to take heed thereunto, till the day dawn, and Daystar arise in our hearts: but the day hath dawned on me, and the daystar hath arisen in my heart; and therefore now, what need I take heed to the Scripture, or the written Word any longer? Answ. Yea, Still you have need to do it: for did not the day dawn, and the daystar arise on the hearts of the Apostles, and Christians in their days, 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 daystar arise on your hearts; and so think they are spoken of the Day of Judgement, concerning which time, Paul says, 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 Until, in Scripture Phrase, is not always 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 overpast. 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 beloved's, and my beloved is mine, he feedeth among the Lilies, until the day break: What doth Christ feed among the Lilies no longer? will he not feed among the Lilies after the day break? Yes: But the word Till, or Until, is not always to be taken exclusively. And I'll 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 smoking Flax shall he not quench, until he bring forth Judgement unto Victory: What will Christ break the bruised Reed then? and quench the smoking Flax after he hath brought Judgement to Victory? No: but the word Until, in Scripture Phrase, is not always to be taken exclusively. And so here in this Text, Ye do well, that ye take heed to the word of Prophecy, until the day dawn, and the daystar 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 fall? But by taking heed to this sure Light, they shall be kept from the power of their darkness. The Scripture tells 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 nearest 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 shall ouse through the Error, and preserve and keep me from the Power of it. But if ye look into 2 Tim. 3. ye shall find the Apostle doth inform Timothy of very sad and dark times, that shall be in the latter days, verse 1. In the last days, perilous times shall come. 1. He tells him wherein the peril of these times shall consist. 2. He tells him the signs thereof. 3. He comforts him under it. 4. He shows how he, and we may be kept from the power of that darkness: In the last days, perilous times shall come; for says he, Men shall 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, etc. 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 tells Timothy the sign of these perilous 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 ways: 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 days 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 all times, but especially in our dark times, and places, and thus we shall 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 Heretic is there, or ever was, who did not plead, and lay claim to Scripture? Answ. All Heretics do not lay claim to Scripture: Some deny the Scripture, some do not: Some (as Theodoret observes of the Heretics in his time) will 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, will deny the very Body of the Scripture as any Rule to them. But it's one thing to cite Scripture, and another thing to take heed thereunto. The Devil cited Scripture to our Saviour Christ, but he did not take heed unto it, as to his Rule of life. If we take heed thereto, than we shall be kept, and preserved by it, even from the power of that darkness which we may labour under. And thus now I have done with the Fourth General Thing propounded, and have cleared the Doctrine. Applic. 1 If this Doctrine be true, then what cause have we to bless God, and not to despise Humane Learning: Mistake not, I shall not go about to preach up Humane Learning in the Church of God; but though I do not preach up the Excellency of Meat, Drink, and Clothing, or outward Blessings; yet I may call upon you, and myself, not to despise the same, but to bless God for them: So, though I do not preach up the excellency of Humane Learning; yet I may call upon you, and myself, not to despise the same, but to bless God for it: For if Scripture-Light, be so excellent a Light; and the Word of God written, that whereunto we are all to take heed; then what a Mercy and Blessing is it, that this Word and Scripture, is translated into the English Tongue: it was not first written in English, but in Hebrew, and Greek; it could not have been brought forth into English, but by the help of Humane Learning; and will ye then despise Humane Learning, and not bless God for it? O! ye wanton hearts, remember how the poor Martyrs in Queen Mary's time, did bless God for the English Translation; and how could that be without Humane Learning? Then let us bless God for it, and not despise it. Applic. 2 If this Doctrine be true, viz. That Scripture-Light is so great a Light, which all are to take heed unto; then what a sad condition are those in, who do deny, and forsake the Scripture? they are in the dark indeed. I confess a good man may be tempted, as to other sins, so to this, To doubt of the Truth of the Scripture: But do I hear a man that hath been a Professor? one that hath known God, and his Ways? one that is under no Temptation? Do I hear such an one denying the Scripture, as any Rule to him? Writ that man Childless, writ him Faithless, without Christ, and without God in this World. Ah! poor soul, here is one whose Foundations are plucked up, twice dead, plucked up by the roots. O! the sad condition of this poor Creature, he hath forsaken the Light, and now is under the power of darkness: Whither should he go? for he hath left the words of Eternal life; yet Lord, how many have these times brought forth, that are come to this height of wickedness? But beloved, I do not only hope, but am assured better things of you: only hear the word of Exhortation, and that is, Applic. 3 Take heed, and attend to the Scriptures; for they are our great, and most sure Light, whereunto ye do well, if ye take heed, as unto a Light shining in a dark place: O! then take heed thereunto. Quest. What must we do, that we may take heed, and attend unto Scripture? Answ. Ye must do three things. 1. Ye must attend to know and understand it. 2. Ye must attend to keep it. 3. And ye must attend to walk by the same. And First: For your knowledge in, and understanding of the Scripture, and the written Word of God, ye must, Observe, keep, and hold fast the Letter of it; for though the Letter of the Scripture be not the Word alone, yet the Letter with the true sense and meaning of it, is the Word. The Body of a Man, is not the Man; but the Body and Soul together, make up the whole man: the Soul alone, or the Body alone, is not the Man. So here; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in lego sine Scripturis non est litera a qua non pendent magni montes Doctrinarum. Rabbim. though the Letter of the Scripture alone, do not make up the Word; yet the Letter, and sense together, do: and if ye destroy the Body, ye destroy the Man; so if ye destroy the Letter of the Scripture, you do destroy the Scripture; and if you deny the Letter, how is it possible that you should attain to the true sense thereof, when the Sense lies wrapped up in the Letters, and the words thereof? Object. But if I attend to the Letter in my Practice, than I shall be a Professor of the Letter: and if a Preacher do attend to the Letter, than he shall be a Minister of the Letter. Answ. Not so: For when the Apostle saith, We are not Ministers of the Letter, but of the Spirit, his meaning plainly there is, not of the Law, but of the Gospel: for in that 2 Cor. 3. he calls the Ministration of the Law, the Letter; and the whole Ministration of the Gospel, the Spirit: Those therefore that preach, or walk according to the Ministration of the Law, are Ministers, and Professors of the Letter: those that preach, or walk according to the Ministration of the Gospel, are Ministers, and Professors of the Spirit: And therefore those that depart from, and despise the Ministration of the Gospel, do departed from, and do despite to the Spirit: It's one thing for a man to keep the Letter of the Scripture, so as not to deny the same; another thing to keep to the Letter, only for the meaning of it: It's one thing to preach from the Letter; another thing to preach the Letter. Our Lord and Saviour Christ, when he expounded that Esai. 61. (as ye read Luke, 4.) did not preach the Letter, yet he preached from the Letter. So now, we may preach from the Letter of the Scripture, yet not preach the Letter, or be Ministers of the Letter; and you may practise the Word from the Letter of the Scripture, and yet not be Professors of the Letter, that is, of the Law, and the Ministration of it. Quest. How can we hold, and keep fast, the Letter of the Scripture, when there are so many Greek Copies of the New Testament? and those divers one from another? Answ. 1 Yes, well: For though there are many received Copies of the New Testament; yet there is no material difference between them. The four Evangelists do vary in the Relation of the same thing; yet because there is no contradiction, or material variation, we do adhere to all of them, and deny none. In the times of the Jews, before Christ, they had but one Original of the Old Testament; yet that hath several readings: there is a Marginal reading, and a Line reading, and they differ no less than eight hundred times the one from the other; yet the Jews did adhere to both, and denied neither; Why? Because there was no material difference. And so now, though there be many Copies of the New Testament; yet seeing there is no material difference between them, we may adhere to all: For whoever will understand the Scripture, must be sure to keep, and hold fast the Letter, not denying it. Answ. 2 If you would have the true knowledge, and understand the Scripture, and so behold this great Light in its full glory and brightness; you must diligently inquire into the true sense and meaning of it: for the true sense and meaning, is the soul thereof. Now the Scripture, or the Word of God written, may be expounded: for Ezra stood up before the People in a Pulpit, and gave the sense of the Scripture. Christ himself is said to expound: and 2 Pet. 1.20. No Scripture is of any private Interpretation: The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifies, Exposition; it's the same word that is used in Luke, 4. Christ stood up, and expounded. Now saith the Apostle, No Scripture is of any private Exposition; therefore it may be expounded; and if not, why were Gifts given to men by the Ascension of Christ? It's a very dangerous thing to bear false witness against the Truth of Christ. Now if a man do not take heed unto the true sense and meaning of the Scripture, but will rigidly adhere to the Letter of the Scripture, he may quickly bear false witness against the Truth. Mark, 14.56. it's said, that many did bear false witness against Christ, but their witness agreed not together: But how did they bear false witness? They testified that Christ said, I can destroy the Temple of God, and build it again in three days, which our Saviour Christ spoke of his Body; they applied to the Temple of the Jews, and so they are said to b●●r ●al e witness; Why? because they kept to his words only, and not to his sense and meaning: So that we had need take heed how we report the words of Christ; though we do adhere to his words, yet if we keep not to his meaning, we shall be found false witnesses against him and his Truth. Search the Scriptures, saith our Saviour; why search? even because the sense and meaning doth lie deep. And therefore it is not enough for us that we do adhere to the words, but we must diligently inquire into the true sense, and the meaning of them. Object. But one Scripture hath many Senses; a Literal Sense, and a Spiritual Sense; a Literal Sense, and a Mystical: How shall we be able then, to find out the true Sense, and the Meaning of it? Answ. 1 Nay, but the same Scripture hath but one entire Sense. Indeed Papists tell us, that one Scripture hath many Senses; but the Protestants hold, Excipiendus est Michael Medina. That there is but one entire Sense of a Scripture, though divers applications of it. As for Example: The Old Testament says, Thou shalt not muzzle the mouth of the Ox, which the Apostle applies to the maintenance of the Ministers. The Sense is but one in divers parts, thus; as the mouth of the Ox is not to be muzzled, so Ministry is to be maintained. There is but one whole sense of a Scripture, though divers parts and applications of it. Answ. 2 Though the sense of the Scripture be but one entire sense, yet sometimes the Scripture is to be understood Literally, sometimes Figuratively, and Metaphorically (but always Spiritually, for when it is taken Literally, it is taken Spiritually) for says the Apostle; If thy Brother offend thee, heap coals of fire upon his head. that is not to be taken Literally, but Metaphorically. So when our Saviour saith, If thine eye, or hand, or foot offend thee, pull it out, and cut it off; this is not to be understood Literally, but Metaphorically. Answ. 3 Though the Scripture be applied Mystically sometimes, and doth receive a Mystical application; yet for your direction herein, ye must know, That there is no Fundamental Doctrine of our Salvation, but is laid down plainly, and without Mysticalness: The Covenants of the Law, Thou shalt have no other god but me; and Thou shalt love they Neighbour as thyself; Faith in Christ, and love to our Neighbour: all the Fundamental Doctrines of our Salvation, are laid down plainly, and literally. Though the great matters of our Salvation, be expressed plainly and literally; yet if the literal sense of any Scripture, be contrary to common sense, or reason, or to modesty, honesty, and good manners; then we are to bawk the literal sense: For example, our Saviour saith, This is my Body, in the Lord's Supper; if these words be taken literally, it is against common sen●e and reason; therefore you must bawk the literal sense, and understand them otherwise. Again, the Lord commanded the Prophet to go naked; if this be understood literally, it would be against common modesty. So when our Saviour saith, If thine eye offend thee, pull it out; if thine hand offend thee, cut it off: If this be understood Literally, it would fight with that Commandment, Thou shalt not kill: therefore the Literal sense is sometimes to be bawked. Though we are not always to adhere to the bare Letter, for the meaning of the words; In interpretatione Scripturae sacrae illud apprime observandum est ne ulla vis inferatur literali. August. de quivos. Disput. de sensu Scripturae. Verborum sacrae Scripturae Germana intelligentia imprimis quaerenda et instituenda, non quod tropo-logicam intelligentiam condemnemus sed quod spiritualis interpretatio sequi debet ordinem historiae, quod plerique ignorantes, lymphati co in sacra Scriptura vagantur errore. Hieronyn. in cap. 13. Es. yet if the words be applied mystically, ye are not to make a force upon the History; Mystery doth not destroy the History. The History of the two women, Hagar and Sarah, is by the Apostle applied to the two Testaments; yet this doth not destroy the History: For as words are the Substractum of the History; so History is the Substractum of the Mystery. Some when they have attained to the Mystical application, do deny the History; but remember, that though the words of the Scripture be applied mystically, yet the Mystery is never to destroy the History. And though the words of Scripture be sometimes applied Mystically, yet you must know that there is nothing Mystical in one Scripture, Q●is autem non impudentissime nitatur aliquid quod in Allegoria positum est, per se interpretari nisi et manifesta habeat Testimonia quorum lumine illustrentur obscura. Austin. Epist 48. add Vincent. Donat. Si animus est allegori●m t●●ere vide inprimis, ut interpretationis ejus quam meditatis sententia a●ibi in Scriptures clare et absque tropo expresso inveniatur atque detracto velamine analogiae fidei respondeat. Flac. Illyric. pars altera Tract. 1. de ra●ione cognoscendi Scripturas Observ. 2▪ but is Literally set down in another Scripture; let any man show me any Truth set down Mystically in one place, but I will show it literally expressed in another. Some would have all the Scripture to be understood mystically: But doth any man tell you this and that Scripture is not literally, but mystically to be understood? then let him show you where the same Truth is set down literally in another place, else you may not believe him: and if you walk by this Rule, and Rules, you shall walk safely here, and in some good measure be helped to the true sense and meanng of the Scripture in this case. Obj. But suppose that a Scripture lie under Controversy: One lays claim to it for his Opinion, and another lays claim to it for his Opinion, how shall I be able to understand the true sense and meaning of it? Or suppose I be in the dark, in a dark estate and condition, how shall I so take heed unto the Scripture, that I may know, and understand the same? Answ. Something you must do by way of Observation; something by way of Practice. As for Observation, in case you be able, you must consult the Original: For as old Mr. Dod, once answered to a young man, enquiring of him what was the best Commentary upon the Scripture, The Original, the Hebrew, and the Greek Text, said he, is the best Commentary: So say I, the very Text in the Original doth con●●i●es put an end to the Controversy. As for Example: the Apostle saith of Women, They shall be saved by Childbearing; which some Books read thus; They shall be saved by bearing of Children: whereupon a Controversy arises, whether those following words, if they continue in the Faith, do relate to Children, or to Women; whereas if men looked into the Original, they should find that the word is but one in the singular, according to our Translation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. ●er filiorum generation 〈…〉. . they shall be saved by Childbearing, and therefore the following words must relate unto Women: Therefore it is good to consult with the Original; and though you cannot understand Hebrew, or Greek, yet you may consult with the Original, and not pin your Faith upon another's Learning: for i● you ask three or four, how such or such a verse should be ●●anslated, and they do all agree in their Translation for the substance, you know that so it is in the Original, not because such a man doth say so, but because of their agreement, which could not be, if it were not so in ●●●th. If you would understand the true sense and meaning of a controverted scripture; then look well into the Coherence, the Scope, and the Context thereof: For as the Hebrew Rabbin says well, Nulla est Objectio in lege, quae non habet solutionem in latere. Turpe est de lege judicate tota lege●●●dum nspecta. Q●is, s●●pus, imp●●lens, sedes, tempusque, locusque. Et 〈◊〉 haec septem Scriptu●●e attend●●● Lector. V●● Exp icat in Gl●ss. Philog S●cr. Lib. 2. P. 2. de Scriptu●●● sen●u emendo pag. 503. There is no Objection can arise upon t e Text, but there is an Answer in the sides thereo●: For example; the Papists urge that place o● James, 2. for justification by Works; whereas if we look diligently into the Coherence, & the scope thereof, we shall find that the Apostle speaks of the work of Faith in opposition to the Profession of Faith; for says he, ver. 14. W●●t will it profit, my brethren▪ if a man say, he have fai h, and have 〈…〉? will it save him? If a brother or sister be naked, and in want, verse 15. and one of you say, depart in peace, and be warmed and filled; if you give him not what is good for the Body, what doth it profit? Even so faith, if it have not works, is dead. A man may say, he hath Faith; but the Devils say, and believe there is one God: Was not Abraham justified by Works when he offered Isaac? that Faith that justified Abraham, was not a bare profession of Faith, but 'twas a working Faith; the profession of Faith alone doth not justify, but it is a Faith which consists in a Work, it is a working Faith: this is the scope of the place then, as appears by the Coherence. If a Scripture therefore, do lie under Controversy, take you the Bible, and look well unto the Scope, and the Coherence of the Text controverted. If you would understand the Scripture rightly, then compare one Scripture with another: for says the Apostle, No Scripture is of private Interpretation; or rather thus, No Scripture is of our own Exposition, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: But holy men of God wrote it as they were inspired by the Holy Ghost: Is the Scripture therefore doubtful in one place? then compare it with another: stand not upon your own apprehension; for it is n●t of our own Exposition: it came not by the will of man, but divers holy m●n wrote it, as they were inspired with the Holy Ghost: And therefore if one place be doubtful, it is to be compared with another. And be sure that you swerve not from the proportion of F●●th; for says the Apostle, Rom. 12. Or if any man prophesy, let it be according to the proportion, or analogy of Faith: And what is that, but the Sum and Grounds of Religion? or the Body of Divinity, which is delivered to us in the form of sound words, whereunto we are delivered. Thus in case th● Scripture li● under any Controversy, it will be good for you to observe these Rules. But Secondly, and more practically: If you would so understand the Scripture, that you may take heed thereunto, as to a Light shining in your dark state: then, First: You must go to God for the Spirit; for without it, ye cannot understand the Mind of God in the Scripture: Quo spiritu Scripturae factae sunt eo spiritu legendae, nunquam ingredieris in sensum Pauli, nisi spiritum Pauli imbiberis. Omnia dona a Deo Patre luminum. Christi munus est aperire Scripturas, Luc. 24. Spiritus sanctus author simul et Explicator Scripturae. John 16. No man knows the Mind of Paul, but by the Spirit of Paul; nor the Mind of Peter, but by the Spirit of Peter; no man knows the Mind of Christ, but by the Spirit of Christ: stand therefore under Gospel Dispensations, where the Spirit breathes. So says the Apostle, Received ye the Spirit by the Law, or by the hea●ing of Faith? And seeing God hath promised to give this Spirit unto them that ask it, go unto God for the same. Secondly: Take heed of a worldly, fleshly mind; fleshly sins do exceedingly blind the mind from the things of God; Perfectio intellectualis operationis in homine consistit in quadam abstractione à sensibilium phantasmatibus, et ideo quando intellectus hominis magis fuerit liber ab Eujusmodi phantasmat. tanto potius considerare intelligibilia poterit. Ergo. Hebitudo sensus circa intelligentiam oritur ex gula caecitas menti●●ex luxuria. Aquin. 22. Q. 15. A. 3. Cum non faciunt quae intelligunt, non intelligent quae faciunt. and a worldly mind cannot savour them. Ye see how it is in the Eclipse of the Moon, when the Earth comes between the Sun and the Moon, than the Moon is eclipsed, because the Earth keeps the light of the Sun from it. So if the Earth, and the World come between you, and the Truth, there will be an eclipse, and darkness upon all your Soul: Then shall ye know (saith our Saviour) of my Doctrine, whether it be of God, if ye do what I command you. Those that will not do what they know, shall not know what to do. Thirdly: Study your Condition by the Scripture, and the Scripture by your Condition; Condition gives understanding. In case you be under a Temptation, Conditio d●● Intellectum. study those Scriptures that do concern such Temptation; if you be in an Affliction, study those Scriptures that do concern such Afflictions; if you be in a Desertion, study those Scriptures which do concern such Desertions: and whatever your Condition be, study those Scriptures which do concern your Condition, and this will help you to understand the Scriptures. Yet Fourthly: Take heed that you be not too indulgent to your own Condition, Optimus Scripturae interpres hic est, qui sensum è Scriptura potins retulerit, quam attulerit. Hilar. Disposition, or Opinion. It's a good speech of Hilary; He is the best Interpreter of Scripture, that doth rather bring his Sense from the Scripture, than carry his Sense to the Scripture. We are very apt to interpret Scripture according to our own opinion, or disposition. Interpretation ordinarily follows disposition, or opinion: As when there was a great Controversy in the Popish Church, betwixt the two Liturgies of Ambrose and Gregory; by common consent of both Parties, it was agreed, that both the Mass Books should be laid on the Altar, expecting the decision of the matter by Revelation: and the doors being opened the next morning, Gregory's Mass-Book was rend and torn in many pieces, and scattered abroad in the place; but Ambroses lay whole, and open upon the Altar, which some thought signified thus much; That Gregory's Mass-Book should be canceled; others, as the Pope himself said, nay, but this renting and scattering of the Leaves, signified the dispersing of it over all the Christian World. Thus men interpret things, according to their own Dispositions and Opinions, even when they come to Scripture also. Would you therefore see clearly into the mind of God in the Scripture? then, as when you come to Christ for Righteousness, ye come with naked shoulders; so when you come to the Truth of Christ, take heed of your own Disposition, and Opinion: you must come to Christ as a Prophet, as well as to Christ as a Priest, with naked shoulders. Fiftly: If you do desire so to understand the Scripture, as it may be a Light to all your paths; then be sure that you put nothing else in Commission with it for your Rule. 'Tis with the Scripture in this respect, as with God, Christ, and the Spirit; If you come to God for help, yet if you join another God in Commission with him, he will not give down his help: so if you join any thing with Christ in the matter of Mediation, though you come to him, he will not give in the comfort of his Mediation to you: so for the Spirit, though you come unto him for comfort, being the Comforter; yet if you join any thing else in Commission with the Spirit, it will not give down his Comfort. And so here; though you come, and tend, and wait upon God in the Scripture; yet if there be any thing else which you do make your joint-rule with the Scripture, any Light within you, or Precept of Man without you, it will not give down its Light to you, but you will be left in the dark. Do you desire therefore, to understand and know the true sense and meaning of the Scripture? then take heed that you join no other thing in Commission with it, as to the matter of your Rule. And thus I have done with the first thing that we must do in taking heed to the Scripture; we must take heed to know, and understand the same. If you would so take heed unto the Scripture, as it may be indeed a Light unto you in a dark place, than you must keep it; for though the Meat be never so good, yet if the Stomach throw it up presently, and do not keep it, it doth the man no good. So in regard of the Scripture: therefore saith the Apostle, Heb. 2.1. We ought to take the more earnest heed unto the things that we have heard, lest at any time we should let them slip, or run out: We must keep what we have, we must keep what we know, else we do not take heed to the Word. Now that you may keep, and not forsake the Word, First, Observe what those things are, whereby men have been led off, and carried away from the Scripture, and above all things take heed of them. Now those are three especially. Sometimes this evil doth arise from the corruption of a man's Nature, boiled up to a secret unperceived malice against the Word and Scripture. As in case two Professors be at variance, and a third person stand by, and saith, Do you see these Professors what proud, wrangling people these are, they are all such; doth not this argue, that this third man hath an aching tooth at Profession? So when men shall observe some variations in Scripture, and they shall say, do ye see what Contradictions there are? they are all so: What doth this argue, but that these men have an aching tooth, and secret malice at the good Word of God, o● the Scripture. You know how it was with Moses, when he saw two men fight, one an Egyptian, and another an Israelite, he killed the Egyptian; but when he saw two Hebrews fight, now saith he, will I go and reconcile them, for they are Brethren; why so, but because he w●s a good man, and gracious? So also 'tis with a gracious hea t; when he sees the Scripture fight with an Egyptian, an Heathen Author, or Apocryphal, he comes and kills ●he Heathen, he kills the Egyptian, or the Apocryphas: but when he sees two Scriptures at variance (in view, though in truth not) OH saith he, these are Brethren, and they may be reconciled, I'll labour all I can to reconcile them: but when a man shall take every advantage of ●eeming difference in Scripture, to say, Do ye see what Contradictions there are in this Bo●k, and not labour to reconcile them; what doth this argue, but that the corruption of a ma●s Nature, is boiled up to an unknown malice against the Word of the Lord: take heed therefore of that. Sometimes this evil of denying, and forsaking the Scripture, Donatistae jactantes veram Ecclesi●m penes se solos esse qui habitabant regionem meridionalem ad id confirmandum adducebant illud Canticorum, 1. v. 6. Judica mihi (quem diligit anima mea) ubi pasc●s, ubi cubes in Meridie ne vaga●i incipi●m post greges sodalium tuorum; si ●ta (inquit Aug. Epist. 48.) exponendam putatis sacram Scripturam Aquilonares profecto Ecclesiae dicent se solas 〈◊〉 veras, adducent enim per se illud Ps. 47.3. Exult● mons Sion laetera Aquilonis civitas Regis magni, Deus in domibus ejus cognoscitur cum su●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 sometimes men think that the Light and Law within them, is their Rule; and therefore what need the Scripture as my Rule any longer? Sometimes 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. Sometimes men think that they are to judge of Doctrines by Impressions, Visions, Voices, 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. Sometimes this evil doth arise from dalliance, and playing about the borders and confines of this sin: 'Tis 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 will surely fall into them. So, though I say, God forbidden that ever I should deny the Scripture, yet if I lie playing upon the confines of this sin, I shall certainly fall into it. 'Tis an excellent Speech that Luther hath, Will any man play? let him play with his Wife, play with his Children, play with his Money; but let him take heed how he plays with the Scripture, by turning all into Mysticalness; for who is it that dares play with the Thunder? Why? (says he) for it is the Voice of God: So is the Scripture, it is the Voice 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 boil 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 Judgement, 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 judgement, 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 yourself, how hard a thing it will be for you to be said, denying that Truth which so many have shed their blood for. Consider also, whether the Doctrine you are now about ●o deny, be not that Doctrine which the Saints generally have maintained in opposition to the World? And if it be, then think with yourself, how hard a thing it will be for you to be saved, denying that Doctrine which all the Saints generally have maintained against the World; but above all, take heed of an itching Ear. The Apostle tells 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 shall not be contented with the settled Ministry of God's Appointment, but shall after their own wills, heap up Teachers to themselves; and this they shall do from the itch of the Ear: Well, but what shall 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 prise it much: Who takes heed to that which he don't prize? The Martyrs in Queen Mary's days, prized the written Word of God much: one gave a Cartload of Hay for one Leaf of the Bible in English: another being at Sea, and swimming for his life on a Mast, and having all 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, all that he had. These than did prise 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 shall you take heed unto it, as to a Light shining in a dark place. And I pray tell me, are not these times, dark times? The conjunction of Clouds, and Miseries, make dark times. Now the World is full of Wars, and Rumours 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 Judgements, 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 days 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 days of ours? Surely therefore, these are dark times; and if so, what cause have we all, to take heed unto the Word, which is as a Light shining in a dark place. What I therefore say to one, I say to you all, and to my own Soul; O! let us all take heed thereunto. And if any think, that he is not at all 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 all these things, and the Lord give you a clear understanding in all things. CHRIST IN TRAVEL. Wherein is showed, I. The Travel of Christ, or Christ in Travel. II. His Assurance of Issue. III. The Contentment that he doth, and shall find therein. By William Bridge, Preacher of the Gospel at Yarmouth. LONDON: Printed by Peter Cole in Leaden-Hall, and are to be sold at his Shop, at the sign of the Printing-Press in Cornhill, near the Royal Exchange. 1656. CHRIST IN TRAVEL. Sermon I. ISAIAH, 53.11. He shall see of the Travel of his Soul, and be satisfied. IN this Chapter, we have a full Treatise of the Sufferings of Christ, wherein the Prophet Isaiah speaks with such cleverness, as if he rather were an Apostle after Christ, than a Prophet before him. Bernard tells us that there are three things, which we are especially to mind, and behold in the Sufferings of Christ, the Work, the Manner, and the Cause thereof: In the Cause, he was Innocent; in the Manner, Patient; and in the Work, excellent, saith he. But the Prophet Isaiah, doth insist on four things: 1. The greatness of Christ's Sufferings, which he expresseth in many Words, That he was despised, and rejected of men, a man of Sorrows, and acquainted with Griefs; that we hide our Faces from him, despised, and esteemed him not, ver. 3. that he was strike, smitten, and afflicted of God, ver. 4. Wounded, and bruised, ver. 5. Oppressed, afflicted, and brought as a Sheep to the slaughter, ver. 7. Imprisoned, and cut off from the Land of the Living, ver. 8. bruised by his Father, and put to grief, ver. 10. In travel of Soul, and numbered amongst Transgressor's, ver. 11, 12▪ 2. The Cause of his Sufferings, which (a● the Prophet 〈◊〉) ●a● for our sins; he was wounded for our transgressions, he was bruised for our iniquities, verse ●. 3. The Manner of his Sufferings; He is brought a● a Lamb to the slaughter; and as a Sheep before the Shearers is dumb, so opened he not his mouth, verse 7. 4. The Fruit, Issue, and Success of his Sufferings; For, he shall see his Seed, and the pleasure of the Lord shall prosper in his hand, verse 10. And he shall see the Travel of his Soul, and be satisfied, verse 11. So that these words do plainly hold forth the fruit and issue of our Lords Sufferings, and the certainty thereof. The Sufferings were great; for they are here called, a Travel, and the Travel of his Soul: the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifies a toilsome, painful, and wearisome Labour; such a Labour (say some) as is used by those that grind in a Mil; Mercerus. such a Labour (say others) as Adam was to use in the sweat of his Brows, after the Fall, Avenarius. as a Curse of sin, unto which the Holy Ghost doth here relate, because our Saviour in these Sufferings, was made a Curse for us; Forerius, Es. 53. such a Labour, say others, so great, so painful, as women do endure in their sore Travel, English Annotations. and indeed the word signifies as much, and so it's used in Psal. 7.14, Behold he traveleth with iniquity, and hath conceived mischief, alluding to the pains of a Woman in Travel; and so it may be well translated in this place: for the word Soul, is a Feminine term, as if the Holy Ghost, would decipher the Sufferings of Christ, by the pangs of a Woman in Travel. Now this Travel is also said to be the Travel of his Soul, not only because it was a great and sore Travel, but because it did extend to his Soul. The word Soul, is indeed sometimes used for one's Life, and sometimes for the Person of a Man: But than it doth not exclude the Soul, but include it rather. So here, he shall see the travel of his Soul, that is, that travel which is not only in his Body, but his Soul too. This he is promised to see; He shall see the Travel, that is, the Fruit thereof: So Psal. 128.2. Thou shalt eat the Labour of thine hands, that is, the Fruit of thy Labour, what thine hand hath laboured for▪ seeing doth note enjoyment, and the enjoyment of the thing desired: So Psal. 54.7. Mine Eye hath seen its desire upon mine Enemy: the word Desire, is not in the Hebrew, but the Original runs thus: Mine Eye hath seen upon mine Enemies▪ We add Desires, because that is the Sense thereof: for Seeing, notes enjoyment of ones desires; and therefore, in that the Prophet saith, he shall see the Travel of his Soul, and be satisfied; the meaning is, That Christ shall so enjoy the issue, and fruit of his Sufferings, as he shall have full content and delight therein. And so the Doctrine from the whole, is this: Doct. That Christ shall certainly see the Travel of his Soul, and be satisfied. He did not lay down his Life at a venture, nor suffer so many things at uncertainties; but he had assurance of success: He shall see (saith the Lord by way of Promise, both to him and us) the Travel of his Soul, and be satisfied. For the opening, and clearing hereof, three great Arguments will fall under our Consideration. 1. The Travel of Christ, or Christ in Travel. 2. His Assurance of Issue. 3. The Contentment that he doth, and shall find therein. As for the Travel of Christ. His Sufferings were very painful, a Travel, and an hard Labour. Acts, 2.24. it's said, that he was sometimes in the pains of Death: some Books read it, in the pains of Hell; but the word rendered Pains, signifies the Pains and Pangs of a Woman in Travel. Haec vox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 et partum significat et dolorem parturientem. Vict. Strigil. Perk. Gal. 4. It is the same word that is used by Paul, Gal. 4. My little Children, with whom I travel in Birth: and it signifies, not only the Travel of the Woman at the Birth of the Child, but the painful bearing thereof before the Birth: these Pains and Pangs did as it were fall on Christ in his Sufferings. So that in all the Sufferings of Christ, ye may see Christ in Travel. He was in Travel for us, and this Travel was an hard Labour. For It was A sore Travel. A long, and a tedious Travel. And An helpless Travel. First. It was a Sore Travel, both in regard of his Soul, and Body. First: As for his Body. His Sufferings were very painful: For they were Universal, Extreme, and Linger. They were Universal; for he suffered from all hands: Something he suffered from the Jews, and something from the Gentiles: sometimes from Men, and sometimes from Women; from, and by the hand of Magistrates, Kings, and Princes; from, and by the hand of Priests; from, and by the hand of the Common People, and the Soldiers: Why do the Heathen rage, and People imagine a vain thing? the Kings of the Earth stood up, and the Rulers took Counsel against the Lord, and against his Christ, Acts, 4.25, 26. He did not only suffer by the hand of strangers, but from his own Friends and Familiars; according to that of the Psalmist, Thou hast put mine Acquaintance far from me: He that eateth Bread with me, hath lift up his Heel against me, Psal. 41.9. John, 13.18. Amongst his own Disciples, one be●●aid him, another denied him, and they all forsook him. Thus were his Sufferings great, and universal, in regard of the Persons by whom, and from whom he suffered. Universal also they were (as Aquinas observes) in regard of the things which he suffered: Will ye instance in his Goods? he is bereft of his , and they cast lots for his Garment. Will ye instance in his Name, and Honour? he is crucified, the Death of the Cross was a shameful Death; therefore saith the Apostle, Heb. 12. He endured the Cross, and despised the shame: Yea, he was not only crucified, but as matter of further shame, he was crucified between two Thiefs; and as if all this were not enough, they reproached and jeered him; yea, and he was reproached by all, by Jews, Soldiers, and the Thief on the Cross; the Jews spit in his Face, before he came to the Cross, as if Christ's Face were the foulest place for their Spit; and when he was on the Cross, they jeeringly put a Reed into his hand, and said, Hail Master, King of the Jews, with an Inscription on the Cross, This is the King of the Jews. Or will ye instance in his Comforts? He was troubled, saith the Gospel, began to be afraid, and his Soul was heavy unto death. Thus were his Sufferings great, and Universal in regard of the thing suffered: Universal also they were in regard of the Parts, and Members of his Body, wherein he suffered: For what Part was there, or Member of his precious Body, which suffered not? his Hands pierced with Nails, and his Feet also; his Back whipped and scourged; his Side run through with a Spear; and on his Head was a Crown of Thorns. Al his Senses suffered also, and that at the same time; for in regard of his Feeling, he was whipped, pierced, and wounded; in regard of his Taste, they gave him Vinegar and Gall to drink; in regard of his Smell, they crucified him in a filthy place, the place of dead men's Skulls, Golgotha; in regard of his Hearing, he was wearied with the Blasphemies, and Derisions of the wicked; Aquin. sum. par. 3. Q. 46. Art. 5. and in regard of his Sight, he saw his Mother, and his Disciple whom he loved, weeping. Thus were his Sufferings Universal, both in regard of the things that he suffered, in regard of Persons from whom he suffered, and in regard of his own Parts and Members, wherein he suffered: Surely therefore, his Suffering was very great, it was Universal. As it was Universal, so it was most extreme, the Schoolmen tell us, That his grief was greater than all other griefs; and indeed, Dolour passionis Chrrsti fuit major omnibus doloribus. Aquin. part. 3. art. 6. how could it be otherwise; for the more excellent, and worthy the Person is, that doth suffer vile things from those that are vile, the more afflictive is his Affliction to him. Now Christ suffered vile things from the vile, and he was the most excellent Person in the World, the Lord of Life, and of Glory, who thought it no robbery to be equal with God. And the more healthful that any man is, the more afflictive is his death to him: Sickness doth sometimes benumb a man, and takes away the sense of his sickness: but Christ suffered a painful, cruel death in his full strength, and health, being more free from Sicknesses, and Diseases, than any man: yea, the more sensitive the parts are, wherein a man suffers, Optime complexionatus erat cum corpus ejus fuit formatum miracuiose, operatione spiritus sancti. Aquin. ibid. the more extreme is his pain: Now those that were crucified, were nailed to the Cross by their Hands and Feet; which parts and places, are the quickest, and fullest of sense, because there is a meeting of all the Ligaments and Sinews; and to be racked in those parts where our sense dwells, what extreme torment is it? Those that were crucified (though they had something to stay their Feet) did hang by their hands: now to have the whole weight of ones Body hanging thus on our pierced hands, and so to die by degrees, what extreme torment must it needs be? Dum pais inferior in nobis patitur superior compatitur, et dolorem quantum potest lenit, et tolerabilius sit; in Christo autem qui dominus Naturae erat, ex voluntate sua fuit ista discontinuatio scil. ut vires inferiores perfectissime et amarissime paterentur et partes superiores intellectus scil. et voluntas to●a liter finirentur et nulla consolatio a deitate vel ab intellectu saltem naturaliter redundabat illo tempore in partem sensitivam, et tunc potentiae sensitivae soli dolori vacantes acer●imum dolorem patiebantur ideo nullus homo tantum dolorem sensit in p●●nalitatibus sicut Christus. Abulens. in Epist. D. Hieron. ad Paulinum, Cap. 7. pag▪ 41. Tom. 1. in Gen. The less succour the inferior part of Man hath from the Superior part of his Will and Understanding, the more doleful is the pain in the Senses: Now when Christ suffered, he did willingly suspend those Comforts from his Sense, which by way of Sympathy might Naturally have flown in from his Understanding, or supernaturally from the Love of God, and therefore his Sense being left alone as it were, to conflict with those pains, they must be exceeding great, and very dreadful, exceeding doleful, and extremely painful. 3. As the Sufferings of his Body were extreme, so they were long and linger; crucified Persons died a linger Death, they were two or three days a dying; indeed our Saviour gave up the Ghost sooner: But he suffered from the Cradle; and though he sweat drops of blood in the Garden only, yet he never was fully out of that Agony till he gave up the Ghost; for a little before his Death, he cried out, My God, my God, why hast thou forsaken me? Now if his Sufferings were Universal; Extreme, and Linger, then surely his Travel was a sore Travel in regard of his Body. Secondly: As for his Soul. His Travel was a sore Travel, in regard of that, his Travel was a Soul-Travel. It is here in special manner called, the Travel of his Soul; the Soul, and Life, and Spirit of his Sufferings, was in the Sufferings of his Soul, there was the viol of the Wrath of God poured out, and there especially. The Papists would persuade us that Christ did not suffer in his Soul: Bellarmin de Christi anima. Cap. 8. Socinus de Christo servatore, pars 2. pars 3. Crellius contra Grotium. Cap. 1. p. 25. of the same mind also are the Socinians, and others (not a little their Friends fight (though it may be ignorantly) with their Weapons and Arguments) who are risen amongst us. For the clearing therefore, of this profitable Truth (Christ suffering in his Soul) I shall deliver myself in these Four Propositions: 1. That Christ did truly suffer in his Soul. 2. That he did suffer in his Soul immediately. 3. That he did suffer, and encounter with the Wrath of God. 4. That he did suffer, and endure the very torments of Hell, in this Life. Prop. 1 Our Lord and Saviour Christ, did truly suffer in his Soul; for it pleased the Father to bruise him, and hath put him to grief, Perspicuum est, sicut Corpus. flagellatum, ita animam vere doluisse, ne ex parte veritas, et ex parte mendacium credatur in Christo. Hierom. in Esa. 53. Isa. 53.10. And saith Christ himself, My Soul is heavy unto Death; he was in a great Agony, Luk, 22. insomuch as he sweat drops of Blood, verse 42. Now an Agony signifies the sorrows of Combater● entering the Lists with the sense of their utmost dangers of Life. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Matthew tells us, that he began to be very sorrowful; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. to be berounded, or besieged with Sorrow: Chap. 26.36, 37. My Soul (saith Christ) is exceeding sorrowful, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Timorem significat sive metum impendentis mali et vixaliter inveniri apud bonos authores vereque Graecos. Chamier, Cap. 16. Lib. 5. Tom. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hesychius. Nam scopus loci est explicare infirmitates à Christo susceptas: et quamvis aliquando 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cau●●m genitivo notat internam causam motus vel actionis quae significatur verbo regente, nunquam tamen significat causam externe impellentem ad actionem. Ames. Bellar. enervat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. even unto death. Mark tells us, that he was sore amazed; amazement notes an universal Cessation of the Faculties of the Soul, from their several Functions; he was afraid, and he was sore afraid: the Apostle says, that he was heard (Heb. 5.) in the thing that he feared, ver. 7. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used, doth sometimes signify Reverence, or Piety: but so it cannot be taken in this place; for it's said, he was delivered, or heard, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from his Fear. But Amazement is more than Fear. And Mark tells us, that he began to be sore amazed, Chap. 14.33. Yea, he was not only amazed, but he was very heavy; and he began to be very heavy, so we read it: but the English word is too short, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he began to be so affected with evil, as that he was as it were, disabled for the minding of any thing else: the word is compounded of a privative, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, People; as if he began to be out of the Body: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat maximam consternationem, adeo ut nulla admittatur consolatio. Nicol. Arnold. Relig. Socinia, pag. 501. it's the same word that is used in Phil. 2.26. And was full of heaviness. Now if our Lord and Saviour Christ was thus sorrowful, and exceeding sorrowful; amazed, and sore amazed; heavy, and his Soul heavy even unto death; then surely, he did truly suffer in his Soul. But it may be that Crellius, and the Socinians, with their Friends, will tell us, that his Soul suffered only by way of Sympathy, and fellow-feeling with his Body: Therefore, Prop. 2 I add in the Second place, That as he did truly suffer in his Soul; so he did suffer in his Soul immediately: for look where the Disobedience of the First Adam began, there the Obedience of the Second Adam did begin also: Now the Disobedience of the First Adam, was not only in his Body, in eating with his mouth, the forbidden Fruit; but in his Soul likewise, and he did eat with his Body, because he did affect with his Soul to be like God: there did his sin begin, viz. in the Pride and Unbelief of his heart; and therefore the Obedience of the Second Adam was not only to be performed with his Body, but with his Soul, and to begin there: the Soul is not properly said to suffer, when the Body suffers, and by way of sympathy; but when a grief is taken, or an affliction, Et sane nisi paenae fuisset particeps anima corporibus tamen fuisset Redemptor. Calvin Institut. Lib. 2. Cap. 16. which doth first arrest the mind and heart of men. Now Christ did truly suffer in his Soul; for as his active Obedience was Spiritual in his Soul, as well as Corporal in his Body; so was, and aught to be, his passive also: and if Christ's Sorrow did not begin in his Soul, why is it said, that he troubled himself? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. John 11.33. When he saw her weeping, and the Jews weeping, he groaned in the Spirit, and was troubled; Quam pudenda fuisset haec mollities eousque torqueri ob communis mortis formidinem ut sanguineo sudore diffluerit, neque posset recreari nisi Angelorum conspectu quod illa precatio ter repetita, transeat caelix etc. anon ex incredibili amaritudine animi profecta ostendit asperius et majus arduum fuisse Christi certamen quam cum morte communi. Calvin ibid. but according to the Original, and your Margin, he troubled himself; Why so, but because this trouble of his did begin from within? and upon this account he did sweat drops of Blood, when his Body was in good health, and free from every sickness: the Body will not sweat, but when Nature is oppressed, when it's under some outward burden, than it sweats: Christ was under no outward burden of Disease; only death was now approaching, the fear of which alone, simply considered, could not make him sweat drops of Blood; for says he, I have a Baptism to be baptised with, and how am I streightened till it be accomplished. Luk. 12.50. Surely there was some other evil, the apprehension whereof, did immediately fall upon his Soul, which did run, and flow over into his Body. Christ did suffer in his Soul immediately: That's the Second Proposition. Prop. 3 As Christ did suffer in his Soul immediately, so he did suffer, and conflict with the Wrath of God: I do not say, Neque tantum innuimus Deum fuisse unquam illi adversarium vel iratum, quando enim dilecto filio in quo animus ejus acquievit irasceretur sed hoc nos dicimus, Divinae severitatis gravitatem eum sustinuisse, quoniam, manu Dei percussus et afflictus, omnia irati et punientis Dei signa expertus est. Calvin ibid. that the Father was wroth, or angry with his Person; some do here distinguish of the wrath of God; sometimes it is taken for the hatred of Persons, so the Reprobates are called Vessels of Wrath, Rom. 9.22. Sometimes it is taken for the execution of Corrective Justice; so God is said to be wroth with his own People, Deut. 4.21. Sometimes it's taken for the execution of Vindicative Justice, and in this sense (say they) God is said to be wroth with Christ. But I rather choose to say that Christ is considered two ways. 1. Either in regard of his own Person; or as he did stand for us, being our Surety. 2. There is a difference between the affection of God's Wrath, and the Dispensation of it. Now Christ standing for us, and in our room, and stead, did suffer and conflict with the Wrath of God: that is the Vindicative Dispensation of it: for he was made a Curse for us, and a Curse is a Vindicative Dispensation of Wrath. It may be the Socinians, and their Friends, will say that he was made a Curse for us, because he died that cursed Death on the Cross for our good: but if ye look into the words, ye shall find that he was made a Curse for us, so as that there was a Translation of the Curse from us unto him, which Curse was due for our Sin; for says the Apostle, Gal. 3.13. Christ hath redeemed us from the Curse of the Law, being made a Curse for us, as it is written, Cursed is every one that hangeth on a Tree: for it is written again, verse 10. Cursed is every one that continueth not in all things that are written the Book of the Law to do them, verse 10. Which Curse, saith the Apostle, Christ is made for us, we being thereby redeemed from it, verse 13. Now is it possible that Christ should thus be made a Curse for us, but he must suffer, and conflict with the Wrath of God, which was due to us? and if he were smitten of the Father, than did he bear the Dispensation of the Father's Wrath, and Anger. Now it is said expressly in Isaiah 53. It pleased the Father to bruise him, verse 10. He was smitten of God, and afflicted, verse 4. Prop. 4 As our Lord and Saviour Christ did suffer, and conflict with the Wrath of God, so he did endure the torments of Hell, whilst he was in this Life: Christus mortem gehennalem pro nobis sustinuit. Calvin in Matth. 26. ver. 39 in cap. 27.46. Institut. Lib. 2. 16. Chamier Tom. 2. l. 5. Cap. 12, 13, 14, 15, 16, 17, 18, 19, 20. Sib. Lubbertus contra Socinum lib. 1. c. 1. Jon. Piscator contra vorstium notae ad Amic. duplicat. Sect. 1. 24. Amos. Bellarm. enervat. Lib. 2. de Christo. Maccovius de Mediator. Disp. 17. Willet Synops. part 4. quest. 3. Cartwright Harmon. pag. 985. 988. Nico. Arnold. Relig. Socinian pag. 502. I do not say with the Papists, that he descended into Hell, after his death; nor that whilst he lived here, he was damned for us, that were Blasphemy; for a man is said to be damned, that doth for ever bear the weight of his own sins: nor do I say, that Christ did bear all that misery of Hell, which we should have born, and which the Reprobates do, and shall bear in Hell, for they lie blaspheming, and despairing: But though Christ was in a great Agony, yet he did not despair; for said he, My God, my God; and though God did forsake him, yet that was not in regard of Union, as it is with the damned in Hell, but only in regard of Vision; yet he did endure, and suffer for us, the very torments, and misery of Hell: for there are two things concurrent to the misery of Hell; the punishment of loss, and the punishment of Sense: now both these did our Saviour bear whilst he was in this Travel. The punishment of Loss: for he did lose, Est genus paenarum quod patiuntur damnati in inferno, qui omni solatio carent, quidam huic simile Redemptor noster sustinere dignatus est, qui omni à se solatium et consolationis remedium in passione abdicavit. Medina in Thom. part 3. q. 46. a. 6. and was for a time suspended from that sweet and comfortable Vision and Fruition of God, therefore he cried out, My God, my God, why hast thou forsaken me? which cannot be understood of his outward Afflictions, as being left to the violence of men, for says Paul, 2 Cor. 4.9. We are persecuted, but not forsaken: they were left to the violence of men, and persecutors, yet they were not forsaken; and therefore when Christ saith, Why hast thou forsaken me? Videmus alios homines non tamen sine dolore et motu sed etiam cum magno gaudio et laetitia mortem obire ex quo sequitur aut Christum qui est Dominus caeli et terras, minus animi, minus roboris, minus fiduciae, minus fortudinis et minus constantiae tabuisse quam gregarios homines aut sustinuisse mortem multo acerbiorem et ho●●ihiliorem quam qu●mvis martyrum, sed illud dicere est impium: sustinuit itaque aliud genus mortis quam alii homines et atrocius et sita fuit illa atrocitas in sensu irae Dei in propossione execrationis Sib. Lubbert. contra Socinum, Lib. 2. Cap. 1. p. 115. he doth not mean, so as to be left to the Persecution of men; for thus says the Apostle, We may be, and yet not forsaken. And as he did bear the punishment of Loss, so of Sense also, for he sweat drops of blood; not Blood only, but drops of Blood, nor a few drops only, but many, insomuch as they fell to the ground in so great a quantity as ran through his (as some conceive) to the ground. Now can we imagine that he should be in this Agony, sweeting these drops of Blood, heavy in his Soul unto death, and to sore amazement, crying out, My God, my God, why hast thou forsaken me, only from the fear of death? what was our Saviour more afraid of death, than the Martyrs? They went triumphing, and some of them singing to their more cru●l death, and clapped their hands in their flames; had they more Courage, Faith, or Resolution, than our Saviour? If it were only a Corporal Death▪ that Christ thus feared, than they should suffer with more boldness and courage than our Saviour: but come, Gerard Harm. Quod autem ad pios attinet, sciendum est longe alia in arena versari quam Christus nam rem habent cum morte et inferis devicti et profligatis Christus autem cum illis jam vegetis et armatis ira divina luctatus est. Cartw. Harm. p. 985. says Gerard, and I will tell you what is the Reason that our Saviour was thus afraid, and they so bold: Our Saviour, saith he, drunk of the Brook in the way; but their drink was sweetened with his Death; Christ did conflict with Sin, Satan, Death, and Hell; Enemies whose force was never broken before: but the Martyrs only grappled with death; a broken Troop of Sorrows, that rallied again, but was broken, and overcome before: Christ did sustain the Malediction, and Curse of the Law. There was a Curse in his Death, but the Curse was taken out of the death of Martyrs. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in mortibus suis. Esai. 53.9. Christ did not only conflict with a temporal, but Eternal Death; but the Martyrs knew that they were free from eternal Death; Christ bore all their sins: But when they came to suffer, the sting of Death (which is sin) was taken out, and upon this account, one of the Martyrs said, Christus dolebat ut ego esse hilaris et laetus, ille habebat mea peccata et ego vere illius merita et Justitiam. Essen. de Satis. Christi, p. 56. when he came to suffer, Christ grieved at his Death, that I might rejoice in mine; he had my sin on him, and I have his Righteousness, and Merits on me. Yea, he did then endure the torments of Hell in his sufferings, that by our sufferings we might go to Heaven. Quest. But is it possible that one may endure the very torments of Hell in this Life? Answ. Yes: For as a man may have a taste of Heaven before he come there, so possibly a man may have a taste of Hell even in this Life also. The Wrath of God in Scripture, is compared to, and called Fire, Psal. 84.46. And if ye look into the Parable of Dives and Lazarus, ye shall find that Dives cries out to Abraham, to send one with a drop of water to cool his Tongue. Why but says Austin, the body of Dives is not yet in Hell; what fire therefore is this, that doth so torment him? to which he answers, Quali● lingua talis flamma; as the Eyes, wherewith he sees Abraham afar off, such is the Fire; and as his Tongue, such is the Fire that he is tormented in, the fire of the Wrath of God: this Fire of God's Wrath, was our dear Saviour scorched with, whilst he was in his Arg. 1 Travel: For (by way of Reason, and Argument, whereby the former Propositions also, shall be the more fully proved) if Christ did bear our Griefs, than whatever miseries were inflicted upon us, and our Nature, by virtue of the Threatening itself, under which we were, those Christ did bear, and endure for us. But he did bear our Griefs, I do not say that he did bear, and endure all that we should have done. Whatever misery or punishment we should have born, or the Reprobates do, or shall bear in Hell, doth either proceed from the Threatening itself as the proper effect thereof; or it doth proceed from the disposition and condition of the Person whom the execution of the Threatening doth fall upon: the threatening itself doth produce death, The day that thou eatest thereof, thou shalt die the death. Therefore death, evil, and the Wrath of God for sin, doth proceed from the Threatening itself. Now when this falls upon man, he despairs, and blasphemes, and lies under the Wrath of God for ever: yet despair, and eternal blasphemy, is not the punishment of the Threatening itself, proceeding from the Threat in itself considered, but proceeds from the disposition of Man, upon whom the execution of the Curse falls: for no sin comes from Gods Threatening in itself considered. Punishment properly, is satisfaction for injury done, but sin is a continuing of the injury: Desperatio non est de essentia paenae infernalis, paenae author est Deus, Diabolus et peccator desperationis, paena est hominis passio desperatio est hominis actio. Ames. Bellar. enervat. Lib. 2. de Christo, cap. 2. Despair, Blasphemy, and death in sin is an action, the action of man; but punishment is the passion and suffering of man: so that death in sin, despair, and blasphemy, are not of the essence of the Punishment threatened; but the wrath of God, death, and Gods withdrawing of himself from man, are of the essence of the Punishment, proceeding from the Threatening in itself considered. Now look what the Threatening in itself doth produce, that Christ suffered for us, but it will not therefore follow, that he should despair, blaspheme, or die in sin, because these do proceed from the condition, and disposition of our Persons, that the Curse of the Threatening falls upon: as ye see it is with the beams of the Sun; if they fall on Wax, they soften that; but if they fall on the Clay, they harden that: So the wrath of God, and his withdrawance falling upon us, there doth ensue, despair, blasphemy, and dying in sin; but falling on Christ, it is not so; Why? because these do not proceed from the threatening in itself considered. Now, I say, look what we should have born as due to us from the threatening itself, that Christ did bear for us: For saith the Prophet Isaiah, chap. 53. Quod enim nos pro nostris debebamus sceleribus sustinere ille pro nobis passus est, etc. Ut quod propter imbecillitatem virium ferre non poteramus pro nobis ille portaret. Hieron in Esai. cap. 53. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quidam codices in plurali legunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut sit castigatio retributionum nostrarum (uti illud plurale nomen usurpatur, Psal. 69.23.) h. e. castigatio quae peccatorum nostrorum est justa retributio seu quae justae retributionis ac paenae loco ob peccata nostra-super nos venire debebat venit super eum scil. Christum. Glass. philolog. sact. Lib. 3. tr. 1. p. 107. Disciplina retributionis nostrae super eum, id est supplicium, quod nos retribuere ac rependere debuimus pro peccatis nostris super eum imposuit Deus, id est quicquid paenarum Deus à nobis exigere debuit pro peccatis, id ab innocente Filio Pater exegit Sanctius in Esai. 53.5. He hath born our Griefs; that is, those griefs that were due to us from the threatening in itself considered. But if we had perished, and gone to Hell ourselves, we should have suffered in our Souls, and in our Souls immediately, the wrath of God, and the very torments of Hell, upon the account of the Threatening: and therefore all these things did Christ suffer for us. Arg. 2. Look what Christ delivered us from, that he endured for us; for he delivered us by suffering, he delivered us from death, and he endured that; he delivered us from Satan, and his Temptations, therefore he endured them; he delivered us from the Law, therefore he was made under the Law; he delivered us from sin, and he bore our sin; he delivered us from the wrath of God, therefore he did conflict with that; and from the torments of Hell, therefore he did suffer them. Arg. 3. Our Lord and Saviour Christ, did establish the Law by his Death. So says the Apostle (speaking of Christ's death in his being made a propitiation for sin) We do establish the Law, Rom. 3.31. Look therefore, whatever the Law did require of us, for whom he died, that hath Christ done, and performed, and suffered for us; but according to the Law, we were to suffer in our Souls, and that immediately, yea, the wrath of God, with the torments of Hell, and therefore herein: and thus hath Christ suffered for us. Arg. 4 Either Christ hath suffered the Wrath, and Justice of God for the Elect, denounced against sin, Gen. 2.17. Or God doth dispense with the execution thereof; Or the Elect are still to suffer it: But the Elect are not still to suffer it, and God doth not, will not, cannot by his ordinate Power, dispense with the execution of it, and therefore Christ hath suffered it for them: but the execution of that Law, did extend to the Wrath of God, and Torments of Hell, upon Soul and Body; Certainly therefore, our Lord and Saviour Christ, hath not only suffered in his Body, but in his Soul too, and that immediately. Neither can the strength of these Arguments and Reasons, be waved, by saying, That Christ did, or might satisfy the Law, by enduring somewhat equivolent to the punishment due, according to the Letter of it. For The Law is not satisfied, unless the thing be paid, or endured in the kind, which the Law doth require, although something be paid, or endured, which is equivalent to the damage made by the trespass; As in case (the Law requiring an Eye for an Eye, and a Tooth for a Tooth) that a Jew did strike out his Brother's Tooth, and the Judge did order that his Eye should be put out for it; though the Eye be equivalent to a Tooth, yet the Law should not be satisfied with that Judgement: and in case that a man stole an Ox from another, five Oxen being to be restored by the Law, if the Judge had given the wronged person one Ox, every way as good as his own, yet the Law should not have been satisfied: So that an equivalent may be paid or endured, yet the Law not satisfied. The punishment which the Law (The day that thou eatest thereof thou shalt die the death) doth threaten, is death, and the Wrath of God, paena sensus, et paena damni. Now those that oppose the Truth in hand, say that Christ did not bear the Wrath of God, nor was forsaken by God, as to his Soul: And is an outward forsaking, being left to the malice of men, equivalent to the Wrath of God. Either Christ did bear the Wrath of God, or not; either he did endure the punishment of loss and sense upon his Soul and Body, or not; if he did, than he did endure the same punishment in kind, that we should have done; if he did not, but somewhat equivalent, then there is some evil that is equivalent to the Wrath of God: But there is no evil equivalent to the Wrath of God, surely therefore he did endure our punishment in kind, even the Wrath of God, and the torments of Hell for us: so far as they were due to us by the Threatening in itself considered. And if Christ have thus suffered for us, both in his Soul and body, than his Travel was a sore Travel. But, Secondly: As the Travel of Christ, was a sore Travel; so it was a long and tedious Travel; he was in the pains of this Travel from his Cradle, to the last breath of his Cross; not only in his Death, Locus Esaiae dicitur adimpleri 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enim docet quid spears, u●i Lyranus; litera gesta docet; quid credas, allegoria, moralis, quid agas; quid speres anagogia; cum enim mult● miracula edere incipiebat Christus fieri potuisset ut vulgus ex●stimasset Christum tamen excellentem et mirisicum esse chyrurgum, ad hoc precavendum. Matthaeus hominum mentes elevare per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de Christo altius quid sperare voluit. but in his Life all along: Upon which account, Matthew doth apply those words of the Prophet Isaiah, Surely he hath born our griefs, and carried our sins unto what Christ did, and suffered in his Life; for saith the Gospel of Matthew, Chap. 8.16. When evening was come, they brought unto him, many that were possessed with Devils, and he cast out the spirits with his Word, and healed all that were sick: Mark tells us, that all the City was gathered together at the door, Chap. 1.32.33. So that he did cure, and heal them with his own Trouble; according to that of John, 11.33. when Lazarus was dead, Chemnit. harmony. sic Rupertus Ferus, Flaccius in glos. super 8. c. Matth. 17. Per sanationes corporis animae sanationem representavit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 autem absolute significat onerose portare Apoc. 2.3. cum molestia portare, Matth. 20.12. Konick Disp. 25. loc. 83. and he saw them weeping, he groaned, and he wept, and so he raised Lazarus: well therefore, might the Evangelist apply that of Esai. to this occasion; for he took away the Diseases of the People by his own suffering with them, and cast out the Devils by his conflicting with them; and so though he did not come into the extremity of this Travel, till the last, yet he had many pains and pangs all along, whilst he lived: He wept, and he wept, and he wept again: three times we read of his weeping; once at the raising of Lazarus, those were his Regal Tears; once at his coming into Jerusalem, when he said, Thy House is left to thee desolate, those were his Prophetical Tears; once at the last in his Agony, when he prayed with cries and tears, Heb. 5. those were his Priestly tears: his whole time was a weeping time, a sorrowful time; and therefore the Apostle counts of his Sufferings from the time of his coming into the World, Heb. 10. 5. Wherefore, when he cometh into the World, he saith, Sacrifice and Offering thou wouldst not, but a Body hast thou prepared me. This Travel then, was a long, and tedious Travel. Thirdly. As it was a long, and tedious Travel; so it was an helpless Travel; helpless in regard of men, and they all forsook him, saith the Text. When a Woman is in Travel, Friends come, and Midwife comes, and Helpers come: But when Christ was in Travel, even his very Friends forsook him, yea, God himself did forsake him; no Friend, nor Midwife, nor Helper, but in this matter he trod the Wine-press of his Father's Wrath alone. O! what an hard Labour was here! yet thus, thus in regard of his body, thus in regard of his Soul, Christ was in Travel for us. Quest. But suppose that Christ was in Travel, and thus in Travel for us, what then? Answ. Then it is our Duty to come in, and behold this hard and sore Labour. When Moses saw the Bush burning that was not consumed, he said, I will stand still, and behold this wonder. But behold a greater wonder is here, Christ bearing our sins in the fire of the Wrath of God, and yet not consumed; shall we not then stand still, and behold this wonder of Love? Hereby you see all the Attributes, and Divine Perfections of God in Conjunction, and meeting, as in their dwelling place: ye may see much of the Wisdom, Power, Justice, and Goodness of God, scattered up and down in the Creatures. There is an Honey in every Flower, which the Bee can find and discern: but in the Hive, doth the several Honeys of the Creatures meet and dwell, that is the House thereof. So there is a sweet taste of the several Attributes of God in all the Creatures; but in Christ doth his fullness dwell bodily; and in his suffering you may see the Wisdom, Power, Justice, and Mercy of God in Conjunction, and so know God indeed; which knowledge was more worth to Paul, than all other Knowledges, for saith he, I desire to know nothing but Christ, and him crucified. Hereby also, I mean by the consideration of this great, and sore Travel, you will prise and value Christ more, and have your hearts drawn out with Love to him; for shall I not prise him, that suffered the Wrath of God, and the torments of Hell for me? The more you see his Love to you, the more will your hearts be inflamed with Love to him. Now the greater his sufferings for you, do appear to you, the more you see his Love to you: When I am lift up (saith he) I will draw all men after me; that is, when I am lift up on the Cross; he doth not say, when I am transfigured at Mount Tabor, I will draw all to me; yet there was a drawing glory, which made Peter say, It is good for us to be here. But his Love is the most drawing Object, and that was glorious in suffering. Thereby you will learn to prise all your enjoyments; for thus you will see what they cost, what rate they are at in the King's Book; there is no blessing or mercy which ye do enjoy, but was bought in by Christ; he laid down his Life for you, and in him are you blessed with all Spiritual Blessings. But did Christ suffer such hard things for my enjoyments? O! what infinite cause have I then to prise them all! Hereby also, you will be made willing to suffer any thing for Christ, to become low and mean for him, to endure the reproach, anger, and wrath of men for him: For shall Christ suffer so hard a Labour for me in his Body, in his Soul? and shall not I suffer in my Estate, and Name for him? Shall he suffer the Wrath of God for me? and shall not I be willing to suffer the wrath of man for him? Shall he endure the very torments of Hell for me? and shall not I be willing to suffer a little on Earth for him? Thereby you will be made unwilling to put him to a new Suffering for you: those that fall away, and decline, do crucify the Lord afresh (saith the Apostle) and put him to an open shame; when Professors walk scandalously, they put Christ to an open shame, to a new Suffering. But is this true, That Christ hath suffered so great things for me, and shall he now suffer by me? what! hath he not suffered enough already? He hath suffered in his Body, in his Soul, the Wrath of God, the very Torments of Hell, and is not this enough? God forbidden that ever I should so walk, that Christ should yet suffer by me, who hath suffered such things for me. Hereby also, you shall be able to overcome your Temptations, Corruptions, and to be more fruitful and profitable, and gracious in your lives; here is the Shop of Virtues, Officina virtutum; whatever Grace, or Virtue you want, you may have in this Shop, if you will come for it; Dost thou want hatred of sin? here you may see it in its own colours, and the reward thereof; for if God spared not his own Son, but he endured the Wrath of God, and the very Torments of Hell, when sin was but imputed to him. O! what an Hell, and flaming Fire shall those endure, who have sin of their own, and must bear it themselves! And (says Gerard) would you see the Torments of Hell, the true punishment of sin? Ito ad Montem Calvariae, Go to Mount Calvary. Or dost thou want Patience in thine Afflictions? behold the Travel of Christ, as a Lamb, he opened not his mouth before the Shearer. Or dost thou want a tender, broken heart? truly his heart is hard indeed, which the sight of these break of Christ, will not break. Hereby also, you will be engaged unto his Commandments, and Ordinances: For what are the Ordinances, which now we enjoy, but the Representation of a Suffering Christ, whereby we hold forth the Lords Death till he come? What is all our Preaching, and your Hearing, but of Christ crucified? What is Baptism, Lord's Supper, or any other Ordinances, but that Bed wherein we have communion with a suffering Christ? and shall Christ suffer such bitter things for us in his Soul, and Body? and shall we throw up those Ordinances, whereby we are to have Communion with him in these Sufferings? God forbidden. And hereby also, you that are of a fearful heart, may fully conclude the willingness of God to save Sinners: For if God the Father had not been very willing, he would never have put his own only Son to so great a Suffering for their Salvation: What can be more abhorrent from the heart of a tender Father, than to put his own, only, and obedient Son, unto Death? it goes to the heart of a tender Father, to see his Child die (I will not see the death of the Child said Hagar) and she sat down over against him, and lift up her voice, Gen. 21.16. and wept) but to lay his own hands upon him, in reference to his Death, this is a grief beyond all expression: yet this did God the Father do, for he bruised his Son, he put him to grief, he smote him, and he laid on him the iniquities of us al. Surely, if God the Father had not been infinitely willing to save Sinners, he would never have done a thing so contrary to him: and if Christ himself were not willing, he would never have suffered such hard things for their Salvation. What is not a Woman willing to do for that Child, whom she hath had a sore Travel for? Now Christ's Travel was a sore Travel; surely therefore, he is infinitely willing to save sinners, and if God the Father be willing, and Christ be willing, then why should not every poor, doubting, drooping Soul say, Lord, I believe, help thou mine unbelief; I once doubted of thy Love, because I doubted of thy willingness to save such as I am, yea, often have I put an If upon thy willingness, saying with the Leper, Lord, if thou wilt, thou canst make me clean. But now I see thou art willing to save sinners; why should I then doubt again? And upon this account, all poor sinners may be encouraged to come to Christ; for if Christ did come down from Heaven for you, will he refuse you when you come to him? If he have suffered such hard and bitter things for sinners, do ye think he will cast them away that do come to him? surely he will not. O! what great encouragement doth this Doctrine proclaim unto all poor, and great sinners, for to come to Christ. And hereby also, your Faith may be established, and your Hearts comforted, and settled, when you have come to Christ; for the more fully the suffering of Christ (which is the Object of your Faith) is spread before your Eyes, the more will your Faith be raised and established: and if Christ have suffered such great things for you, even the very Wrath of God, and torments of Hell, than you may be assured that he will never forget you: Can a Woman forget her Child? No, Why? but because she hath traveled for it? But behold, here is a Travel beyond all Travels; Christ travelling in the greatness of his Love for poor sinners, travelling under the Wrath of God, his Father, and will he forget you that are his Seed? Though a Woman forget her Child, yet will not I saith the Lord. O! what Comfort is this for all the Seed of Christ; Christ hath had a sore travel for you, therefore assure yourselves, he will never forget you. And thus I have done with the First Argument of this Doctrine, Christ in Travel. CHRIST IN TRAVEL, AND His Assurance of Issue. Sermon II. ISAIAH, 53.11. He shall see of the Travel of his Soul, and be satisfied. HAving spoken to the first Argument, Christ in Travel; we are now to proceed to the Seccond, His Assurance of Issue; though he had an hard Labour of it in the day of his Sufferings, yet he was sure and certain, that he should not miscarry, many Women do miscarry in travel, few or none have Assurance that they shall not miscarry; but before our Saviour Christ fell in Travel, the Father did assure him, that he should see his Seed, and be satisfied; accordingly he hath seen the Travel of his Soul, for saith he; Heb. 2.13. Behold, I, and the Children whom God hath given me, and he shall yet see his Seed: he did not lay down his Life at uncertainties, neither was it left in suspense whether he should have Issue, or not, but was assured of it, and so he died for sinners. For the opening and clearing whereof, we must inquire, 1. What this Issue is, which Christ did travel for. 2. What Assurance he had of it. First: As for the Issue of Christ's Travel, which he traveled for, it is all that fruit and effect of his Sufferings, which he did travel for. There are some immediate next effects, and fruits of Christ's Death, and Sufferings, which I may call the first Birth of the Death of Christ: There are other effects, which are more remote, and I may call them the latter Birth of the Death and Sufferings of Christ. But look whatever fruit or effect that is which Christ did travel for, that he was assured of: The first he did see presently, and the latter he doth, and shall see daily. Quest. What are those first, next, and immediate effects, and fruits of the Death of Christ, which he presently saw? Answ. Those are many; and because there are so many Opinions of Men about them, I shall answer to this Question, both Negatively, and Affirmatively. 1. Negatively. First: Some think that the first, and immediate effect of Christ's Death was, to make God reconcilable to Mankind; for God was in Christ, reconciling the World unto himself; but the world was not actually reconciled at his Death; and therefore, say they, the first effect of Christ's Death, was to make God reconcilable. But this cannot be the next, and immediate effect of the Death of Christ; for God was reconcilable before Christ died, and had not only a velleity, but a full will to show mercy to us; for John, 3. God so loved the World, that he sent his only begotten Son: Now if the Love of God to Mankind were the cause of Christ's coming into the World, than he was reconcilable before the Death of Christ. Secondly: Others think that our actual Reconciliation, is the next, and immediate effect of the Death of Christ. But this cannot be, for our Saviour tells us, That he which believeth not, abideth under wrath; The Wrath of God doth abide on him. Now if the Wrath of God do abide upon a man, so long as he abideth under Unbelief, then is he not reconciled to God actually, till he believeth. 2. When a man is actually reconciled to God, than he is justified; but we are justified by Faith, Rom. 5.1. and therefore a man is not actually reconciled till he doth believe actually. 3. Those that are without Christ, being Aliens from the Commonwealth of Israel, and strangers from the Covenants of Promise, having no hope, and without God in the World, cannot be actually reconciled to God; but so were the converted Ephesians before their Conversion, Ephes. 2.12. 4. The Apostle Paul saith expressly, that whilst the Corinthians were unrighteous, and wicked, they were not justified, 1 Cor. 6.9, 10, 11. Know ye not that the unrighteous shall not inherit the Kingdom of God; be not deceived, neither Fornicators, nor Adulterers, nor Thiefs, nor Covetous, nor Drunkards, etc. shall inherit the Kingdom of God; and such were some of you: but ye are sanctified, but ye are justified, etc. therefore they were not justified, and so not actually reconciled unto God before their Conversion. 5. As Glorification follows our Justification, so our Justification follows our Vocation, Rom. 8.30. actual Reconciliation therefore, and Justification, is not the next effect of Christ's Death. Object. But we are then discharged from our Sins, when they are charged on Christ, and they were charged on Christ, when he died for them. Answ. True, when Christ died, then were our sins charged on him; but it doth not follow that we were then discharged: For there is a great difference between a man's paying of his Debt himself, and the payment of the Surety: If a man be arrested for a Debt of his own, and do pay it himself, he is then discharged from the Debt; but if the Debt be charged on the Surety, and he pay it, the Debtor is not presently discharged from the Debt, in regard of the Surety, but to be discharged when the Surety pleaseth. Now our sins were charged on Christ, as our Surety, and he did pay our Debt; look therefore, when he pleases, we are discharged from them, and that, saith he, is upon your believing not before, being justified by Faith, ye have peace with God through our Lord Jesus Christ, Rom. 5.1. Thirdly: Some think that Christ died to reconcile Man to God, so far as that Salva Justitia, Christum merito mortis suae Deum Patrem universo generi humano hactenus reconciliavit, ut Pater propter ipsius meritum Salva justitia et veritate sua novum gratiae saedus cum peccatoribus inire et sancire potuerit ac voluerit, Sententia Remonstrantium circa secundum Articul. Act. Synod. 280. Armin. Perkins. oper. Arm. pag. 675. or noti obstante Justitia Divina; God might have a power to show mercy to the Children of Men, which he was willing to do, but was bound from it by his Justice; and that by the Death of Christ, he was free to give unto man what Law he pleased; which Liberty, or Power of God, say they, was the next effect of Christ's Death. But this cannot be, for then Christ died to redeem the Power of God, out of the hand of his Justice; for that which is delivered by the Death of Christ, is redeemed: but where do we find in Scripture, that Christ is said to redeem God; or any thing of Gods? 2. This doth suppose that God was willing to show mercy to man, and to do that for man which he could not do; but that cannot be with God▪ man may be willing to do that, which in Justice he cannot do, because his will may be unjust, but God's will cannot be unjust; and therefore he cannot will that which he cannot do in Justice. 3. This makes void the death of Christ, Si potestas et jus salvandi in Deo consideretur absolute Deus si voluisset potuisset nos salvare citra satisfactionem Christi sed non voluit id facere. Cornivus contra Molin. p. 436. Deus potest de suo jure quantum vult dimittere instar. Regis creditoris, Matth. 18. nisi velimus Deo minus quam nobis licere Sorex Vorstianus. pag. 4, 5. according to the Maintainers of this Opinion▪ for they say, That God could pardon the sin of man, without the death of Christ; and therefore if Christ died to procure such a power, and liberty to God, than he died for nothing, for according to themselves, he had this power before. 4. This Opinion doth suppose, that there is a velleity, and voluntas in God; an half, and a full Will; and if Gods Will may be imperfect, and perfect; then his Knowledge also, may be Plena, et Semiplena, Perfect, and Imperfect; and so Imperfection will be charged upon God. 5. The Apostle Paul tells us, Heb. 9 That Christ died as Mediator of the New Covenant, therefore not to set God free to make what Covenant he pleased with the Children of Men. Mirabilis ille status in quem homines restitui dicunt per Christum neque est status gratiae Evangelicae quae non fluit ex faedere gratiae neque potest esse status legis neque ullus alius status in quo homines stare solent. Ames. Antisynodal. de morte Christi. Cap. 4. p. 149. 6. What state shall redeemed man be in presently upon this account, not under the Gospel, for God is left free by the Death of Christ, they say, to appoint what Covenant he pleases, and not under the Law; for he was by Christ redeemed from the Law. 7. If the Confirmation of the New Covenant, were the next Effect of Christ's death (as appears by Heb. 9.14, 15.) then Christ did not die to procure such a power, and liberty to God, that he might appoint what Covenant he pleased. Surely therefore, this power or liberty in God is not an effect of Christ's Death, much less the next effect of it. Fourthly: Some think that the next, and immediate effect of the death of Christ, Remonstrantes sic declaratio scent. circa 2. Artic. Acta Synod. 286. Sociniani sic Crellius contra Grotium. p. 304. is the forgiveness of original sin unto all the World; none, say they, are damned only for original sin; this by the death of Christ, was immediately forgiven to all the Children of Men. But this cannot be; for then all the World should be actually reconciled unto God, and justified; for according to their own Opinion, Justification, and forgiveness of sin, are one and the same thing: but the Apostle tells us, that whom God justifies, them he also glorifies, Rom. 8. 2. Then also, there should not only be an impetration of Redemption, and Grace for all; but an application unto all, which they deny. 3. Then the Children of Heathens, and Pagans, should be in a better state and condition, than the Godly, who live under the Gospel; for according to their Opinion, the Godly living under the Gospel, may fall away, and be damned; and so, though they be Godly, they have no assurance of their Salvation: but if a Pagans Child die, he is sure to go to Heaven, because his sin is pardoned, and he is justified. 4. The Apostle Paul tells us, 2 Cor. 7. That the Children of Believers, are clean and holy, and upon the account of the Parents Faith: but if original Sin be pardoned to all the World, than the Children of Infidels, and Unbelievers also, are holy; and if so, why doth the Apostle tell us, that our Children are holy, upon the account of the Parents Faith? 5. The Apostle Judas tells us, That the Sodomites endured the Vengeance of Hell, surely there were some Children in the Town, and place: The Wages of sin is Death, saith the Apostle Paul; and Death reigned from Adam to Moses, even upon them, that had not sinned after the similitude of Adam's Transgression. And if the Wrath of God do abide upon all, till they do believe, then surely, original sin is not forgiven unto all the World, by the Death of Christ. Fiftly: Others think that the obtainment of this Decree, viz. Whoever believes shall be saved, and whoever believeth not, shall be damned, is the next, and great effect of the Death of Christ. Answ. But this cannot be the Effect of Christ's Death: For, 1. We read of no such general Decree of God in the Scripture. We read of this Gospel Truth, Whoever believes, shall be saved; and whoever believes not, shall be damned; but every Gospel Truth, is not a Decree of God. Christ is the Son of God, is a Gospel Truth; The Lord will write his Law in your hearts, is a Gospel Truth, and Promise; but this is not called God's Decree. Electio est alicujus particularis cum rejectione alterius, hoc sit●ante jacta mundi Fundamenta, ergo datur aliquid plusquam Decretum generale. Ames. Antisin. 2. Such a General Decree doth exclude, and deny Election of particular Persons: The Scripture tells us plainly of the Election of particular Persons, Ephes. 1. Who hath chosen us. Rom. 8. Whom he hath predestinated, them he hath also called; the Foundation of God standeth sure, he knoweth who are his: but now, if there were such a General Decree as this, Whoever believes, shall be saved, and whoever believes not, shall be damned, there would need no Election of particular Persons; but only an Execution of that general Decree. Decreto isto generall Deus nihil magis velit uni quam alteri sed Rom. 9 magis vult uni quam alteri. Ames. Antisyn. 3. By that general Decree, God doth will no more to one than to another; but Rom. 9 God doth will 〈◊〉 more to one, than to another; for Jacob beloved, and Esau be hated. 4. If there were such a general Decree, Totum et integrum predestinationis decretum. Act. Synod. pag. 48. & none else (as some say) than the will of God should be undetermined as to the Salvation of this or that particular Man until he believed, and so should be determined by some act of Man: Ego autem stultus à scientia Dei et vanus etc. postea vero videbar mihi videre à longe gratia Dei omnia bona precedentem tempore et natura; sicut anima in omnibus motibus primus motor. Bradward. de causa Dei, Lib. 1. cap. 35. pag. 308. But the will of God, as Bradwardin demonstrates, is the first Agent (Primum liberum, primum agens et primum determinans) first free, the first Mover, and the first Determiner; the serious consideration whereof was (as he professeth) the first beginning of his Conversion to the Grace of God from the error of Pelagianism, and Manicheism. Neither can the Death of Christ be the cause of any such Decree; for the Decrees of God are eternal: The death of Christ was in time, and that which is in time, cannot be the cause of that which was from all Eternity: Surely therefore, this general Decree, is none of that Issue, wherewith our Lord and Saviour Christ was in Travel. Sixtly: Some think again, That the next, and great Effect of Christ's Death, was to bring all the World into the Covenant of Grace; that whereas before they had broken the Covenant of Works by the first Adam, now all are brought into a Covenant of Grace by the Second Adam. Answ. 1 But this cannot be; for as the Covenant of Works, was made with the first Adam, and his Seed only; so the Covenant of Grace is made with the Second Adam, and his seed only: But the whole World are not the Seed of Christ; for the Lord promising him to see his Seed, doth not promise him to see all the World. 2. The Apostle Paul tells us, That the Ephesians before their Conversion, were Aliens from the Commonwealth of Israel, and strangers to the Covenants of Promise, being without hope, and without God in the World, Ephes. 2.12. which could not be, if all the World were taken into the Covenant of Grace by the Death of Christ. 3. If God deal with all Mankind in a Covenant of Grace, than all Mankind should certainly be saved: for, if whatever God requires on man's part, God doth by that Covenant, undertake that man shall perform: then all must needs be saved, if the Covenant be made with all; but whatever by this Covenant God requires on man's part, he undertakes to perform. Doth God require that we should act from an inward Principle of Grace? I will write my Law in your hearts, saith he. Doth he require of us to know him? this he undertakes for us by this Covenant; Ye shall all know me, from the greatest to the least, Heb. 8. Doth he require us, to fear him? I will put my fear into your hearts. Doth he require Faith, and Repentance at our hands? I will take away (saith he) the heart of stone, and give you an heart of flesh; and I will circumcize thine heart, Deut. 30.6. Doth he require Obedience at our hands? he undertakes for us also, that we shall perform the same, Ezek. 36.27. I will put my Spirit into you, and cause you to walk in my ways. So that if God should deal with all the World of Mankind, according to the Covenant of Grace, than all the World should be saved: but all the World are not saved, surely therefore, this is none of those effects which our Lord and Saviour Christ traveled for. Seventhly: Some think that Christ by his Death, hath obtained a sufficiency of Grace for all men; so that all men may, or may not believe, if they will: and this obtainment of this sufficiency of Grace for all, they think is the great, and next Effect of the Death of Christ. But this cannot be: for the thing is not true, viz. That all men have a sufficiency of Grace by Christ, to believe on him: for if all the men of the World have such a Power from Christ to believe on him, then, 1. The Jews had a Power to abstain from their Unbelief, in putting Christ to death, and yet they had this Power from the Death of Christ; and if so, than it was possible that Christ should not have died by the hand of their Unbelief, and yet possible by virtue of Christ's Death, for them to abstain from the putting him to death, which is a Contradiction: Neither can it be said, that they had this Power given them upon the foresight of Christ's Death; for the same foresight, did foresee that Christ should be put to death by the hand of their Unbelief. 2. If all men have such a Power to believe in Christ, then either they must have an inward Principle of Grace and Faith; or they can act without an inward Principle: but they have no inward Principle of Faith and Grace, for than they should be Believers; for it is the inward habit, and principle, which denominates the man, and not this, or that act, for a man is a Believer, though he be asleep: Nor can any Creature put forth an act without an inward Principle suitable to the Act; the Eye cannot act in seeing, without an inward Principle of sight; nor the Ear hear, without an inward principle of hearing: the Herb cannot grow, without an inward principle of growth; nor the Beast move, without an inward principle of motion; nor any Creature act, without a precedent inward principle: But all the men of the World, have not an inward principle of Faith and Grace; and therefore all the men of the World have not a power to believe. 3. The Apostle Paul, tells us plainly, that a Natural man receiveth not the things of God, neither can he, 1. Cor. 3. 1●. but if he have a power to believe, than he can receive them; for receiving is our believing, 1 John, 12. Neither can it be said, that by the Natural man, we are to understand the weak Christian; for if the weak Christian cannot receive the things of God, much less the wicked, and the pure Natural man: nor doth the Apostle speak of a Natural Man, as he is merely considered in the state of Nature, abstracted from all Gospel Grace, and the means of Grace; for than he should speak to no particular case in the World, for (according to our Adversaries) there is no man in the World, but hath some Gospel Grace, or means of Grace. 4. Our Saviour Christ tells the Jews, John 10.26. Ye believe not, because ye are not of my Sheep; it seems then, that all the world are not the Sheep of Christ; for saith he, ye are not of my Sheep; and the reason why some do believe, is because they are of Christ's Sheep; and why others believe not, is because they are not of his Sheep: Now if the reason why some believe, and others not, is because some are of his Sheep, and others not; then all the world have not a power to believe: for if all the world have a power to believe, than those that are not of the Sheep may believe; and if those that are not of the Sheep, can believe, why doth our Saviour give this as a Reason why they did not believe, because they were not of his Sheep? 5. The Apostle Paul saith, Rom. 10.14. How shall they believe in him, of whom they have not heard? and how shall they hear without a Preacher? and how shall they preach, except they be sent: But now all the particular men in the world, have not heard of a crucified Christ, by the preaching of the Gospel. And if it be said, Yes, but the Sun, Moon, and Stars, do preach Christ, as the Apostle saith in the same Chapter, Their sound, and words, is gone forth into all the Earth. I answer, It's true indeed, that the Apostle doth here allude to that 19 Psalms, where it's said, that the Voice of the Sun, Moon, and Stars, is gone forth unto all the Earth; but the Apostle doth not contradict himself; for he saith, How can they believe in him, of whom they have not heard? and how can they hear without a Preacher, and a Preacher sent? If men can hear of Christ, by the Preaching of the Sun, Moon, and Stars, than they can hear of Christ, without the preaching of one sent, which he denies, ver. 14, 15. And if the Sun, Moon, and Stars, do preach Christ crucified, then is the Matter of the Gospel no Divine Revelation: And then why might not Adam believe in Christ in the state of Innocency? the Sun, Moon, and Stars, preach the same Doctrine now, that they preached then; and then, the same that they preach now; if therefore, they do preach Christ crucified, now, then also they preached him in the state of Innocency; and so Adam in the state of Innocency had a power to believe on Christ, which the Maintainers of this Opinion deny: Neither can it be said, That if all men have not a Power to believe, Quando homo non potest, si volit, propter voluntatem impossibilitas non imputatur; si autem non vult, propter impossibilitatem voluntas non excusatur. Hugo de St. vict. L. 2. de Sacr. part. 14. Cap. 6. Cornel. Jansen. August. lib. 3. de gratia Christi salvatoris. than God should be unjust in punishing so many for Unbelief; for (besides that, all had a Power in Adam) God doth punish and damn men for their will, not for their want of Power; for as Hugo observes well, when a man cannot, if he will, for the will, the impossibility is not imputed, but if he will not; for impossibility, the will is not excused. Eightly: Some again, do think that Christ died to obtain a Power, Dominion, Smalcius' Cateches Racou. de officio Christi Regio. Theses Francis. Davidis Thes. 5. and Lordship over all things, especially a power to forgive sins, which he had not before his Death; and that the next Effect of his Death, was the obtainment of this Power, and Dominion. But this cannot be; for if Christ had this Dominion, Power, and Lordship over all, by virtue of the Hypostatical Union, than it was not merited by his Death; but this he had by that mysterious Union, and therefore as soon as he was born, the Angel said unto the Shepherds, For unto you, is born this day, in the City of David, the Saviour, which is Christ the Lord, Luke, 2.11. 2. Christ did not merit for himself (as the Protestants speak against the Papists) for if Christ should merit such a glory and Dominion for himself, than the Love of Christ (to man) in his Death, would be much lessened; it's said indeed, Dio non causam sed ordinem et consequentiam notat. Acts, 20.26. Heb. 3.7. 2 Pet. 1.10. sic Luc. 24 26. oportuit illum pati et sic intrare; sic sancti per multos tribulationes debent regnum ing●odi quae tamen hujus non sunt Causae. Quistorp. Annot. Bibl. in Psal. 110. that upon his Suffering (as a Consequent thereof, or by way of Declaration say some) God gave him a Name above every Name, etc. Phil. 2. but that relates to the former words also, Who thought it no robbery to be equal with God, yet took on him the form of a Servant, verse 7. which notes the Hypostatical Union. 3. If Christ bought in this Power, and Dominion by his Death; then he purchased it with his blood, but his blood i● propitiatory, and satisfactory, not procuring Lordship and Dominion. 4. The Power, Lordship, and Dominion, which Christ hath, is either Essential, or Dispensatory, and mediatorian: His Essential Power, and Lordship was not merited by his Death, for he hath that as he is God, and he had it before his Incarnation; for Esaiah saw his Glory, and did see him, chap. 6. verse 5. For mine Eyes (saith he) have seen the King; what King? Even the Lord of Hosts, verse 5. the holy, holy, holy Lord of Hosts, which the Evangelist John, doth apply unto Christ, and tells us plainly, that this Lord whom Esaiah saw, was Christ, Chap. 12.41. These things, said Isaiah, when he saw his Glory, and spoke of him: His Mediatorian Power, and Lordship, could not be merited by his death, for he was Mediator before he died, and therefore had his Mediatorian Power before his Death. 5. We find him actually possessed of this Power, and Lordship over all, before his death, witness his casting out of Devils, commanding Winds and Seas, which obeyed him, and his answer to the Owner of the Ass, which he sent for; Say the Lord, hath need of him. And 6. As for his Power to forgive sins (as if he would on purpose, obviate the Doctrine of the Socinians) he doth declare it in so many words, But that ye may know that the Son of man hath power on Earth to forgive sins, etc. Matth. 9 Now if he had this Power on Earth, than the obtainment of it was not the great, and next Effect of his Death; no, nor any thing which his Soul traveled for in his Death. Quest. If these things, be not the next, and immediate Effects and Fruits of Christ's Death, and Sufferings, what are? and what is that Issue of his Death, which he did presently see, and was possessed of? Answ. Affirmatively: Look what the first Adam destroyed, that the Second Adam did build up again, for his Seed: the Second Adam, recovered, and gained that in a better Edition for his Seed, which the first Adam lost from his Seed. Therefore, First: As the first Adam, by his Sin, and Disobedience, did break the Law of God, affront his Justice, and provoked the Anger and Wrath of God, against his Posterity; so the Second Adam did by his Obedience, and Death, satisfy the Law and Justice of God, for all his Seed, whom he died for; which Satisfaction he did perform immediately: For, 1. When he died, our sins were imputed to him, and laid, and charged on him; for he was made sin for us, who knew no sin, 1 Cor. 5.21. that is, the guilt of our sin was imputed to him: The meaning of the words, is not, He was made a Sacrifice; for it's said, that he knew no sin. Now it cannot be said, that he who knew no Sacrifice, was made a Sacrifice for us; indeed it follows by Consequence, that he was made a Sacrifice for us, which he was on the Cross; For he offered up himself once for all, saith the Apostle, Heb. 9.26.28. which cannot be understood of his appearing in Heaven for us, for that he ever liveth so to appear for us, seeing he ever liveth to make Intercession for us, Heb. 7. and when he gave himself unto God for us, than he was made an Offering, and a Sacrifice to God for a sweet smelling savour, Ephes. 5.2. But when he died for us, than he is said to give himself for us, Gal. 2.20. Who loved me, and gave himself for me; that is, who loved me, and died for me: yea, the very same word that is used for the Sin Offering, Levit. 16. is attributed unto Christ, Isai. 53.10. When he shall make his Soul an Offering for sin: The word is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sin-Offering. Now the Sins of the People were laid on the head of the Sin-Offering, and Christ being our Sin-Offering, when he died on the Cross, our sins were then laid on him, and imputed to him. 2. As our sins were charged, and laid on him, so they were laid on him by the hand of the Father, Isa 53. It pleased the Lord to bruise him, and he hath put him to grief, verse 10. And the Lord hath laid on him, the iniquities of us all. verse 6. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth sometimes signify to pray, and intercede: but so it cannot be taken here, for then the words should be read thus; He hath made our Iniquities to pray, or intercede on him, or by him, or with him; but there is no good sense in that; neither can it be said, Verba Prophetae sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secundum Socini interpretationem orat pro illo 1. Christo, sed hoc absurdum, hac interpretatione itaque rejecta, dicit Socinus, vertendum esse Jehova occurrit per eum sive cum eo iniquitati omnium nostrum, sed neque haec interpretatio consistere potest; nomini enim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nulla prepositio apposita est quae tale quicquam innuat docendum enim esset, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut autem ababsolute positum ita accipiatur neque ratio suadet neque syntaxis patitur, nec simili exemplo ostendi potest. Sib. Lubbert. de Jes. Christo servatore contra Socin. Lib. 2. Cap. 5. p. 162. that the word here signifies to obviate, as if the sense should run thus; He hath made him to obviate our sins, or our sins to be obviated by him (which is that Interpretation which the Socinians do most adhere unto) for the word is in Hiphil, noting an efficiency, and causality, without any Preposition before the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sin; and therefore according to the Interpretation of the word, the words must be translated thus; He hath made our sins to obviate by him, or on him, which is no sense: but rather than men will lose their own sense and apprehension, they will make the Scripture to speak no sense: The true Translation, and reading of the words is thus; He hath made our sins to meet on him, and so our sins were laid on Christ by the hand of the Father. 3. As the Father laid, and did charge out sins on Christ on the Cross? so he laid them on him by way of punishment, our sins being the meritorious cause of his Sufferings, and his Sufferings being the Punishment of our sins; for what is a Punishment, Paena vel supplicium est malum passionis quod infligitur propter malum actionis. but a just inflicting of some Natural evil, for some sinful evil: It is the inflicting of the evil of Suffering for the sinful evil of Doing. Now when Christ died on the Cross, He was wounded for our Transgressions, and bruised for our iniquities, Isa. 53.5. And where do we read, either in Scripture, or any Author, that a man is said to be scourged, wounded, or afflicted for a fault, but it notes a punishment, and that such a fault is the meritorious cause thereof? When God threatens to punish men for sin, he threatens them with the bearing of their Sin. So Levit. 20.17. He shall bear his iniquity, is the same with, he shall be killed, verse 16. and he shall be cut off, verse 18. So Numb. 14.33. Your Children shall wander in the Wilderness, and shall bear your whoredoms, that is, the punishment which is due to them. So Ezek. 18.20. The Soul that sins, shall die, and the Son shall not bear the iniquity of the Father; that is, the Son shall not be punished for the Father's sin. So that in Scripture Language, to bear the sin of another, is to be punished for another: So the Goat did bear the sins of the People, and Christ who was our Sin-Offering, did bear our sins on the Cross, Isa. 53. 1 Pet. 2.24. Who himself bore our sins, in his own Body on the Tree: Why so, but because he did bear the Punishment that was due thereunto? 4. As he did then bear our sins on the Cross, so he accepted thereof, and did willingly undergo this Task; for saith he, Lo, I come to do thy Will, thy Law is within my hea●t, I delight to do thy Will; Long à salute mea verba delictorum meorum. Long hic Divinitus loquitur verba delictorum meorum quia nostra peccata reputat sua, Hieron. in Ps. 21. et 41.5. Sana animam quamvis peccaverim tibi; quamvis ego sum omnium maximus peccator imputative, imo pecca●um 2 Cor. 5 ult. et Phrasi Hebraea peccaverim tibi, ratione officii, quod sustinco Redemptor, non personae quando sum integer et peccatum nullum feci, Tarnov. in Psal. passional, p. 233. in Psal. 41. quod igitur ad Deum Patrem spectat, se non esse ratione officii innocentem fatetur, o Deus Pater inquit qui ratione humanae naturae es Deus meus, Ps. 22. tu novisti stultitiam meam hoc est peccatum. Christus peccator. Tarnov. in Psal. 69. p. 263. which he speaks in reference to these sufferings, Heb. 10. Psal 40.8. and John, 10. he saith, I lay down my life, no man taketh it from me, but I lay it down of myself, verse 17, 18. yea, and when our sins were thus charged on him, he did accept of that Charge, and calls those sins his, Psal. 40.12. Mine iniquities have taken hold of me, so that I am not able to lookup: which words are the words of Christ, as appears plainly, by the former Verses. And so again, Psal. 69.5. O God, thou knowest my foolishness, and my sins are not hid from thee: which Psalm, is a Psalm of Christ, who standing in our room and stead, speaketh thus, as being made sin for us. So that as the Father charged our sins on him, so he did accept of that charge. 5. As he did willingly accept of this great charge, bearing our sins for us. So when he died on the Cross, he did stand in our room, and stead; not only dying for us, that is, for our profit, good, and benefit; but for us, that is, in our room, and place, and stead; for he laid down his Life for us, as a Ransom: Now when one dies for another in way of Ransom, he doth not only die for the benefit, and profit of the Ransomed, but in the place, and room, and stead of the Ransomed. So did Christ die for us, as himself speaketh, Matth. 20.28. Mark 10.45. The Son of Man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. came to give himself a Ransom for many: and if Christ did die for us, as only for our profit, then why should Paul say, 1 Cor. 1.13. Was Paul crucified for you, or were you baptised into the Name of Paul? It seems by this Speech, that none can die for us in that sense that Christ died for us, but such as whose Names we may be baptised into; but one man may die for another's profit and benefit (as the Martyrs have done) and yet the other may not be baptised into his Name: and the Apostle Paul saith in Rom. 5. Christ died for the , verse 6. scarcely for a righteous man will one die; yet peradventure for a good man, some will even dare to die, verse 7. Now Christ did so die for us, and in that sense that he saith, scarcely for a righteous man will one die; and in that sense did Christ die for the ungodly, that he saith, peradventure for a good man, some will even dare to die: But when the Apostle speaks of a man's dying for a righteous man, and for a good man, he doth not mean, that one will scarce die for the benefit, or profit of a righteous, or good man; but he speaks of dying in their place and stead; and therefore when he speaks in the former Verse, Nullus alius fult competentior modus, quia nullus morbus competentius curatur quam per suum contrarium oportuit enim quod sicut purus homo voluit ascendere ad excelsa Dei per superbi●m suam ita purus et verus Deus ascenderet usque ad infima hominis scil. usque ad mortem Crucis. et sic per contrarium facta est perfectio curationis humanae. Altissiod. in Sent. Lib. 3. Tract. 1. Cap. 8. Sicut ergo Adam per furtum et rapinam factus est quasi dives, cum nihil haberet; sic oportuit ut Deus fieret quasi pauper cum omnia haberet. Et videtur justa compensatio per ad aequationem contrariorum complexorum, ut mois aeterna ejus qui temporalis erat, morte temporali ejus qui aeternus erat, redimeretur. Parisiens. de causis cur Deus homo, Cap. 7. of Christ's dying for the Ungodly, he must needs mean for them, as in their room and stead; else he had not spoken ad idem in verse 6. to what he had spoken in verse 5. But the Apostle did certainly speak ad idem, and therefore when our Lord and Saviour Christ died for us, he did not only die for our good, and profit, but in our room, place, and stead. And 6. As when he died for us, he did give himself a Ransom for us; so that price and Ransom was most sit, and suitable, being in itself sufficient to pay all our debt, a price beyond all compute; for saith the Apostle Peter, We are not redeemed with Silver and Gold, but with the precious blood of Christ; as if he should say, with such a price as is beyond all compute, in respect whereof, all the Silver and Gold in the World, are of no value; a price in itself infinite, and of infinite value; not only satisfying the debt by way of acceptation, but by that worth and value that was in itself; for if Christ's Death and Obedience should only satisfy God for our sin by way of Divine Acceptation, than it should satisfy no more than the Blood of Bulls, and Goats might have done, for such Blood might satisfy by way of Acceptation: Christi satisfactio non solum ex Divina acceptatione sed ex proprio valore quam habebat ob dignitatem personae satisfacientis aequalis fuit Divina offensae compensandae. Aquinas 3. part. qu. 48. art. 2. Altissiodorens. Lib. 3. Tract. 1. cap. 8. Patisiens. lib. cur Deus homo. Asturicens. de Christi gratia sect. 3. dub. 3. Abulens. in Exod. cap. 37. q. 7. p. 277. Anselm. cur Deus homo, lib. 2. c. 14. Ruiz. de voluntate Dei disput. 53. s. 5. Greg. de valent. de Christo mediatore, cap. 4, 5. Bart. Medina in part. 3. Thom. 1. q. Art. 2. Conclus. 3. Vasquez, disput. 5. cap. 2. in 3. part. Tho. Tom. 1. Suarez. disput. 4. sect. 3. ubi ait conclusio haec certa est et contraria nee probabilis nec pia nec fidei consentanea. Quo spectat etiam illud Apostoli ad Hebr. impossibile est sanguine taurorum auferri peccata ubi ex antithesi apparet sermonem esse de aequali satisfactione, nam per modum satisfactionis imperfectae adeoque ex acceptatione Divina etiam sanguis hircorum et taurorum satisfacere poterat ad auferenda peccata. Tannerus de incarnar. quest. 2. dub. 2. in 3. partem Tho. Tom. 4, Chrysost. hom. 10. in Epist. ad Roman. Cyprian de ascens. pretii magnitudo superat negotium. But the Scope of the Apostle in Chap. 9 of the Hebrews, is to show that the Blood of Christ, is more efficacious in itself, than the blood of all the Bulls and Goats; and therefore it was not satisfying in a way of Divine Acceptation only, but in a way of worth and merit. Now, if the price that Christ laid down for us, was in itself sufficient to satisfy, and this was not wrested from him, but he did freely offer it up unto God for us, and he did pay, and suffer all this in our room and stead, as a punishment due to us, and inflicted on him by the hand of the Father, than God the Father must needs be satisfied with this great payment; which indeed he was, as appears by that entertainment which he gave unto Christ, when Christ came into Heaven, saying, Sat thou on my right hand: Surely therefore, the Satisfaction of Divine Wrath, and Justice, was an immediate effect of the Death of Christ, which he saw presently. Secondly: As he did satisfy the Law, and Divine Justice, for all his Seed; so he did by his Death, sanctify, and set them apart for God, consecrating them, even all those that he traveled with, to the use and Service of the Lord: for as the first Adam did profane, debauch, and defile all his Seed, by his Disobedience; so the Second Adam, did by his Obedience, consecrate, sanctify, and set apart his Seed for God; for says the Apostle, Heb. 10.10. By the which will, we are sanctified through the offering of the Body of Christ: and again, verse 14. For by one Offering, he hath perfected (that is, consecrated, saith Calvin) for ever, them that are sanctified. And saith our Saviour, Omnes prorsus authores quos ego legerim interpretantur pro iis ego me in sacrificium offero, et cum dicit, ut sint ipsi sanctificati in veritate, significat initiari consecrarique sacrificio. Maldonat. in Joan. 17. Calvin in Heb. 10. For this cause do I sanctify myself, that is (saith Maldonate, according to all the Authors that I have read) I do consecrate, and offer up my ●elf a Sacrifice, that they also may be sanctified, or consecrated in Truth, and not in Ceremony, as the People were by the Sacrifices of the old Testament, which were but a shadow of the great, and true Sacrifice Christ on the Cross. And if our Lord and Saviour Christ, when he died on the Cross, was then offered unto God, as our first Fruits; then all the crop, and lump, must be sanctified thereby; but when he died, he was offered up unto God, as our first Fruits; and therefore says the Apostle, Heb. 2.11. For both he that sanctifieth, and they who are sanctified, are of one, as the first Fruits, and the Crop, or Lump were of one; plainly therefore, when Christ died for us, he did then sanctify, and set apart all those whom he died for: and so the consecration, and sanctification of his Seed, is another Fruit, and immediate Effect of his Death. Thirdly: As he did consecrate all his Seed by his Death; so he did merit Heaven, and Eternal Salvation for them, opening the Gates of Paradise (I mean the Celestial Paradise) for them again: for as the first Adam by his Sin, and Disobedience, did bring Death, and Eternal Condemnation upon all his Seed, Humilitas passionis Christi meruit nobis apertionem januae quod per eam datum est sufficiens pretium redemptionis nostrae, quia tanta fuit humilitas in redemptore, quanta fuit superbia in prevaricatore. Altissiodor. Lib. 3. Tract. 1. c. 7. and did cause the Gates of Paradise to be shut against him, and all his Posterity: so the Second Adam, did by his Death, and Obedience, open the Gates of Paradise, and Salvation, for all his Seed; and therefore when he was on the Cross, he told the Thief, This day shalt thou be with me in Paradise; why did he not rather say, This day shalt thou be with me in the third Heavens? (for our Paradise, is the third Heavens, as appears plainly by comparing the 2d and 3d Verses of the 12. Chapter of 2 Cor.) But because, as I conceive, he was performing his Obedience on the Tree, as our Second Adam, and so opening Heaven, and our Paradise, in opposition to that hurt and mischief the first Adam did by his Disobedience in eating of the forbidden Tree; and if ye look into Heb. 10.19, 20. ye shall find that the Apostle Paul saith thus: Having therefore, Brethren, boldness to enter into the Holiest by the Blood of Jesus by a new, and living way, which he hath consecrated for us, through the vail, that is to say, his flesh. So that the opening of this way to Life for his Seed, was the proper, and immediate Effect and Fruit of Christ's Death and Sufferings. Fourthly: As he did merit Eternal Life and Salvation for his Seed, opening the Gates of Paradise again for them; So he did by his Death, recover the Image of God unto all his Seed: For as the First Adam by his Sin, and Disobedience, did then lose the Image of God, which loss he saw, as an immediate Fruit, and Effect of his Sin; so the Second Adam, Christ, did by his Death, and Obedience, merit the repair, and recovery of the Image of God, 〈…〉 for his Seed; which Purchase he did then obtain presently, and did see the right thereunto, immediately settled upon his Seed, and Children, whom he died for; for saith the Apostle, Heb. 9.12. But by his own blood, be entered in once, into the holy place, having obtained Eternal Redemption for us. So that before he entered the holy place, he had obtained our Redemption: look therefore what that is, which we in Scripture, are said to be redeemed from, that he obtained presently for his Seed. Now we are not only said to be redeemed from the Wrath to come, but from all Iniquity, Tit. 2.14. or from our vain Conversation, and that by his blood, 1 Pet. 1.18, 19 Qiemadmodum non transit Adae damnatio nisi per generationem incarnaliter ex eo generatos, sic non transit Christi gratia et peccatorum remissio nisi per regenerationem spiritualiter per ipsum regeneratos; sicut delictum Adae non nocet, nisi suis, in eo quod sui sunt; sic nec gratia Christi prodest; nisi suis, in eo quod sui sunt. Parisiens. de causis cur Deus homo, Cap. 9 This purchase therefore, he obtained presently by his Death. Neither can it be said, that then all his Seed should be immediately freed from their vain Conversation; For as Parisiensis doth observe well, As the sin of the first Adam doth not hurt his Seed, but in that they are his; so the Grace of the Second Adam, doth not actually profit his Seed, but in that they are his: But the Seed of Adam are his, as they receive Flesh from him when they are born; so the Seed of Christ are not his, but as they receive the Spirit from him, and when they are born again; but though the Seed of Christ have not this Image actually stamped on them, till they do believe, yet they have a right, both to Salvation, and Sanctification, immediately settled on them by the Death of Christ, as a Child may have a right to a Land, by the Purchase of his Father, before he comes of Age, though he be not actually possessed of the Land till he do come of Age: This Right therefore, and the Settlement of it upon the Seed of Christ, is another fruit, and immediate Effect of his Death and Sufferings. Fiftly: As he did recover the Image of God by his Death; Nunc judicium est mundi nunc princeps hujus mundi e●icietur foras Joan. 12. justitia Dei hoc efficere dehuit, ut ab eo pateretur Diabolus, quod ille inique intulerat scil. ut ab eo ligaretur, quem inique ligaverat, seu ligari procuraverat ab eo ejiciretur de mundo quem ipse et spiritualiter et corporaliter injuste ejecer●t. Paris. cap. 9 so he did spoil, and destroy the Power of Satan, which Satan had over all his Seed: For as by the Sin, and Disobedience of the first Adam, Satan got a Power over all his Posterity; so by the Death, and Obedience of the Second Adam, this Power was broken in reference to the Seed of Christ; for saith the Apostle, Heb. 2.14. He also, himself took part of the same, that through Death he might destroy him that had the power of Death, that is, the Devil: and again, Col. 2.15. And having spoiled Principalities, and Powers, Dicitur Diabolus duas habuisse manus unam attrahentem qua trahebat omnes ad infetos quae amputata est et ei, quantum ad bonos per passionem Christi; et manum flagellantem quae debilitata est, quae vexat tamen bonos ad exercitium. Altissiod. Lib 3. Tract. 1, cap. 8. he made a show of them openly, triumphing over them in it, that is, the Cross: So that when Christ died on the Cross, he did then break, and rout the Forces of Satan, insomuch as all the Forces that he can draw up together, against the Seed of Christ, are but some rallied Troops: then was his Field-Army broken, and Christ triumphed over them all upon the Cross. Surely therefore, this breaking of the Power, and Force of Satan, is another Fruit, and immediate Effect of the Death of Christ. Sixtly: As Christ did break the power of Satan, by the power of his Death; so he did thereby also sanctify all things to his Seed, insomuch as when they should come of Age, all things should be then clean unto them: For as the First Adam by his Sin, and Disobedience, did defile all things, insomuch as all things were to be unclean, and accursed to his Posterity; so the Second Adam, did by his Death, and Obedience, sprinkle, cleanse, and sanctify all things to his Seed; for saith the Apostle, Heb. 9.19. When Moses had spoken every Precept to the People, he took the blood of Calves, and Goats, and sprinkled both the Book, and all the People: Moreover, he sprinkled with blood, both the Tabernacle, and all the Vessels of the Ministry; and almost all things, are by the Law, purged with blood; but the Heavenly things themselves, with better Sacrifices than these, verse 21, 23. that is, with Christ's own Blood. And if you ask, why the Law, Non quod prophanum in se quicquam haberet faedus, sed quod nihil tam sanctum est quod non homines sua immunditi● prophanent, nisi Deus ipse facta omnium innovatione occurrent, omnes cultus vitiosi sunt ac impuri nisi Christus sanguinis sui aspersione eo● mundet. Ubi Christus cum sanguine non apparet, nihil nobis esse cum Deo: sic neque Doctrina ipsa nobis ac in nostrum usum efficaverit nisi sanguine dedicata. Calvin Heb. 9.20, 21. Tabernacle, and the Vessels of the Ministry, which were holy, should be thus sprinkled with Blood? Calvin gives Two Reasons; namely, Because though these things were in themselves holy, yet being used by man (in regard of that pollution that is in him) they might be profaned; and though the Book, and Word of the Lord be holy, yet it will not, it cannot be efficacious, and profitable to us, Nisi Sanguine Christi dedicata, unless it be sprinkled by the Blood of Christ. Now this sprinkling of the Vessels, Book, and all things; was performed when the Sacrifice was offered, and when the Testament was dedicated; but the new Testament was confirmed by the Death of Christ, his Blood being the Blood of the New Testament, and he was sacrificed on the Cross; and therefore though his Seed are sanctified with inherent Holiness when they do believe, yet there was a sprinkling of all things, Ordinances, Afflictions, Dispensations, and all Conditions to them, by the Death of Christ; so that this Sanctification, or sprinkling of all things, in reference to his Seed, was another Fruit, and immediate Effect of the Death of Christ. Seventhly: As Christ did sanctify all things to his Seed, so by his Death, he did confirm the Covenant of Grace: For as the first Adam, did break the old Covenant by his Sin, and Disobedience; so the Second Adam by his Death, and Obedience, did confirm the new; For (saith the Apostle, Heb. 9.16.) Where a Testament is, there must also of necessity be, the Death of the Testator; for a Testament is of force, after men are dead, otherwise it is of no strength at all, whilst the Testator liveth, verse 17. And again, Gal. 3.15. Brethren, I speak after the manner of men, though it be but a man's Covenant, yet if it be confirmed, no man disannulleth, or addeth thereto; and this I say, that the Covenant that was confirmed before of God in Christ, etc. ver. 17. So that the Covenant of Grace was confirmed by Christ in his Death: Quest. Qui vero sanguis aut mors Christi nobis voluntatem Dei confirmavit? Resp. Duplici ratione primum quod nos manifeste de ingenti in nos Del charitate certus reddiderit, idque adeo quod Deus volit nobis id donare, quod in N. Foedere promittat, unde sanguis novi Faederis est dictus et ipse Christus testis verus et fidelis. Cateches. Racoviae de Prophetico Christi munere, cap. 8. Socinus de Christo servatore pars prima; de justif. Synops. 2. Volkillius de vera Religione Lib. 3. Cap. 18. Crellius ad Librum Hug. Grot. respons. ad cap. 1. partic. 26. Only the Question is, How this Covenant was confirmed by the death of Christ? The Socinians say, That Christ's death did confirm the Covenant by way of Testimony, or Declaration of the Truth of the Gospel; the Lord say they hath promised in the Gospel, that all those who repent and believe, shall be justified and saved. Now Christ preaching this Truth, and dying in it, hath confirmed this Truth, and the Gospel; and therefore say they, Christ is called the true, and the faithful Witness. 1. But though Christ by his death, did bear his Testimony to the Truth of the Gospel, yet where do we find in Scripture, that his death did confirm the Covenant by way of Testimony? 2. Where doth it appear that the Covenant which he confirmed by his death, was this, If you repent, and believe, you shall be saved, and justified? The thing is true, and a Gospel Truth, but the Covenant which Christ confirmed, ye read of in Heb. 8. where the Lord doth promise both Faith, and Repentance also. 3. If the death of Christ did confirm the Covenant by way of Testimony, testifying the Truth of the Gospel; then the death of the Martyrs should confirm the Covenant, more than the death of Christ: for the Socinians deny the Deity of Christ; and if Christ were only Man, than the death of thousands (some dying more painful deaths than Christ did) should give a greater Testimony to the Truth of the Gospel, and so confirm the Covenant more than the death of Christ: but where do we find in all the Scripture, that the death of the Martyrs is said to confirm the New Covenant? Vide, Essenii Triumph. Crucis, pag. 353. Lib. 2. Sect. 1. Cap. 1. Sib. Lubbert. de Jesus Christo servatore contra F. Socinum Lib. 1. Cap. 3. Nicol. A●nold. de morte Christi, Cap. 8. The death of none, but of the Testator, can confirm the Testament; but Christ only (and not the Martyrs) is the Testator, Heb. 9.17. 4. Then also the Miracles that Christ wrought, and the Apostles preaching, with the Gifts that Christ gave to them upon his Ascension, should confirm the Covenant; for saith the Apostle, Heb. 2.3. How shall we escape, if we neglect so great Salvation? which at the first, began to be preached by the Lord, and was confirmed unto us by them that heard him; God also bearing them witness, both with signs and wonders, and with divers Miracles, and Gifts of the Holy Ghost, verse 4. It seems then, that the Truth of the Go●pel was confirmed to us by Miracles, and the Apostles preaching; yet the Miracles, and preaching of the Apostles, are not said in Scripture to confirm the Covenant, which yet might very well be said, if Christ's Death should confirm it by way of Testimony. 5. If the Death of Christ, doth confirm the Covenant by way of Testimony, than the blood of Bulls and Goats, might have confirmed the Covenant; for when God testified the Truth of his Promise to Adam, Gen. 15. He said to him, Take thee an Heifer of three years old, and a she Goat of three years old, and a Turtle Dove, and a young Pigeon; and he took them, and divided them in the midst, ver. 9, 10. But the Apostle tells us plainly, Heb. 9 That the blood of Bulls and Goats could not confirm the Covenant. 6. The Ordinance of the Lords Supper, doth testify God's willingness to forgive sinners; That Cup is the New Testament in Christ's blood, shed for many for the remission of sins: But though the Lords Supper be a Seal of the Covenant, sealing to us, evidencing, testifying, and assuring us of God's Love b● Christ; yet it is not a Seal of the Covenant, as Christ's blood was, which did not only ●eal to us, but was a Seal of the Covenant itself, as it lay between God the Father, and him. But if Christ's death, did only confirm the Covenant by way of Testimony, than the Lords Supper might as well be said to confirm the Covenant, which is not where affirmed in the Scripture. But 7. Look how the Obedience of the first Adam, should have confirmed the Covenant, in case he had stood; and look how he broke that Covenant by his Disobedience; so did the Death, and Obedience of Christ, the Second Adam, confirm the new Covenant. Now if the first Adam had stood and confirmed that Covenant, he had confirmed it by performing the Condition of it; and he broke it by not observing, and not doing the Condition of it: so the Second Adam, Christ, did confirm the new Covenant by his Death, and in that, by his Obedience, he did perform the Condition of the New Covenant for his Seed: Thus I say, he confirmed the Covenant of Grace, even by performing the Condition of it; and this confirmation of the Covenant, was the next, and most immediate Fruit, and Effect of his Death. And thus you have seen both Negatively, and Affirmatively, what are not, and what are, the next, and immediate Effects of the Death of Christ. Secondly: As for the remote Effects of the Death of Christ, they are many: As 1. Freedom from the Law, Curse, and the Wrath of God, Gal. 3.13. 1 Thes. 1.10. 2. Our Effectual Vocation, or Calling, 2 Tim 1.9. 3. Our Justification, and actual Reconciliation with God, Rom. 5.1. Ephes. 1.8. 4. Our Sanctification, and holiness of Soul and Life, Ephes. 5.25, 26, 27. Heb. 9.14. 1 John, 1.7. 5. Our Adoption, and all those Spiritual Privileges wh●ch belong to the Sons of God, Gal. 4.4, 5. 6. Our Peace, Comfort, and Freedom from Fears, 1. Luk. 74.2. Heb. 14 And to name no more but this, 7. Our Salvation in the World to come, Heb. 9.15. All which, I call the more remote Effects of the Death of Christ; which though he did not presently see the obtainment of, yet he shall surely see them. And so I come to the Second thing propounded, to be cleared and evidenced, Viz. The Assurance of his Issue, and the sight thereof. Quest. Having therefore seen, what are the Fruits, and Effects of the Death of Christ, How may it appear, that Christ shall certainly see the obtainment of these last Effects? and what assurance had, or hath he thereof? Answ. He had the Assurance of the Pre-salvation of many thousand Souls: for when Christ died on the Cross, many thousands were in Heaven upon the account of his Death: God the Father took Christ's word, promising to die for sinners, and so saved many aforehand. As the Son died, and took the Father's Word for the Salvation of many after his Death; so the Father took the Son's Word, and saved many before his Death upon the account thereof. Now when Christ died, this pre-salvation of so many thousands, was a great Assurance to him, of the accomplishment, and obtainment of all those things which he traveled for. Secondly: He had the Assurance also of his own Merit, and his Father's Faithfulness. Merita Christi sunt causae omnium auxiliorum et totius gratiae quae in Natura lapsa conferuntur hominibus, et idem dicendum de omnibus dispositionibus, tam proximis quam remotis justificantem gratiam antecedentibus, et de augmento gratiae. Meruit gratiam et gloriam. Thom Aquin. quest. Q. 29. de gratia Ch●isti, art. 7. ad arg 8. Scotus Lib. 3. dist. 19 qu. unica. Altissiod. Lib 3. Tract 1. quest 7. A●uarez. de anxil. disput. 29 Conclus 1. Molina de Lib art. 6. concord. qu. 23. ar. 4, 5 disp. 2 conclu. Vasquez in 3 part. Thom. Tom. 1. disput 77. cap. 2. 3, 4. Suarez. in 3. part. Thom. disput. 41. Sect. 2, 3. Astunicens. de gratia Christi, q. 5. 2 conclus. R●ph. Aversa pars prima, qu 23. sect 15. Aureolus, Lib. 3. in sent. dist. 20 q 1. Roder. de Ariaga in part. 3. Thom. T●●. 6 477 Zumel. in 1 part. Thom. qu 23. art. 5. B●nner, in 1 part. Thom. qu 23, art. 5. T●nnerus disput. de incarnate. q. 6, dub 5. Tom 4. T B Medina in 3. part. Tho. 9 q 19 art 4. ●●r●a●iens. in ● qu. contra Gent. Lib. 4 Cap. 55. Si q●is dix●●it eandem gratiam D●i ●e● J●●um Christum Dominum nost●um propter hoc ta●ū nos acjuva●e ad no● peccandum quod p●r ips●m nobis revelatur ●t ●pe●●tur intelligent●a m●nd●to●um●●● sciamus quid appe●●re quid vitare d●bean●us non autem per iliam nobis pr●sta●i ut quod f●ciendum cognov●timus etiam facere diligamus atque valeanius anathema ●it; cum enim dicit Apostolus scientia ●●slat charitas vero edificat valde impium est, u●c●edamus ad eam quae inslat nos habere g●atiam Christi, ad eam quae edificat non habere, cum sit utrumque donum Dei, et scire quae facere debeamus et diligere ut faciamus. Council Milevitan 2. can. 4. Bin. Tom. 1. For 1. He did not only merit Heaven and Salvation for those whom he died for; but he merited Grace, Holiness, and Regeneration for them: for whatever God gives in time, he gives upon the account of Christ's Merit; but in time, he doth give Grace and Holiness, for he doth bless us with all spiritual blessings in Christ. Now Grace and Holiness are Spiritual blessings, and therefore God doth bless us therewith in Christ. 2. Look what the Father promiseth, that he doth give out upon the account of Christ; for all the Promises are Yea, and Amen, in Christ; Grace and Truth comes by Christ, & the fulfilling of the Promise, is truth; but God the Father hath promised Grace as well as Glory; I will write my Law in your heart, I will take away the heart of stone, and give you an heart of flesh, I will give you a new heart, saith God. 3. Whatever Grace is derived from Christ, and communicated by him to us, he merited for us; But of his Fullness, we do all receive, even Grace for Grace. 4. We pray to God for the Conversion, and Regeneration of sinners, and we beg this in the Name of Christ; therefore Christ hath merited, not only Glory, but Grace and Holine s. And 5. The Apostle tells us expressly in 2 Tim. 1.9. That we are called with an holy Calling, in, a●d by Jesus Christ; Who hath saved us, and called us with an holy Ca●ling; not according to our Work●, but according to his own purpo e, and G●ace, whi●● he hath given us in Christ Je●us, before the Wo●ld began. As God doth work all Natural things by Second Cau●es, so he doth work all Supernatural things by Christ: By C●rist ●e d●d make the old Creation, as he was the Eternal Son of God; and by Christ he makes the new Creation, as our Mediator. Now look what the Father worketh by him, that did he merit for us; but our new Creation is wrought by him, and theretore he did not only merit Heaven, and happiness, but all our Grace and Holiness for us. 2. He did not only merit the impetration of our Redemption, but the application of it also, the application of the means of Grace, and the application of his own Merit; for his Death is made the Reason of this application, Meritum Christi sufficienter operatur ut causa universalis salutis humanae, sed oportet hanc causam applicari per scripturam et per fidem formatum, et ideo requiritur aliquid aliud ad salutem nostram praeter meritum Christi cujus tamen meritum Christi est causa. Tho. Aquin. quest. 29. de gratia Christi, art. 7. Esai. 53.11. By his knowledge shall my righteous Servant justify many, for he shall bear their iniquities: so again, Heb. 9.14. How much more shall the blood of Christ, who through the eternal Spirit, offered up himself, purge our Consciences from dead Works, to serve the living God; and for this cause is he the Mediator of the new Covenant. Now if Christ shall therefore justify many, because he did bear their sins, than he did merit this application for all those whom he died for. 2. If Christ did not merit this application, than there is some Grace which is not from Christ, Haec applicatio est maximum Dei donum et maxime necessaria ad salutem sed Christus meruit nobis omnia Dei dona et omnia media necessaria ad salutem, ergo haec applicatio est ex meritis Christi. Suarez. disput. 41. sect. 2. Nemo propter solum peccatum originis damnatur. Armin. contr. Perk. Arnold. Corvinus, contra Tilen. p. 391. or this application is no Grace, but the application of Grace, and of Christ's Merits, and Redemption, is Grace, and there is no Grace which we have, but is all from Christ. 3. Our other Adversaries tell us, that no Child perisheth, or is damned only for Original sin, but that sin is taken off from all, by the Death of Christ; therefore the death of Christ, and his Merits, are applied unto all Infants; and if so, than he hath merited the application of Redemption for all, or else he did not die equally for all, as they say. 4. Look what God hath promised, that Christ hath merited; but he hath promised the application of Christ's death & Merits, for saith he, My Servant shall deal prudently, he shall be exalted, so shall he sprinkle many Nations, Alias non perfectius meritum Christi esset causa salutis p●aedestinatorum quam non p●aedestinatorū, quia quod attinet ad sufficientiam meriti, aequaliter respicit omnes homines sed differentia est in ho● quod quibusdam applicatur illud meritum quibusdam non, ergo si haec applicatio non cadit sub merito Christi meritum Christi ● qualiter r●spice●et praedestinatos et non p aedestinatos. Zumel. quest. 23. art. 5 Isa. 52.15. And 5. If he did not merit the application as well as the impetration of our Redemption, than he merited no more for those that are in Heaven, than for those that are in Hell; no more for those that are saved, than for those that are damned: For he merited the impetration of Redemption for all the particular men of the World, say they. But he did merit more for the saved, than for the damned; else those in Heaven have no more cau e to praise God, and to be thankful unto Christ, than those that are in Hel. Surely therefore, our Lord and Saviour Christ, when he died, did not only merit the Impetration, but the Application also, of our Redemption. 3. He did not only merit a sufficiency of Grace for us, but the efficacy of Grace also: Hoc etiam salubriter profitemur et credimus quod in omni opere bono nos non incipimus, et postea per Dei miserecordiam adjuvamur, sed ipse nobis nullis praecedentibus meritis et fidem et amorem sui inspirat. Concil. Araufican. 2. can. 25. For look what Grace the Father gives in time that the Son merited, for he blesses with all spiritual blessings in him; but the Father doth not only give forth a sufficiency of Grace, but the efficacy of it; for saith the Apostle, he worketh in us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the will, and the deed. 2. Look what Grace the Father promiseth us, that Christ merited for us; but the Father promiseth not only a sufficiency, but the efficacy of Grace, I will put my Spirit into you, and cause you to walk in my ways, saith God. 3. Christ is the Mediator of the new Covenant, upon the account of his Death, Heb. 9.14, 15. therefore whatever Grace is promised in the New Covenant, his Death is the meritorious cause of; but the efficacy of Grace is promised in the new Covenant; I will write my Law in your hearts, Heb. 8. 4. The Death and Obedience of Christ, is more meritorious for us, than the Sin, and Disobedience of the first Adam, was against us, Rom. 5. But the Sin, and Disobedience of the first Adam, did not only merit a sufficiency of evil, but the efficacy of evil upon our Nature; and therefore the Death, and Obedience of the Second Adam, did merit the efficacy of Grace for us. Alius non perfectius meritum Christi esset causa salutis predestinatorum quam reproborum, quia quod attinet ad sufficientiam meriti aequaliter respicit omnes tum reprobos quam predestinatos, etc. Bannez. 1. part. Aqui. 23. q. art. 5. And 5. If Christ did not merit the efficacy of Grace, he should merit no more for those that are saved in Heaven, than for those that are damned in Hell; for he merited a sufficiency of Grace, say the Adversaries, even for those that are in Hell: but that is an ugly Assertion, even in the Eyes of moderate Papists. But 6. Do we not pray for the Efficacy of Grace, and of Christ's Death? When David said, Incline my heart to thy Law, and not unto Covetousness; when he said, Open mine Eyes, that I may see the wonders of thy Law; did he only pray for the sufficiency of Grace? No, but the efficacy of it; therefore we may, and do still pray so, and that upon the account of Christ's Merits: Surely therefore, Christ hath not only merited the sufficiency, but the efficacy of Grace. 4. Cujus oppositum est erroneum maxime si n●g●tur Christum nobis meru●sse fia●m. Bannez. 1 p●re. q. 23. art. 5. Zumel. 1. part. q. 23. art. 5. He did not only merit some Blessings of the Covenant, but that which is commonly called the Condition of the Covenant: He died to procure Faith and Repentance, he did not only die to merit a power for us to believe, but by his Death, he did also merit Faith and Repentance; for look what the Father worketh in us by him, that he merited; but the Father worketh Faith and Repentance by him; For he worketh in us, that which is wel-pleasing in his sight by Jesus Christ, Heb. 13.21. Now Faith and Repentance, are wel-pleasing in his sight. 2. Christ merited all that Grace which the Father hath promised, for all the Promises are Yea, and Amen in him; but the Father hath promised, not only to give us a powe● to believe, but to take away the heart of stone, that is, actual resistance, and to give an hea●t of flesh; that is, a yielding heart, and what is Faith, but a yielding unto God? And ye shall all know me, saith God. 3. Christ merited for us, that which he works in us; but he works Faith in us, for he is the Author, and Finisher of our Faith, Heb. 12. 4. We pray to God for Faith, and Repentance; I believe, Lord, help my Unbelief; and Christ prayed for Peter, that his Faith might not fail. Si quis sicut augmentum ita etiam initium fidei, ipsum credulitatis offectum, quo in eum credimus, qui justificat impium et regenerationem baptismatis perven●mus non per gratiae donum id est per inspirationem spiritus sancti corrigentem voluntatem nost●am ab infidelitate ad fidem ab impi●tate ad pietatem et naturaliter nobis in●sse dicit Apostolicis dogmatibus adversarius approbatur. Concil. Arausican. 2. Can. 5. Qui orat et dicit ne nos inseras in tentationes, non utique id orat ut homo sit, quo est natura, neque orat id ut habeat libe●um arbit●tum quod ●●m ●ccepit cum crearetu● ipsa natura neque orat remissionem peccatorum quia hoc sup●rius dicitur demitte nobis d●bita nostra, neque orat ut accipiat mandatum s●d plane orat ut faciat mandatum. Concil. Milevetan. Epist. Familiaris. B in Et hoc a deo ipso datum est vobis ut non solum credendo credatis in ipsum Christum. Fabr. Boderian. Et hoc a Deo ipso datum est vobis ut non solum credendo credatis in Meschicho. Quiodmanstad. We also pray for the Faith and Conversion of Infidels, and that in the Name of Christ, do we only pray, that God would give them, and us a power to believe? that (it's said) we have already: we pray for Faith and Repentance, in the Name of Christ, therefore Christ hath merited Faith and Repentance. And, 5. The Apostle tells us expressly, that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the very work of Believing is given us upon the account of Christ; Unto you it is given for Christ, not only to believe on him, but to suffer for him, Phil. 1.29. Some would read these words otherwise, being much pinched with the strength of them; but the old Siriack Translation reads them thus, though Grotius either consulting with the Latin Translation, or his own declined Judgement, makes these words, for Christ, to be a Pleonatine; but Councel●, Fathers, and others, read them thus; Unto you it is given for Christ, not only to believe on him, and so the words ought to be read; for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is to be read in the first clause of the verse, as it is read in the last; but in the last part of the verse, it is read for to suffer for Christ; what is that? is that in the behalf of Christ? No, but for his sake. So therefore, the same words in the former part of the verse, are to be read, for Christ, that is, for the sake of Christ, to you it is given to believe for Christ's sake: Now look what the Father gives as an act of free Grace, that he gives upon the account of Christ's Merit; for free Grace, and Christ's Merits, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Versio Siriaca. Concil. A ausican. 2. can. 5. 25. Milevitan. ad Innocent. in Epist. 95. Austin. lih. de praedest. Storun cap. 2. Ambros. Anselm. comment. Vide Justinian. Velasquez. in Locum. Vasquez. in 3. part. tom. 1. Q 19 art. 4 c. 2. go together in the Language of Paul's Epistles; but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the work of Faith is given us as an act of free Grace; for says the Apostle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and look what the Father gives for Christ's sake, that Christ hath merited; but as the Father hath given us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to suffer for him, that is, for his sake; so saith the Apostle, he hath given us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for Christ, that is, for his sake to believe. So that when Christ died for us, he did not only merit a power to believe, and repent, but he did merit Faith and Repentance. Now if Christ did merit all these things, then knowing that the Father is Faithful, in paying and performing what the Son purchased, he must needs know, and be fully assured that he should see, and enjoy all those effects of his Death, which he traveled for, when he died. Applic. 1 If the e be the Effects of Christ's Death, and he had such full assurance to obtain them all; then surely, Christ did not die for all the particular men of the World; for he did not only merit Eternal Life, and Salvation; but Grace, and Holiness, Faith, and Repentance, for all those whom he died for; and he shall u●ely obtain all the ends and effects of his Death; but all the particular men in the World shall not be ●aved, n●r believe, and repent, and therefore certainly he did not die for every particular man in the World; but of this more in the next Exercise: Only as a concluding word. Applic. 2 Let Comfort be, to whom Comfort belongs, here is much much Comfort for all those that are ●he ●●ed of Christ, whom he died for, and traveled with. You shall ●ee the travel of Christ's Soul accomplished in your Salvation, Sanctification, and Consolation; for he hath purchased, and merited your Glory, therefore you shall have the same; it was your Justification that he was in travel for, therefore you shall see the same; it was your Sanctification, and Holiness that he did travel for, and he shall not miscarry; it was your Comfort, and Consolation, and Salvation, that he was in Travel for, and therefore in due time you shall see the same. Object. But I fear that I am none of his Seed, that he did not die for me. Answ. He died for his Sheep; I lay down my Life for my Sheep, saith he; a Sheep is an harmless Creature, it can be hurt by any, but it can do hurt to none; it is a prey to all, but doth prey upon none. So are the Sheep of Christ, innocent, harmless, and without horns, as the word is, be innocent as Doves, or without horns as Doves, Absque cornibus, translatio Graci vocabuli à placidis animalibus sumpta videtur, quae natura nullis cornibus armavit ad depellendam injuriam aut si armavit cornibus ad id non utuntur. Luc. Brugens. in Matth. 10. vers. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; a Sheep is an useful, profitable Creature, nothing not useful in it; the Flesh, the Wool, the very Dung thereof profitable. So are the Sheep of Christ, and his Sheep hear his Voice, but know not the Voice of a Stranger; and if you be in your Life harmless, profitable, hearing the Voice of Christ in the Gospel, then are you his Sheep, and he did die for you. 2. If you can leave the b●som of your sweet Relations, and suffer for Christ, then did he leave the bosom of his Father, and suffer for you; for we love him, because he loved us first, all our Grace, is but the reflection of his. 3. If he intercedes for you in Heaven, than he died for you on Earth; now he ever liveth to make Intercession for all those that come unto God by him; you come unto God by him, therefore he goes unto God for you, and therefore died for you. 4. He died to reconcile God to us, and us unto God; if you be reconciled to God, and the things of God, so as you do now love the Truths, Ways, and things of God, ●hich you once hated, then is God also reconciled to you. Now thus it is with you; you can say, through Grace I do love those Truths, and Ways, and Things of God, which I once hated; therefore you are reconciled to God, therefore he is reconciled to you, and therefore Christ died for you. 5. If you can fulfil the Law of Christ, then hath Christ died for you; for those that he died for, he satisfied, and fulfilled the Law for; and if you can fulfil his Law, you may safely say he hath obeyed, and fulfilled the Law for me: now the Law of Christ, is to bear one another's burdens; Bear ye one another's burdens, saith the Apostle, and so fulfil the Law of Christ: this you do, and can do; therefore he hath fulfilled the Law for you, and so hath died for you. 6. If you be the Seed, and Children of Christ, then did he travel, and die for you; the Children of Christ are such as are willing to be instructed by him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to instruct, comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Child, because it is the property of a Child to be willing to be instructed; a Child doth obey his Father, without why's and wherefore's, merely because the Father commands; his Command is the Child's Reason, for my Father bid me, etc. the Child is contented with the Father's carving, goes to school about its business, and leaves its provision to the Father, living in dependence on him. Now thus it is with you; you do depend on Christ, leave your Condition to him, and obey, and do, because Christ, or God command●▪ and are willing to be instructed by him; Surely therefore you are the Seed of Christ, and therefore Christ died for you, even for you in particular; and therefore though the great effects of his Death, may yet be hidden from you, yet he shall obtain all his ends upon you in your Justification, Sanctification, Consolation, Salvation; for he hath merited all these at the hand of the Father, and the Father will surely give out what Christ hath purchased, for he is Faithful; wherefore comfort yourselves in these things, O all ye Seed of the Lord. CHRIST IN TRAVEL. AND The Contentment, which he doth, and shall find in his Assurance of Issue. Sermon III. ISAIAH, 53.11. He shall see of the Travel of his Soul, and be satisfied. HAving spoken to the Second Branch of the Doctrine, viz. Chri 'tis Assurance of Issue, and his ●ight thereof; the Third Branch now follows, which is, Delectatio se habet in affectibus sicut quies naturalis in corporalibus est enim aliqua convenientia seu connaturalitas. Aquin. The Contentment, delight, and satisfaction which he doth, and shall find therein. Satisfaction, or delight, is nothing else, but that Sabbath, or rest, which the Soul finds in the Fruition of the thing desired; and as the thing is less, or more desired; so the delight, and satisfaction in the Fruition of it, is less or more: now Christ did very much desire to see the Fruit of his Travel; I thirst, said he on the Cross, which is the strongest of desires: and what did he thirst after, but the Salvation of Mankind, the Fruit and Issue of his Travel? The Bread of the labouring man is sweet, saith Solomon; and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used for the Travel of Christ, signifies such a toilsome labour, as the poor man doth exercise in the sweat of his Brows to get his daily Bread; it is much contentment, and satisfaction which the thirsty man doth find in his Drink, or the hungry man doth find in his Meat, or Bread. Now the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used, and translated, Satisfied, is the same that is used in Psal. 107. The hungry he will satisfy with Bread; and is it not a great satisfaction, delight, and contentment, which the Woman finds in the sight of her Child, which she hath had a sore travel for? Our Saviour tells us, that she forgets her Labour, and Travel, for joy that a Manchild is born into the world: Such a Travel was that of Christ's Sufferings, and such contentment doth, and will he find in his issue; and therefore as Jacob said, These are the Children which God hath given me; so doth Christ say, Behold, I and the Children, which God hath given me, Heb. 2. only ye know, that the delight and contentment, will be proportionable to the Travel; Quanto majus erat periculum in prelio tanto majus erit gaudium in triumpho. Austin. the greater the Conflict is, and the sorrow of it, the greater will the Joy be in the Conquest; and the lower Christ d d descend in his Sorrows and Travels, the higher he will, and shall ascend in his delights and satis●actions. Now when he suffered, he did conflict with the Wrath of God, and did endure the torments of Hell: Surely therefore, as he did lie low in his Sufferings, so his heart doth, and shall arise to the highest contentment and satisfaction in the sight and Fruition of the Fruit of his Travel. Quest. But wherein doth, or did Christ express this height, and greatness of Contentment in the sight of his Issue? Answ. The Issue of his Travel, is either that which he traveled with, namely, his Seed; or that which he traveled for, namely, the Fruit and Effect of his Death. First; As for the Issue that he traveled with, his Seed. Is it not a great expression of delight and contentment in them, to suffer such hard things for them? Amasti me Domine plusquam te, quia mori volu●sti pro me. Austin. will a man suffer an ordinary death for another, whom he doth not delight much in? It's an argument of the Martyr's delight in, and love to Christ, that they suffered such hard things for him with delight: O! said one, suffering for Christ; I am in Heaven already, before I come in Heaven; I have so much joy in my Prison, that I have found a nest of Honey in the Lion's Body: Some sung in their Prison, and some clapped their hands in the flames; why? but to show their delight and great contentment which they did find in Christ? and did their cheerful suffering for Christ argue their satisfaction in him? and doth not Christ's cheerful suffering for them, argue his contentment in them? I delight to do thy will, thy Law is within my heart: said he when he came to this suffering work, yea, now this is my hour, The hour of the Son of man; and again, when he went out to suffer, now (said he) is the Son of man glorified. Surely he could never have born those sufferings with such delight, if he had not great delight, and contentment in those whom he suffered for. Is it not an argument of great delight and contentment in his Seed, Humana Natura nunquam per se seorsim existebat neque h●buit in se rationem personae atque adeo non potest propri● dici assumpsisse divinam Naturam aut personam, sicut Divina Natura et persona dicitur assumpsisse humanam, neque potest humana Natura tam proprie dici deificata, quemadmodum divina Natura et persona dicitur incarnata legimus enim Deum manifestatum fuisse et visibilem factum suisse in carne, id est in humana natura, et eodem sensu legimus sermonem factum esse carnem, 1 John 14. sed nusquam legimus carnem aut humanam naturam esse invisibilem factum in Deo, aut carnem factum esse Deum. Ames. Sciagraph. domin. 6. that he doth draw them into communion and fellowship with him in his royal dignities? I do not say, that the Saints are by Christ Deified, Christed, or that they are made Christ's like him; there are some Excellencies, and Prerogatives of Christ, which are not communicated; for though we are made partakers of the Divine Nature, yet our Nature was never manifested in the Godhead, God was incarnate, and manifested in the Flesh; and so Christ is truly called Man, for the Word was made Flesh, but Flesh was not made the Word, nor was Flesh manifested in the Godhead; and therefore Man cannot be called God, or Christ: but though the Seed of Christ are not drawn into this fellowship with him, yet he hath taken them into communion with him, in his blessed unctions, therein they are called Partners, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb. 1. He hath anointed him with the Oil of Gladness above his Fellows, or Partners. Is he the anointed of the Lord? so are they said to be anointed, Omnes qui vera fide in Christum recumbunt participes fiunt suo modulo dignitatis Christi Participes sunt aliquo functionis propheticae quate●●us spititum Christi habent quo docentur de omnibus, 1 John, 2.27. functionis et dignitatis sacerdotalis quatenus datur illis offerre sacrificia oblationes, et semetipsos Deo, Rom. 12. Regiae dignitatis fiunt participes in quantum Dominum habent per Dei gratiam in seipsos. Ames. Sciag. p. 69. Touch not mine anointed: Is he called a Prophet? so are they called Prophets, and do my Prophets no harm, Psal. 105. Is he called a King, and a Priest? so are they called also, a royal Priesthood, 1 Pet. 2.9. Kings and Priests unto God, Revel. 5.10. Is he called Hephribo, in whom I am delighted, Matth. 3. ●r my delight in him? so are they called Hephribah, in which I am delighted, or my delight in her, Isa. 62 4. Now what greater argument of true delight and contentment can there be, than thus to draw them into this Communion, and Fellowship with himself? Is it not an high Expression of his Love and Delight, Quod servus aliquis seu mancipium agere solet pro suo Domino, idem fecit servator pro nobis hominibus, ut enim ille tota die laborat in commodum sui Domini, ita ut quicquid lucretur id cedat suo Domino, sibi autem nihil preter membra totumque corpus lassum et defatigatum reservat sic et Christus noster ipse laboravit, ad nos autem merces laboris rediit hoc est pro nobis laboravit. Granatens. compend. Catech. maj. lib. 3. de Red. mysterio. to have communion with them in all their sufferings? Thus it is, they have communion with him in his Comforts, and he hath communion with them in their Sorrows; once he bore the Curse of their sin for them, & now he bears the Cross of their sin with them; they have Cedar Wood, and Gold and Silver from him, he hath dirty Cities from them, In all their afflictions, he was afflicted, Isa. 63.9. and as a tender Wife is afflicted with her Husband, and doth run up and down for him; so doth Christ also, and therefore if ye look into Cant. 7.10. ye shall find, that when the Spouse saith, I am my beloved's, and his desire is towards me: it is the same word that is used for the Wife, Gen. 3.16. And thy desire shall be towards thine Husband? Why so? not because Christ shall be subject to the will of the Saints, as the will of the Wife is to be subject to the will of the Husband; but because (the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, coming from the root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifying to run up and down, to and fro, with solicitude and carefulness) as the Wife doth run up and down, looking to, and caring for her sick Husband, being afflicted with him in all his afflictions: So Christ doth carefully tender, and is solicitous for the Saints good, his heart as it were, running up and down for them, and being afflicted with them in all their afflictions, she saith here, and his desire, or his running up and down affection, is towards me. Now what greater argument of delight, and contentment can there be? Is it not an high expression of his delight, and satisfaction in them, to spend and lay out his time, and eternity for them, and on them? Thus it is, before he came into the World, he saith Prov. 8.31. I was by him, rejoicing in the Habitable Parts of his Earth, and my delights were with the Sons of Men: When he came into the World, he came to, and for them, Isa. 9 For unto us a Child is born, unto us a Son is given: while he lived here, he lived for them, Behold thy King comes to thee, meekly riding on an Ass: when he died, he died for them; The Just for the unjust; he died for our sins: and when he risen again, he risen for them, who died for our sins, saith the Apostle, and risen again for our Justification: when he went to Heaven, he went for them; I go to prepare a place for you (saith he, John 14.) when he ascended, he did ascend for them, that he might give Gifts unto men; and when he appeared before the Father, he did appear for them, Heb. 9.24. and now he continues in Heaven for them; Seeing he ever liveth (saith the Apostle) to make Intercession for us, Heb. 7 there he negotiates for them still, and doth transact all their business; why should not we negotiate for him on Earth, who doth negotiate for us in Heaven? why should not we spend of all our time for him, who hath, and doth spend of the days of his Eternity for us? But if Christ do thus spend, and lay out himself, and day, and time, and eternity for his Seed; then surely he doth, and must needs take much contentment, and satisfaction in them. Is it not a great Argument of his delight and satisfaction, in his Seed, that he will not suffer a cold wind to blow upon them to hurt them? When a Mother is so render of her Child, that she will not suffer a cold wind to blow upon it, you say, see how she loves, and delights in that Child. Now Christ hath said concerning his People; He that toucheth you, toucheth the Apple of mine Eye, Zach. 2. The Eye of man, is the most tender part you know, and men are the most tender of that; but I pray observe what kind of men they were that Christ was thus tender of: in Deut. 32.10. it's said that God kept the People of Israel in the Wilderness, as the Apple of his Eye: There they were in a low and sad condition, yet there was the Love of their youth expressed in following God; but now these men were in Babylon, and they were that part of the People of the Jews, which did stay behind, when others were gone to rebuild the Temple; and through Unbelief did this part stay behind; therefore saith the Prophet, verse 6. Come forth, and flee from the Land of the North; yet concerning these, even these rebellious, and unbelieving Residue, doth the Lord say, He that toucheth you, toucheth the Apple of mine Eye, verse 8. Surely then, if Christ had ●uch tender care of the●e, in reference to all that might touch, or hurt them, I may truly say in regard of his Seed, he will not suffer a cold wind for to blow upon them: herein is his delight, and love manifested. The neglect of himself (whilst he lived) in reference unto their good and Salvation, speaks thus much also. If a Child be fallen into the fire or water, the Mother lays by all other business to pull it out, she lays by her very Meat, and Drink, and dressing; forgets and neglects herself, till she have obtained the safety of her Child, and this argues her delight in it. So it was with Christ in the days of his flesh, he forg●t and neglected himself altogether, till he had settled the great business of Man's Salvation; I have Meat to eat that ye know not of, saith he: he had not whereon to lay his Head, and did not mind himself, but was restless till he had set all things in safety, in reference to the Salvation of his Seed; why? but because of that great delight and satisfaction which he took in his work, and their good. And when he went away, and could no longer stay here on Earth, he left his Seed a blessed Token of Love, which he would have them wear in their Bosoms till he comes again, I mean the Lords Supper: Do this as oft as ye do it (saith he) in remembrance of me. When a Man goes from a place, and doth leave his Friends, he bestows some token of Love upon his best Friends; or if he die, he gives his choice, and beloved Friend a Token of Remembrance; he doth not so by those whom he loves not, but by such as he loves much, and delights in: Thus did our Saviour Christ, when he went away, and died, he left a Crucifix, as I may so call it, this Ordinance of the Supper, to be worn in the Bosom of all the Churches, as a Memorial, or Remembrance of him. The Socinians, who are Enemies to the Cross of Christ, Ex istis Pauli verbis apparet graviter errasse illos qui existimarunt, verbum (ut vulgata et Erasmi interpretatio habet) commemorationem, quod in Graeco est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mutari debere in recordationem, neque enim dicit Paulus mortem Domini recordamini etc. Non est igitur quod quis ex verbo illo colligat ernam Domini in eum finem institutum fuisse ut nobis suggerat et in memoriam revocet mortem ipsius Domini, id quod nulla alioqui sacratum litterarum authoritate, nullave ratione probari potest. Faust. Socinus de usu et fine ●●nae Domini. tell us that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Remembrance, should rather be translated Celebration; do this in the Celebration of me, and that the word doth signify Celebration, and not Remembrance: but if ye look into Heb. 10.3. ye shall find it's said, But in those Sacrifices, there is a remembrance again made of sin every year: it is the same word that is used for the Lords Supper, and should it be translated a Celebration there? should the words be read thus but in these Sacrifices, there is a Celebration of sin every year? surely no: well then is the word translated in the Institution of the Lords Supper, do this in remembrance of me, and in that Christ hath left such a remembrance for his Seed; what doth this argue, but that they should delight in him, as he doth delight in them? And lastly: Is it not a very great, and high expression of his Love, and delight in them, that he carried all their names upon his heart, into the presence of God the Father, owning and Interceding for them? When the High Priest went into the Holy of Holies, he carried the Names of the Twelve Tribes upon his Breastplate, and with the Blood of the Sacrifice, he sprinkled the Mercy Seat seven times, and prayed for them: So when our great High Priest went into Heaven, he did carry the Names of all those whom he died for, sprinkling the Mercy Seat seven times for them, and doth yet pray, and intercede for such of them, as are not in Heaven; and as if all this were not enough, he did presently send the Comforter, another Advocate to intercede within them, Rom. 8. that a● he took their flesh upon him, and was made one with them, so they should take of his Spirit, and be made one with him. Now can ●his, and all these things be, without great contentment, and delight in them? Surely, the delight and Satisfaction which Christ takes in his Seed, is exceeding great, and very full. Prov. 8. he saith, his delights (in the plural Number) are in them; and Psal. 16. he saith, all his delight is in them. Quest. But why, and upon what account doth our Lord and Saviour Christ, take such delight and satisfaction in his Seed? Answ. He hath traveled for them, saith this Doctrine, and will ye ask, why a Woman takes so much delight in the Child, which she hath had a sore Travel for? without doubt, this delight is not raised from any worth in themselves considered. But, They are his own, and men do naturally delight in their own. Now they are not his own only as a man's Goods are his own, P●oprietas delectationis causa. but they are his own, as his Wife is his own, and his own Body. They are given him of the Father: a man loves, and delights much in that which is given him by a most precious Friend: such is the Father; and saith Christ, Thine they were, and thou gavest them to me. They are related to him, with all the Relations of Love; they are his Brethren, He is not ashamed to call them Brethren, Heb. 2. Unumquodque in quantum amatur efficitur delectabile. Aquin. They are his Children, Behold I, and the Children whom God hath given me, saith he, Heb. 2. They are his Spouse, Ephes. 5. A man loves, and delights in him that is related to him, but with one single Relation; but if one person could be invested with all relations of Love, he would be much delighted in: Thus it is with the Seed of Christ, when they believe (for so I speak of them now) they are related to him with all the Relations of Love; If any man (saith Christ) hear my words, and do them, he is my Mother, and Brother, and Sister. Yea, They are one with him, he with them, and they with him; one with the greatest oneness, of mutual In-being; I in you, and you in me, saith Christ. And they are very like him too, and suitable to him: all delight arises from a conjunction of suitables: Christ, Omnis delectatio oritur ex conjunctione convenientis cum convenienti. Aquin. and his believing Seed, are not only joined into one; but in this Union there is a Conjunction of suitables, Christ suiting with them, and they with him again, being of the same mind and affection: Doth Christ say unto his Spouse, Cant. 4.10. Thy Love is better than Wine? so doth the Spouse say to him, Cant. 1.2. Thy Love is better than Wine: Doth he say to his Spouse, Thou art all fair my Love, there is no spot in thee? Cant. 4.7. so doth she say of him, He is altogether lovely, Cant. 5.16. Doth he contemplate her Beauty? Cant. 4. so doth she contemplate his Beauty, Cant. 5. Only herein he doth exceed, even as David exceeded Jonathan; yet there is an answerableness of Affection between Christ, and his Seed. By them also (I mean his believing Seed) he liveth, Da mihi filios quod si non, morior ego Gen. 30. motior, 1. è memoria mei plane emorietur et onliterabitur, dum enim parentes post se relinqunt filios in illis quafi adhuc vivere et superesse viden ur, untle vulgo apud Hebraeos j●ctata est sententia cui non sunt liberi perinde est ac si mortuus sit: et Hebraei dicunt qui non habet filios non est aedificatus sed quasi d ssipatus. Paulus Fag. in Ch. Paraphr. in Gen. 30. Psal. 72.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 filiabitur nomen ejus, Ar. Montan. and his Name is continued, and born up in the World unto all Generations; He shall prolong his days, saith I●aiah, 53.10. But how so? He shall see his Seed, and so shall prolong his days: His Name shall continue for ever, saith the Psal. 72.17. But how so? even by the continual filiation of his Seed, and Name. Now if he do yet live in them, and they only do hear up his Name in the World; then no wonder that our Lord and Saviour Christ, doth take so much delight, contentment, and satisfaction in them: surely his delight in them, is beyond all expression; for saith he, Cant. 7.6. How fair, and how pleasant art thou, O Love for delights? Secondly: As for the Issue of Christ, which he traveled for; namely, The Fruits and Effects of his Death, his delight and satisfaction must needs be great in the sight thereof. For, Thereby he sees the good pleasure of God prosper in his hands, Isa. 53.10. He shall see his Seed, and the pleasure of the Lord shall prosper in his Hands: a good man delights to see the work of God prosper in his hands; and the greater the work is, and the more it prospers, the more delight he hath, and contentment; and when doth the Work of God prosper in a man's hands, but when it attaineth the ends, and due effects thereof: Now the work that Christ under took, was the greatest work in the world, and it was God the Father's Work, insomuch as Christ is called his Servant; and saith Christ, Lo, I come to do thy Will: Whenever therefore, he sees the Travel of his Soul in the saving effects thereof, than he sees the good pleasure of the Lord prospering in his hands, and so his heart is at rest. Thereby the reproach is rolled away from his Sufferings, great was the Scandal of the Cross, the greatest scandal that ever was, and the greatest reproach cast upon it that ever was. It was a reproach to a Woman to be barren, but when she brought forth a Child, her reproach was rolled away: So when the Cross, and Sufferings of Christ do bring forth, than the reproach and scandal of the Cross is rolled away; and therefore when Christ doth see the Travel of his Soul in the effects thereof, his heart is at rest, and he is fully satisfied. And thereby also he obtains the ends of his Sufferings; as it is a dis-satisfaction to a man to miss his ends, so it is satisfaction to a man to obtain the end of his Labour. Now the effects of Christ's Travel, are the ends which he aimed at in his Travel; and therefore when he sees the Travel of his Soul in the Effects thereof, he must needs be at rest in his heart, and be fully satisfied. Quest. But how may it appear that Christ shall certainly obtain all those Ends which he traveled for, and aimed at? Answ. 1 This hath been cleared already; yet further thus: The Will of Christ, and the Will of the Father, are one, I and my Father (saith he) are one: they are one in Nature, and therefore there is but one will between them. Finis à Deo destinatus semper attingitur. Now God the Father cannot be frustrated of his Ends, for he is a simple being, and a pure Act, nothing can come between his Executive Power, and his Wil The Soul of Man, is a compounded Being, Dr. Preston, on the Attrib. the simplicity of God. his Faculties differing from his Essence, and his Acts differing from his Faculties, and therefore somthing can come between his Will, and the Execution of it; but the Executive Power, and the Will of God being one, and his Will, and Act being one, nothing can come between his Will, and his Act; and therefore look whatever he wils, he shall certainly obtain, and cannot be frustrated of his Ends. Answ. 2 If you look in●o the Scripture, you shall find that the same things which are the Effects of Christ's Death, were the Ends of his dying, and the same things which were the e●ds ●hat he ai● ed at in his Death, are the effects of his Death: For example, Did he aim at the Remission of our sins by his Death? Matth. 26.28. Remission of sin, is the effect of his D●ath, Ephes. 1.7. Did he aim at the washing, and sanctifying of the Church by his Death? Ephes. 5.25, 26. This cleansing, washing, and sanctifying, as the Effect of his Death, 1 Cor. 6.11. The Ends and Effects of his Death are the same, why so? but to show that he shall certainly obtain all those gracious ends, which he traveled for. Answ. 3 If there be nothing tha● can keep our Lord and Saviour Christ from the obtainment of his Ends, than he must needs see the same. Now the Ends of his Death and Sufferings are many, he did not only die, and suffer, to deliver us from the Wrath to come, and to reconcile us to God; but he di●d and suffered, to bring us to God, and to deliver us from this present evil World, 1 Gal. 4 he died to sanctify, wash, and cleanse those that he died for, Ephes. 5.25 to destroy him that had the power of death, the Devil, Heb. 2. and to redeem us from all Iniquity, Tit. 2.14. Now what can h●nder him from the obtainment of the●e his Ends? Can the Devil? he came to destroy him: Can the World? He came to deliver us from this present evil World: Can our Sin, or Unbelief, hinder him? he came to cleanse us, and wash us, and to redeem us from all Iniquity; why then are not those redeemed from all Iniquity that he died for? Will ye say, because they will not, or because they do not believe? he came to redeem us from those unbelieving won'ts for that Unbeleef; and that won't is a Sin and Iniquity, and he came to redeem us from all, not from some, but from all Iniquity. Surely therefore, if he did die for all particular men, he should redeem them all from all Iniquity, and so from their Unbelief. Object. But when the Apostle saith, that Christ came to redeem us from all Iniquity, by that US, we are to understand Believers only, and not all the particular men in the World. Answ. Very true: But if he came to redeem Believers only from all Iniquity, and not others; then he did not die equally for all men; for he died to redeem some from all Iniquity, and not others: But those that say Christ died for all, say also that he died equally, with equal Intentions of Love and Mercy for all; and if he did die to redeem all particular men from all Iniquity, why are not all particular men redeemed from all Iniquity? Will it yet be said, because they will not? why, that will not, is an Iniquity: Will it be said, Because of their Unbelief? why, that Unbelief is an Iniquity, and a Soul-disease. Now if a Physician come to cure all Diseases, and he doth not cure the most because they have Diseases, is this a good reason why he doth not cure them? You send a Servant to wash, and cleanse a pot from its filthiness, and he returns with it unwashed, unclensed, and he tells you that he did not wash it, because there was filth in it; will you take this for a good reason from him? Surely no. Now Christ came to wash us, and cleanse us from all Iniquities, and will he not do it because of our Iniquity? Surely this can be no reason; and seeing these are the Ends of his Death and Sufferings, there is nothing that can hinder him from the obtainment of them: Therefore he shall certainly see the Travel of his Soul in the obtainment of all those Ends which he suffered for. Delectatio oritur ex adeptione boni convenientis, et cognitione hujusmodi adeptionis. Aquin. Now two things there are, which do give full contentment, and satisfaction to the Soul; The obtainment of ones End, and The knowledge of that obtainment; for though I have obtained my End, yet if I do not know that I have obtained it, I have not satisfaction; but where fruition, and knowledge of that fruition do meet, there is full contentment and satisfaction. Now Christ shall not only obtain his Ends, but he shall know, and set the Travel of his Soul, and therefore he shall have full delight, contentment, and satisfaction therein. And so the main Doctrine is now cleared, in all the three Parts thereof. Use, 1 If Christ shall thus see the Travel of his Soul, Applicat. and be satisfied, then here you may see the Reason why we cannot be satisfied with that Doctrine of Universal Redemption: Quare cum talis fuerit satisfactio Christi, ut ea posita liberum fuerit Deo obtinendae salutis eam conditionem ponere quam vellet, ipse vero Deus posuerit conditionem fidei, sequitur, quandoquidem salva justitia per eam Dei voluntatem fidei ad salutem necessitus ponitur eorum respectum pro quibus Christus satisfecit; eandem justitiam non l●di cum damnantur increduli licet pro ipsorum peccatis sit satisfactum. Corvin. contra Molin. cap. 23. pag. 442. How can we be satisfied with that which is dis-satisfying to the heart of Christ? Now according to that Doctrine, Christ shall see men damned for those very sins, that he hath died, and satisfied for: Corvinus is not ashamed to speak it out, and it, or worse, must needs follow from that Doctrine; for many shall be damned, not only for their Unbelief, and sins against the Gospel, but for their sins against the Law, Rom. 2.12. 2 Cor. 6.9. Either then Christ satisfied for these sins, when he died for them, or not; if not, than it seems that men possibly may have their sins against the Law pardoned, which Christ hath not satisfied for; for the Maintainers of that Doctrine say, That it's possible that all may be saved, and so have their sins pardoned; and if men's sins may be pardoned, which Christ hath not satisfied for, then is the Satisfaction of Christ made void according to the Doctrine of the Socinians: and if Christ did bear, and die, and satisfy for these very sins, which men are damned for, then shall God punish the same sin twice, which even a just man will not do; and then wherein doth our great Gospel Sacrifice of Christ on the Cross, exceed the Sacrifices of the old Testament? for the Apostle tells us, Heb. 10.3. That in those Sacrifices, there was a remembrance again made of sins every year; but here shall be a remembrance again of sins made, not every year, but unto all Eternity: O! how unsatisfying is this to the heart of Christ, that instead of seeing the Travel of his Soul, he shall see those damned that he died for, yea, damned for those sins that he satisfied for? all which must needs follow upon the Doctrine of universal Redemption: According to that Doctrine, Christ may miss the ends of his Death and Sufferings; for he died not only for the Salvation of those whom he died for, but for their Sanctification, Ephes. 5.26. 1 Pet. 1.18. Tit. 2.14. but all the men of the World are not sanctified, cleansed, and redeemed from their vain Conversation, and from all Iniquity. Surely therefore, if he should die for all particular men, he should miss his Ends; yea, according to that Doctrine, Christ may not obtain that which he hath merited and purchased; for he hath not only merited Salvation, but Grace and Holiness for those whom he died for, as hath been proved already; if therefore, he died for every particular man of the World, than all the men of the World must be gracious, and holy, or Christ must never come into his purchase, nor obtain what he hath merited; and can that be satisfying to the heart of Christ? Sciendum est ita Christum Dominum pro peccatis totius generis humani satisfecisse, donaque omnia gratiae, quae illi post lapsum p●imorum parentum conferuntur, infinitaque alia promeruisse, et nihilominus applicationem effectuum suorum meritorum certis quibusdam legibus alligatam reliquerit. Molina, lib. arb. Concord. qu. 23. art. 45. disp 2. Talis ●uit satisfactio Christi ut ea posita liberum fuit Deo obtinendae salutis eam conditionem ponere quam vellet, ipse vero Deus posuit conditionem fidei. Arnol. Corvin. contra Molin●. Cap. 28. p. 442. Impetravit Christus omnibus ●econciliationem et remissionem sed ea conditione. Remonst. Collat. Ha' ●●●s. Art. 2. Licet sati●factio Christi sit praestita ●eatus noster non statim aboletur nisi prius fidei et poenitentiae conditionem impleamus. Conr. Vorsrtius, schol. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ad 54. Object. But our Lord and Saviour Christ did die conditionally, and merited the blessings of the New Covenant conditionally, to be given out upon condition of Faith and Repentance, which are the Condition of the New Covenant; and therefore though men do not obtain all the blessings of the Covenant, yet Christ shall not lose his Ends, nor the thing purchased by his Death; because if men do not perform the Condition, he never did intent they should have the blessing, or the thing purchased. Answ. But did Christ merit Grace and Holiness conditionally? the Question now is: not about Salvation, or Justification; but about our Sanctification. If you speak of our Salvation in remission of Sin, you speak not to the matter in hand; and if you speak of our Sanctification, what Condition can be performed before that? 1. And if Christ did merit, and intent that our Holiness, and Sanctification should be bestowed on us, upon condition of Faith and Repentance; then a man may repent and believe▪ before he be Sanctified, and before he have any true saving Grace and Holiness. 2. No Condition can be performed before Grace and Holiness, but a work of Nature; and hath Christ merited that Grace shall be bestowed upon a work of Nature? the Apostle speaks directly contrary, 2 Tim. 1.9. Who hath saved us, and called us with an holy calling, not according to our Works, but according to his own purpose and Grace. And 3. If Christ's Merits were thus conditional; then the Will of God the Father must be also conditional, for there is a correspondency between the Merits of Christ, and the Will of the Father; the Father wils that to us, which the Son hath merited for us; and as the Son merited, so doth the Father will the bestowing of the blessing: but the Father doth not will our Grace, Holiness, and Sanctification upon condition; for the Maintainers of that Doctrine of Universal Redemption, say, That God's secret Will, and his revealed Will, are one and the same, nothing different; if therefore, God doth will our Sanctification, and Holiness, upon Condition, then, when he commands us to believe, repent, and obey, his Commandment must be Conditional: and when he commands us to forsake our sins, his Command (for that is Gods Will) must be Conditional; and if those Commandments be conditional, than they cannot be resisted, nor his Will resisted, yea, than it will be no sin not to keep God's Commandment; for if his Commandment be to be observed upon Condition, then if I do not perform that Condition, I do not transgress his Commandment; as if you command your Servant to do a thing if he will; if he will not, he doth not transgress your Commandment: Surely therefore, the Will of God, and his Commandments are absolute; such therefore is the Merit of Christ. But Secondly: If Christ's Merits were thus Conditional, relating to the performance of some Condition, as of Faith, Repentance; and Obedience; then Faith, Repentance, and our Obedience, were not merited by the Death of Christ: the contrary hath been proved already; look whatever Christ laid down his life for, that he merited; but he laid down his life to redeem us from our vain Conversation, and from all Iniquity; therefore from Unbelief, hardness of heart, and from all the Disobedience of our Lives, and therefore he merited our Redemption from these. Thirdly: If Christ's merits were thus Conditional, than the Will of God the Father must be pendulous, wavering, uncertain, and undetermined, till it be determined by some act of Man's; for if man do perform the Condition, than he is to give out the blessing, which Christ hath merited; and if man do not perform the Condition, he is not to give it out: When a Man therefore, doth perform the Condition, then is Gods Will determined. But as God is the first Being, the first Agent, and the first Mover; so he is the first Determiner, and his Will cannot be determined by any thing without himself; for as himself is the most perfect Being, than which, nothing can be imagined to be more perfect; so his Will is the most perfect, than which, no will can be imagined to be more perfect; but it is a greater perfection to be determined by itself, than by another; and to determine man's will, is more perfect than to be determined by m●ns wil Bradwardin observes well: A man, a King, Homo, R●x vel alius publico Edicto promulgat, quod qui fecerit tale quid bonum vel malum, recipiet hoc vel illud, mane●que ipse indifferens et indeterminatus in voluntate sua, et per facta subditorum indifferentia ejus, determinatur. Non sic autem Deus, ex se solo, nihil à posterior bus mendicando, semper aeque determinate vult et non vult qua cunque. Bradward. pag. 350. or another, doth declare by public Edict, That he which doth such a good, or evil, shall receive this, or that, and so he remains indifferent, and indetermined in his will, until his indifferency be determined by some Fact of his Subjects: N●n sic autem Deus: but it is not so with God, who of himself only, begging nothing of following things, doth equally, and determinately will, or not will, what he wils, or not wills. Fourthly: If Christ did merit that the Blessings of the Covenant, should thus be bestowed upon Condition, than he did merit that we might merit at the hand of God, at lest ex congruo; Si promissio non requirat ullam conditionem operis, tunc quidem nullum inde orietur meritum ut si Rex egenti alicui promittat in singulos annos certum nummorum numerum sine ulla conditione, debebuntur egenti illi pecuniae Regiae, sed absque ullo merito ejus; at si promissio contineat operis conditionem, orietur inde meritum etiamsi opus illud alioqui non sit per se aequale mercedi; vere enim qui opus illud fecerit, convenire poterit promissorem ac dicere, se meruisse praemium ab illo promissum. for what is Merit? Bellarmin is sufficiently able to tell us what Merit is; and saith he, Promises are of two sorts; either Absolute, or Conditional: Absolute, as suppose a Prince doth promise an hundred pound freely to a poor man upon no Condition, if the Prince give it, the poor man doth not merit at all: But then there is another Promise that is Conditional; as if a man do promise to give another an hundred pound for some work, now says he, though the Condition be short in worth of the hundred pound; yet if he give it upon that Condition, here is truly merit; for (says he) he doth merit ex congruo, cui debetur, unto whom the reward is due out of Grace. But no Protestant, unless tainted with Popery, will say that Christ did merit for us, that we might merit at the hand of God. Fiftly: When our Lord and Saviour Christ died, he laid down his Life as a Ransom, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Now, where do we find in Scripture, that where any Ransom money was paid, there was any other condition of Deliverance, or of the Redemption, besides the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 itself, or the Ransom money? When the Mortgage Land was redeemed, what was the condition of that Redemption, but the paying of the Ransom money, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉? Numb. 18.15, 16. ye read of the Redemption of the Firstborn, and was there any Condition of that Redemption, besides the payment of five Shekels? five Shekels was the Ransom money, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the payment of that alone, was the Condition of that Redemption, and the Privileges of that Redemption, were obtained upon the payment thereof: Now if our Lord and Saviour Christ, did lay down his Life as a Ransom, a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, than all the Privileges of our Redemption, are to be given out upon his payment of this Ransom money: but to make another Condition of our Redemption besides the payment of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Ransom money, is directly contrary unto all those Redemptions in the old Testament, which were Types of this; yea, contrary to the Nature of all Redemptions whatever. Sixtly: If our Lord and Saviour Christ, did merit the Blessings of the Covenant, to be given out Conditionally upon the Faith and Repentance of all those that he died for; then if he died for all the particular men of the World, Ex ore tuo etc. medicus venditat se remedium habere adversus omnes aegritudines, quod aegris etiam omnibus communicare vellet ut ejus beneficio sanentur, interim vero nullo modo significat nisi paucissimis hujusmodi remedium ipsis paratum esse; similiter potens aliquis Princeps pecuniam se parasse dicit redimendis omnibus captivis et liberationem eorum ex animo desiderare, sed quamvis hoc prae se fert tamen certo apud se decrevit sinere ut nulli captivi, paucis quibusdam exceptis, certiores unquam fiant vel intentionis vel praeparationis hujus benignae; An gloriatio hujusmodi medici vel Principis esset justa? nihilo magis consistere potest quod Christus pro omnibus mortuus fuerit respectu voluntatis et intentionis divinae nisi omnibus nota fiat haec tam propensa voluntas. Sic Remonstr. Collat. Hag. art. 2. arg. 5. p. 175. Brand. Neque negatur simpliciter à Propheta, Deum gentibus Verbum suum annunciasse, sed Propheta loquitur comparative, scil. dicit non taliter Deum fecisse omni Nationi quam populo suo Israeli. Corvinus contra Tilen. pag. 99 Falsa omnia et citra modestiam concepta, nam quod tribuitur Jacobo negatur gentibus et tribuitur Jacobo quod Deus annunciavit ipsi verbum suum, ergo hoc negatur gentibus; certe si dixisset non sic annunciasse verbum suum gentibus quemadmodum Jacobo recte collegisset Corvinus; et spiritus sanctus hoc primum triburens Jacobo, quod scil. verbum ipsis curaret annunciari, mox subjicit, non sic secisse gentibus, quae nullum alium sensum induere possunt, quam ut negent verbum gentibus annunciari. Twiss in Corvini defence. armin. contra Tilen. p. 66. this Truth should have been published to them, that they shall have Salvation by Christ, upon condition that they believe in him, and that if they do not, than they shall be damned; but this Gospel, or Truth, was not always published to all the particular men of the World; for says the Apostle concerning the Gospel, Col. 1.26. Even the Mystery which hath been hid from Ages, and from Generations: And saith the Psal. He showeth his Word unto Jacob; his Statutes, and his Judgements unto Israel; he hath not dealt so with any Nation; and as for his Judgements, they have not known them: He doth not say, they have not known them as Israel; but he saith, The Lord hath not dealt so with other Nations; as for his Judgements, they have not known them: neither can it be said that God was ready to have made known this Truth unto all the World, but did not, because of their sin; for than it should have been declared to them that such Truths of the Gospel should be made known to them, if they did not sin: but that hath not been declared to all the particular men of the World; and therefore Christ did not die for all men thus conditionally. Seventhly: If Christ did die and merit thus conditionally for all men; then all the particular men in the world, are under a Covenant of Grace; for those that he died for, are to receive the Blessings of the new covenant upon the performance of the Condition, saith this Objection: But all the particular men of the World are not under the Covenant of Grace; for the Apostle saith of the Ephesians before their Conversion, that they were strangers from the Covenants of Promise, having no hope, and without God in the World, Ephes. 2.12. And God will write his Laws in the hearts of all those that are under the Covenant of Grace, Heb. 8. But all the particular men in the World, shall not have the Laws of God written in their hearts; therefore the Covenant of Grace is not made with them, and therefore Christ hath not merited that the Blessings of the Covenant shall be given out unto all the World upon Conditions. Eightly: If all the Benefits of Christ's Death, and Blessings of the new Covenant, should be given out upon some Condition to be performed by us, as Faith, and Repentance; then our Faith should give us a Right, and Title unto all those Blessings and Benefits: As if I sell a thing upon Condition that a man pay me so much Money, his payment of the Money being the performance of the Condition, gives him a Right, and Title to the thing: Or if I promise to give a man an hundred pound, upon condition that he go of such an Errand for me; if he go, his very going gives him a Right, and Title to the hundred pound, because he performs the Condition. But though Faith be our hand whereby we receive the Benefits of Christ's Death, and Blessings of the Covenant, yet it doth not give us any Right, or Title to them; all our Right, and Title, is in Christ's Blood, his Death, his Satisfaction, and his Obedience, and in that alone. Ninthly: This Objection doth suppose the Covenant of Grace to be Conditional: but the Covenant of Grace, is free, absolute, and without all Conditions to be performed by us. For, The Lord hath delivered it without all such Conditions: We read of the Covenant of Grace in Jer. 31. in Ezek. 36. in Heb. 8. but where do we find any Condition annexed to it? And if God make no Conditions, why should we? Shall I hang my Pad-lock upon God's Door of Mercy? This Covenant, saish the Lord, is as the Covenant which he made with Noah: Did he promise Noah that the World should be drowned no more upon Conditions of our Faith or Obedience? No, but saith the Lord, I will not again curse the ground any more for man's sake, although the Imaginations of man's heart be evil, Gen. 8.21. It may be you will translate the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because; but it comes all to one. In the Covenant of Grace, the Lord saith, He will write his Laws in our hearts, there is Converting mercy promised; and that we shall all know him, there is enlightening Mercy promised: both the Habit, and the Act of Grace promised, and he gives this reason; For I will be merciful to your unrighteousness; and your sin, and iniquity, I will remember no more, Heb. 8.11, 12. Now if forgiving mercy be the reason of sanctifying Mercy, if our forgiveness be the cause of our holiness, than no act of our Grace or Holiness, can be the Condition of our forgiveness, or of the Covenant. The Spirit of God is promised in the Covenant; I will put my Spirit into you, saith God: but Faith and Repentance are not before the In being, or Gift of the Spirit: Surely therefore, all the Blessings of the Covenant, are not given out upon these Conditions. If the Covenant of Grace should be thus Conditional, than the Covenant of Grace should be harder than the Covenant of Works, made with Adam in Paradise; for, than the Condition was to be performed by our common Person, who was strong, and free from all sin; but now we are weak, and full of all sin, and therefore if the performance of the Condition lie upon our hands, the terms of this Covenant will be worse, and harder for us, than the terms of that Covenant of Works; neither can it be said, that if all men have a sufficiency of Grace, and power to believe, that the performance of the Condition of this Covenant, will be easier than of that; for who doth not know that it is an harder thing for one of us sinful Creatures to believe, than for Adam to abstain from eating the forbidden Fruit? But surely the Covenant of Grace, is easier, and sweeter than the Covenant of Works; and therefore the Condition thereof, was performed by Christ our Second Adam, and there is now no Condition of the Covenant to be performed by us: Yet it is our Duty to believe, and repent, and obey, which we are commanded to do by the Gospel; but all our Repentance, Faith, and Obedience, is a Fruit of that Covenant, not the Condition of it: As in case Adam had stood, his Seed should have obeyed; yet their Obedience should not have been the Condition, but the Fruit of the Covenant; and as his Posterity could not have had Life, unless they had obeyed, yet that their Obedience was not the Condition of that Covenant: So though we cannot be justified unless we believe, nor be saved, unless we repent and obey; yet our Repentance, Faith, and Obedience, is not the Condition, but the Fruit of the Covenant: Christ, and Christ alone, our Second Adam, did perform the Condition; as to us, the Covenant of Grace is free, absolute, and without all Conditions. Obj. But all Divines say, That Faith and Repentance, are the Condition of the Covenants. Ans. Not all: not so Luther, Duplices sunt promissiones Dei, legales quae nituntur deorsum in nostris operibus, sicut illae, si feceritis, bona terrae comedetis; aliae sunt promissiones gratiae, sicut Jer 31. scribam legem meam in cordibus eorum; hae promissiones non nituntur deorsumsed simpliciter bonitate et gratia Dei; quid ipse velit facere. Luther in Gen. 4. cap p. 88 Hos. 2. Desponsabo te mihi in perpetuum: sine ulla interjecta vel penitentiae vel fidei conditione absolutissime ait desponsabo te etc. hujusmodi autem absolutissimae promissiones ad solos veros et secundum spiritum Israelitas, i. e. Electos pertinent, ergo haec est perfectissima et absolutissima Evangelica promissio. Zanch. in Hos. 2. v. 21, 22. Statuens Dei gratiam eo luculentiorem hominibus explicatam esse, quod suis non foedus sed Testamentum dederit, quia faedus conditiones mutuas fuisset habiturum, quas si altera pars non prestet, faedus est irritum, Testamentum vero liberalitatis et gratiae citra ullam conditionem instrumentum est; ex quo haeredes instituuntur citra contemplationem ullius officii quod ab ipsis proficisci possit. Junius in Heb. 8. Sic Amesius, Coron. de perseverant. At ubi quaeso sacrarum literarum quoties nostra renovatio sanctificatio, ad paenitentiam revocatio spiritui sancto attribuitur vel levissima mentio fit conditionis. Jer. 31. hoc est faedus etc. etiam omnem voluntatem Dei esse absolutam nullam autem conditionalem demonstravit variis argumentis. Tho. Bradward. de causa Dei, Lib. 2. Twiss. Vindiciae gratiae prefat. Sect. 8. not so Zanchy, not so Junius, not so Dr. Ames, not so some of our own. And those that do say so, say also, That Faith and Repentance are also promised in the Covenant; which comes to the same in Effect, with what I now say: They mean also, That Faith is that Grace whereby we are justified, and that we cannot be saved without Faith and Repentance, which I grant: * The manner of Expressing the forementioned Promises of the new Covenant is absolute, so as God undertaketh to perform them all, I will put my Law into your minds, I will be to them a God, All shall know me; I will be merciful unto their sins: hereby it is manifest that the Privileges of the New Covenant are absolutely promised to be performed on God's part: It is God that justifieth, Rom. 8.33. Sanctification is absolutely promised, Ezek. 36.25. so the parts thereof: Mortification, Rom. 6.14. Vivification, Rom. 8.11. Perseverance, 1 Cor. 1.8. Object. Is also the condition of Faith and Repentance required by the new Covenant? Mark, 1.15. Answ. He that requireth the condition, promiseth also to work it in us. Dr. Gonge, Heb. 8. Naturae legum et conditionum prescriptarum omnino conveniens est ut voluntatas judicis à conditione postulata et prestita moveatur ad praemium. Grevinchovius. but they do not say, that there is any condition in the Will of God, moving, or determining it; but a Condition in the thing willed. But the Remonstrants make a Condition of the Covenant, in reference to the Will of God; which is the thing I deny, and have disproved all this while. I grant there is a Conditional Promise, but then God hath promised that Condition in some other Scripture, which they deny. I grant that we are justified upon our believing, but then God hath promised Faith too, which they deny. I grant a Condition may be rei volitae of the thing willed, but nulla est conditio voluntatis Divinae; there is no condition of the Divine Will, they affirm it. I grant that one benefit of the Death of Christ, doth follow another, and one may be the cause of the other: but our Lord and Saviour Christ, did not die conditionally, nor merit any thing for us conditionally; those that he died for, he merited Grace and Holiness for, to be given out to them without all conditions; and therefore if he died for all men, he must needs lose his Purchase, a thing most unsatisfying to the heart of Christ: yet this is the firstborn of that Doctrine of Universal Redemption. Now therefore, as you desire to stand free from all those Opinions that are unsavoury to the heart of Christ, take heed of that Doctrine of Universal Redemption. Yet further. Use, 2. Secondly: If Christ will certainly see the Travel of his Soul, and be satisfied, then here you may see the reason why we cannot be satisfied with that Opinion of the Saints Apostasy: this also is unsatisfying to the heart of Christ: Can a man be satisfied in seeing, and feeling one of his own Members torn from his Body? Can a man delight in seeing that Leg or Arm, which was once the Member of his Body, burning in the fire? Surely Christ cannot; Christ's Love is not like to ours; Non amat tanquam osurus: Those whom he loves once, he doth love to the end; once in Christ, and for ever in Christ; once loved by Christ, and for ever loved by him: Whom God hath called, them he hath also justified; and whom he hath justified, them he hath also glorified, Rom. 8. This is the Fathers Will (saith Christ, John, 6.39.) that of all that he hath given me, I should lose none; and verse 37. he saith, All that the Father giveth me, shall come unto me: It seems therefore, that there are some whom the Father hath given unto Christ, and that before they believe, their Faith being the Fruit and Consequent of this Gift; therefore there is a particular Election of some, and that Election is not upon a fore-fight of Faith, but a cause thereof. 2. Our Saviour tells us here, That all those that are given him, shall come to him; that is, they shall believe: therefore it is not in our power to resist the Grace of God, with an overcoming resistance: the converting Grace of God, is irresistible. 3. He saith here, That all those that are given him, shall come to him; therefore all his Seed, and Children whom he traveled with, and died for, shall come to him, and believe on him; for those that the Father hath given him, are his Children, Heb. 2.13. But all the men of the World do not come to him; therefore they are not his Seed and Children, therefore he never traveled with them, therefore he did not die for all particular men. 4. Our Saviour tells us here plainly, that when men do come to him, he will lose none of them; but saith he, I will raise them up at the last day, verse 39 And lest any should doubt of this Truth, he speaks yet more plainly; tells us that those who do come, are such as believe on him, and then for more assurance, repeats the Promise, verse 40. saying, This is the Will of him which sent me, That every one that seethe the Son, and I believeth on him, may have everlasting Life, and I will raise him up at the last day. Surely therefore, that Doctrine of the Saints Apostasy, is unsound, yea, all the four Doctrines of the Arminians, are by this one Scripture, plainly refuted; but especially that of the Saints Apostasy: It is a Doctrine not only uncomfortable to the Saints, but unsatisfying to the heart of Christ; For he shall see the Travel of his Soul, and be satisfied: Seeing therefore that he traveled for their Salvation, he shall see their perseverance, and Salvation. Use, 3 But more practically: This Doctrine looks wishly upon both Godly men, and Ungodly. It calls upon those that are ungodly to delight themselves in the Lord, and to satisfy themselves in Christ, in the things of Christ, and in the Seed of Christ: Doth Christ delight in his Seed, and will you hate, despise, and scorn his Seed? Is he satisfied in seeing the Travel of his Soul in the saving effects of his Death, justifying, sanctifying, and comforting the Children of Men? and will you be displeased therewith? Will you be pleased, and satisfied in your sins, and vain Conversation, when Christ is satisfied in the Redemption of Men from their Iniquity, and vain Conversation? The Conversion of a Sinner, is the Fruit of Christ's Travel, wherein he rejoices, and is delighted with a great delight, and doth it grieve you to see a sinner turned from the evil of his ways? Take heed how you walk contrary to Christ; for if you walk contrary to him, he will walk contrary unto you; and either he will rejoice, and be satisfied in your Conversion, or he will be satisfied in your Damnation: and if you do not convert, and turn unto God, how can you think that you are the Seed of Christ, whom he hath traveled with? But, This Doctrine looks wishly also upon the Godly; such as are the visible Seed of Christ, and to you it saith, 1. Why should you not be contented, and satisfied with Christ alone? all his delights are in you, why should not all your delights be in him? Is he satisfied in you? why then should not you be satisfied with him, and with that Condition which he carves for you? Through him the Father is satisfied for your sins, and he is satisfied in your person, why then should not you be satisfied about your Condition? 2. Why should you not labour to convert, and draw others unto Christ? Thereby he sees the Fruit of his Travel, which is his delight; will you not do what you can to advance Christ's delights? And 3. If Christ be satisfied, and delighted in you, why should you not improve his Affection for the good of the Church? King Ahasuerus was taken with, and did delight much in Esther, and she improved his Affection for the good of the Church; have you gotten the heart of Christ, the affections of Christ, and will not you improve them for the good of the Church? surely it is your Duty. And 4. Upon this account, why should you not labour to excel in Virtue? his delights are in his Seed, and they are such, saith the Psalmist, as do excel in Virtue, Psal. 16. Now therefore, that you may in some measure answer the delights of Christ, O labour more and more to excel in Virtue. Quest. What excellent things shall we (that are the visible Seed of Christ) do, that we may answer the delights, contentments, and satisfactions which he doth take in us? Answ. 1 Many: First, in reference to Christ himself, and his Service: It is an excellent thing to have, and bear the same mind to Christ, that he had, and bare unto us: he did neglect his own Glory, to procure our Comfort; so, for us to neglect our own Comfort, to procure his Glory, is excellent; in time of Temptation, to look upon Christ as our Gift; and in time of presumption, to look upon him as our Example; to trust in Christ as if we had no works, and yet to work as if we had no Christ; I mean, for a man to be so obedient to the Commandment, as if he would be saved by the Law; and yet to rest on the Promise, as if he would be saved by Grace; and in all our Service to God in Christ, to walk by a Law without us, and yet by a Law within us; by a Law without us, as our Rule; and by a Law within us, as our Principle. These are excellent things in regard of Christ, and his Service. As for the Ordinances, and means of Grace: It is an excellent thing so to use the public Ordinance, as we may be more fit for private Exercise; and so to use our private Exercise, as we may be the more fit for public Ordinances; to wait upon God in the use of all means, yet not to tie the workings of the Spirit unto any one particular; to observe what that Ordinance is, that is most decried, and despised by the World, and to advance, and honour that; to worship Christ in a Manger. These are excellent things in regard of the Ordinances, and Means of Grace. As for your Graces, Gifts, and Comforts: An excellent thing it is, for a man so to exercise one Grace, as he may be fit for another; so to exercise his Faith, as he may be fit for Repentance; and so to exercise his Repentance, as he may grow up into more Assurance; to make all your Graces, Parents to your Comforts, and your Comforts, Handmaids to your Graces; that your Gifts may beautify your Graces, and your Graces sanctify your Gifts; to be of high Parts, and a low Spirit; to know much, and yet to love, respect, and honour those that know less. These are excellent things in regard of our Gifts, Graces, and Comforts. As for your Condition: It's an excellent thing for a man to be thankful for his present Condition, and yet not to be in love therewith, nor to live thereon: it's ill to murmur in any Condition, it's good to be content in some, but in every Condition to be thankful, is excellent: To fear the Lord in Prosperity, and to love him in Adversity, never to think that my condition is extraordinary; to trust God with my condition by Experience, and yet to trust in God for my condition, over and beyond all experience. These are excellent things in reference to our Condition. As for your Converse, and dealing with men: An excellent thing it is, to use no Company but such as you may receive s●me good from, or communicate some good unto; to take no offence, and to give none, being very unwilling to give offence, and very backward to take it; to rejoice in another's Graces, and to grieve for another's sins; to be a Lamb in ones own Cause, and a Lion in Gods; of a sweet, and meek disposition, yet zealous, and active for God; and in all our deal with men, to deal with God through men; saying, if they curse, or bless, God hath bid them do it; and in case that any man offend you, to be more ready to forgive, than he is to acknowledge his offence; that your forgiveness may rather draw out his acknowledgement, than his acknowledgement draw out your forgiveness: These are excellent things in regard of our converse, or deal with men. As for your Callings, and outward Estates: It is an excellent thing for a man so to use his particular Calling, as he may be fit for his General; and so to use his General, as he may be fit for his particular: To make your Sail fit for your Vessel, that your heart may not be too big for your business, nor your work too big for your heart: But yourself par negotio, being like the Ant, or Pismire, that doth rather abound in Pectore, in the Breast, ubi animus est, where the mind lies, than in Ventre, in the Belly, ubi stercus est, where the dung lies; and if your Estate be great, to account yourself God's Steward, not his Treasurer; and if it be little, to study rather how to give an account of your little, than to increase unto much. These are excellent things in regard of your Callings and Estates. As for your Recreations, and outward Mirths: It is an excellent thing for a man so to be merry, as he may not grieve for his Mirth afterwards; to have your part and share in the Saints break, as well as in their rejoicings; so to rejoice in the Creature, as not to forget the Creator; so to rejoice in the Servant, as not to forget the Master; so to rejoice in your Inn, as not to forget your Home; so to recreate yourself, as you may not take pleasure in your pleasure; but to rise from this Table with an appetite, not with a glut; and to be a bungler at the best Recreation; and to make all your Recreations as so many Engagements to serve God the more freely and cheerfully. These are excellent things in regard of your Mirths and Recreations. As for the Works of God, and his Dispensations: It is an excellent thing for a man to know what Gods Design is, yet to admire where you cannot understand; to praise God for his Judgements, as well as for his Mercies; for his Hell, as well as for his Heaven: and though the vial be poured out upon your Relation, yet to bless God, and at least to be silent; remember Aaron. And in all Gods deal, still to make a good, and candid Interpretation, for that will argue your Love to God, which will argue his Love to you; for that which ends in your Love to him, came from his Love to you. These are excellent things in regard of God's Works, and Dispensations. As for Truth and Error: It's an excellent thing for a man so to mind the Truth of the Times, as he do not neglect the Power of Godliness; and so to mind the Power of Godliness, as he do not neglect the Truth of the Times: an excellent thing for a man so to mind new Truth, as not to lose old Truth; and so to keep the old Truth, as not to neglect new Truths. And in all times to stand free from the Monopoly of an Opinion; for it is the property of an Error, to monopolise the man, and to engross his thoughts, words, and actions: but he that placeth his Religion in one Opinion, hath no Religion in Truth, though his Opinion be true: Good therefore it is, to stand clear, and free from these Monopolies. These are excellent things in regard of Truth and Error. As for your Death: It is an excellent thing for a man to desire to die, and yet be contented to live; to desire Death for the enjoyment of God, and to be contented to live for the Work of God; to give up your days to God as an act of your Faith, which you have received from him as an act of his Love; to say in truth, if my Father have any more work for me to do, I shall live longer; if his work be done, I am willing to go home to my Father, though I ride home behind the worst Servant that he keeps in his House: An excellent thing it is to die standing, or kneeling; to die on that ground where I should live, and to live on that ground where I would die. These are excellent things in regard of Death. Now excellent things do become those that are the Seed, the visible Seed of Christ: Are you therefore, the visible Seed of Christ? then these excellent things do become you: for his delight is in the Saints, and such as excel in Virtue. Now therefore as you do desire to answer unto Christ's delights, O labour more and more to excel in virtue. And thus I have done with this great Argument, Christ in Travel; the greatness of his Travel, his Assurance of Issue, and his delight and satisfaction in the sight thereof. Christ shall certainly see the Travel of his Soul, and be satisfied; and if you do not yet see the issue of his Travel accomplished on your Soul, yet stay, wait, and expect; for saith the Text, He shall see the Travel of his Soul, and be satisfied; and in due time you shall see it too, and be satisfied. Wherefore wait on the Lord, and again I say, Wait on the Lord. FINIS. M R Bridge's New Works: viz. 1. Scripture-Light. 2. Christ in Travel. 3. A Lifting up for the Downcast, etc. THE GOOD MAN'S PEACE. Sermon I. PSALMS, 42.11. Stepney, April, 16. 1648. Why art thou cast down, O my Soul? and why art thou disquieted within me? Hope thou in God, for I will yet praise him, who is the health of my Countenance, and my God. IN these Words, ye read of the sad Discouragements of a gracious Spirit, with those Remedies that he applied and used against them. The Discouragements are expressed in Two Words, under Two Similitudes; Cast-down, Disquieted. As a man is bowed or cast down, under the weight of some heavy burden; so art thou cast down, O my soul, says David. And as the Sea in the time of a storm, is much disquieted; so art thou also disquieted within me, O my Soul. The Remedies that he useth against these Discouragements, are Two: Self-Reprehension, and Self-Admoni ion. First, He doth chide himself for his diffidence and distrust in God. Why art thou cast down, O my soul? and why art thou disquieted within me? He chides, and rebukes himself for it. Secondly, He doth admonish and call upon himself for to wait upon, and hope in God. Hope thou in God. Why? First, Because I shall yet be delivered: For I shall yet praise him. Secondly, Because Salvation belongs unto him alone: He is the health of my Countenance: Or, the Salvation of my Countenance. Thirdly, Because he is in Covenant with me, and I with him; He is my God: The health of my Countenance, and my God. I begin with the former part of this Verse; wherein you may observe these Three things. First, That there is an inward Peace, and Quietude of Soul, which the Saints and People of God, ordinarily are endued with. This is employed. Secondly, It is possible that this Peace may be interrupted, so far, as God's People may be much discouraged, cast down, and disquieted. Thirdly, That the Saints and People of God, have no reason for their Discouragements, what ever their Condition be. Why art thou cast down? and why art thou thus disquieted within me? thou hast no reason for it. The latter of these being the main, is that indeed which I specially aim at: But because the two former will give the better rise unto this last, and they are also profitable for us to consider, I shall take them in their order, and speak only unto the first at this time; which is this: Doct. 1 There is an inward Peace, and Quietude of Soul, which the Saints and People of God ordinarily are endued with. Therefore David says here, Why art thou cast down, and why art thou disquieted within me? It seems then that this was not his ordinary temper, his Pulse did not always beat thus high in this way of Discouragement; but ordinarily he had Peace and quiet within. So that I say, There is an inward peace, and quietness of soul, which the Saints and people of God ordinarily are endued withal. Ordinarily they are arrayed in white, so they are brought in. Rev. 7.13.14. verses, What are these which are arrayed in white robes? (at the 13.) They are such as have washed their robes, and made them White in the blood of the Lamb, verse 14. this book of the Revelation, doth attend much unto the Jewish customs, and among the Jews, they had their Mourning, & their Rejoicing garment; the Mourning garment, was a black garment: and therefore when a man is brought in, in a mourning way, he is brought in, in a black garment as ye find in the next Psal. the 43. & the 2. vers. why go ye in mourning? the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Signifies Black. Why go ye in Black, because of the oppression of the enemy? So that the mourning garment was the Black garment; the Black garment, was the mourning garment. And the white garment, was the Rejoicing g●●ment; therefore Eccles. 9.8. it is said, let thy garments be always white and, let thy head lack no ointment. Upon which accounted the nobles amongst the Hebrews were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 becan● they were clothed with white raiment. Eccles. Martinus de R●a. sing. S. Script. Lib. 2. Cap. 1. 10.17. b●essed art thou, O land, when thy king is the son of nobles, Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ●on of princes, or of those that are in white. I confess this phrase do●h sometimes note the purity and holiness of the person, so Rev. 3.4. Thou hast a few names, even in Sardis, which have not defiled their garments, and they shall walk with me in white, for they are worthy; but ordinarily it notes the joy fullness and comfortableness of our state, so in: Rev. 7. the Saints are brought in, in white, not only because of their purity and cleaneness but because of their rejoicing. I say then ordinarily the Saints and people of God go in white, they have a peace, and a rest within. Great peace, have they that love thy law (says the Psalmist) and nothing shall offend them. Rom. 2.10. But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile. Let him be what he will be, if he be godly, if he work that which is good; Glory, Honour, and Peace, shall be upon him: not only an outward, but an inward peace he shall have. And indeed, how can it be otherwise? For the Saints and people of God, do walk with God, they converse with God, they do acquaint themselves with God. Now if ye look into Job, 22.21. ye shall find, that this acquaintance bringeth rest & peace. Acquaint now thyself with him, and be at peace. The Saints and people of God, are (as I may so speak) of God's special acquaintance, and so they have peace, for they do walk with God, and have communion with him. They have communion with the Father; and he is the God of all consolation; they have communion and fellowship with the Son; and he is the Prince of peace; they have communion and fellowship with the Spirit, and he is the Comforter: they have communion with the Father, and the Son, and the Spirit, in and by the Gospel; and that is the word of peace, the Gospel of peace. How can it therefore be, but that the Saints and people of God ordinarily should have peace within? But to make out this more fully unto you. Consider I pray, How the Father, the Son, and the Holyghost (with whom the Saints and people of God have communion and fellowship) are engaged for their peace. I. The Father is engaged to give peace unto them. He is engaged by his Prerogative, by his Commandment, by his Promise, by Christ's Purchase, and by the Saints Chastisements. He is engaged by his Prerogative. Kings and Princes will stand (ye know) for their Prerogatives. And this is the great Prerogative of God the Father, to give peace, inward peace. I create the fruit of the lips, Isa. 57.19. peace, peace. And he is called, ●he God of peace; the God of Consolation: not the God o● Indignation, not the God of War, but the God of Peace. This is the great Prerogative of God the Father, to give peace unto his people. He is engaged also, by virtue of his Commandment. And therefore if ye look into Isay. 40.1.2. Ye shall find, that he commands the Prophets and Ministers, to preach comfort, Comfort ye, comfort ye my people, saith your God: vers. 1. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned, for she hath received of the Lords hand double for all her sins. Suppose a man's Affliction, or Temptation, be very great or much; he hath commanded us to comfort, and comfort twice; Comfort ye, comfort ye: not once, but twice, Comfort ye, comfort ye my people saith the Lord. But there are divers comforters, that are indeed like Jobs comforters, like Jobs friends, they speak hard words unto poor distressed souls. Well, says he therefore at vers. 2. speak ye comfortably, so ye read it; but in the Hebrew, speak ye to the heart, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speak soft and sweet words, speak to the heart of Jerusalem. O! but my Temptation is so great, that I am not able to hear those that come to comfort me. Mark what follows; Speak ye to the heart of Jerusalem, and cry unto her, lift up thy voice and cry, if a poor soul be distressed, tempted, and cannot hear easily; you that are Ministers, lift up your voice and cry: not only speak to the heart, but cry; lift up your voice and cry unto her. Well, but what are they to speak and cry? There are three things which will comfort a poor distressed soul, and they are here to be spoken. Say, 1. That her warfare is accomplished; Affliction and Temptation is at an end, it shall be no more. 2. That her iniquity is pardoned. Her sin is forgiven fully and freely, 3. That she hath received at the Lords hand double for all her sins, God hath no more against her, no quarrel, no controversy, no further Punishment to inflict upon her, she hath sufficiently born the punishment of her iniquity. thus the Lord hath commanded Ministers for to preach peace, and to preach Comfort; And what God hath commanded us to speak, he hath engaged himself to work. Thus I say, the Father is engaged by virtue of his Commandment. He is engaged also, by virtue of his promise. And therefore if ye look into Psal. 29. ye shall see what the Lord hath promised. vers. 11. The Lord will give strength unto his people: the Lord will bless his people with peace. Here is the promise, the Lord will bless his people with peace. Yea, if ye look into Isa. 26. ye shall find there, that the Lord hath promised to keep the peace of his people for them, vers. 3. Thou wilt keep him in perfect peace whose mind is stayed on thee. So ye read the words, but according to the Hebrew, ●hey ought to be read thus; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou wilt keep peace, peace; twice peace. Thou wilt keep peace, peace, for him whose mind is stayed on thee. So that the Lord is not only engaged to g●ve peace unto his people, but he is by promise also engaged to keep their peace for them Yea, the Lord is engaged by Purchase. Christ hath purchased peace for his people: and what Christ hath purchased for them, God the Father is engaged to give unto them. Read the purchase in Eph. 2.13.14. But now in Christ Jesus, ye who were sometimes afar off, are made nigh by the blood of Christ. For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us. Having abolished in his flesh the enmity, even the law of commandments, for to make in himself of twain, one new man, so making peace. vers. 16. And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby; and came and preached peace unto you that were a far off, and to them that were nigh. So that thus ye see its the purchase of Jesus Christ: this inward peace and quietness of soul, it is Christ's purchase; and what Christ the Son hath purchased, God the Father is engaged to give. Yea, the Father is engaged to give peace unto his people, by all those Chastisements that they do meet withal. And therefore in Isa. 40. (which I named before) The Lord commands us to comfort, and speak comfortably unto his people, upon this account, For she hath received of the Lords hand double for all her sins. Even because a fullness of Chastisement had been upon them. Thus I say, God the Father, by virtue of his Prerogative, by virtue of his Commandment, by virtue of his Promise, by virtue of Christ's Purchase, by virtue of Chastisements that are laid upon his people, is engaged to give peace unto his children. II. But now proceed a little, and ye shall see, That as the Father is engaged, So the Son also is engaged to give peace, inward peace, and quietude of soul unto his Servants. He is engaged by those Qualifications, and endowments that he received from God his Father, for this end and purpose. The spirit of the Lord is upon me (says he) and he hath anointed me; Isa. 61. Why? that I might comfort those that mourn. That is one end. But I pray look into Isa. 50. and consider the 4. verse. The Lord God hath given me the tongue of the learned, that I should know how to speak a word in season to him that is weary: he wakeneth morning by morning, he wakeneth mine ear to hear as the learned. They are plainly the words of Christ, as will appear to you, if you read but the following words, The Lord God hath opened mine ear, and I was not rebellious, neither turned I away the back; I gave my back to the smiters, and my cheeks to them that plucked off the hair: I hide not my face from shame and spitting. So that these are the words of Christ. Well, what do●h Christ say hear? He tells us, that he hath received the tongue of the learned, to comfort those that are distressed and troubled in conscience, for to help poor wearied souls. Why doth he say, the tongue of the learned? The Lord God hath given me the tongue of the learned. All men desire to hear the Learned: and it is the greatest piece of learning in the world, to speak a word in due season by way of comfort to those that are weary; this is the greatest piece of Ministerial learning, and saith Christ, he hath given me the tongue of the learned. Well, but all learned men have not Wisdom to speak in season. Mark what follows. He hath given me the tongue of the learned, that I should know how to speak a word in season to him that is weary. But hath Jesus Christ such skill at this work, in comforting those that are troubled? Yes! He wakeneth morning by morning. As a Master is early up in the morning to teach his Scholars, So hath God the Father been teaching of Christ from all eternity this great skill, morning by morning. He wakeneth morning by morning, he wakeneth mine ear to hear as the learned. This is the piece of learning (says Christ) which I have been learning morning by morning of my Father from eternity and this is that great learning which he had attained unto. So that in regard of this endowment which he hath received from the Father, he is engaged to give peace unto his people, for he hath received the tongue of the learned for this end and purpose, that he might speak a word in season to them that are weary. He is engaged also, by his own Disposition; his sweet, loving, and tender disposition. He is a Lion (indeed) of the Tribe of Judah; but not that roaring Lion, seeking to devour. He is a King (indeed) but he comes meekly, riding upon an Asses Colt. He doth not lift up his voice in the streets. When our Lord and Saviour Christ left the world, he says unto his Disciples, My Peace I give unto you; my Peace I leave with you: Joh. 14.27. not as the world gives Peace, but my Peace I give unto you. And assoon as ever Christ risen from the dead again, and met with his Disciples, what doth he say unto them? When they were all met together, Peace be unto you. Joh. 20.19. As it was his last words when he left them, so it is the first word that now he useth when he seethe ●hem again. But, O Lord, we have sinned greatly since we saw thee. Be it so, yet Peace be unto you. But, O Lord, here is Peter among us, that hath denied thee since thou sawest us. Be it so, I know it very well, yet Peace be unto you. Peace when he went away, and Peace when he came again: this is his Language, and this is his disposition still. Thus he is engaged. Yea, He is engaged by Office to give Peace unto his People. Ye know the Apostle calls him our great Highpriest. It was the work of the High Priest in the Old Testament, to bless the People; and when he did bless the People, What did he say? But, The Lord bless ye, and give ye Peace. Now then, If Jesus Christ be our great Highpriest, and it be the Office of the Highpriest to bless, and to give Peace; then Christ by virtue of his Office also, is engaged to give Peace unto his People. Take all these Three together; Christ the Second Person is engaged: By his Endowments he received from the Father: By his own Disposition: By his Office. And it appears plainly that there is a great engagement upon Jesus Chri●t to give Peace unto his Servants. III. As the Father and the Son are engaged to give Peace, and quietude unto the Saints and People of God: So also the Spirit, the Holy Ghost is engaged to give peace unto them. For (as I may so speak with Reverence) he is, as it were, the great Executor of Jesus Christ When Christ died, he made his Will, and gave a Legacy to his Disciples, My Peace I give unto you: and then he sent the Comforter, the Spirit from Heaven on purpose to beget peace within their souls. Yea, The Holy Ghost is not only this Executor, to see this Will of Christ fulfilled; but he is, as it were, our Advocate. Indeed we have but one Advocate, that is Christ: But I say, we have, as it were, two Advocates; One in Heaven above, and one in our bosom. When a man sins, a godly man sins, Satan accuses him in Heaven: And therefore says John, If any man sin, 1 John, 1.2. we have an Advocate with the Father, Jesus Christ the Righteous. But if a godly man sin, Satan doth also accuse him to himself. And therefore says the Apostle, We have the Spirit within us, making intercession. John, 14.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Et sic translat. Syriac. And says our Saviour Christ, I will send another Comforter: So ye read it; but it is the same word that is translated, Advocate; I will send you another Advocate. Yea, the Spirit of the Lord is our Witness also: For the Spirit shall bear witness with our Spirits, that we are the Children of God. Now when the Spirit bears witness with a man's spirit, that he is ●he child of God, than he hath peace and quiet. So that, if you consider all the●e Engagements; the Father engaged, the Son engaged, the Holy Ghost engaged, for the peace and quiet of God's Children, Must you not needs conclude this Point and Doctrine, and say, Surely, there is an inward peace and quietness of soul, which ordinarily Gods People are endued withal? Object. But our Experience seems to speak the contrary: for ●here are many of Gods own People, that have not Peace and Quiet within them; but are full of Doubts and Fears about their everlasting condition. Answ. The Second Doctrine therefore speaks to that, It is possible this peace may be interrupted. Object. But some never had Peace all their days; O! says one, I have been a long while afflicted, troubled, two, four, six years, and never yet had Peace and quiet within me: Either therefore this Doctrine is not true, or else I am not Godly. Answ. All that may be which you speak of, and yet this Doctrine may be true. General Rules have always some exceptions. Though the Garment that the Saints do ordinarily wear, be white, yet here and there some do go in black, and go so a great while. But that there may be no stumbling concerning this matter, I shall desire you to consider with me, some few Distinctions. First: Ye must know, That there is a Fundamental Peace, which the Saints and People of God have; and there is an Additional Peace. A Fundamental Peace, which does Naturally arise and slow from their Justification: Being justified by Faith, we have Peace with God; Rom. 5. And then there is an Additional Peace, which arises from the sense of their Justification. Possibly a Child of God may for a long time lose the latter, but the former he shall never lose. As a Woman that hath a great Jointure, goes abroad some Journey, and meets with Thiefs, and they take away all the money that she hath about her; but yet (says she) though they have taken away my spending Money, they cannot take away my Jointure, I have not lost my Jointure. So now the Saints sometimes, may lose their spending money, they may lose the peace that arises from the sense of their Justification; but as for the Peace that ariseth and issues from their Justification itself, the first Peace, that they shall never lose. Peace is the Church's Jointure, and that Peace they shall never lose. Secondly: Ye must know, That there is a great difference between Peace, Comfort, and Joy. A man may have Peace that hath no Comfort; a man may have Comfort that hath no Joy: one is beyond the other, one a degree above the other. As now, it may be daylight, and yet the Sun may not shine forth; the Sun may shine forth, and yet not noonday. Possibly a man may have Peace, and yet not much Comfort, only stayed upon God; possibly a man may have Comfort, and yet not much Joy. But now, many a poor soul thinks, because he hath no Joy, therefore he hath no Comfort; and because he hath not much Comfort, therefore no Peace. Labour to know the difference between these. Thirdly: Ye must know, That there is a Peace, which lies in opposition to what one hath been; and a Peace, that is in opposition to what one would be. A godly man, a weak Christian, when he considers what he would be, and what he would have, he hath no rest nor quiet: But now, come unto the same man, and say thus, You remember what a wicked life once you led; ye were a Drunkard, or ye were a Wanton: What say ye? would you be in that condition again? Oh no, saith he then, I would not be in that condition for all the world. Here now the Soul hath Peace in opposition to what it hath been, though it hath not Peace and Quiet in opposition to what it would be. Fourthly: Ye must know, That there is a Secret, Dormant Peace; and there is a wakened and Apparent Peace: Peace in the Seed, and Peace in the Flower. As it is with many a wicked man, for the present he hath great Comfort; but when affliction comes, and the day of death comes, than he hath trouble; trouble in regard of sin; Why? the sin, and guilt was in his heart before, only it lay sleeping there, but now it is risen. So with a Godly man in regard of his Peace: possibly for the present, he may be full of trouble; but when affliction comes, and the hour of death comes, than he hath Peace and Comfort; Why? it was there before, it was at the bottom, only he was not ware of it, he did not know of it. For now, ask such a weak Christian who is thus full of fear for the present (ye see there is a Drunkard, a Swearer, a Wanton) Would you be in his Condition? would you be contented to be in that man's condition? O no, says he, I would not be in such a condition for all the world. And why doth he say so, but because there is a peace and quietude at the bottom, although he be not ware of it? It is true, the Saints grieve, but then, dolent et de dolore gaudent; they rejoice that they can grieve: they are troubled for sin; and they have rest and quiet in this, That they can be troubled for their sin: they have no Peace in their sin; but they have peace in this, that they can have no peace in their sin. For say now unto them, are ye troubled that ye are troubled; you are in some measure grieved for sin; and are ye troubled that ye are grieved? No, will they say, I am glad that I am grieved for sin; and the Lord knows, it is my trouble that I can be grieved no more; I have quiet and peace in that I am troubled. Some have peace in the direct act, and some have peace in the Reflex act, Some have it more at the first hand, and some have it more at the second hand. But consider all these distinctions, and you will find, that there is no godly man, but more or less in some of these respects, he may be said to have peace within. But suppose it be so, What is the issue of this Doctrine? what doth it tend and lead unto? Applic. The issue is thus much. Then behold! what a blessed condition the Saints and people of God are in? Is it not a bl●ssed thing to have peace within; to have quiet, peace, and rest within? If ye have peace within; though ye want peace without, you will be able to hear all your burdens, Pro. 18.14 The spirit of a man will sustain his infirmities. But a wounded spirit who can bear? Some bear Agues and Fevers; some bear Stones, and colics, Racking and Torment; but a wounded spirit who can bear? O but the spirit of a man will sustain his infirmities, if he have peace within; if he be Heart-whole, as they say, if he have peace within then will he be able to bear all his burdens. Ye see into what times we are now fallen; we cannot promise ourselves peace for a day together; suddenly a cloud may arise, in a night, and all our comforts laid in the dark; How good a thing is it then, to have peace within, to have rest and quiet within! If I have peace within, I can relieve myself here against all calamity. What though I have trouble from my friends? yet I have peace within: what though I am thus reproached? yet I have peace within; I am wet indeed, my garment is wet; but I am not wet to the skin, I am dry within, Math. 5.4. I have peace within. Blessed (says our saviour) are those that mourn for they shall be comforted. Are those blessed for the present that shall be comforted? how blessed are those then that are comforted, and that have peace, and quiet already. This Doctrine looks wishly, both upon the ungodly, and upon the Godly. It looked once so wishly upon a great man in Germany, that it was the beginning of his conversion and turning to God: I mean Galeacius Carracciolus. He was a Papist, a profane person; and coming occasionally to hear Peter Martyr preach, he heard this expression or similitude, When ye see men at a distance skipping, leaping and dancing, ye think the men are mad; but when ye draw near to them, and hear what music they have then ye do not wonder; but ye rather wonder at yourselves that ye should wonder at them. So (said Peter Martyr) when ye look upon the Godly at a distance, and see them ●unning after Ordinances, and frequenting the means and rejoicing in the ways of God, you think the people are mad, and ye say they are mad, but if you draw near to a Godly course, and perceive what music these people have within, you say not they are mad, but you rather wonder at yourselves, that you should wonder at them. Hereupon the marquis hearing this similitude, was so strickle ● withal, that he began to look into his condition, and it was the first occasion of his conversion. I say no more. You that are ungodly ye hear what music the Saints have within, peace and quiet within, ordinarily, though here and there, there may be some exception; yet ordinarily, ●hat music they have within; O! who would not be Godly. Object. But this Doctrine also, looks wishly upon you that are Godly. And it calls for your thankfulness, that you should praise the Lord for the peace and quiet that you have. You will praise God for your outward peace, especially if it be a peace after War, especially if the war were a Civil war, and ye have felt the smart of it, than ye will praise God ●or peace. You that are Godly, and have peace, have had a war within, a Civil war within your own bosoms, and ye have felt the smart of trouble of conscience, and now ye have peace; and will ye not be thankful? will ye not prai●e the Lord, that hath given you this peace, and rest. I confess indeed, it is the Duty of all those that have rest, and peace, and quiet within to be very thankful: but there is one thing that hinders my thankfulness, that I cannot praise the Lord for the peace and quiet that I have, and that is; I fear my peace is not right; for there are many that have a counterfeit, and a false peace, and I fear that my peace is such, and therefore I cannot praise the Lord, or be thankful for it. Answ. First, I grant ye, there is a false and counterfeit peace, that wicked men have; even an inward peace. And if ye look into Deut. 29.19. ye may read as much. And it come to pass when he heareth the words of this curse, that he blesseth himself in his heart, saying, I shall have peace, though I walk in the imagination of mine heart, to add drunkenness to thirst. So that a man may be in a most cursed way, adding drunkenness to thirst, and yet he may have peace, and say in his heart, it shall go well with me. Questionless, there is a peace of security; there is a peace and a rest of sleep, as well as of health. A man that is wounded and full of aches and pains, feels them not when he is asleep: but the reason why he doth not feel them, is not because of his health, but because he is asleep. So a man may be freed from the trouble of aches and pains within, because he is asleep, as well as because he is in health. But there is also a peace that is the fruit of the Holyghost; as ye read in Gal. 5. The fruit of the spirit is Love, joy, peace. Questionless, there is a false and a true peace. But shall I say, that all my money is counterfeit, because there is counterfeit gold abroad? But to help a little in this; I will speak something of the difference of true and false peace; and yet very briefly, thus. True saving peace is the child of Grace, and the mother of Grace. There is a peace th●t arises from the apprehension of God's common goodness; which is common peace. And there is a special peace, that arises from the apprehension of God's special favour, and free Grace, true peace is the Daughter of that Grace, yet it is the Parent of inherent Grace, or of Gracious actions, I should rather say the Nurse, Phil. 4.7. for says the Apostle, The peace of God that passes all understanding, keep, or guard your minds and hearts. This saving peace, is a Guard unto all our Graces. As fal●e peace is a guard to our sins; so true peace is a guard unto all our Graces. True saving peace, is such a peace as is wrought by faith. Being justified by faith, we have peace. Rom. 15. The Lord give you peace in believing, (says the Apostle) It comes in a way of Faith: true saving peace, is wrought by faith. False peace, is such as is either born with us and was never interrupted, being the offspring of nature only: or the Emanation of a natural Conscience; or such as is wrought out by time, time working out ones trouble. True saving peace, will live in the sight of sin. False peace doth not endure the light of sin; A Godly man, the more he doth see his sin (unless he be under temptation,) the more peace he hath: a wicked man, the more he doth see his sin, the less peace he hath; and all his peace arises from a not sight of his sin. True saving peace, loves to be examined, is willing to be examined, it loves to be tried. But false peace, cannot endure examination, it flies from the light, it doth not love to be tried. True saving peace, is spoken by God. I will hear what the Lord will say, Psal. 85.8. for he will speak peace; says the Psalmist. When God speaks peace, he speaks it to a soul under or after temptation. When God speaks peace, he speaks it with a strong hand: giving such peace, as no creature in the world is able to give. When God speaks peace, it is a peace beyond all expression; The peace of God that passeth all understanding, it cannot be uttered. Now though a wicked man have peace, and much peace and quiet within, yet God doth not speak it; for it was not spoken to him in or after temptation, it was not spoken by a strong and unresistable hand; it is such a peace, as may be wrought by time, time working off the trouble; or the pleasures and contentments of the world may beget the like; it is not a peace that is beyond all expression, a peace beyond all understanding, but a low peace, which you may easily express. But now as for you that are Godly, that make this Objection, and have this fear and scruple in your hearts; I will here appeal unto your own souls; you know and remember your former trouble; now ye have peace, and ye have rest within, I appeal to you (I say) whether yea or no, when ye were in that trouble, suppose I, or another Minister, or ten others of your own choosing, suppose a hundred should have come to you with one promise after another; had we been able to have spoken comfort to you? O no, if the Lord had not spoken comfort to me, it had not been in the power of all the Ministers in the world, to have spoken comfort unto my soul, but the Lord certainly hath done it. Yet I appeal to you; Are you not willing to have your peace examined? are you not willing to have your peace, your inward peace ●ryed? yes, withal my soul I would have my peace tried: and truly, I could not hope that my peace were right, if I were not willing to have it examined. Well, yet I appeal to you further; And do not you find that you have peace, even then when you do see your sins? and the more you see your sins upon the back of Christ, the more peace you have? yes; And do not you find this, that your peace came in, in a way of Believing? from the sight of Christ? laying hold on the Promise? by the prospect of free Grace? yes, I must needs say so, Had I not had a promise to stay my soul upon; had I not had a view of tree Grace; had I not seen the Lord Jesus, I had never had any peace in my poor soul; but the Lord knows, that thus I attained my peace. Well then, be of good comfort, Man or Woman, I tell thee from the Lord, thy peace and quiet is right. I know what the danger is of sewing pillows under men's Elbows, and speaking peace, where none ought to be spoken: but (I say) if it be thus with thy soul, notwithstanding all thy sins and fears; from the Lord, I say unto thee, thy peace is right; go in peace, and the God of peace tread down Satan under thy feet. Object. But I fear that my peace, my inward peace is not right because it doth not last and continue. Answ. The Second Doctrine answers to that Objection; for the second Doctrine saith, That a Godly man's peace may be interrupted. Object. But one thing yet troubles me, and makes me fear, that my peace and quiet it not good, and that is because I came so lightly and slightly by it, I see how it hath been and it with others of the people of God; some that have been long afflicted and wounded and have lain troubled a great while, and so they have had peace: but as for me it is not so with me, I came lightly, and slightly by my peace and quiet, and therefore I do even fear that the Lord never spoke peace yet unto my soul. Answ. Dost thou say Lightly? how lightly? hast thou stolen thy peace? or have others bought their peace? for you say, others have been much afflicted and troubled, and had a great deal of heart-smart. But I pray tell me, did those who have had all this trouble, did they purchase, or buy their peace at the hand of Christ withal this trouble? or did Christ give them that peace and comfort freely? Buy it! no surely, they did never purchase it, never buy it, but Christ gave it them freely. Why, if Christ gave it them freely after all their troubl●; why may he not give it thee freely after less trouble? I have read, and so have you, in the Gospel, a Parable of two that came into the Vineyard to work; the one in the beginning of the day, who bore the heat of the day; and the other at the latter end of the day: and both had a penny; When they were both paid, he that was there at the beginning of the day, murmurs, saying I have been here all this day, and I have born the heat of the day, and I have but a penny; and the other that came in at the latter end of the day, hath a penny as well as I: the man that had been there working at the beginning and heat of the day, he murmurs; but he that came at the latter end, he did not murmur; nor say, surely, my penny is naught, because I have a penny given me, as well as he that hath born the heat of the day. If any should complain, those that have born the heat of the day, that have been so much troubled should in reason be the persons, but hath the Lord taken you, and given you a penny, the same peace with him who bore the heat of the day; and will you complain and say, surely, my penny is fal●e coin, and my peace naught, because, I have not born and endured so much trouble as another hath? you know, some children are born into the world with more pain than others, some with less pain: should the Child that is born with less pain, say, I am a Bastard, because I was not born with so much pain as the other was? When Christ is form in the souls of men & women, some are regenerate and born again with more pain, some are regenerate and born again with less pain: should he that is born with less pain, say, I am a Bastard, and not a true Son, because there was not so much pain at my first regeneration as such a one had? you know how it was with Zacheus; Christ comes unto his house, and the same day that he came, he said to Zacheus, This day it Salvation come to thy house. He had assurance the first day. But Paul is converted; and he lies troubled, and is three days blind. Should Zacheus now say, Surely, I am not Converted, for I never lay three days blind, nor was so much troubled as Paul was? No surely, no more may you say, that your Peace is false because you have not such abundance of trouble as others have; you are not to make another's Measure, your Rule: God goes several ways with his People, as well in regard of Peace, as in regard of Grace. This therefore I say unto you; Look unto your Peace itself: Have you peace and quietness of soul? Then bless and praise the Lord for that peace of yours: Yea, do not only praise the Lord for your peace and quiet; but praise the Lord that ye came so sweetly by it, in a way of Freegrace; and if for any thing you are to be troubled, it is for this, That you should nickname the Grace of God, and call it little, or false: Christ calls it free, and you call it false. O be humbled for this, and praise the Lord for any measure of quiet and peace that he hath given unto thee. Object. But (will another say) All this doth not come up to my case; for I have no Peace, nor Quiet in my soul to be thankful for: Some there are that have Peace and Quiet indeed, and they (no question) ought to be very thankful for it; but my poor soul hath been long afflicted, troubled, and I never yet had assurance of God's Love in Christ; I have not this Peace and Quiet within: What shall I d●, that I may attain unto it? or what should a poor soul do, to get and attain this Peace and Quiet within? Answ. Ye know what the Psalmist says, I will hear what the Lord will say, for he will speak Peace unto his People, Psal. 85.8. It is not in my power, or in the power of any poor Creature, to speak Peace unto you; but it is the Lord only that must speak Peace unto thy soul; and the Lord speaks Peace in the way of an Ordinance. Quest. But what does the Lord say? what does the Lord speak from his Word in the way of an Ordinance, that I who was never yet settled, may attain unto this inward Peace and Quietude of soul? Answ. 1 First, He wills you to study and consider much the Death, Sufferings, and Fullness of the Satisfaction made by Jesus Christ; Go down into the Grave of Christ; Christ's Blood is the Object of Faith, and Faith brings Peace: Unbelief is a painful sin, and Faith is an easing and quieting Grace. Being justified by Faith, we have Peace, etc. Rom. 5.1. The more you see the free and infinite Love of God, the more will your heart be at rest and quiet within you. And where shall you see the Love of God, but in the Death of Christ? By seeing Christ on the Cross, you see Divine Love in triumph. All true Peace within, arises from sight of Peace made without: Where shall you read of that, but in Christ's Death? And therefore says the Prophet, The Chastisement of our Peace was upon him. In Psal. 41. ye have a Promise made of great Blessing unto him that considereth the Poor, Blessed is he that considereth the poor. Who is this poor? Tarnovius tells us, from the 10. verse, That it is Christ in his Sufferings: for (as he observes) this Psalm, is a Psalm of Christ, verse 9 Yea, mine own familiar friend in whom I trusted, which did eat of my bread, hath lift up his heel against me. They are the words of Christ, and Christ speaks this Psalm; and this poor to be considered, is Christ in his Sufferings: Says he, I will not here debate the truth of this Interpretation; but if true, the Lord promised here a blessing to him that doth wisely consider the Death and Sufferings of Christ: And wherein doth that blessing he and consist? Pauper hic Christus est: et beatos istos predicat qui dolores et cruciatus ipsius quos pro nobis sustinuit, grato et fideli animo recte considerant. Tarnovius in Psalmum 41. The Lord will deliver him in the time of trouble, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: In the evil day, or in the day of evil, saith the Chaldee Paraphrase: In the day of vexation, saith Symmachus. Now the day of Temptation, Doubts, and great Fears, is an evil day, and a day of vexation: This Day will God deliver him from, who doth wisely ponder on the death of Christ: Can we see the heart of Christ, we should doubt no more, and in his death you may see his heart, in his Blood you may see his heart. Ye know what the Prophet Isaiah says, Lord, wilt thou not ordain Peace, who hast wrought all our works for us? And where shall ye find that God hath wrought all our works for us, but in Christ's Grave and Death? Secondly: Ye must not only go unto the Grave of Christ, and study his Death; but you must go unto Christ Himself for Peace, He is the great Peacemaker, hath a Commission to take up all Differences without us, and within us. Ye know his words, The Lord God hath given me the Tongue of the Learned (says he) that I may speak a word in due season to him that is weary. Go then to Christ, and press this engagement, and say, Lord, thou hast therefore received the Tongue of the Learned, that thou mayest speak a word in due season to him that is weary. And O Lord, I am one of those wearied souls; wearied with my Temptations, wearied with inward trouble; now Lord speak a word in due season to this poor, wounded, and wearied soul. Thus go to Christ. Only in your Addresses to Christ; Be sure that ye go in Uprightness. Take heed that you do not desire peace merely for the comfort of it, but as an help unto your Grace: He will give Grace and Glory, and no good thing will he withhold from him that walks uprightly. Good men seek Peace for Grace sake; but wicked men, and Hypocrites, seek Grace for Peace sake. When you do make your Addresses for Peace, be sure you come to Christ in uprightness; and take heed that you do not desire peace only for the Comfort of it, but as an help unto your Grace. 2. And when you go unto Christ for peace, Carry the Promise with you, go in the way of the Promise. 3. Go and wait long on Christ, wait upon him only, and k●ep his way. Some say they do wait on God, but they do not keep his way, they throw up their Duty if they have not comfort presently: but in your addresses to Christ, go and wait long on him; and in case that peace and comfort doth not come presently, lay by that great question a little, Whether you be in Christ or no, whether you be the child of God or no. The great trouble is this, O! I am afraid I am not the child of God, if I did but know that I am the child of God, I should have peace. If peace and comfort therefore do not come presently, lay that question aside a little, and in due time, Christ will answer that question too, only now for the present wait on him, and keep his way. But, because it will be said, should not we be humbled for sin committed? Oportet te saepe agere quod non vis et quod vis oportet relinquere. and is not Humiliation a good means to get peace within? therefore in the Third place. In all your Humiliation, carry Christ along with you. When you go to mourn for sin, begin aloft with Christ: and do not always think to begin below with sin, and so to come up to Christ; but begin aloft with Christ, and so by your Humiliation, fall down upon sin. You say, O! but, I would be first Humbled before I do go to Christ, but I pray tell me, Can ye be Humbled and not see your sin? and where can ye have such a prospect of sin, as in the death of Christ? is there any thing in the world, that can show you the misery, ugliness, and damning nature of sin, as the death of Christ? If you begin with Christ, than you will certainly come down to your sin and be Humbled for it; but if you begin with sin you will not certainly come up to Christ. There is many a poor soul that hath said, I will be first humbled for my sin, and then I will go to Christ; but he hath stuck so long in the legal work that he hath never come at Christ. And if you be humbled before you do come to Christ, you will have no great peace and comfort in your Humiliation: but if you first come to Christ, and then carry Christ along with you to your Humiliation, than you will have much comfort and peace therein, would you therefore be so Humbled as you may have peace thereby; Be sure of this, that you carry Christ with you unto that work, do not begin always with sin to go up to Christ, but rather begin at Christ, and so fall down upon sin. In the Fourth place, labour to Mortify your affections, and to get your will melted into the will of God: As the winds are to the Sea, so are the affections to the soul of man; so long as the Sea is hurried with the wind, it hath no ●est or quiet; and what is the reason that our hearts are no more calmed and quieted, but because we have not yet resigned up our wills to the will of God? 'tis our own will that troubles our peace; Propria voluntas turbat pacem. get but your will Mortified into the will of God, and you'll say, Lord, I would fayn have peace; yet not my will, but thy will be done; I would have peace presently, yet I have no will but thine; therefore Lord when thou wilt, and as thou wilt, not my will, but thine own will be done. Thus do, and you are at rest presently. Fiftly, Dost thou want peace and comfort and quietude of soul? Take heed how you walk with doubting company; take heed how you walk with those that are full of fears and doubtings. As one drunkard doth make another, and one swearer doth beget another, and one opposer of Godliness doth draw on another, and one adulterer doth make another; So one doubting Christian doth make another. You that are weak, and full of doubtings, should go and lean upon those that are strong and have full assurance; and you that have assurance, should give the shoulder to those that are weak, and say, come, and lean upon me, and I will be an help unto you. You know how it is with the Ivy and the Vine; the Ivy leans upon the Oak, and the Vine upon the Posts or the house-side; the Ivy and the Vine, do not lean one upon another; if the Ivy and the Vine, should come and lean one upon another, what twisting would there be; and both would sal to the ground: but the Ivy leans upon the Oak, and the Vine upon the Posts or the house-side. So a weak Christian should go and lean upon a strong Christian: but if one doubter leans upon another doubter, both will fall to the ground. I have read, of a woman that was under great temptations; and meeting with another in the same condition said to her, I am afraid I shall be damned, so am I too, said the other, O but said she again, I do not only fear, but I am sure of it, certainly I shall be damned; I but said the other, yet my condition is worse, for I am damned already. Here was damned, and damned: O! said one, I shall certainly be damned; O! said the other, I am damned already. O! what communion is here; is this to build up one another? Do you therefore want Comfort, and peace? You that are weak, go and lean upon those that are strong, and have full assurance; and you that have assurance, be not unwilling to give forth your shoulder unto those that are weak, and are full of doubtings. And to end al. Dost thou want peace, and inward quietude of soul? Whensoever the Lord than doth but begin to speak the least peace unto thine heart, take heed that you do not refuse it, but rather improve it, and stir up yourselves then in a way of believing; praise God for every smile, and rejoice in the least: If a bowed sixpence (as it were) be sent you from Heaven, lay it up, even every love-token. Peace is a tender thing. Doth the Lord begin to speak peace to any of your souls? now stir up yourselves in a way of believing; and than Christ will give you more. Ye know how it was with Nathaniel: When Nathaniel believed upon what Christ had spoken, says Christ unto him, Believest thou, because I said unto thee, I saw thee under the Figtree? I will show thee greater things; thou shalt see the Angels of God ascending, and descending upon the son of man. So will the Lord Christ say to a poor soul, I have spoken a word unto thee, and I gave thee a little peace, and dost thou believe because of the word I have spoken unto thee? thou shalt see greater things, and I will give thee abundance of peace. Look into Isa. 48. vers. 18. and there you shall find the Lord speaking thus, O that thou hadst harkened to my Commandments, than had thy peace been as a river, and thy righteousness as the waves of the Sea. When the Lord speaks, and calls upon people to believe, if then they do hearken to him, then shall their peace be like a river. And when does the Lord call in a special manner upon people to believe? When he gives out a word, and when he gives them a little peace, than he is calling upon them to believe, now return, and now believe, says the Lord. Ye know how it was with Eliah; when they wanted rain, and had wanted rain for a long time, Eliah sends his servant towards the Sea, to see if he could perceive any rain coming, and Eliah falls down upon his face in prayer, his servant goes, but no sign of rain, he goes again, and no sign of rain; and the seventh time Eliah's servant perceives a cloud, of the bigness of an hand, and he comes down unto his Master, and tells him, he had seen a cloud, the bigness of a man's hand: Whereupon Eliah concludes and says, Come, let us up, I hear the noise of many waters. So say I, you have been upon your face, and have been much discouraged, yet if you have been at prayer, and a little refreshment comes, though it be but the bigness of an hand: yet conclude and say, surely, there is more rain a coming, Come, O my soul, Why art thou cast down? and why art thou disquieted within me? hope in God, and wait on him, I hear abundance of rain a coming. When our Saviour Christ sometimes speaks peace, he doth at the first speak by a small word, and if that be improved, than he speaks more. Ye know how it was with Mary; she was at the Sepulchre, and had been enquiring after her Lord, and says she to the Angels, they have taken away my Lord: and the Angels, talked ●o her and could not comfort her. But at last comes our saviour Christ, and he speaks to her and then she was comforted. But what does he say to her? only one word, Marry, so when a man is in trouble, the Lord comes sometimes and speaks but a word, he takes a promise it may be, and sets on a word thereof upon the soul, and the heart answers Rabboni, my Lord. Doth the Lord therefore speak but one word unto thee, yet stir up thyself in believing and hearken to him, for he will speak yet more fully and plainly, only when he speaks listen, harken diligently unto him and improve what he saith, so shall your peace be as a River and your righteousness as the Ocean. And thus I have done with the first Argument. TRUE PEACE MAY BE INTERRUPTED. Sermon, II. PSALMS, 42.11. Why art thou cast down, O my Soul? Stepney, April, 23. 1648. and why art thou disquieted within me? etc. Doct. 2 IT is possible that the Saints, and People of God, may be much discouraged, and cast down: Though there be an inward Peace and quietness of Soul, which they are ordinarily endued with, yet possibly this Peace may be interrupted, and themselves much discouraged, and cast down. Here are two words in the Text speak as much; Cast-down, Disquieted. And three times in this Psalm, the Psalmist saith, His Soul was cast down within him; yet this David was a man of great Peace and Comfort ordinarily. And as with David; so it was, is, and will be with other Saints. This is so ordinary a case, that ●he Holy Ghost hath provided a standing Psalm, or Prayer, on purpose for such as are in this condi●●on: Psalm, 102. the Title, A Prayer; or Psalm, of the afflicted, when he is overwhelmed, and poureth out his complaint before the Lord. In Psal. 119.25. he saith, My belly cleaves to the dust; and that is low indeed. And vers. 28. My soul melteth for heaviness: I am not only sad, and heavy, but my soul melteth for heaviness. Canticles 5. The Spouse saith, Her heart was gone; or, my soul failed within me. And if we look into Psalm, 143. we find (at the 4. verse.) that the Psalmist saith, My Spirit is overwhelmed, and my heart within me is desolate. What do all these expressions, high, great and many, speak, but this Truth that is now before us? For the more full clearing, and opening of it, I shall labour to show, First, How far it is possible for a good man to be discouraged, or cast down? Secondly, How it doth come to pass that he is so discouraged? Thirdly, How those Discouragements can stand with his Grace and goodness? Fourthly, How they may be healed and cured? Quest. 1 And First. If you ask, How far the Discouragements of the Saints may reach? For (will some say.) I know it is possible that the most gracious, holy man, may be much discouraged, but not with such discouragments as mine are. Answ. 1 I Answer. What are yours? Are you so far disquieted, discouraged, cast down, as to refuse the word, promise, or consolation that is brought unto you? So far may the discouragments of the Saints extend: Psal. 77. vers. 3. I remembered God, and was troubled. He doth not say, I remembered my sin, and was troubled, but God; Yea I was not only troubled, but I did complain, and my spirit was overwhelmed within me. But when the promise came, and mercy came, and comfort came, did he refuse that too? yes vers. 2. my soul refuseth to be comforted. Answ. 2 Secondly, Are you so far discouraged, disquieted, cast down, that your very body feeleth the smart of your discouragements? that you do not only refuse the promise, and all comfort for your soul, but even for your body? Then look into Psal. 102. and see if your case may not be paralleled, vers. 4. My heart is smitten and withered like grass, so that I forget to eat my bread. vers. 5. By reason of the voice ●f my groaning, my bones cleave to my skin. vers. 6. I am like a Pelican of the wilderness, and I am like an Owl of the des●rt. vers. 9 I have eaten ashes like bread, and mingled my drink with weeping. vers. 10. Because of thine indignation and thy wrath: for thou hast lifted me up, and cast me down. vers. 11. My days are like a shadow that declineth: and I am withered like grass. O! but I am not only so far discouraged, as to refuse comfort for soul and body: but my soul refuseth Duty, and casts off Duty too for the present. Answ. 3 Thirdly therefore. It is possible, that a good, and gracious man's discouragments may extend thus far too. You will think it strange that I find an instance for this in that holy man Jeremiah: yet if you look into Jer. 20.7.8. and 9 verses, you find it made good. Indeed (saith he) The word was as fire in my bones, and I could not forbear: But for the time he did resolve to forbear preaching in the name of God, which was his duty, which he had commission to do: for (says he) I will not make mention of him; nor speak any more in his name. This Holy, Gracious man, was under temptation, he was much discouraged, and thereupon he said so. Yet (verse 13.) he saith, Sing to the Lord, praise the Lord: for he hath delivered the soul of the poor from the hand of evil doers. But then mark the next words, Cursed be the day wherein I was born; let not the day wherein my mother bore me, be blessed. Cursed be the man who brought tidings to my Father, saying, A man child is born to thee. What a sudden change was here, even in the best of the Saints, from incouragments, to discouragements. O! but I have not only cursed the day of my birth (as Jeremy) and wished that I had never been born; But I am weary of my life, and have sought after mine own death: and was there ever any Godly, Gracious man, that was thus discouraged, and cast down? Answ. 4 Yes. What think you of Job? I was weary of my life: Job, 10.1. And in the 3. Job, pouring out his complaint in regard of himself he saith, vers. 20. Wherefore is light given to him that is in misery, and life to the bitter in soul? vers. 21. Which long for death, but it cometh not, and dig for it more than for hid treasures. Now ye know, that those which dig for Gold and Silver, dig industriously, and earnestly. Thus it is with me, says Job, I am so afflicted, and distressed; and in such bitterness of soul, that I long for death, and dig for it as for hid treasures. O! what a mighty deep of discouragments, may the Saints, and people of God fall into, and yet be Godly, Gracious. Quest. 2 But why doth God suffer his own people, and dearest children, to be thus discouraged, and their peace to be interrupted? I know (will some say) that all our present joy, and comfort, is but a creature, and so may be eclipsed; and that Satan is near unto the best of God's children, thrusting, and pushing them forward into these discouragments, that they may be like unto himself who is a discouraged Spirit: Answ. Sic verus justitiae Sol nonnunquam oritur & ad nos accedit a liquando rursus a nostro clima●e aberrat utrumque tamen benesicium nostrum est. Frumentum in Terram jactum eget aliquo tempore ut congelatur & induretur aliquo etiam ut molliatur neutrum illi obest. utrumque n●cessarium est unum ut crescat alterum ut Radices agate. Granat. but why will God suffer it to be so? In General: It is for their good, for their good they have, and for their good they do want their Peace and Comfort: The Star which led the wise men to Christ, did not always go before them, but sometimes it appeared, sometimes it was hidden from them; but both appearance and hiding was for their benefit: its first appearance invited them to Christ, and its withdrawance made them more diligent in seeking after him. So when Christ hide himself from his Mother Mary, she sought him the more, and when she found him, she rejoiced the more: but both his absence and his presence, her fear and her comfort, was for her good; for his absence did increase and draw out her desires, and his presence did increase and draw out her joys. When God is absent from us, than we have testimonies of our Love to God (by our desires after him,) and when he is present, than we have testimonies of his Love to us, by the shines of his Countenance; so that whether God shines or not, whether we have comfort or not, both is for our good. Thus in the General, but yet more Particularly. First, Ye know it is God's way and manner to deal with the Children of men, according to their own dispositions, to stoop and condescend unto their infirmities: Therefore says the Prophet Hosea, Hos. 11.4. He draws us with the Cords of a man. Now it is man's disposition to come to God at the second hand: So long as man can find a fullness in any Creature, he comes not to God; but first he sees an emptiness in the Creature, Duty, and Ordinance, and then he says, O what a fullness is in God himself, in Christ himself! 1 Tim. 5.5. The Widow that is desolate, trusteth in God: though a Widow, yet if not desolate (sometimes) she would not trust; and therefore God suffers a desolation to come upon her Widowhood. When David's men took up stones to have stoned him, than (the Text says) He encouraged himself in the Lord his God: 1 Sam. 30.6. So long as man hath encouragement elsewhere, he doth not encourage himself in the Lord his God. This being man's Nature, and God having a design of Love upon his own Children, he suffers a damp and discouragement to pass upon all their Comforts; their Peace to be interrupted, their hearts disquieted, and their souls discouraged, that so they may encourage themselves in God alone. Secondly: This inward Peace and quietness of soul, is so great a Commodity, that God would have the price to be enhanced and raised. Common and ordinary blessings once lost, and found again, are extraordinary: It is a common and ordinary mercy that a man sits in his Shop, and walks up and down in his Trade; but if he be sick a while, lose his health, and not able for five or six weeks to look into his Shop; if then he can get down but one day, O says he, what an extraordinary mercy and blessing is it, that I should go down again: Thus the interruption of an ordinary blessing, does raise it to an extraordinary. So long as a man hath his health and strength, though he be able to travel forty, fifty, threescore miles a day, he is not much affected therewith; but if he be sick a little, and at death's door, and then gins to recover, though he can but put forth his Hand, or stir his Leg, he blesses God, and says, O Friends, I can stir myself in my bed, I can move my Hand, or my Leg; what an extraordinary mercy and blessing is this! So in this caie, So long as a man hath inward Peace and quietness of soul, without interruption, he looks upon it as a common mercy and blessing; but if his Peace be a little interrupted, and his soul buffeted by Satan, and then he recovers his Peace, O says he, what an extraordinary blessing and mercy is this! Now God will sometimes raise the price of this Commodity from an ordinary, to an extraordinary blessing, and therefore he doth suffer his own Children, and dearest Servants to be thus discouraged, and their peace to be interrupted. Thirdly, God is a tender Father, and he would have all the Love of his Children; he would not have his Children to love their Nurse more than himself: Our Joy, and Peace, and Comfort, is but the Nurse of our Graces; now when God sees that his Children fall in love more with the Nurse, than with himself, than he removes the Nurse, and causes their Peace to be suspended and interrupted: he will not have the Nurse to be loved more than himself. Fourthly, Sometimes God doth suffer this cloud to arise upon the Peace and Comforts of his People, Ignorandum non est consolationes spirituales esse infantium ci●um & lac. dulce quo Deus nutrit suos & a mundi voluptatibus avocat ut harum volup●atum inescati dulcedine alias omnes consolationes contemnant & amoris Divini dulcedine capti omnem amorem mundi abjiciant, Deus negat suis consolationes ut siant perfectiores, Granateus. that he may train them up unto more perfection; Comfort is the children's Milk: ye may observe therefore, that the weaker Christian hath sometimes more lively, sensible Comforts, than the stronger Christian hath; Why? but because this inward Joy, and Peace, and Comfort, is that Milk, and sweet Honey whereby they are drawn off from the pleasures and sweetness of the world; and as these Comforts do wean us from the world's comforts, so we have need to be weaned again from these weaners, which God doth sometimes by restraining of them, and so we grow up unto more perfection. Fifthly, Sometimes again, God sees his Children do grow vain, and light, and frothy, and wanton, and secure under their Peace and Comfort, and then he withdraws himself, hides his face, and so they do lose their Comfort. This was the case in Canticles, 5. where the Spouse saith, My soul failed within me, at verse 6. But why? I opened to my beloved, but my beloved had withdrawn himself: And why had he withdrawn himself? He comes and makes a tender of Love and Mercy, verse 2. and she would none, verse 3. I have put off my Coat, how shall I put it on? I have washed my feet, how shall I defile them? that is, I am now laid to sleep; they are words that import security, and upon her security he withdraws himself, and being withdrawn, her soul fails within her. And thus it is many times with the Children of God in their particulars; the Lord sees that they grow secure, vain, frothy, and wanton under their peace and comfort, than he withdraws himself, and their peace faileth. Sixtly, Our Lord and Saviour Christ is a tender Chirurgeon, who hath set all our bones which we ourselves have broken by our sins. You know that a wise and an honest Chirurgeon, though he desire his Patient may be quickly cured, yet if he sees the Plaster doth not lie right, he takes it off again, for it is not laid right saith he: So doth Christ do, he sees that the Comforts of his People sometimes are not right laid, and therefore (saith he) though I desire this poor wounded soul may be quickly cured, yet because this Comfort, this Promise, this Experience doth not lie right, it must be taken off again. Now the Comforts of the Saints are so laid sometimes, as the very laying of them doth breed discomfort. As in the sowing of Seed; it is not enough that the Seed be good, but it must be well sown, else the very sowing thereof may cause weeds: So though Light be sown for the Righteous, yet sometimes it is so sown, as that the very sowing thereof doth breed these weeds of fears, and discouragements, that you may say, and that without Prophecy, Here is a poor soul that ere long will be much discouraged, though for the present full of comfort. Object. But this is hard to say, Can ye foretell a man's Discouragements, even in the time of his Comfort? who is there among all the Saints so comforted, concerning whom you may say, surely this man will be much discouraged again? Answ. 1 First, When a man, a good man doth lay his Spiritual Comfort upon outward Blessings, you may say beforehand, this man's Comfort will never hold, but ere long he will be much disquieted; and this was the reason why the Saints in the time of the old Testament, laboured under so many Discouragements, even because they measured the Love of God so much by these outward blessings. Psal. 143.4. Therefore my Spirit is overwhelmed within me, Why so? Verse 3. Because the enemy prevailed: He measured God's Love too much by these outward things, and therefore when the Enemy broke in upon him, he thought God did not love him, and so he was overwhelmed, thus in regard of all outward blessings. Seest thou therefore a man who raiseth his persuasion of God's Love from the smiles of any Creature; say of such a man beforehand, O this poor soul ere long, will be in the dark, and under some discouragements. Answ. 2 When a man is unthankful for true Peace, and unhumbled for false Peace, he cannot hold his Peace long. Before a man is converted, he hath Peace within; For when the strong man keeps the house, all is at Peace; but it is false Peace: after a man is converted, he hath Peace within, and it is true Peace; God expecteth that a man should be humbled for his former false Peace, and thankful for his present true Peace; Now when God sees one both unhumbled for false Peace, and unthankful for his present true Peace, the Spirit of the Lord is grieved, so it withdraweth, and the soul is comfortless. Answ. 3 When a man doth raise his Comfort only from somewhat that he doth find within himself; from Grace that he doth find within, and not from Grace without; from Christ within, and not from Christ without; then his Comfort will not hold; Perpetuum est quod habet causam perpetuantem, that is perpetual, which hath a perpetuating cause: Grace without is perpetual, Christ's own personal Obedience in the merit of it, is perpetual; but the actings of Grace within us, are not perpetual, or not perpetually obvious to sight, and therefore cannot perpetually comfort. Indeed our Grace within, and obedience, is in some respects a cause of our Peace: First, a Causa sine qua non, a cause without which we can have no Comfort; for a godly man can have no comfort, if he have no obedience. Secondly, A cause which doth, removere prohibens, remove what hinders our Comfort, namely, our sin. Thirdly, A Cause witnessing; for there are three that bear witness, The Spirit, Water, and Blood; Water which is our Sanctification, is one. Fourthly, A Cause confirming; for by our Obedience and Sanctification, our Justification is confirmed, and the sense thereof; so that Obedience is one cause, but not the only cause of our Peace, nor the principal: When therefore you see the streams of a man's Comfort run in this Channel, raising all his comfort only, or principally from his obedience, or acting of Grace within, than you may say, though the stream be now full, stay but a little, and ere long you will see it dried, and this man will be much discouraged. Answ. 4 When a man, a good man doth lay his comfort, rather upon the impression, or come in of the Word, than upon the Word itself. For example, Suppose a man take the Bible, and upon the opening thereof doth pitch on some Promise; for the present he is much refreshed and comforted; or suppose that he doth not open the Bible, nor read the Scripture, but sitting down in a dark condition, some Promise doth come to him which before he thought not of; now at the coming of this Promise, his heart is much raised, warmed, and comforted, insomuch that he concludeth, saying, Now I am a child of God, now I know that God loves me, that I have a share in Christ: either this man raiseth his comfort from the Word itself, or from the come in of the Word; if from the Word itself, how can his comfort die? if up-upon the bare coming in of the Word, how can his Comfort live? For when a Word comes not, than his Comforts fail. We read in Psal. 16. That he shall multiply sorrows that hasteneth after another: your Translation reads it thus, Their sorrows shall be multiplied that hasten after another God; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the word God is not in the Hebrew. The whole Verse are the words of Christ, what saith he, at verse 2. O my soul, thou hast said unto the Lord, thou art my Lord, my Goodness, Holiness, or Righteousness, is not for thee, but for the Saints that are in the Earth, and for the excellent in whom is all my delight: But O Lord our Saviour, what if we do not go to thy Goodness, Holiness, and Righteousness, resting upon that alone? He answereth, Their sorrows shall be multiplied who hasten after another: And is not this to hasten after another, when men rest upon the bare coming in of the Word, or the impressions on the heart that are made thereby? Where do we read in all the Scripture (turn from one end of the Bible to the other) and where do we read that Christ hath appointed any such way of Comfort as this, that a man should raise his Comforts from pitching, or by an opening of the Book? If I pitch upon a Promise to day, and so have comfort, may I not pitch upon a threatening to morrow, and so have no comfort again? Where hath Christ appointed any such way as this, that I should measure God's Love, or cast my everlasting condition by the coming in of a particular word? Indeed God doth sometimes by his Providence, upon the opening of the Bible, cause our eye to fall upon some Promise, which is a Providential Comfort, he doth sometimes send a particular word to stay and bear up ones soul in a particular distress or affliction, but not that I should measure his everlasting Love, or cast my condition by the coming in of every word; this therefore is to hasten after another, and how many sorrows are multiplied upon the hearts of God's People hereby? How many poor souls are there that walk in this way? God our Father sees it, that the Plaster is not right laid, and so he is fain to take it off, but all from a design of Love, to lay it right; and for these reasons God suffers his own People to be much discouraged. Quest. 3 But how can all this stand with Grace? Can a man be thus comforted, and discouraged? discouraged, and then comforted again? thus to and fro in his comfort, yet in Christ, yet gracious, yet holy? Answ. Yes: For though there be much evil in this traversing up and down, Revertere anima mea in requiem tuam, Psal, 116. observemus verbum revertendi quo admonemur, fieri quidem subinde, ut animus piorum optata requie privatur et variis discriminibus inquietetur verum juxta id accidere consolationis quod suo tempore conceditur illis Divinitus ut ad quictem suam revertantur Muscul. in Psal. 116. yet in the Saints there is still a mixture of some Grace withal, some Grace mixed with their discouragements. Take the Saints and people of God, and though they be much discouraged and cast down, yet still they mourn after God, and though they cannot wait so patiently as they would, yet they say in truth, if they did but know that God would come at last, they would wait all their lives, here is Grace; and though they cannot mourn for sins past, for which they are most disquieted, yet they dare not put forth their hand willingly unto any sin present. I have read of one that was so troubled and cast down, that he said and thought, I find so little comfort in my soul, that I would willingly suffer my body to live in burning fire until Christ's coming, so that I might but have the assurance of God's love and favour, and though I am persuaded I shall go to hell, yet my hope is, that my pains here will be mitigated there, in all which trouble (saith my author) nothing in the world could persuade him to do any thing willingly that was displeasing to God; this man was at the last comforted, and then he would often say, the Devil took advantage of my sorrow for evil things, to make me unthankful for good things. But I speak this to show, that the Saints are never so discouraged, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Faeces à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 custodivit quia vina sua vi conservant. but still there is a Grace that is mixed withal, they dare not sin. Yea and though by their very discouragements, they do sin against the Gospel in unbelief, yet by the same discouragements they are kept from their sins against the law, these discouragements being as the lees that do keep the wines. Yea and though they do rest too much upon their righteousness whereby their feet sink into divers sloughs yet it is because they would be the more obedient to God their father, and in the midst of all their discouragement profess in truth, I would give all the world for the presence of God, here is Grace, a mixture of Grace withal, no marvel therefore, that these discouragements may be in a Godly Gracious man. Quest. But is there no evil in this to be thus fluctuating to and fro, comforted and then discouraged, is there no evil in these discouragements? Answ. Much, very much, I shall not enter into the particulars. But how can they improve Christ as they should in this condition? So long as a man's title for his land is in question, he cannot sow his ground, nor build houses; and if you ask him, why do not you sow your ground, and repair your houses? his answer is ready, I dare not lay out much cost, because my title is in question: So here, so long as a man's title to Christ is in question, he cannot improve Christ as he should. If a man be going a journey, and know not his way, he loseth much of his way and of the comfort of it in enquiring after the way, and thinking whether he be right or wrong; when he comes at three or four turn, there he stands whilst he might ride a mile, and when he comes above in the field, and sees a shepherd at a distance from him, he rides up to him to inquire whether he be in his way or not; yea and all the day long he is thinking of his way, whether he be right; whereas if he knew his way, he might have many precious thoughts of God and of the word. So in this case, while a man is doubting and fearing, and knows not whether he be in the way to Heaven or no, how much precious time is lost? thoughts of Christ lost? thankfulness for Mercy lost? of all hearts the scripture saith an unbelieving heart is an evil heart, and when men's hearts are discouraged and cast down, are they not unbelieving? Who would not therefore take heed of these discouragements, and of the interruption of their peace? Quest. 4 But suppose now that I have lost my comforts, times were heretofore when my soul was full of joy, but now I am quite discouraged, what should a poor soul do to recover his peace and comfort again that interrupted peace may be restored? Answ. 1 Some things by way of Question, some things by way of direction. First, Hast thou quite forgot the years of the right hand of the most high? hast thou lost all thy former experiences too? I know that usually when our comforts fail, our former experiences fail, yet not always; for the Psalmist saith here, my soul is cast down, yet at the same time vers. 6. he saith, Therefore I will remember thee from the land of Jordan, and of the Hermonites, from the hill Missar. So Psal. 77 The Psalmist having said at the 7. verse. Will the Lord cast off for ever? and will he be no more? is his mercy clean gone for ever? and doth his promise fail for evermore? hath God forgotten to be Gracious & c? he addeth in the same breath, but I will remember the years of the right hand of the most high. Ye know what the disciples said. Did not our hearts glow within us while he opened the scriptures to us? Luk. 24.32. Beloved! you have no comfort now, well, but you remember at such a time, when you were all alone in your chamber, and no soul was near you, how the Lord came and opened the scriptures, the promise to your soul, wherewith your heart did glow within you. Have you quite forgotten the openings of those scriptures to you? (I speak not of the Glowing, for I suppose they are now gone) but are the scriptures gone that were then opened to you? did not you say in your last trouble and downcast condition, if ever the Lord appear to me again, I will never doubt of his mercy more? And did he not appear unto you and open the promise unto your heart? and have you now forgotten these things? this is your infirmity, why should you not remember the days, and times, and works, and experiences of the right hand of the most high? Answ. 2 Secondly, Do you not use the means for the restoring of your comforts in such a manner, as thereby you do lose them more? A man may have great desire after some preferment, and place, which many ride for, but one is so hasty that he rides over hedge and ditch, and thereby falls, and hurts himself, so others get before him, and by his too much haste, he doth lose his place. Thus it is sometimes with good people, they make so much haste to their comfort, that they lose it by their haste, they would have it sooner, if they went on in an ordinary way of waiting on God without such posting haste, but they must have it to day, O! let me know my interest in Christ to day (saith one) or else I am undone for ever. Thus by stinting, and limiting God to a time, they tempt the holy one, and so are more distant from their comfort; the more the child cries, and is froward under the rod, the longer is the rod continued. Some seek comfort in a way of reason, and think to reason out their temptation, and to reason in their comfort, but as one saith well; dispute not with God lest you be confounded, dispute not with Satan lest you be deceived. Some again tyre themselves in duty, neglecting of their calling; the truth is, prayer is a friend to comfort and more than ordinary time is to be used in prayer for those that are troubled in conscience, but when men under temptations, and without comforts throw up their callings, thinking that nothing is to be done but prayer, by throwing aside their calling, they lay themselves open to more temptations of Satan, they do so tyre out their natural spirits in duty, that they are flat and dead in duty, so their temptations are the more increased, and their comforts more distanced. Wherefore consider, if you would have comfort restored again, whether you do not use the means of comfort in such a manner, as to set you at a further distance from it. Answ. 3 Thirdly, Whether have you not strained, and reached for some outward comfort so far, as to lose your inward comfort? I read of Francis Spira, that when he was in horror of conscience, he could not with peace and quietness behold his wife and children, for, to get an estate for them he denied the truth, and therefore when they came before him in his trouble, he cried out in much horror, How terrible is the sight of these to me! they had been comforts to him before, yet now he could not away with the sight of them, O! thought he, for your sakes, and for your provision, I have denied the truth and yielded to these superstitions, and therefore says he, How terrible is the sight of these unto me? What peace or comfort had Judas in the sight of his thirty pence? look what outward comfort a man strains his conscience for, that will be death unto him to behold. We read of David that when his men had ventured for the waters of Bethlehem, he would not drink of it, but poured it out before the Lord, for (saith he) why should I drink the blood of these men? he did not sin in desiring of it, nor did he command his men for to venture through the enemy's quarters, for those Hebrew words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quis dabit who will give me? are but words of wishing, who will give me to drink of the waters of Bethlehem that is, O! that I had the waters of Bethlehem: according to the hebrew language, but though he sinned not in his desires, yet when he had the waters he poured them forth before the Lord, and said, God forbidden that I should drink the blood of these men; and will you drink the blood of your own conscience? Time was heretofore when you had peace and comfort, and by straining and stretching your conscience for your outward comfort; now you have lost your inward, will you not then take that outward comfort, and pour it forth before the Lord? and say, God forbidden that I should drink the blood of mine own peace and comfort, how can any of you have peace, while those stolen, and unrestored goods lie by you? Quest. But alas! all my comforts do lie prostrate at the feet of my fears, that now I have no peace at all, What shall I do that my peace and comfort may be restored? Answ. 1 By way of direction Three things. First, Look what you would do if you were to be justified, and do the same now: if I were to be justified, (having a sight of my own sin & nature) I would through Grace, come to the righteousness of Jesus Christ, and leave the weight of my poor, guilty soul upon it; which act of faith would justify me, and give me peace; for being justified by faith, saith the Apostle, we have peace with God. And as faith doth justify and give peace at the first, so the renewing of this act of faith doth renew our peace, and what is my justifying faith, but in time of temptation to leave myself and condition upon Christ alone, saying, whether Godly or ungodly, whether in Christ or not in Christ, now I do not dispute, but leave myself upon Christ alone, this do again, and this will bring peace again. Answ. 2 Secondly, You have now lost your comforts, and the shinings of God's face: either God hath withdrawn himself for your sin, or not, if not for your sin, he will return again, and that quickly too; if for your sin, labour more and more for to find it out, and to be humbled for it. I know you will say, O! but now in this condition I cannot be humbled. But withal remember, that in this condition, that goes for humbling which doth not before, and God will take that for humiliation now, which he would not take before. Psal. 32. saith David, I said I will confess my transgression unto the Lord, and thou forgavest the iniquity of my sin. Dixit non fecit, saith Austin, he said he would do it, but did not do it fully, yet thou forgavest the iniquity of my sin, God took his humiliation although it was very low. Why? vers. 3.4. we find him under temptation, and in much discouragement, for (saith he) My bones waxed old with my roaring all the day long, day and night thy hand was heavy upon me: my moisture is turned into the drought of Summer, yet how ready was God to receive an acknowledgement, and a little humiliation from him, at this time. O! But what is all this to us? this was David's case. Nay saith David, this is not my case alone, for vers. 6. For this shall every one that is Godly, pray unto thee, in a time when thou mayest be found: God will receive a little when you are much discouraged. Either therefore God hath withdrawn for your sin, or not, if not, wait but a while, he will return again; if for your sin, labour more and more to be humbled for it, for he will receive that measure of humiliation now, which he will not do at another time. Answ. 3 Thirdly, Are all your comforts gone, and would you have them fain restored? Then read and read the scripture much; if you cannot read yourself, get some others for to read them to you. When a man's mind is empty, as in temptation and want of comfort, it is empty of Christ, and full of fear, than it doth grind itself, as a quern or mil when empty of corn, one stone grinds another: the more full a man's mind is, the more free from temptations and fears, now scripture matter is the most filling matter, the more ye see Christ walking in the sweet shades of divine love toward poor sinners, the sooner will your faith revive, and your comforts be restored; and where can you see Jesus Christ walking, and taking his turns with poor sinners under the shades of divine love, but in the scriptures? stand there a while, and you shall see him, and your heart will say, and why not one turn of love with me, O! my Saviour? Study, read, and read much the scriptures. Object. But if I do read the scriptures, and read them much, I shall then meet with some promise, possibly many, and now I cannot apply them being thus discouraged as I am, I shall see the promises indeed, and say, there is such and such an old friend of mine, but it is now mine enemy, the promise will not own me, and I cannot apply it, and so it will do me no good. Answ. Ye cannot tell what the promise will do till you come to apply it; the promise never gives down its power and strength till it be applied, it doth then work when it is put to work, and not before. When Moses saw his rod turned into a Serpent, he was afraid of it, and fled from it, but when he put forth his hand and took it by the tail, it was a rod in his hand again, as it was before; it may be you look upon such and such a promise at a distance, and you say O! there's my enemy, now it will not help me, it will sting me, it will undo me, but put forth your hand again to it, and it will become a promise, a rod in your hand, as comfortable as ever it was before. And doth not the promise come to you? go you to it. Sometimes the promise doth come to us, sometimes we go to it, when the promise doth come to you, you have joy, when you go to it, you have peace, and this peace may last longer than the other joy, but remember this as an everlasting rule, That, your very relying upon the promise doth make it yours. Object. But if I do read the scriptures much in this condition of my discouragement, I shall not only meet with the promise, but with a threatening, and that will discourage me more. Answ. Not so, for i● a threatening make way to the promise, and doth therefore come forth to meet you, that it may lead you to the promise, have you any hurt thereby? now as the law was a Schoolmaster to bring to Christ, so sometimes the threatening is a Schoolmaster to bring you to the Promise. Yea, and God doth therefore sometimes send the threatening, that it may lead you to the promise. You know how God appeared to Elijah, first in a wind that did shake the Mountains and Rocks, but God was not there, then in an Earthquake, but God was not there, then in a fire, but God was not there, then in a still voice, and there was God. So when God appears to a soul, sometimes he doth first send a threatening, and shakes the Rocks, and Mountains, and hard hearts, and his converting Grace may not be there, but there is a still voice behind, the voice of the promise, God is there, and all this shaking of the threatening, is but to make way unto the still voice of the promise that is behind. Object. O! but if I should read the scriptures much in this condition, I should meet with many other things which concern not me, there are many histories in the scripture which suits not with my condition, and so I should get no good or comfort. Answ. Say not so, Christ cures, per modum divertentiae, by way of divertency, as you do those that are grieved. If a friend have lost a husband, or wife, or child, you do not speak of the lost person, and say O! what a sweet friend, or husband, or wife, or child you have lost; but you speak of something else, and then afterwards you are able to speak of the person lost, but first you divert his mind from the matter of his grief, and so you do cure his grief. Thus doth Christ also when he cures a poor, wounded, grieved soul, he doth not always speak to the subject matter of grief in hand, but leads the heart sometimes into the consideration of other truths, and then afterwards doth speak unto the matter that is now concerning, he cures by way of divertency. Study therefore, O! study the scriptures much, for thus the Lord will pour wine and oil into your bleeding wounds, and in due time you will say, as David did, In the multitude of my thoughts, Psal. 94.19 Quest. O Lord, thy comforts have comforted my soul. But suppose the Lord do restore to me the joy of my Salvation, that the bones which I have broken may rejoice, suppose there be a return of peace and joy, what shall I do then? Answ. I shall not need to tell you what then, you will tell me what then, for you will say, O! now I must be thankful, now I must believe, now I will never doubt of mercy and of grace again. Only take these few words of advice. First, Be sure that you understand your comforts rightly, be not mistaken in them, labour to distil and refine your comforts. As there was a mixed company came out of Egypt, which set the Israelites a murmuring: so there is a mixed company that comes with your comforts. Every creature is born into the world with some filth; when you have comfort, labour to find out and separate the dross and filth, put away that mixed company: Rose leaves keep not long in the leaf, distilled comforts keep the longest. Secondly, If you would be rid of Satan from coming into your quarters, fall you upon his; the way to keep the enemy out of our country, is to fall into his: so deal with Satan, do him all the mischief you can, be not barely offensive, up and be doing against him. Thirdly If you would keep your comforts, put them all into the hand of Christ to be kept for you, a child that knows not how to keep his money, if he get a penny from any friend, he brings it to his father or mother, and saith, mother pray keep this penny for me. You have experience that you cannot keep your own comforts, you will lose and spend them quickly. As Jesus Christ is the Lord Treasurer of all our Graces, so he is the Lord keeper of all our comforts, and therefore when God is pleased to give in any comfort to you, go to Jesus Christ, and say, Lord keep my comforts for me, keep my evidences for me, keep my assurance for me, ye must not only depend upon Christ for Graces, but for comforts, and aswel for the keeping, as for the getting of them. Fourthly, As you have any spiritual comfort from Christ, spend all for Christ, for though in temporal things, the way to have little, is to spend much; yet in spiritual things, the more you spend, the more you have: and therefore whatsoever comfort you have, spend it with the Saints. Do as Moses did, when Moses was in Pharoahs' Court, and in great preferment, standing in the presence of the King, he went out to visit his brethren, and to comfort them under their burdens, I will see (saith he) how it fares with my brethren, under their Burdens. So do you also, hath the Lord spoken peace and comfort to your soul? and do you now stand in the presence of the King of Kings, having his face shining on you, with your comforts all restored unto you? now then go out unto your brethren, and inquire who they are that labour under any burden, and with the same comfort wherewith you have been comforted yourselves, comfort others, knowing this for certain, that the more you spend, the more you shall have, and the longer you shall keep your comforts, yea, and this Christ expects, that what comforts we have from him, we should spend for him. And thus I have also done with the Second Argument. SAINTS Should not be DISCOURAGED, Whatever their Condition be. Sermon, III. PSALMS, 42.11. Why art thou cast down, O my Soul? Stepney, April. 30. 1648. and why art thou disquieted within me? etc. HAving spoken of the two first Doctrines, the third followeth, which is this. The Saints and people of God, have no Doct. 3 true reason for their discouragements, whatever their condition be. David had as much cause and reason for his discouragements here as any other, for he did want ordinances, yea he was kept from the ordinances, therefore saith he, vers. 1.2. As the heart panteth after the water brooks, so panteth my soul after thee, O God, my soul thirsteth for God, for the living God, when shall I come and appear before God? yea after he had known the sweetness of them he was deprived of them, vers. 4. For I had gone with the multitude, I went with them to the house of God. And in this condition he had many enemies, he was in the state of affliction and persecution, his enemies reproached him, they reproached him in the matter of his God, and that daily, vers. 3. and 10. While they continually say unto me, where is thy God? As a sword in my bones mine enemies reproach me, while they say daily unto me, where is thy God? And he was now under great desertions: though the enemies did reproach him in the matter of his God, yet if God had been present with him, he had been well enough, but they said, where is now thy God? and his own heart said so too, that God had left and forsaken him, (which was his failing) vers. 9 I will say unto God my rock, why hast thou forsaken me? yet for all this he saith, why art thou cast down, O my soul? As if he should say, Thine enemies do not only reproach thee in the matter of thy God, but thine own heart, thou art now kept from those precious ordinances which once thou didst enjoy, yet why shouldst thou be disquieted, or cast down? there is no reason for it. So that the words speak plainly this truth, A Godly, Gracious man hath no true scripture-reason for his discouragements whatever his condition be. It was a sad condition that the prophet Habakkuk did present unto himself, yet saith he, Chap. 3. I will rejoice in the Lord, I will joy in the God of my Salvation. vers. 18. But O thou servant of God, thou art now under a threatening, and not under a promise, which makes thy very belly to tremble, and wilt thou, canst thou now rejoice? yes saith he, vers. 16. When I heard, my belly trembled, my lips quivered at the voice, rottenness entered into my bones, yet will I rejoice in the Lord etc. But it may be thou thinkest this threatening will never be fulfilled. Yes saith he, vers. the 17. Although the figtree shall not blossom, neither shall fruit be in the vines, the labour of the Olive shall fail, and the field shall yield no meat, the flock shall be cut off from the fold, and there shall be no meat in the stalls, yet will I rejoice in the Lord etc. But a man may rejoice though he have no wine to drink, or olive to eat, because these are but creatures which are for our refreshment; but wilt thou rejoice (O Prophet) if thou wantest thy daily bread, and such creatures as are for our daily nourishment? Yes (saith he) Although the field shall yield no meat, and the flock shall be cut off from the fold, and there be no herd in the stall, yet will I rejoice in the Lord. So that whatever a Godly man's condition be, he may rejoice, and there is no true reason for his discouragement. Indeed, there is no sin so unreasonable, but the sinner thinks he hath reason for it, and so the Saints and people of God may think, that they have reason for their discouragements, hence it is that they have so many why's and wherefores, Why hast thou forsaken me? why go I mourning? Yea, they may not only seem to have some reason, but in a way of nature, they have reason for their discouragements: and therefore saith David, When I saw the prosperity of the wicked, Psal. 73. I said, I have cleansed my hands in vain, till I went into the house of the Lord. So that, so long as he was in the house of nature, and natural reason, he did see reason for his discouragement. Yea, not only so, but take things asunder, and consider things by pieces, one from another, abstracting the means from the end, and so the Saints may have a true and real reason for their discouragements, for every affliction is Grievous. If the husbandman look only upon the breaking up of his ground, without respect to the harvest, he may well be discouraged, but take both together, and so he will not: thus if the Saints consider their break apart from their harvest, they may see cause for their discouragements: but if they do consider their breaking up, and their harvest together, the means and the end together, I say take altogether, and then, whatever their condition be, they have no reason to be cast down, or be disquieted. Quest. What is there in or for the Saints, that may be a sufficient bulwark against all discouragements? Answ. 1 A Godly, Gracious man, hath propriety and interest in God himself. Some special men and women there are in the world, whom the great God of heaven and earth doth make over himself unto, and they that have him for their God and portion, have no reason to be disquieted whatever their condition be: thus it is with the Saints, and therefore the Psalmist doth not barely say, that he would rejoice, but that God was his exceeding joy: Psal. 43. Satan may darken this light and joy for a time, but he can never put it out, all the Saints and people of God are possessed of this. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Justin Marr. 2. Apol. It's written of Antoninus the Emperor, one of the persecutors in the Primitive times, that being environed, and compassed about by his enemies, (whereby he and all his army in the field were like to be lost for water) he commanded the Christians of his army to pray for rain; Whereby present relief came to him, his army was preserved, and his enemies destroyed; whereupon he wrote a letter to the Roman Senate in favour of the Christians, and gave this commendation of them in it, that they were a people which were, Deo contenti, content with God, quem circumferunt secum in pectore, whom they did always carry about with them in their bosom: yea saith he, in that same letter, It is very credible, that although we think them wicked men, Deum pro munimento habere in conscientia, that they have God in their conscience for their bulwark. Thus a Heathen, thus an Enemy, thus he who was once a Persecutor confessed, and shall not we say as much? O! but say some, tolle meum et tolle Deum, take away that word My, and take away the comfort of that word God; no God to me unless he be my God, and there are many of God's people that cannot say, God is my God, for they do want Assurance; and therefore how can they have comfort in this? Yes, If my very resting on God doth make him mine, I may have comfort in him too, now the Saints and people of God may always, and do rest on God, and though Satan saith by way of temptation, you have not believed, you have not rested on God, yet they may say, O! but now I do rest on God, and so may always have comfort in their propriety and interest in God. Answ. 2 God doth always know them, and their conditions. I know thy works, Revel. 2.9.10. and thy tribulation, and thy poverty, saith Christ to the Church of Smyrna: and this Christ speaks as a relieving comfort to that Church in a sad condition; for saith Christ, Satan shall cast some of you into prison ten days. Yet be of good comfort Smyrna; I know thee and thy tribulation, and poverty; whatever thy condition be, I do know thee in it: and it seems this is a general cordial, for it's given unto all the Churches, I know thy works, O Ephesus, Smyrna, Pergamus, Thyatira, Sardis, and Phyladelphia: it is spoken as a terror indeed to Laodicea, for that which is most comfortable to the good, is most terrible to the wicked, as the presence of God, the omniscience of God etc. But to the Godly this is a great comfort; whatever my condition be, yet God my Father knows it, and doth know me in it. Answ. 3 God would not have his people be discouraged, and if God their Father, and Jesus Christ their Saviour would not have them discouraged, then there is no true reason for their discouragements: now God and Christ would not have his people to be cast down, or disquieted, whatever their condition be. John. 14. vers. 1. Let not your heart be troubled, saith our Saviour to his disciples. As if he should say, I am now to die, to leave you all, to go to my Father; and when I am gone, you will meet with many troubles, but I would not have you discouraged, Let not your heart be troubled, But now if thou diest, we shall then lose thy presence, and what greater trouble or affliction can there be, than the loss of thy presence? Well (saith Christ) yet I would not have you troubled at heart, Let not your heart be troubled. But if we lose thee, O Lord, we shall lose all the ordinances, and those many sweet opportunities of receiving good for our souls which we have enjoyed by thy presence. Be it so, saith our saviour, yet I would not have you troubled at the heart, Let not your heart be troubled. But Lord, if we lose thee, we shall be as sheep scattered, some will deny thee, all will forsake thee, and when the shepherd is smitten, we as sheep shall be all dispersed, and fall into sad temptations, afflictions and desertions. Well, saith he, however it be, yet I would not have you troubled at the heart, let not your heart be troubled however, this is Christ's mind, will, and pleasure concerning his disciples. And if you say, how may it appear that God the father would have his people to be of the same mind and disposition never to be discouraged? It appears plainly, because God hath provided promises of comfort, succour, and relief, suitable to all conditions: I dare boldly challenge all men, to show me any one condition, which God hath not provided a promise of comfort, mercy, and succour suitable unto it. Yea, and if you look upon the promises, and mark them well, you shall find they are so laid, worded, and moulded, as that all discouraging objections may be fully answered, and taken off as the rise. For example, suppose the Church of God be under pierce ution of enemies, Isa. 54.17. No weapon that is form a●●●i ●h●e shall prosper. But you will say, our enemies, O Lord, are ●any, they rise up against us, and gather into bodies, and con●●●●rate against thy servants. vers. 15. he takes off that thus, b●●●d they shall surely rather together, but not by me, whosoever shall gather together against thee shall fall for thy sake. But, O Lord, they have go ten instruments of death, and the whole power o● the Militia and Ammunition into their hands. Be it so, saith the Lord, vers. 16. Behold I have created the Smith that bloweth the coals in the fire, and tha● bringeth forth an instrument for his work, and I have created the waster to destroy: no weapon that is form against thee shall prosper. But, O Lord, they have got authority on their side, and they rise against us in judgement: Mark then what follows, vers. 17. And every tongue that shall rise against thee in judgement, thou shalt condemn. But this is a promise made unto the Jewish Church only, and not to us. Not so, this is the heritage of the servants of the Lord, vers. 17. So that if you be the Servants of the Lord, this promise tells you it is made to you. But we are in an unbelieving condition, and are not able to lay hold on this promise. Well, but saith this promise, this is the heritage or the servants of the Lord: Children shall have their inheritance, though for the present they are not able to sue for it, it falls up●n them in course. O! but we may sin against the Lord, & cut ourselves off from this promise, & this inheritance, Mark then what follows, and their righteousness is of me, saith the Lord, not only this promise is of me, but the righteousness, whereby they shall believe, and lay hold on it, and walk under it, is of me, saith the Lord. O! how Graciously is this promise laid, whereby all unbelieving objections may be taken off: so it is in all the promises, do but observe and mark them, they are so moulded, ordered, worded, as that every word of the promise doth hold forth a distinct answer unto your objections. Now if God have so laid his promises, that all unbelieving objections may be taken off as they rise, what doth this argue, but that God our Father would not have his people discouraged, whatever their condition be? therefore they have no reason for it. Answ. 4 There is no matter of discouragement, which the Saints do, or can meet withal, but there is a greater encouragement bound up therewith, or comes along with it: God doth never more Graciously appear to his people, than when there is the greatest matter for their discouragement. John lay some years in the bosom of Jesus Christ, whilst Christ lived, but, than he had not the revelation given him; Christ dies, John is afflicted, persecuted, driven into the Isle of Patmos, there an exile, and there Christ appears to him, and gives him that blessed book of comfort, the book of the revelation. We read of Jacob, that at one time especially he did so see the Lord, that he called the name of the place, Peniel, for I have seen the Lord, Gen. 32.30. saith he, and when was that? but when Churlish Laban, was on one side of him, and his rough brother Esau, coming out against him in an hostile way on the other side. Once he had a vision of a Ladder, the top whereof was in heaven, and the foot on earth, Angels ascending and descending upon it; which in John, 1. Chap. Christ interprets to be himself. You shall see the Angels ascending and descending upon the Son of man, but when had he this vision? not all the while he was in his Father's house, bu● when he was fain to fly from the anger of his brother, lay in the open field in the night, and had no pillow but an hard stone to lie upon, then doth Christ thus appear to him, and make such a discovery and manifestation of himself, as he never had before. And when was it that Mr. Robert Glover was so filled with heavenly joys, that he cried out, he is come, he is come? ye read of him in the book of Martyrs, that for five years together, he was worn out & consumed with fears and troubles; he could neither eat nor sleep, he was so afflicted in his soul upon the apprehension of some backsliding, he thought he must needs be thrown down to hell when he died, yea he thought (saith the story of him) that he could not more despair in hell, yet after this long time of wrestling with this Temptation, it pleased God to come in with comforts: But I say, when was this? why; then especially, when he came within sight of the stake, than he cried out with clapping of his hands, he is come, he is come. Thus doth God (with whom are reserves of mercies) reserve his sweetest consolations, for the time of our sourest afflictions, and doth temper the one with the other in most fit proportion. Yea, the Lord doth not only give forth encouragement in time of discouragement, and proportion his encouragements unto our discouragements, but he doth make your discouragements, occasional rises and bottoms, unto your encouragements and comforts. The Lord caused a deep sleep to come upon Adam, and then he took a Rib from his side, wherewith he made a help for him; so doth God cause a deep sleep to come upon you in your discouragements, out of which he takes a Rib, and ●uilds up a help for you, making the discouragements of the Saints, to contribute to their very encouragements. Hosea. 2.14. Behold, saith the Lord, I will allure her (that is the Church his people) and bring her into the wilderness, and speak comfortably to her, and I will give her her vineyards from thence, and the valley of Anchor for a door of hope. But a wildernessed condition is a lost condition, and what comfort can one have in a lost condition? True saith God, ye cannot in, and by yourselves, but there I will speak friendly and comfortably to her, and of all the times that I choose to preach Gospel to a poor soul, I choose to do it in a wildernessed and lost condition. But though the Lord do speak comfortably to us, if we be in a wilderness, a dry & barren place where no food, nor comfort is, how can we be but discouraged? Nay (saith the Lord) but I will give her her vineyards from thence: But if we sin & murmur in the wilderness as the Israelites did, the Lord will cut us off as he did them, & a wilderness is a place of trouble, wherein we are apt to murmur, & be discouraged: Nay (saith the Lord) but I will give her her vineyards from thence, and the valley of Anchor for a door of hope. The valley of Anchor, was the valley of Perturbation, trouble, and of great discouragement, when the men of Israel fled, and fell before the men of Ai, for the sin of Achan, Joshua, 7. vers. the last; yet it was an inlet to the Land of Canaan, to the Land of rest. Now saith the Lord, look as it was with them, though the Valley of Anchor was a Valley of Trouble and Perturbation, yet it was the door by which the Israelites came into the Land of Rest: So shall it be with you, I will make your Troubles and Discouragements, the very door of your Hope; the Valley of your Discouragements shall be the door, and an inlet unto all your Rest and Comfort. God takes the same way with the Members, as he went with the Head; Christ's Cross an inlet of Glory, his suffering time was the Valley of Anchor to his Disciples, and was it not a door of Hope unto them, and unto all the Saints? This is God's way; Discouragements bring Encouragements; and the more Discouragements the Saints have, the more Encouragements they shall have; yea, their Discouragements shall contribute to their Encouragements, and be a door of Hope to them, Now if the Valley of Anchor shall by Promise be a door of Hope, why should we be discouraged whatsoever the Valley of Anchor be, whatever our condition be? Answ. 5 A praying man can never be very miserable whatever his condition be, for he hath the Ear of God; the Spirit within to indite, a friend in Heaven to present, and God himself to receive his desires as a Father; 'tis a mercy to pray, though I never have the mercy prayed for; thereby God doth come down to us, and we go up to God. It is the souls Converse with God on Earth, and a great ease to a burdened, troubled Spirit; for thereby he may go and empty all his heart into the bosom of his best friend. Now every godly, gracious man, is a praying man, more or less he prayeth; It's spoken as an Argument of Pauls ●onver●ion, Behold he prayeth; as Speech is common unto all men, so Prayer unto all Christians; God hath none of his Children born dumb; as soon as one of your children is born, it cries, and it sucks, and it ●l●eps: So with every man that is born of God, as soorus ●e is both, he cries unto God in Prayer, he sucks the breast of ●he Promi e, and he sleeps in the bosom of God by Divine Contentments, being dead unto all the world; it may be he cannot pray as 〈◊〉 would, but though he cannot pray as he would, not hear as herald, nor perform any duty as he would, yet he prayeth, it may be said of him, behold he prayeth; turn him where you will, and behold he prayeth; sick, yet behold he prayeth; temp●ed, yet behold he prayeth; at home, or abroad, yet behold he prayeth: and can he be miserable while he prayeth? Surely not: why then should he be discouraged whatever his condition be? Answ. 6 If the matter of the Saints discouragements, be but a cloud that will blow over, and melt away, than no reason for their Discouragements, whatsoever their condition be. Now thus it is with the People of God, though they be in a dark, and very dark condition, yet their darkness is but the darkness o● a cloud, and as he said, Nichecula est, cito transibit; it is but a cloud, it will soon over: So may they say concerning every matter of their discouragement; it is dark indeed, but this darkness will over; there is a storm comes down upon us, but we shall see Land again, the Shore again, it is but a cloud, but a cloud: And upon this account, David comforted his own heart here, and checked his soul for his immoderate dejection, Why a●t thou cast down? etc. Hope in God, For I shall yet praise him; I shall be delivered, this cloud will ove●, it will not last, it is but the darkness of a cloud. Quest. But how shall it appear that it is ●ut a cloud, and the darkness of a cloud? I think it is night, and dark night with my soul, yea, such a night as shall never know morning▪ indeed if I did know that the matter of my discouragement were but a cloudy darkness, than I would conclude and say, there is no reason for this discouragement: but how shall I know whether this darkness be the darkness of a cloud, or of the night? Answ. 1 First, If the darkness be such as comes immediately after the rising and shining forth of the Promise, than it is but the darkness of a cloud, not of the night; the Sun doth not rise to set immediately, and therefore if darkness comes immediately after Sunrising, it is certainly the darkness of an Eclipse, or of a Cloud, not of the night. There was a fair Promise rose and shined upon Joseph, when the Lord said, That his Sheaf should be higher than all the Sheaves of his Brothers; yet presently after that there arose a darkness upon him, but i● was the darkness of a cloud, and not of the ●igh 〈◊〉 why so? Because he had a Promise first, which did sh●● 〈◊〉 ●●m. So David had a fair Promise of the Kingdom, wh●● 〈…〉 ●nointed by Samuel, yet a darkness presently risen upon him; bu● it was the darkness of a cloud only, and not of the 〈◊〉; Why? Because it was such a darkness as arose immediately a●ter he whinings forth of a Promise. And I pray you show me any scripture where you find that ever any darkness arose presently a●ter the breaking, shining forth of a Promise, which was more than the darkness of a cloud, which vanished away? Or when e do you find in all the Scripture, that ever any poor soul came into the dark, immediately after the giving out of a Promise, but that soul did come to the light again? Now as for the darkness that covers the Saints, it is usually a darkness that comes after the giving, and shining out of a Promise; and therefore that darkness is but the darkness of a cloud, and they may say, a cloud, a cloud, and it will pass away. Answ. 2 Secondly: If a man be so in the dark, as yet he can see to work, and dig up pits; it argues, that the darkness, is but the darkness of a cloud; a man cannot see to work artificially in the night, but though there be much darkness by reason of a cloud, yet he may see to work, and to dig up pits because it is day. Now in Psalm, 84. the Psalmist faith, at verse 5. Blessed is the man whose strength is in thee, and in whose hearts are the ways of them, who passing through the Valley of Baca, dig up pits, the rain also filleth the pits, they go from strength to strength, till they appear before God in Zion. It is an allu●ion to the practice of the Jews, when some of them went up to Jerusalem, their way lay through the Valley of Baca, which was a very dry Valley, where no houses were, where no Water was for their relief and refreshment; whereupon they digged up pits, and to the rain fell, and they were refreshed, got strength, and went on to Jerusalem, where they saw the Lord in his Ordinances: So saith the Psalmist, Blessed are they in whose heart the Law of God is. There are a Generation of men in the world, that have the Law of God in their hearts, though they cannot act and work towards God as they would; these sometimes are in a dry, and barren condition, where no Water or Comfort is; yet if in this condition, they dig up pits, go to prayer, wait upon God in Duty, though they find no Comfort springing up in their Duty for the present, yet in due time, the rain of God's Blessing will fill those dry pits, and empty duties, whereby their Life shall be like unto a Pool of Water, and they shall go from strength of Grace, to strength of Grace, till they see the Lord. Know ye therefore, any man that is in this Valley of Baca, where no Water is, yet if he can find in his heart to dig up pits, to pray, read, hear, meditate, confer, and perform Duties, though those duties be empty of Comfort for the present, yet the rain of Grace and Mercy shall fall upon those Pits, and he shall go from strength to strength, till he appears before the Lord in Glory. Now thus it is with the Saints, though darkness, and a great darkness be upon them, yet in that dark condition they are still digging up pits, and therefore this darkness is not the darkness of the night, but the darkness of a cloud, and they may say, this is a cloudy darkness, and it will over ere long. Answ. 3 Thirdly: If the darkness which a man is under, be such, as there are some openings of Light withal, than it is the darkness of a cloud, and not of the night; though the cloud may cause much darkness, yet ever and anon it opens, and there are some interims of light withal; but the night opens not, there are no interims of light then, Now interims and intermissions of Light, are sure and certain pledges of a greater light which is yet to come. You know that when David fled from Absalon, he was in a dark condition, for the Text saith, He went, and he wept, and he went barefoot; his own son persecutes him, drives him from his Throne, a great confederacy was raised against him by wicked men, with the child of his own bowels; here was darkness upon darkness, matter of great discouragement, but it was a cloud, and no more. You will say, How should David have known that it was but the darkness of a cloud? David prayed, The Lord turn the Counsels of Ahithophel into folly; and before David had overcome Absalon, and was restored to his Kingdom, Ahithophel did hang himself: David singled out Ahithophel to pray against, and the Lord heard his prayer: that Judgement of Ahithophel was the return of David's Prayer; here the cloud opened, and this Answer of his Prayer in the interim, was a Seal to David of the full deliverance that came afterwards, Deus uno Sigillo Sigillat diversas materias. for God seals divers matters with the same Seal. So when a man is in the dark by reason of some temptation, affliction, or desertion, which he cannot see the end of; if in this interim, before the full deliverance comes, he hath some lesser deliverance, that lesser deliverance in the interim, is a Seal unto him of the future deliverance, and he may say, here is a pledge of my full deliverance, for here is the opening of the cloud. Now thus it is always with the People of God; they never are in any affliction, temptation, or desertion, but before their great deliverance comes, they have some special Providence, some reviving in the midst of their trouble, some interim of light, some openings of the cloud; and therefore in the midst of all they may say, surely this my darkness, is not the darkness of a night, but of a cloud; I say, there is no discouragement doth befall the Saints, but the matter thereof is a cloud, and they may say, it is but a cloud, it will pass over, and therefore why should they be discouraged? Surely there is no reason for their discouragements whatever their condition be. If these things be so, Applic. How heavily doth this Doctrine fall in reproof upon some, I wish I might not say, some of the Servants and People of God: A godly man hath no true reason for his discouragements whatever his condition is, although it be never so sad; and some are always discouraged whatever their condition be, although it be never so good; whatever falls out, the Saints should not be discouraged, no not at any thing, and yet many are discouraged at every thing, and upon every occasion. O! what unworthy walking is this, how contrary do you walk to God? And do you know what it is to walk contrary to him? Hath he not said, If you walk contrary to me, I will walk contrary to you? Object. But I have reason to be discouraged, for I have no sense and feeling of Gods Love. Answ. 1 We do not live by feeling but by faith: it is the Duty of a Christian to begin with Faith, and so to ri●e up to feeling: you would begin with feeling, and so come down to faith; but you must begin with faith, and so rise up to feeling. And I pray tell me, Is it not sufficient to be as our Master was? Did not Christ want the sense of God's Love, when he said, My God, my God, why hast thou forsaken me? Yea, had not Christ the sense of God's Anger upon him when he did perform the greatest act of Obedience that ever the Sun saw? yet did he then say, I am not the Child of God, because I want the sense of God's Love, because I am under the sense of God's Anger? No, but with the same breath that he said he was forsaken, he said, My God, my God; and at the same time he called God Father, Father forgive them, etc. So may you do; though God hath forsaken you, though you want the sense of his Love, yea, and are under the sense of God's Anger; yet at the same time you may say, the Lord is my Father, and you may go to him as your Father: and if ye can say, God is my Father, have ye any reason for your Discouragements? Yet how often are Gods own People discouraged and cast down? O! you that are the Disciples of Christ, labour more and more to follow your Master; and as David here, so do you often say, Why art thou cast down, O my soul? Answ. 2 Secondly: What a mighty, vast difference, is there between a Godly man, and a wicked, upon this account: A godly, gracious man, hath no reason for his discouragements whatever his Condition be; a wicked man, hath no reason for his encouragement whatever his Condition be. A gracious man is apt to be much discouraged, but he hath no true reason for it; a wicked man is apt to be much encouraged, but he hath no true reason for it. It's said of the wicked, Psalm 7. God is angry with the wicked every day: whatever the day be, God is angry with them; though it be a day of Fasting and Prayer, yet then is God angry with them; though it be a day of Praises, and of Thanksgiving, then is God angry with them; when he sins most, and when he sins least, God is angry with him, not one day goes over his head, but God is angry with him, and one blow or another that God's Anger reacheth forth to him every day, he doth not always feel those blows, but God is smiting of him, and is angry with h●●● every day, and therefore whatever his condition be, there is no reason for his encouragement. Suppose a man were in Prison, committed for some great Offence, and condemned to die under the displeasure of his Prince or State; and his Servant should come unto him, saying, Sir, Be of good Comfort, your Wife is well at home, you have very sweet children, an excellent Crop of Corn, your Neighbours love you dear, your Sheep and thrive, and all your Houses are in good repair and order: would he not answer that Servant, and say, What's all this, so long as I am condemned to die? Thus it is with every wicked man, he is under the displeasure of the great God, a condemned man, and God is angry with him every day; and if his heart were open to be sensible of it, he would say, you tell me of my Friends, and Goods, and Name, and Trade; but what is all this, so long as I am a condemned person, and God is angry with me every day I rise? but for the present he feeleth not his displeasure, is not sensible of it; yet let him know that there is a day a coming, when he will find the Truth of this matter, no reason for his encouragement whatever his condition be. And as Saul once cried out, saying, God hath forsaken me, and the Philistines are upon me; so shall he cry out and say, God hath forsaken my soul, temptations are now upon me, my sins and guilt are upon me, God hath forsaken me, and the Devils are now upon me. But now, as for a godly, gracious man, though his condition be never so sad, and his soul never so much cast down, yet he hath no reason to be discouraged, I say, whatever his condition be: what a glorious condition are the Saints in, who would not be in love with this condition? who would not be in Christ? who would not leave the ways of the wicked? who would not be Godly? O! you that are ungodly labour to become Godly. Answ. 3 Thirdly, The exhortation is specially directed to the Saints, and with you I must leave a word of exhortation, Take heed and beware of discouragements, of being cast down, you have no reason for it, much reason against it. Thereby. You rejoice the heart of Satan, he claps his hands and laughs to see you cast down, now, O now (faith he) this man is like to me, I am a despairing spirit, and so is he, I am discouraged and cast down, and so is he, he stands triumphing over you, to see you under these discouragements: when you are sad, he is glad. And as you rejoice the heart of Satan, so you grieve the heart of God, one friend is grieved at the grief, sorrow, and discouragement of another, and the more real friendship, the greater is the affliction and trouble of the one, if the other be grieved, now God is the friend of the faithful, Abraham the friend of God, actively, passively: God was a friend to him, and he a friend to God; So with all believers; Christ is their friend, Henceforth call I you no more Servants, but friends, saith Christ; and the Holy Ghost is their friend, for it is the Spirit that comes and dwells in them, and manifests himself to them: and we are said to grieve the spirit. As God is the worst enemy, so he is the best friend, the truest friend, the most real friend in all the world, therefore when you are cast down and discouraged, ye grieve him, you grieve the Father, you grieve the Son, you grieve the Spirit, and do you know what you do when you grieve the Lord? is it nothing to grieve such a friend? Thereby you do in some measure, yea, in a great measure, make void and frustrate the end of Christ's coming, who came not only to free us from hell, but from our present fears, That being delivered out of the hands of our enemies, we might serve him without fear. Luke, 1. And will you then go drooping, discouraged, bowed down under your fears all your days? Thereby you unfit yourselves for the service of Christ, the Passover of old was not to be eaten with any old leaven, the old leaven was to be purged our, and none that were sad and sorrowful were to eat of the holy things. Now saith the Apostle, Christ our passover is Sacrificed for us, therefore let us keep the feast, that is, the Gospel feast, not with old leaven, and will no bread down with you, but leavened bread? sour bread? the bread of mourning? will you thus keep your passover, your christian feast? some of you have been doubting, fearing, trembling; cast down, discouraged many years; and is it not yet time to bewail your unbelief? to honour free Grace? what will you always grieve the Spirit, the Father and Christ? always be frustrating of Christ's work? will ye always be eating old leaven? is it not yet time to say, why art thou cast down, O my soul, and why art thou disquieted within me? hope in him, for I shall yet praise him, who is the health of my countenance, and my God. Quest. I know indeed that I have no just and scripture reason for my discouragements, but I see there is much reason against it, yet I am one of a troubled spirit, I would fain have it otherwise, that at last I might glorify free Grace, what should I do that I may bear up against all discouragements, that I may not be discouraged whatever my condition be? Answ. The only way which the Psalmist useth here is, to hope, trust, believe in God; and how we should use our faith in Christ as that we may not be discouraged, follows after, for the present, take these directons. First, If we would not be discouraged in any condition, Then never lay your comforts upon your condition, nor be in love with any condition for itself; let not your condition itself be the cause or bottom of your encouragements. Hang a cloak or garment upon a rotten peg, and that will break, and the garment fall down; now there is no condition but is a rotten peg, every condition is alterable, no condition so firm and fast, but is exposed to many changes, it is a rotten hold; God is Pillars, his name is Adonai, which signifies so much, and in Isa. 26. we are commanded to trust in the Lord, for in the Lord Jehovah is everlasting strength, or the rock of ages. And, saith the Psalmist, my flesh faileth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 73.26. and my heart faileth, but God is the rock of my heart for ever, so the Hebrew. Lay your comforts upon your own condition, and you do but build on the sand, which will be carried away with every wind, and storm, and tempest; but if upon Christ himself, upon God himself, ye build upon the Rock, and though the floods, and storms, and winds do rise and beat upon you, yet you shall not lose your comforts, because they are built upon a rock. Secondly, Be sure that you think of Christ in a right way and manner, Christus titulos ●ibi sumit, qui presenti rerum conditioni conve●iant, unde varium suae gloriae radium in singuli● Epistolis ad Ecclesias spargit, pro va●ia fortuna, qua sunt Ecclesiae; quo docet, illud immensae, divinae majestatis inprimis esse ment contemplandum; quod in rem preseniem maxime conducat. Bright●n. in Apocal. 2. P. 43. as he suiteth with your condition, and as he is held forth in the Gospel, We are very apt to have mis-thoughts of Christ, as Satan doth transform himself into an Angel of light, so he would transform Christ before you into an Angel of darkness: But the scripture holds him forth under such Relations, as do make him very amiable unto poor sinners. Are you accused by Satan, world, or your own conscience? He is called your Advocate: Are you ignorant? He is called the Prophet. Are you guilty of sin? He is called, A Priest, and high Priest: Are you afflicted with many enemies, inward and outward? He is called, a King, and King of Kings: Are you in straits? He is called your way; Are you hungry, or thirsty? he is called, bread, and water of life: Are you afraid you shall fall away, and be condemned at the last? He is our second Adam, a public person, in whose death we died, and in whose satisfaction we satisfied; As there is no Temptation or affliction, but some promise or other doth especially suit there withal; So there is no condition, but some Name, some Title, some Attribute of Christ doth especially suit with it: and as you do not look on Christ, but in reference to your condition, so you are not to look upon your condition alone, but with Christ's Attribute suitable thereunto; if you look upon Christ's Attribute of love without your condition, you may presume; if on your condition without Christ's Attribute of love, you may despair: think on both together & you will not be discouraged. Thirdly, If your discouragements begin to arise and press in upon you, check yourself and say, why should I multiply thoughts without knowledge? why should I tyre out my soul with these thoughts? am I able to add one cubit to my spiritual state? am I by all my thoughtfulness able to alter my condition? yea, doth not my thoughtfulness set me at a farther distance from the mercy desired? The truth is, the only way to lose the comfort desired, is to be solicitous about it: as the only way to have an outward blessing is to be content to go without it; So the only way to have a spiritual or outward affliction removed, is to be contented that it should be continued, if God and Christ will have it so. But you will have your affliction presently removed, and you must presently know that you are in the state of Grace, and the child of God, or else you will be discouraged, and as the bird in the net, the more it strives, the more it is entangled; so with you also. Wherefore do temptations, afflictions, desertions come, and Satan join with them, and say unto thy soul, this will ever be? answer, well, but I therefore believe the contrary, because thou sayest so Satan, who art a Liar, yet if God will have it so, I am contented, I leave it to him: whether I shall ever be in this condition or not, is not my question, but now O Lord, let me serve thee, that is all my desire, let me see thee as thou pleasest, when thou pleasest. I have done, Lord I have done, I have been questioning, and questioning my condition these many years, I see there is no end of that, yea, the more I do, the more I may, I get nothing by it, why therefore, O my soul, should I tear out myself with this kind of thoughtfulness? thus check yourselves. Fourthly, When ever you think of any thing which is in itself terrible, or matter of discouragement, be sure that you mingle the Consideration thereof, with those sweet things which God hath given and prescribed to you. There is nothing terrible, but God hath joined some comfortable thing with it: the Name of God is terrible, he is called the great and dreadful God; but to sweeten this, he is called the God of all Consolations: Death is terrible, it's called the King of Terrors; but to sweeten this, it is called a Sleep: The day of Judgement is terrible; but to sweeten that, our present Advocate shall be our future Judge; yea, our best Friend, and our dear Husband. Now if you abstract the terror of any Object from the sweetness of it, no wonder if you be much discouraged. It is our Duty to behold things as God presents them, and to take things as God doth give them. What God hath joined together, no man may put asunder. If you consider the sweetness of an Object or Condition, without the sowrness of it, than you may grow too wanton: if you consider the terror of an Object or Condition, without the sweetness of it, than you may be too fearful: But if you think on both together, than you will fear, and believe; and believe, and fear, and so be kept from Discouragement. Fifthly, If you would not be discouraged whatever your condition be, Labour more and more to get your self-love mortified, even Religious self-love: All your Dscouragements are from self-love, not from the venom of your condition, but from the poison of self-love. O but I am discouraged, because I have no assurance. Well, but suppose you had assurance, what then? then I should have Comfort: And is not here Self? O but I am discouraged about my everlasting Condition. And is not that Self? doth not that word Condition sound ones Self? I dare boldly say, there is no tumult or immoderate Discouragement in the soul, but hath Self at the bottom. Can I leave myself, and my Condition with God and Christ, and mind his Service, Glory, and Honour more, God would take care of my Comfort: but when I mind myself, and my condition so much, and his Service, Glory, and Honour so little, no wonder that I am so much discouraged. Therefore labour more and more to mortify self-love, and so shall you never be discouraged whatever your condition be. Sixtly: In case that Temptation press in upon you, and urge you to sad Discouragements, speak to this purpose unto your own soul. Why should I buy my Repentance at so dear a rate? There is none of all these doubtings, unbelieving fears, and discouragements, but you will be ashamed and repent of afterwards. You know how it is with the Traveller, he thinks the Sun is not yet up, and so he loiters, and sits down; but the Sun creeping up behind the cloud, at last breaks out upon his face, and is got before him, and then he says, O what a fool was I to think the Sun was not up, because I saw it not, what an unwise man was I thus to loiter and sit down! So it will be with you, you now lie down upon the Earth, and your belly cleaves to the dust by reason of your Discouragements; but the Grace of God, and the Love of Christ, is creeping up behind the dark cloud, and it will break out at the last upon you, and shine into your face with the Golden beams of mercy, it will prevent you, and be before you; and than you will say, O what a fool was I to be thus discouraged, what an unworthy Creature I, to doubt thus of God's Love; I have sinned, I have sinned by all my unbeleef: now the Lord pardon me all my doubtings, I am O Lord, ashamed of these my doubtings and questionings of thy Love, pardon them O Lord unto my soul. This is that which you must come to, you must at last be ashamed and repent of these your unbeleefs, doubtings, and fears, and therefore they press in upon thee, say at the first unto thyself, Why should I buy my Repentance at so dear a rate, by yielding unto these Discouragements? And for this very reason, because that Discouragements are to be repent of, Therefore the Saints and People of God have no reason to be discouraged whatever their Condition be. And thus have I spoken to this Truth under a more General Consideration; through Grace I shall labour to clear it further to you by Particulars. A LIFTING UP, In case of GREAT SINS. Serm. IV PSALMS, 42.11. Stepney, May, 7. 1651. Why art thou cast down, O my Soul? and why art thou disquieted within me? etc. THE Doctrine or Observation that now we are pressing from these words, is this: That the Saints and People of God, have no reason for their Discouragements, whatever their condition be; no just, true, Scripture Reason, for their Discouragements, whatever their Condition be. It is clear by the Words, and proved the last day by some General Considerations. Now more Particularly, to make it out by divers Instances. Nine things there are, which usually are the Grounds and Occasions of the Discouragements of God's People. 1. Sometimes their Discouragements are drawn from their greater and grosser sins. 2. Sometimes they do arise from the weakness of Grace. 3. Sometimes they are taken from their failing in, and non-acceptance of Duty. 4. Sometimes they are drawn from their want of Evidence for Heaven, and non-assurance of the Love of God. 5. Sometimes they do come from their Temptations. 6. Sometimes from their Desertions. 7. Sometimes from their Afflictions. 8. Sometimes from their Unserviceableness. 9 Sometimes from their Condition itself. Now if in all these Respects, the Saints and People of God have no reason to be discouraged, than we may safely conclude; That a godly man should not be discouraged whatever his condition be. I shall labour therefore, through the Grace of Christ, to make out this great Truth unto you in all these Respects; and begin with the First at this time. Sometimes the Discouragements of the Saints and Instance 1 People of God, are drawn from their Sins, their greater and grosser Sins: The Peace and Quiet of the Saints and People of God, is many times interrupted by their Sins. O says one, I am a man or woman of a rebellious heart, I have so slight a Spirit, so unholy, and uneven a conversation, that when I reflect upon my heart and life, I cannot but be discouraged I know indeed, it is a great evil, for a man to labour under a ●ore temptation, or a sad desertion; but were my heart good my life good, my conversation good, I should not be discouraged; but as for me, I have committed, and do commit such and ●uen great sins, have I not reason, and just reason now to be discouraged▪ Answ. No: For Discouragement itself is a sin, another sin, a Gospel sin; now my sin against the Law, is no just cause why I should sin against the Gospel. I confess indeed; there is much evil in every sin, the least sin is worse than the greatest affliction; Afflictions, Judgements, and punishments, are but the Claws of this Lion; it is more contrary to God than the Misery of Hell: Chrysostom had so great a sense of the evil of it, that when the Empress sent him a threatening Message; Go tell her (said he) Nil nisi peccatum metuo, I fear nothing but sin. And in some respects, the sins of the Godly are worse than the sins of others, for they grieve the Spirit more, they dishonour Christ more, they grieve the Saints more, they wound the Name of God more, they are more against the Love, and Grace, and Favour of God, than other men's sins are. And the Lord doth see the sins of his own People, yea, so far he sees sin in them, that he doth chastise and afflict them for it; not only from their sin, but for their sin; and therefore saith the Apostle in 1 Cor. 11.30. (speaking of the unworthy receiving of the Lords Supper) For this cause many are sick and weak among you. And he doth not speak only of Saints in Appearance, and in Church-Estate, but of such also as were Saints indeed, and therefore he saith, We are judged, we are chastened of the Lord, that we should not be condemned with the world. He puts himself in, We are judged that we may not be condemned with the world. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Revel. 3.19. Our Saviour Christ saith, Revel. 3. As many a● I love, I rebuke and chasten, be zealous therefore, and repent, it seems than it was for sin committed, else why should he say, Repent? and repent therefore? Repentance is for sin committed already, and these were such as he loved too, whom he threatens thus to rebuke and chastise; and doth any Father rebuke, chastise, or correct his Child only from sin, and not for sin? Was not Moses a gracious and an holy man? and yet for his unbeleef and sin, he lost the Land of Canaan: Was not Samson a good man? and yet by his sin, he lost his Eyes, and his Life too: Was not David a gracious and a holy man? and yet for his sin, the Lord said, The Sword should never departed from his house, and yet Christ had made satisfaction for his sin too, as well then, as for the Saints now. But now, though there be never so much evil in the sins of God's People, yet they have no reason, no just cause, or Scripture reason to be cast down, and to be discouraged in that respect. Quest. But how may this appear; That notwithstanding the sins of Gods own People do grieve the Spirit of God, are a dishonour to Jesus Christ, and do wound the Name of God, and the Profession of Christ so much; That yet the Saints have no reason to be discouraged, or cast down? Answ. 1 First: They know, or they may know, that they shall never be condemned for their sin, whatever it be. There is no Condemnation to those that are in Christ Jesus (saith the Apostle.) Christ was made sin for them; and if Christ be made sin for me, than my sin shall never hurt me. Luther is bold here, Fateor me peccasse, sed peccatum meum damnatum in Christo est, qui est peccatum damnans; est autem peccatum illud damnans, fortius peccato damnato. Luther. for (saith he) Christ is made sin damning, our sin is sin damned: I confess indeed (said he) that I have sinned, but sin damning is stronger than sin damned, and Christ was made sin damning for me. The thing is true, though the expression be strange; Christ was made sin for Saints, therefore their sin shall not hurt them. It stands not with the Justice of God to exact the payment of one debt twice. Now the Lord Jesus Christ hath not only been arrested, but in Goal for the debt of the Saints and People of God, and he hath paid it to the utmost farthing, he hath paid it better than they could have paid it themselves, if they had gone to Hell: for if a Godly man had gone to Hell, and been damned for ever, he would have been always paying, but the debt would never have been paid: Christ paid it all down for the present. And if you look into Scripture, you will find, That the Lord doth not condemn a man, no not a wicked man, barely for the act of his former sin, but because he will not turn from it. Psal. 7.11. The Lord is angry with the wicked every day: verse 12. If he turn not, he will whet his Sword; he hath bend his bow, and made it ready; he hath prepared for him the Instruments of death, he ordaineth his Arrows against the Persecutor: The Lord hath prepared Instruments of Death against every wicked man; but yet notwithstanding, though a man be never so wicked, if he turn unto the Lord, God will not discharge those Instruments of Death upon him, yea, though his sins have been never so great; but, saith the Text, If he turn not (not because he hath sinned before only, but because he turns not from his sin) he will whet his Sword; he hath bend his Bow, and made it ready. Now there is always in the Saints and People of God, a turning disposition, although they do sin against God; there is always (I say) a turning disposition in them, and therefore the Lord will not discharge the Instruments of death upon them, surely then, they have no reason to be quite discouraged in this respect. Answ. 2 Secondly: As Godly men shall never be condemned for their sins, so their sins shall never part God and them. What is the s●eming Reason why some are so discouraged about their sins? but because they think they shall not only lose the face and presence of God by their sins, but that they shall lose God himself. But now, I say, the sins of the Godly shall never part God and them; their sins may hid God's Face: But as their sins did not hinder God and their coming together at first, so their sins shall never part God and them: their sins may cause a strangeness between God and them, but shall never cause an Enmity; their sins may hid God's Face from them, but shall never turn Gods back upon them; those whom God Loves, he loves unto the end; I am the Lord that changeth not, saith he. And as the Prophet Isaiah speaks, As the Covenant that the Lord made with Noah, such is the Covenant that he makes with his People. Now look into Genesis, Chap. 8. and you shall see what the Covenant is, that the Lord made there with Noah, and with the World by Noah: When Noah came out of the Ark, he built an Altar, and Sacrificed, verse 21. And the Lord smelled a sweet savour, and the Lord said in his heart, I will not again curse the Ground for man's sake; Why? For the Imagination of man's heart is evil from his youth. You would think this were a reason why God should curse the Ground again; for the imagination of man's heart is evil from his youth; man is wicked, therefore surely God will curse the Ground again: nay, saith the Lord, but though you that are poor Creatures think so, yet I that am the God of all Grace, I make this Covenant with the World by Noah, That I will not curse the Ground any more for man's sake; Because the Imagination of man's heart is evil from his youth continually. Sensus enim et cogitatio humani cordis, etc. Hierom. I confess indeed the Hebrew, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifies Quamvis, Although; as well as Quoniam, Because: and it may be so translated; Although the Imagination of man's heart is evil, etc. (Yet the Chaldee Paraphrase, septuagint, Hierom, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sept. and Montanus, render it, Because) But though it be so translated, yet that is enough to make good the Truth and Doctrine which I urge from this Scripture. Qaia cogitatio. Montanus. The Covenant that the Lord makes with his People, is such a Covenant as the Lord made with Noah; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chaldee Par. so saith ●he Prophet Isaiah. What then? Therefore if God be in Covenant with a man, he shall never lie under wrath again; for though the World sin, the World shall never be drowned again; and so, though he do sin he shall never lie under wrath again. Now as for the People of God, they are all in Covenant with God, they are under this gracious Covenant, and therefore though the Mountains may be removed, God's Mercy shall never be removed from them; and though the great Hills may be thrown into the Sea, the People of God, once in Covenant with God, shall never be thrown into Hell: and tell me then, Have you that are the People of God, any just cause or reason to be cast down, or to be discouraged? Answ. 3 Thirdly, If the very sins of God's People, through the overruling hand of Grace, shall be an occasion of more Grace and Comfort to them than ever they had in all their lives before; then surely they have no reason to be discouraged in this respect. Now mark it, and you shall find, That God doth never suffer his People to fall into any sin, but he intends to make that sin an inlet unto further Grace and Comfort to them. This ye see in the first great Sin that ever was committed by the Children of Men, the Fall of Adam, the Lord himself came and preached the Gospel, preached Christ unto fallen Man; and surely when God himself preached the Gospel, we are to think the man was converted: Now the greatest Blessing that ever the World saw, was the Righteousness of Jesus Christ; but how came that about? God suffers man to fall, and man's Unrighteousness, must usher in Christ's Righteousness. The Scripture tells us, that the Lord suffered Hezekiah to fall, that Hezekiah might know all that was in his heart; he did not know his own heart before, and therefore the Lord let him fall that he might know his own heart. But if you look into the Romans, Chap. 11. you shall find in so many words, what I am now speaking, verse 32. For God hath concluded them all in unbeleef; Why? That he might have mercy upon all. O! what a blessed design upon Unbeleef is here! Therefore God concludes all under Unbeleef, that he might have mercy upon all: Sin gets not, but is a loser by every fall of the Godly. And if ye look into the Scripture, ye shall observe, That when the People of God fall, usually they fail in that Grace, wherein they do most excel; and wherein they did most excel, therein they did most miscarry. Abraham did most excel in Faith, and therein he did most miscarry: Moses did most excel in Meekness, and therein he did most miscarry; we read of no other sin concerning Moses, but his Anger: Job did most excel in Patience, and therein he did most miscarry: Peter did most excel in Zeal, and Resolution for Christ (Though all the World for sake thee, yet will not I) and therein he did most miscarry: denying Christ at the voice of a Damsel. I say ye shall observe this, That the Saints fell, and failed in that Grace wherein they did most excel; and they did most excel, wherein they did most miscarry: what's the Reason of this? but because the Lord by the overruling hand of his Grace, did make their very miscarriages, inlets and occasions to their further Grace and Holiness. God hath a great Revenue from the very infirmities of his People. He doth never suffer any of his People to fall into any sin, but he hath a design by that fall, to break the back of that sin they do fall into. Now then, have the Saints and People of God, any reason to be discouraged in this respect? By their sin they may be, and are often times suspended from their Comforts, and use of their Privileges; but by their sin, they do not lose their right thereunto. Ye know how it was with the Leper in the times of the Old Testament, among the Jews; when he was carried out of the City or Town from his own House, by reason of his uncleanness: Or now, if a man that hath the Plague, and be carried from his own House by reason thereof; the Leper then, and the man that hath the Plague, or the Pest now, may say, Though I be removed from mine own House, and have not the use of my House, yet I have a right to my House still; and though I cannot come to the use of my Land, yet I have a Right to my Land still. So a Godly man may say as concerning his sin; This sin of mine indeed, it is a Pest, and the Plague of my Soul, and a Leprosy; but though by this Leprosy of mine, I am now suspended from the use of my Comforts, yea, from the full use of my Interest in Jesus Christ; yet notwithstanding, I have an Interest in Christ still, I have not lost my Interest, still I have Right to Christ; although I cannot come to the use of him as I did before, yet I have right unto Jesus Christ now, as I had before: And if all these things be so, Why should a godly man be cast down, or discouraged in this respect? Surely he ought not to be so. Object. But suppose a man's sins be such as never were pardoned before, and truly that is my case, for I have sinned a great sin, and I do not read in all the Word of God, any example that ever such a sin as mine was pardoned; Have I not reason now to be quite discouraged, and cast down? Answ. No: For I pray, what do you think of Adam? Adam sinned a great sin in our first Fall; the Lord himself came and preached the Gospel to him, The Seed of the Woman shall break the Serpent's head. Should Adam have said, O! but there is no hope for me, for I have no example or precedent of pardon? Adam could have no Example of any that was pardoned before him, because he was the first man, and the first that sinned: Should he have sat down, and been discouraged, because he could not find any Example for the pardon of the like sin that he had committed? You know what our Saviour Christ said, Every sin and blasphemy shall be forgiven; unless it be the sin against the Holy Ghost, every sin, though it be boiled up to blasphemy. You say you have no example for the pardon of such a sin as yours is; but doth not your sin come within the compass of these words, Every Sin, and Blasphemy? Surely it doth: Have ye any reason then to be discouraged under the power of this Objection? Object. But suppose that a man have sinned greatly against his conscience, or against his light, against his knowledge, hath he not just cause or reason then to be cast down, and to be quite discouraged? Answ. No: For if there be a Sacrifice for such a sin as this is, than a man hath no reason to be quite discouraged, cause to be humbled, (as you shall hear afterward) but no reason to be discouraged. Now in the times of the old Testament, in the times of the Law among the Jews, there was a Sacrifice, not only for sin committed ignorantly, but also for sin co●itted against light and against conscience: and I appeal to you who ever you are that make this objection, do you not think, that Peter, when he denied his Lord and Master sinned against his conscience, against his light, and against his knowledge? surely then there is no reason that a man should be quite discouraged, no not in this respect. Object. But suppose that a man's sins be exceeding great, gross, and heinous, for I do confess that possibly a Godly man may sin some sin against his light, and against his conscience sometimes, but as for me, my sin is exceeding great, gross, and heinous, and have I not just cause and reason now to be discouraged? Answ. No, not yet, For though your sin be great, is not God's mercy great, exceeding great, is not the Satisfaction of Christ great? are the merits of Christ's blood small? is not God the great God of Heaven and Earth able to do great things? you grant that God is almighty in providing for you; and is he not almighty also in pardoning? will ye spoil God of his almightiness in pardoning. You say your sin is great, but is it infinite●? is there any more infinites than one: and that is God? is your sin as big as God? as big as Christ? Is Jesus Christ only a mediator for small sins? will you bring down the satisfaction of Christ, and the ●ercy of God to your own model? Hath not the Lord said concerning pardoning mercy, That his thoughts are not as our thoughts, but as the heavens are greater than the earth, so are his thoughts in this respect beyond our thoughts. Hath not the Lord said, in Isa. 43. unto the people of the Jews, at vers. 22. But thou hast not called upon me, O Jacob, but thou hast been weary of me, O Israel Vers. 23. Thou hast not brought me the small of thy offering, neither haste thou honoured me with thy Sacrifices. Vers. 24. Thou hast bought me no sweet cane with money, neither haste thou filled me with the fat of thy Sacrifice? but thou hast made me to serve with thy sins, thou hast wearied me with thy iniquity, yet, vers. 25. I, even I, am he that blotteth out thy transgression for my own sake, and will not remember thy sins. Here are sins, and great sins▪ and if the Lord will therefore pardon sin because it is great, unto his people, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quoniam grandis est. Hierom. then surely they have no reason to be quite discouraged in this respect. Now look what David saith in Psal. 25. vers. 11. For thy name sake, O Lord, pardon mine iniquity for it is great, mark his argument, pardon mine iniquity, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Septuag. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chaldee Par. for it is great, if David use this reason than may you also, and if this be a reason why God should pardon sin, because it is great, than this cannot be a reason, a just reason, why you should be discouraged. Object. But suppose that a man's sin be the sin of revolting, declining: for this is my case, will some say, I have striven, and striven against my sin a long while, and I return unto it again, times were heretofore, that I have been exceeding forward, and ready unto what is good, but now, I am much declined, abated, and even gone backward with revolting, and deep revolting, and I have lain long so, even for many years; have I not reason, and just reason now to be discouraged and cast down within myself? Answ. No not yet For though this be a sufficient cause of great humiliation, (for backsliding in scripture phrase is called rebellion, and rebellion as the sin of witchcraft) yet a good man, hath no reason to be discouraged in this regard: for thus saith the Lord, Jer. 3.1. They say if a man put away his wife, and she go from him, and become another man's, shall he return unto her again? shall not that land be greatly polluted? but thou hast played the Harlot with many lovers, yet return again unto me; saith the Lord. And vers. 12. return thou back-sliding Israel, saith the Lord, and I will not cause mine anger to fall upon you, for I am merciful, saith the Lord, and I will not keep anger for ever, & again vers. 14. Turn O back-sliding Children, for I am married unto you. & if ever the Lord Jesus Christ did betrothe himself unto any soul, he will never put that soul away again, I hate putting away, saith God. Men put away their wives among the Jews, but saith the Lord, I hate putting away. And Isae. 50. vers. 1. Thus saith the Lord where is the Bill of your mother's divorcement, whom I have pu● away, or which of my creditors is it to whom I have sold you? Among the Jews, the husband did put away his wife upon small occasions. As for adultery, you know that was death, he did not put away his wife upon adultery, she was to die for it, but the husbands put away their wives upon other occasions, and when they put away their wives, they gave the wife a bill of divorce, that so upon all occasions the woman might show thereby, that she was free from such a man. Now, saith the Lord, you that charge me, and complain that I have put you away, come and show me the bill of divorce: Thus saith the Lord, where is the bill? etc. Poor soul, thou complainest that I have put thee away, come then and show me the bill of divorce: let any one who complains that I have put him away and cast him off, come and bring out his bill of divorce; This ye cannot do, men indeed put away, but if ever the Lord Christ doth match himself unto thee, he will never put thee away again. And whereas you say, That you are declined, and have much revolted, and so have continued, even many years, Consider, whether you be not mistaken; Every abatement in affection is not a declining in grace; possibly we may not grieve for sin afterward so much, as at our first conversion, yet we may hate it more, at first you may pray more against it, yet afterward watch more against it, we never see the face of sin so ugly as in the glass of God's free love, & do you not see the free love of God more? possibly your affections might be higher at the first, but is not conviction more clear and full; as affections dry up, so we grow more settled in our judgement, and if your judgement be more settled, you are not declined, though your affections be somewhat abated. And whereas you say, That you have returned to your sin again and again, and have continued under your revolt for many years, I shall only tell you what Mr. Bilney, a blessed Martyr, once said, hearing a Minister preach very terribly against sin, and saying thus, Behold! thou old sinner, thou hast lain rotting in the grave of thy sin this threescore years, and dost thou now think to go to heaven in one year? dost thou think to go forward to heaven more in one year, than thou hast gone backward to hell these threescore years. Ah! said Mr. Bilney,: here is goodly preaching of repentance in the name of Christ; Had I heard such doctrine preached heretofore, my poor soul had despaired for ever, but, saith he, the Lord Christ died for sinners, young sinners, and old sinners, for one as well as the other, such as have lain long in sin, aswel as those that have lain but a little while in sin, if they will come home unto Christ. And you know what our Saviour saith, if thy Brother transgress against thee, forgive him. But Lord, he hath transgressed against me once, and I have forgiven him, yet, saith our Saviour, forgive him again. O! but Lord, I have forgiven him again and again, and yet he returns to his fault again, then forgive him again, saith Christ. But Lord, how often shall I forgive my Brother? Saith our Saviour, if he sin against thee Seaventy seven times, and says that he doth repent, do thou forgive so oft; And now shall the Lord Jesus Christ enjoin us to forgive our Brother, if he sin against us seventy seven times? and will not the Lord Christ forgive much more, if a poor soul do turn unto him, and say, Lord I repent me that I have sinned against thee? Will the Lord Christ command me a poor sinner to forgive so many times, how often will the great God forgive, what seaventy seven times? nay seven hundred times seven hundred. And have ye any reason then to be discouraged in this respect? surely you have not. Object. But suppose that a man have sinned foully, greatly, and he cannot repent, or be humbled enough; (for that is my case, I have sinned, I have sinned greatly, and now after all, my heart is hard, and I cannot be humbled enough, O! I cannot repent enough,) hath he not just cause and reason for his discouragement now, yea now to be quite discouraged? Answ. No, not yet, For what if the Lord will have your humiliation from you by degrees? should you be so, or so muc● humbled for the present, it may be it would be with you as it h●●h been with others, you would never think of your sins afterward, but may be the Lord will have this work of humiliation to stay long upon thy soul, and he will not give it you all at once. Some there are, that when they come into a house, they pay a great income, and little rent, others pay a little income, and a great rent, so it is with souls that come to Christ, some at the first lay down a great humiliation, and they have lesser of it afterward, some have less at the first, and have more afterwards by continuance in it, and what now if the Lord will lead thy soul in this latter way? this latter way may be the better way if the Lord think fit. Sepe negatur cum quae●itur, et conceditur cu● non expectatur, ut ex eo constet esse ò pus divinae graciae. Bonavent. Again. It may be that if you had so much, or so much humiliation now at the first, you would think, that in, and by, and for your humiliation you should have acceptance with God, and the remission of your sin; if you be kept off from this rock & danger, by your want of that degree of humiliation, which you would have, and so be trained up to prise the Lords free Grace in giving you humiliation, have you any cause to complayn? Again. If you had so much, or so much humiliation for the present, i● may be then, you would have the less humility, a little humility, is as good as a great deal of humiliation, as good being humble, as being humbled. Now because thou art not humbled, therefore thy soul is kept humble, hadst thou many tears, and abundance of tears, may be then thou wouldst be proud, but the Lord doth deny thee tears, and thou art not humbled to the degrees of thy own desires, and so the Lord keeps thee humble by the want of thy humiliation. Again, It may be, that if you were humbled so, or so much at the present, or at the first, you would have the less fear of your own heart. The more humbled, it may be, the less after-fear, and the less humbled, the more after-fear, the less humbled, sometimes, the more a man fears his own heart, and his own condition. Gracious fear is as good as humiliation, and if that which you want in humiliation you have it made up in fear, have you any reason to be discouraged? I know it is usual with Satan, to say unto the people of God at their first coming on to Christ, that they are not humbled enough, and so keeps them off from Mercy and Grace: But I pray tell me, Can ye ever be humbled enough? Can there be any proportion between your sins, and your humiliation? The Truth is, we should labour that our Humiliation be answerable to our sin; but God is not pleased with grief for grief, God is not pleased with sorrow for sorrow; the end of all our sorrow and grief is, to embitter our sin to us, to make us to prize Jesus Christ, to wean us from the delights and pleasures of the Creature, to discover the deceitfulness and naughtiness of our own hearts. In scripture phrase, and language or the new Testament, Repentance is called an after-wisdom, an after-mind, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a bethinking of one's self, it is called a conviction; now though you be not humbled unto the degree which you do desire, yet notwithstanding, do you not bethink yourself, are you not convinced of the evil of your former way? hath not the Lord now given you an after-wisdom? and do not you say concerning your sin, O! if it were to do again, I would not do it for all the world? Thus it is with the Servants and people of God, though they cannot be humbled so much as they would be, yet notwithstanding, they are thus far humbled, thus far grieved, that their sins are embittered, and themselves thereby weaned from the delights and pleasures of the world, convinced of the evil of their sin, and what they want in humiliation they have it in humility, the less humbled, the more they are kept humble, and what they do want at the first, they have it afterwards by degrees, soaking into their souls. Have they then any reason to be discouraged, in these respects? surely no. Quest. But should not a Godly, Gracious man be fully grieved and humbled for his sin? Answ. Grieved, humbled for his sin? yes surely; though the Lord through the overruling hand of his Grace, do work never so much good out of my sin unto me, yet I am to be humbled for it, and the rather to be humbled for it, because he works good out of it. I have read indeed of the Mother of those three Learned men, Lombard, Gratian, and Comaestor, the three great pillars of the Roman Church (for Lombard wrote the sentences; and Gratian the Popish Decretals; and Comaestor, Historiam Scholasticam) that when she lay on her death bed, and the Priest came unto her, and called upon her for repentance of her whoredoms, Hos tres Gratianum viz. Pet. Lumbardum, et Pet. Comaestorem fuisse Germanos ex adulterio natos, quorum mater, cum in extremis peccatum suum confiteretur et confessor redargueret crimen perpetrati adu●terii, quia valde grave esset et ideo multum deberet dolore et penitentiam agere respondet illa; Pater, scio quod adulterium peccatum magnum est, sed considerans quantum bonum secutum est, cum isti silii mei sint lumina magna in Ecclesia, Ego non valeo paenitere. Cui confessor hoc ex dono Dei est, ex te autem adulterium crimen magnum et de hoc doleas etc. Decret. fol. 1. Gratiani vita. (for these three, Lombard, Gratian, and Comaestor, were her bastards, as the very popish writers do record it) & he telling her that she must be greatly afflicted, grieved, and humbled for her uncleanness, or else she could not be saved, why? said she, I confess indeed, that whoredom and uncleanness is a great sin, but considering what a great deal of good hath come to the Church of God by my sin, that three such great lights have been brought forth into the world by my sin, Non valeo paenitentiam agere, I cannot, I will not repent. & thus it is with many poor ignorant souls, when they see, how the Lord by his overruling hand doth work good unto them out of their sin, as some outward blessings & mercies, they do not repent of their sin, but rather justify themselves in their sins: but now take a Godly man, a gracious soul, and the more that he sees the Lord working good out of his sin, the more he is humbled for it; and upon that very ground, because God works good of it, therefore he is humbled the more. Yet further; it is observed, that though the Lord did ordinarily call David his servant, yet when David had sinned that great sin, he sent the prophet to him saying, Go say to David, he had lost the title of servant, now bare David, now single David, now David without the title my servant. And so though God ordinarily called the people of Israel his people, yet when they had committed that great sin of Idolatry in the matter of the Golden Calf, the Lord doth not call them his people, but he saith to Moses, The people, not My people, but The people, and Thy people Moses, now they had lost their old title. Thus, I say, the sins of Gods own people do deprive them, and divest them of their spiritual privileges, and can a gracious heart look upon this, and consider how he is divested and disrobed of his spiritual privileges, and not mourn under it? Can one friend grieve another friend, and not be grieved himself? The Saints by their sins they grieve God, who is their best friend, and therefore certainly they must needs be grieved, they must needs be humbled, or there is no Grace, not grieved, not humbled, not Gracious. But now because they are grieved, and humbled for sin committed, therefore they are not discouraged, I say, because they are grieved, and because they are humbled for sin committed, therefore they are not discouraged, for discouragement is a hindrance to humiliation, and the more truly a man is humbled for sin committed, the less he is discouraged, and the more a man is discouraged, the less he is truly humbled. Quest. You will say then, but what is the difference between these? a man is to be humbled, and not discouraged, not discouraged and yet to be humbled, what is the difference between these two, being humbled, and being discouraged? Answ. It is a profitable question and worth our time: by way of answer therefore thus. First, When a man is humbled, truly humbled, the object of his grief, sorrow or trouble, is sin itself, as a dishonour done unto God: the object of discouragement is a man's own condition, or sin in order to his own condition, the ultimate object of discouragement being a man's own condition when a man is discouraged, you shall find still, that his trouble runs all out upon his own condition, O! saith a discouraged person, I have sinned, I have thus sinned, and therefore my condition is naught, and if my condition be naught now, it will never be better, Lord, what will become of my soul? Still his trouble is about his own condition. But when a man is grieved and truly humbled for sin, his trouble is about sin itself, as a dishonour done unto God. To clear this by scripture, you know Cain was discouraged, but Cain was not humbled: how may that appear? Cain was troubled about his condition Ah! saith he, My punishment is greater than I can bear. on the other side, the poor prodigal was humbled, but not discouraged: how may that appear? his trouble was about his sin, and not about his condition: I will return unto my Father, saith he, and I will say unto him, I have sinned against Heaven, and before thee, and I am no more worthy to be called thy Son, make me as one of thy hired servants. David sometimes was both discouraged and humbled, and then you find his repentance and humiliation to be very brackish: but if you look into the Psal. 51. you shall find David humbled, but not discouraged, for it is a penitential Psalm, therefore humbled and not discouraged, for still he did keep his Assurance, vers. 14. Deliver me from bloodguiltiness O God, thou God of my Salvation. But what was his repentance, his trouble about? It was about his sin, and not about his condition, read vers. 23. and so on, Wash me throughly from mine iniquity, and cleanse me from my sin, for I acknowledge my transgression, and my sin is ever before me, Against thee, thee only have I sinned, and done this evil in thy sight: Behold I was shapen in iniquity, and in sin did my mother conceive me, still ye see his eye is upon his sin, and not upon his condition only; So that I say, when a man is truly humbled and grieved for sin, the object of his grief is sin, as a dishonour done unto God: when a man is discouraged and not humbled, than his trouble is all about his condition, and what will become of him. Secondly, True humiliation, it is no enemy, but a real friend unto spiritual joy, to our rejoicing in God. The more a man is humbled for sin committed, the more he will rejoice in God, and rejoice that he can grieve for Sin: He grieves, and rejoiceth that he can grieve for sin. therefore humiliation (by our Saviour Christ) is made an effect of the comforter. I will send the comforter, and he shall convince the world of sin, because there is comfort always goes along with true humiliation, it is not an enemy but a friend to our spiritual rejoicing; but discouragement is an enemy to spiritual joy; A man that is discouraged, is grieved, and he is sad upon his grief, and if ye tell him that he must rejoice in God, and call upon him to rejoice in God, O! no, saith he, it is not for me to rejoice, I am a man of another disposition, joy doth not belong to me, or to one in my condition: But now when a man is truly humbled, the more he is humbled for Sin, the more he can rejoice in God, but the more a man is discouraged, the less he rejoiceth in God. Thirdly, The more a man is humbled, truly humbled for Sin, the more he is found in Duty; the more a man is discouraged, the more his hands are weakened to Duty: As it is with the Water, if the Water do continue in its true stream, it doth not overflow the Banks, it doth not break down the Dam: Sometimes you have a great fall of Water, a great and mighty flood, and then the River overflows the Banks, and the Water bears down the Dam. So here; Duty is the Bank of Sorrow, Grief, and Humiliation for Sin; I say, your Duties are the Banks of all your Godly Sorrow, and when a man's Sorrow, or Grief, doth arise to such an height, that it swells over Duty, and a man saith, I will pray no more, it is to no purpose; and I will hear no more, for there is no hope for my soul; and I will examine my own heart no more: when thus Sorrow swells over Duty, and breaks down the Dam of Duty, than it is Discouragement, it is not Humiliation: be not mistaken, this is not Humiliation, this is a plain Discouragement. There is a great difference then between Discouragement and Humiliation: Many People indeed do call their Discouragements, Humiliation; but the Lord knows, there is not a drop of Humiliation in a flood of Discouragement: Would you therefore be humbled? O then, be not discouraged; for the more you are discouraged, the less you will be humbled; and the more humbled you are, the less discouraged you will be. Quest. But if there be such a great difference between these, and if it be our Duty, to be humbled for sin, but not to be discouraged; What should a man do to bear up his heart to the work of Humiliation, and yet bear up against all Discouragement? How shall I be so humbled as I may not be discouraged? or what shall a man do that he may be humbled, and yet not be discouraged in his Humiliation? Answ. 1 First: Let Christians carry this Rule always up and down with them, namely, That a man is to be humbled for his sin, although it be never so small, but he is not to be discouraged for his sin though it be never so great. Both these parts are true: A man is not to be discouraged under his sin, although it be never so great; because Discouragement itself is a sin, and that cannot help against sin, Sin cannot help against sin. A man is to be humbled for his sin, although it be never so small, for it is a dishonour to God, and little sins make way to great sins. So then, if thou wouldst be humbled, and not discouraged, carry this Rule up and down with you, and always remember it upon all occasions: It is my Duty, and I have reason to be humbled for my sin, although it be never so small; but I have no reason to be discouraged under my sin, though it be never so great. Answ. 2 Secondly: In all your Humiliation, be sure that you never part or separate those things that God hath joined together: God hath joined Commandment and Promise together, the Promise & the Commandment are born Twins; there is never a Commandment that you read of, but hath a Promise annexed to it, a Promise of Assistance, a Promise of Acceptance, and a Promise of Reward. If you look upon the Commandment itself without the Promise, than you will despair; if you look upon the Promise without the Commandment, than you will presume: But look upon Promise and Commandment, Commandment and Promise together, than ye will be humbled, in case ye have sinned, but ye will not be discouraged. The Lord you know hath given two Eyes to man, and if a man should put out one, and say, I can see well enough with the other, what need I have two? he should sin greatly. So for the soul, the Lord hath given two eyes, as I may so speak; the eye of Conscience, which is to look upon God's Commandment; and the eye of Faith, which is to look upon God's Promise: and if any man will say; I will put out the eye of Faith, I can see well enough with the Eye of Conscience upon God's Commandment, he shall do ill, and very ill: and if a man shall say, I will put out the Eye of Conscience, for I can see well enough with the Eye of Faith, he shall do very ill. But whenever you find you have sinned against any Commandment, presently say, Where is the Promise? I may not look upon the Commandment without the Promise, nor the Promise without the Commandment. Thus join both together, and you shall not be discouraged; yet be humbled. Answ. 3 Thirdly: In all your Humiliation, take heed that you do not mourn for your sin only in order to your condition, but rather mourn over your condition in order to your sin. Humiliation (you have heard) is objectated upon Sin itself, as a dishonour to God; the Object of our Humiliation is Sin itself, as a dishonour done unto God: but now the Object of our Discouragement (you have heard) is our Condition, only our Condition. Well then, would you be humbled so as you may not be discouraged? take heed that you do not stand poring only upon your Condition; but rather say thus unto thine own soul; O my soul, thou hast been much mistaken (the Lord pardon it) for all this questioning hath been about thy Condition, and what will become of thee, and if at any time thou hast grieved for Sin, it hath been in order to thy condition, because thy condition is naught, and because thou didst not know what should become of thee: but now if thou wouldst be truly humbled, and not be discouraged, then lay aside a little the thoughts of your own condition, and pitch upon sin as a breach of God's Law, a transgression of the Law of God, a dishonour done to God, and as a breach of the Law of Love between Christ and you. Thus I say, if you would be humbled, and not discouraged, rather mourn over your Condition in order to your Sin, than for your Sin in order to your Condition. Answ. 4 Fourthly: In your Humiliation, take heed that you do not meddle too much with God's Prerogative, and with God's Peculiar. In Humiliation, a man is to meddle with that which belongs to man: Some things there are that are peculiar to God, and are his Prerogative. You see how it is with the Birds of the Air; so long as the Birds fly up and down here in the Air, they do live comfortably; but if the Birds do fly up to the Element of Fire, it will burn their Wings, and they will fall down headlong. So here, so long as a man in his Humiliation keeps within his own Compass and Element, he may walk comfortably there; but if a man in Humiliation, will soar up unto God's Prerogative, certainly his Soul will fall down upon the Earth, and be much discouraged. Now I pray, what is more the Prerogative and Peculiar of God than this, To know who is a Reprobate, and who is not? When a man is humbled and grieved about his Sin, and he finds that he hath sinned much against God, and thereupon he concludes himself to be a Reprobate, is not this ●o come upon God's Prerogative? The Scripture tells a man indeed, what he is for the present, That a man for the present is a Drunkard, or a Swearer, or a Sabbath-breaker, or an Adulterer; and therefore the Scripture tells him for the present, that he is in the state of Nature, and under the wrath of God; but doth the Scripture tell him that he is a Reprobate, that he can never be converted and turned to God? Surely this is God's great Prerogative to know, his Secret which he reserves to himself, and therefore when a man goes to be humbled before God, and concludes, O! I am a Reprobate, and there is no hope for me, and I shall never be converted; this is to soar too high into God's Prerogative, and he will burn his wings, and he will fall down into great Discouragement. Therefore in all your Humiliation, take heed that you do not fall upon any thing that is the Peculiar and Prerogative of God, for than you will not be humbled, but discouraged. Answ. 5 Fifthly: The more you are humbled and grieved by the Sight of God's free Love and Grace, the more you will be humbled, and the less discouraged. When you come to Humiliation, you are humbled, because you have sinned against God; but how do you present this God to your own soul? Do you present him as a Judge only? or as a Father also? Do you present the Lord unto your soul only under the Notion or Attribute of his Greatness, or under the Notion and Attribute of his Goodness also? Luther said thus: When my heart is brisk and jolly, I present God unto myself under the notion of his Greatness; but when my heart is low and fearing, than I present God to me under the notion of his Goodness: One while I consider Christ as my Example, another while as my Gift: when my heart is too high, than I consider Christ as my Example; when my spirit is too low, I consider Christ as my Gift. So do you also. I know you will say, I cannot sometimes present the Lord unto my soul under the notion of a Father, because I have no assurance of his Love. Yet you may consider the Lord as gracious in himself, as good in himself, and loving in himself, and say, I have thus and thus Sinned against a gracious God, and although thou hast not assurance of God's Love to thee in Particular, yet if you can present God to your soul, under the Notion of his general Goodness, as good in himself, you will never be discouraged, but be humbled. Answ. 6 Sixtly, and lastly: If you would be truly humbled, and not be discouraged; not discouraged, and yet humbled; then beat and drive up all your sins to your unbeleef, and lay the stress and weight of all your sorrow upon that Sin. As in matter of thankfulness, if a man do run up every Mercy, unto the Fountain Mercy, the Blood of Jesus Christ, he will be most thankful: So in the matter of Humiliation, If a man do run up every Sin, unto the Fountain▪ the Head Sin, he will be most humbled. Now what is the great Sin, the Fountain Sin, the Head Sin of all your Sins, but Unbelief? and believe it, he is never far from Faith, that is humbled for his Unbeleef, and he will never be discouraged that is not far from Faith. Now therefore, if at any time you find your soul in any Sin, then say, This hath my Unbeleef done, I did not think that I had had such an unbelieving heart; O! what an unbelieving heart have I! This, even all this Sin hath my Unbeleef brought forth. Now the Lord heal my unbelieving heart. A soul grieved for unbeleef, will never be discouraged too much, nor be humbled too little, he will be humbled in truth for sin, because he is humbled for his unbeleef, which is the mother Sin; yet he will not be discouraged, because he is humbled for that which doth cause all discouragements. Lay therefore the weight of your sorrow upon this Sin, and you shall be truly humbled without unjust discouragement. And thus I have dispatched the first particular, by all which you see, That a Gracious, Godly man, though he hath just cause for humiliation, yet he hath no just and scripture reason to be discouraged for his Sin: though he have Sinned, and Sinned greatly, yet no discouragement is to grow upon this condition. And thus I have done with the First Instance. A LIFTING UP, In case of WEAK GRACE. Serm. V PSALMS, 42.11. Why art thou cast down, O my Soul? and why art thou disquieted within me? etc. Instance 2 Sometimes the Discouragements of the Saints, do arise from the weakness of their Graces. O! says one, I am a poor, feeble, and a weak Creature; some are strong in the Lord, and in the power of his Might; who do a great deal of Service for God in their day: but as for me, I am a poor Babe in Christ (if a Babe) and so am able to do little or nothing for God: Therefore I am thus discouraged and cast down, have I not just cause and reason for it? Answ. No: For God is able to make all Grace to abound towards you, that ye always having all sufficiency in all things, may abound to every good Work, 2 Cor. 9.8. And if God have recompensed your weakness with Wisdom, then surely you have no cause to complain of your weakness: Admonemur nullam creaturam propter parvitatem contemnendam esse, quando qui dem quod illis in corporis mole deest, aliis quibus à Deo ornantur dotibus compensa●i solet. Cartwr. in Pro. sometimes weakness is recompensed with wisdom, for says Solomon, Pro. 30.24. There be four things that are little upon the Earth: but they are exceeding wise. The Aunts, the Coneys, the Locusts, and the Spider. Wherein doth the wisdom of the Aunts consist? He tells you in vers. 25. The Aunts are a people not strong, yet they prepare their meat in Summer. In time of plenty they do lay up for the time of want. Wherein doth the wisdom of the Coneys consist? he tells you in vers. 26. The Coneys are a feeble folk, yet make they their houses in the rocks: though they be weak in themselves, yet they dwell in strong places. Wherein doth the wisdom of the Locusts appear? he tells you in ver. 27. The Locusts have no King, yet go they forth all of them by bands: though they be weak alone, yet they do join together, and so are strong. But wherein doth the wisdom of the Spider consist? he tells you in vers. 28. The Spider taketh hold with her hands, and is in King's Chambers: though the chamber of a King, is most swept and cleansed, yet by the industry of her hands, she doth take hold on the beams thereof, and dwells on high out of danger. So that, although these creatures are weak and feeble in themselves, yet by their wisdom, their weakness is recompensed, and they save themselves from injury, and wrong, as well as if they were stronger. Now shall the Ant, Cony, Locust, and Spider be wise in their kind, and shall not a Christian be so? true saving Grace is the best wisdom, every Godly man, is a wise man; and though he be but weak in Grace, yet he hath true wisdom: the wisdom of the Aunts, to provide in Summer against a rainy day: the wisdom of the Coneys, to build in the rock Christ: the wisdom of the Locusts, to join with others: and the wisdom of the spider, to take hold on those beams of the promises, which are in the chamber of our King Christ▪ and if God have thus recompensed your weakness with this wisdom, why should you then complain? Quest. But is it then no disadvantage, for a man to be weak in Grace? Answ. Yes much, very ●uch; there are many disadvantages which a weak Christian lies under, that a strong Christian doth not. Ye see how the weak sire, lies sobbing under the disadvantage of green wood, which the strong sire doth not: so doth Christ's smoking flax, lie under many disadvantages, which the strong Christian doth not. As, Though a man have truth of Grace, yet if he be but weak in Grace, he is more apt and ready to stumble, and fall, and to be turned out of the way, Heb. 12.12. Wherefore lift up the hands which hang down, and the feeble knees. Saith the Apostle. Lest that which is lame be turned out of the way. A weak man is more apt to fall than a strong; and i● he do fall, he is more unable to rise again: A strong man fallen, is quickly up again; but the weak falls, and is ready to fall again when he rises; so it is with a weak Christian, he stumbles often, and is apt to fall, and if he have fallen, he is even ready to fall again when he goes about to rise. He is more easily quenched, in regard of his comforts, than the strong Christian is. A strong Christian will improve that for himself which seems to be against him; but the weak Christian, will improve that against himself which is in truth for him. When our Saviour Christ said to the woman of Canaan, It it not lawful to cast children's bread before dogs. She made an advantage of those words, and thereby did gather in upon Christ, saying, True Lord, but the dogs eat the crumbs that fall from the table. Thus she improved that for herself, which seemed to be against her. Why? because she was strong in faith, O woman (saith our Saviour) great is thy faith. But when the Angel of the Lord appeared to Manoah. Judge: 13. he said to his wife, We shall surely die, because we have seen the Lord. Thus he improved that against him, which did make for him: (as his wife truly interpreted the thing vers. 23.) why so? but because he was weak in faith. The strong fire burns the more, by the very water that is cast upon it; but the weak fire is quenched, by the very fuel, wood, or coal that is cast on it; so a weak Christian also, apt is to be quenched, even by those very truths, and dispensations, whereby he should burn and blaze out the more. He cannot glorify God as the strong Christian may and doth. One Sun doth Glorify the Creator more, than an hundred other Stars; because there is much light met in one body: and one strong Christian doth Glorify God more, than an hundred lesser weak Saints; Psal. 50.23. because, there is much light, and Grace met in one person. He that offereth praise, Glorifyeth me, saith God. It is an hard thing for the weak Christian to praise God, for he often doubteth of God's love, and therefore cannot praise him as he should: but the strong Christian may, he can say; Blessed be the Lo●d for this or that mercy, for it comes from love to me. The more a man doth believe above hope, and under hope, and the less he doth live by sense, the more he Glorifyes God; now the strong Christian is able to exercise his faith in this kind, for says the Apostle Paul. Abraham considered not his own body, but being strong in faith, was persuaded that God was able, and so did give Glory unto God. Rom. 4. A weak faith cannot do so, for saith the Apostle. vers. 13. And being not weak in faith, he considered not his own body now dead, he staggered not at the promise of God through unbelief, but was strong in faith, giving Glory to God. It seems then, that it is the strong, and not the weak faith which doth give Glory to God: and would ye know wherein this strong faith, differs from the weak faith, in regard of its operation? why, says the Apostle, The weak faith staggers at the promise, which the strong faith doth not; The weak faith doth attend too much unto second Causes, which the strong faith doth not; The weak faith judges by what it sees and feels within, but the strong doth not, but by the word without, and therefore it is strong faith which doth give glory unto God especially. A strong Christian will do great things for God, a weak Christian can do but small things; for his strength is but small, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thes. 5.14. and his soul little. Now the greater things we do for God, the more we Glorify him. A strong Christian can mind and tend the Public, but a weak Christian cannot; I have enough to do at home (saith he) O! that my own everlasting condition were but settled, and then would I mind the Public too. A strong Christian is able to wait long on God; he that waiteth long with quietness, honour's 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, aught 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 arms, but are not able to carry others. The weak Christian is apt to be offended with others; to censure and judge 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 all these things give Glory to God as the strong Christian may; Surely therefore, there are many disadvantages which a weak Christian lies under, that the strong Christian doth not. Secondly, Yet there is no reason why he should be discouraged. 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 outward weakness: and i● 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 sanctification; 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: all which figured, that equal proportion, (saith Mr. Ainsworth) which all believers have in Christ, the spiritual Manna. And if ye look into Scripture, Where doth God's promises fall more thick, than upon those that are weak in Grace? Christ gins 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 rejoice in God: or those that have full 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 gins withal, and many Gracious, Rich, and blessed Promises he doth make to them. Yea, the Promises are so made to them, as (attended to) will give a full answer unto all their fears: as for example. The Lord Promises, Math. 12. That he will not break the bruised reed etc. Will the weak Christian say, O! but I am exceeding weak, and very feeble: then our Saviour says, He will not break the bruised reed. And what more weak and feeble, than a bruised reed? an whole reed is not v●ry strong at the best, but bruised it is weak indeed. Will 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 smoking flax is mingled with smoke, yet says Christ, I will not quench the smoking flax. Will the weak Christian say, O! but, though God do not quench me, yet I shall be quenched; nay saith Christ, But I will bring forth judgement to victory, it lies on my hand to do it, and I will do it. Will the weak Christian say O! but, I have much opposition in my way, how can judgement come to victory? then Christ says, he will bring forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thrust forth with violence, it's the same word that is used in other Scriptures, noting a force: as if Christ should say, I will force this victory through all opposition, that it shall 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 little Child, when the elder Child is not kissed; for, says he, this is but a little Child. And so, when the Prodigal comes home, than 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 therefore I will kiss him, with the kisses of my mouth. Thirdly, And though it be a great affliction to be weak in Grace, yet if Christ will condescend unto mine infirmities, why should I be discouraged in regard thereof? Condescending Mercy is great and sweet Mercy: Now though God doth show mercy unto all his People, yet he will do it by Christ as an Highpriest; and what is the work and Office of the Highpriest? but to sympathise and bear with the infirmities of those that are weak. We have not such an Highpriest (says 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 young. 3. He doth sometimes, 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 man had Faith, for he said, Only lay thine hand on her, and she shall live: yet his Faith was weak, for he limited, and stinted Christ, both to time and means; Come down and lay thine hand on her. In the 8. Chapter, a Centurion comes to him, for the cure of his Servant, and he was strong in Faith; for saith Christ, I have not found so great faith, no not in Israel. Christ doth prevent, and goes before him; for when he said, verse 6. My Servant lies sick, Jesus said to him, I will come and heal him: Here Christ offered to go; No Lord, saith the Centurion, Speak the word only. But the Ruler desires Christ to go with him, and he followed him; Christ prevents the strong and he followeth the weak; he commends the strong Centurion, & he condescendeth to the weak Ruler. What then, though the weak Ruler be not commended as the strong Centurion was, should he be discouraged? No: Because Christ's condescending Love, was as fit for him, as his commending Favour was for the Centurion: Strong Grace shall be more commended; but weak Grace shall be much encouraged by the condescending Love of Christ. Fourthly, If Christ have put a Why? and Wherefore? upon the Discouragements of the weak, than they have no true reason to be discouraged, in regard of their weakness. Now if ye look into Matth. 8.26. ye shall find, that our Saviour says to his Disciples, Why are ye doubtful, O ye of little faith? Ye read in verse 24. that there arose a great tempest, insomuch that the Ship was covered with Water; was not here cause of fear? yet sails Christ, Why are ye fearful? yea, it is said, that their Help was asleep; Christ was their only help in the storm, & ver. 24. He was asleep: had they not then cause to fear? yet says Christ, Why are ye fearful, O ye of little faith? The like ye have in Matth. 16.8. Jesus said, O ye of little faith, why reason ye amongst yourselves, because ye have brought no Bread? Here is another Why? put upon their Discouragement. So again, Matth. 14.31. when Peter began to sink, he cried out, and Christ said unto him, O thou of little faith, wherefore didst thou doubt? Here is another Why? or Wherefore? put upon the discouragement of a weak Faith. Now why doth our Saviour speak after this manner to them? Why do ye doubt? and why are ye fearful? Not only to reprove their doubting and discouragement; but to show that there was no reason for it: Though their outward discouragements were great, and their Faith was but small, yet he tells them, that they had no reason for to be discouraged, Why are ye fearful, O ye of little Faith? It seems then, by these Why's, and Wherefore's, that though a man's Faith be small, and his outward discouragements great, yet he hath no just and true reason for to be discouraged. Fiftly, And if a Christian would be discouraged, if he did not sometimes find a weakness and smallness of Grace within him; then he hath no reason to be discouraged, because he doth find this weakness. Now ye know, that the Kingdom of Heaven, both without us, in the Gospel, and within us, in regard of the saving effect of the Gospel, is compared to a grain of Mustardseed, which, saith our Saviour, is the least of all Seeds; but grows up in time, to that stature, height, and bigness, as the Fowls of the Air come and make their nests in it. So is the Gospel, both in the preaching, and the effect of it: it gins low, and is very little at the first; and therefore, if a man should not find his Grace to be small at the first, he would doubt whether ever the Kingdom of Heaven were in him or no, saying, The Kingdom of Heaven is like unto a grain of Mustardseed, the least of all Seeds; but I have not found it so in my soul, I have not found this littleness and smallness of Grace, and therefore I do fear, that the Kingdom of Heaven was never in my soul in truth. Thus men would doubt, and be discouraged, if they should not sometimes find their Grace to be small. And if so, then why should a man be discouraged, because he doth find it thus? Surely he hath no just cause or reason for it. Object. O! But yet, it is an uncomfortable thing to be weak; strong Christians are full of Comfort: they have assurance of God's Love, and are full of joy: but the weak are full of fears and doubts. This is my condition; I am most uncomfortable, therefore I am thus discouraged; have I not cause and reason for it? Answ. 1 No: For though the weakness of Grace, is usually accompanied with doubts, and fears; and the strength of Grace, with assurance, joy, and comfort: yet it is possible, that a man may have a great deal of Grace, yet may have no Assurance; and a man may have Assurance, not doubting of God's Love, and yet may have but little Grace. Answ. 2 Ye must know, That there is a difference between uncomfortableness, and less comfort. If a man be possessed of a great Estate in the World, he hath more comfort than another, who hath but the pledge and earnest of it; but though I am not possessed of it, yet if I have the Earnest and Pledge of it, I may have much comfort in it. Now the least Grace, is a Pledge, and Earnest of more, yea, of the greatest measure: and is it not a comfortable thing, for a man to have the Pledge and Earnest of Glory? Such have all those that are weak, though they be but weak in Grace. Quest. But how shall I know that my little, is a Pledge and Earnest of more? Answ. 1 The Spirit of Adoption, is a Pledge and Earnest of the whole Inheritance: and though you cannot do so much Service for your Heavenly Father, as your Elder, and stronger Brother doth; yet if you do not only obey God, because you see a reason in his Commandments, but because there is a Childlike disposition in you; then have you the Spirit of Adoption, and so your little, is a certain pledge of more. Answ. 2 And if you mourn over your little, and wait on God for more, then is your little an earnest of much: Rom. 8.23. And not only they, but ourselves also (saith the Apostle) which have the first fruits of the Spirit; even we ourselves, groan within our selve●, waiting for the Adoption, to wit, the Redemption of our B●dy. He proves, That the Romans had the first-fruits, the Pledge and Earnest of more in the Spirit, by their groaning and waiting: Do I therefore groan under the present burden of my own weakness, waiting upon God for more, then have I the fist-fruits of the spirit; and so that little which I have, is a Pledge and earnest of more: and upon this account, though your Grace be weak, and small in itself, yet considered as an Earnest, it is much: and is it not a comfortable thing to have the Pledge and Earnest of Glory? Such is the Comfort of all 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 writ to you young men, because ye are strong, and have overcome the evil One, But I have great Temptations, and but small 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 Battle, is not always to the strong: our Victory lies not in ourselves, and our own habitual strength; but in Christ's fresh assistance. How often have the strong fallen, and the weak stood? We read of that young 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 young 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 Archbishop Cranmer, took his Schoolmaster, Mr. Cheek, by the hand, and said, Ah! Mr. Cheek, you have such a Scholar that hath more Divinity in his little finger, than all we have in our whole 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 ourselves within us. And if ye look into the 2. and 3. Chapters of the Revelations, 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 Christ's 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 rejoice 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 (says 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 small 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 always 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 Jailor 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 myself weak in Grace by mine own sins; I have fallen into sin, and so have weakened myself 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, than no such Spiritual Disease or Fever 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 befall a true Believer, than you have no reason to be cast down as without hope. Now ye know how it was with Samson; 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 befall one recorded for a true Believer. 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 small; 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; than 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 herself; for says Christ to her, Verse 13. Strengthen the things that remain, and are ready to die; I have not found thy Works perfect: So that, though your Grace be weakened, and that by your own sin, insomuch as all seems to be ready to die, yet there is a Promise belonging to such a condition, and therefore no just cause or reason for Discouragement, though much cause of Humiliation. Object. But I am not discouraged at the weakness of my Grace, because of mine own guiltiness only, but because of its likeness, and similitude, unto common Grace; I know that it is a contradiction, to say, That a little Grace is no Grace at all; but my little, is so little, that I even fear that it is none in truth: If the piece of Coin that I have, be little, yet if it be Gold, it is well; but if it be little, and a Counter too, then what am I the better? Now so it is, that I fear my little is but a Counter, and not true Grace indeed; therefore I am thus discouraged, have I not cause and reason now? Answ. No: For though your Grace be never so small, yet if it be good Coin, and not a Counter, than you have no reason to be discouraged in this regard. Now to satisfy you in this scruple, I'll tell you what small, weak, little Grace will do, and not do, in opposition to common Grace. It will not oppose much Grace; the least Spark of fire will not oppose the flame, or resist the flame; Water will, because Fire and Water are contrary: and so, false Grace, will oppose the highest degree of Grace, saying, What need you be so strict, and precise? You may go to Heaven with less ado: but the least degree of true Grace, will not oppose the highest. It loves Examination, it loves to examine; and to be examined; for it is sincere, and sincerity is much in examination: it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for it holds up all its actions to the Sun and light; it doth love the work of examination: false, counterfeit, common Grace, doth not so. It is very inquisitive after the ways of God, and after further Truths: As the man that climbs up into the Tree, first gets hold on the lower Boughs, then on the higher, and so winds himself into the body of the Tree, till he comes to the top; So doth a Christian do; he gins with the lower, then unto higher, and so to higher discoveries: at the first therefore, he is most inquisitive, What shall I do to be saved? says he; and again, Lord, what wilt thou have me to do? False and common Grace is not so. It is much in the work of Humiliation; it grows in a waterish place. Now suppose that two Herbs be much alike, the one sovereign, and the other naught; and it be told you, that the sovereign, good Herb, grows in a waterish place, and the other on a Rock; will you not easily discern those, by the places where they grow? Thus it is here; the weak Grace of the Saints, grows in a waterish place, it is much in Humiliation; but the common, false Grace of Hypocrites, grows on a Rock. As a weak Christian, is very apt to rest upon his own do, so he is much in doing, and in the work of Humiliation most. It works according to the proportion of its own weakness; it staggers at the Promise, yet it goes to the Promise; it doubts of Christ's Love, yet it doth run to Christ; it stumbles, yet it doth keep its way; it is ignorant of Christ, and not so forward in the knowledge of Christ, as it should be, yet it is laying of the foundation, Heb. 6.1. It is the fault of a weak Christian, that he is always laying the foundation, yet he is laying of the foundation; though it works weakly, yet it works according to the proportion of its weakness; but the common, false Grace, doth not so. It is willing to learn of others: For says a weak Christian, I am but a Babe in Christ, and therefore why should not I be willing to be carried in others Arms? The less I can do, the more I will receive: as the strong Christian is much in doing, so must I be much in receiving: It is not thus with that false, and common, counterfeit Grace. But as the Naturalists do report, and write of the Lion, That he will not eat of any Prey, but what he hath hunted down himself; other Beasts will, Aelian de Animal. they will pray upon what is killed by others; but the Lion, King of the Beasts, is so proud, that he will not eat of that which is killed by another. So, men that are strong in Parts, and Gifts, and have no Grace withal, will not eat of that which they do not hunt down themselves; if they hunt it down, than they will close therewith, else not. A strong-graced Christian will, and a weak-faithed Christian will; but he that hath Parts, and Gifts alone, cannot relish that so well, which is brought to hand by another .. It is very sensible of its own weakness: A weak Christian is weak, and he doth feel his weakness, and is very sensible of it; not a man in all the world, Deo placet fides infirma modo, nobis non placet fidei infirmitas Austin. saith he, that is more weak than I. Now ye know, that if a Lady, or Queen, come to an House, she hath a great Train attending upon her, and though ye see her not, yet if you see her Train, you say, she is there still. Such a great Queen is Grace; though a man have never so little of it, yet it brings a great Train with it; and though you see it not, yet if you see the Train, will ye not say, surely the Grace of God is here? Thus now it is with you that are weak in Grace; these Seven things, and a far greater Train than these, you may see in your lives, and therefore certainly, you have no just cause and reason for your Discouragements in this respect. Object. O! but yet, this is not the thing that doth pinch with me: I hope, through mercy, the Root of the matter is in my soul, that this great Queen of Grace hath taken up her lodging in my heart; but yet I am exceeding weak in Grace, and very feeble still: some are weak in Grace, because they are but new Plants, new Converts, lately brought home to Christ, and are yet Babes in Christ, and so they have excuse for their weakness: but I profess, that I have been converted a great while, yet I am weak; I am an old man or woman, yet I am weak in Grace; I am an old Professor, and yet am weak in Grace: therefore I am thus disquieted, have I not just cause and reason now? Answ. No: For though it is a shame for an old man to go in Coats, or to be carried in the Arms like a Babe, as every weak Christian is; and though Christ will upbraid men of their slowness and dulness, that have long sat under the means; yet you have no just cause and reason for Discouragement: for though you may be weak in regard of others, ye you may be strong in regard of your former self, and be more strong in the Lord, and in the power of his might, than you have been heretofore. And to clear that, Consider, The more extensive a man's Obedience is unto God's Commandments, the more he is grown in Grace. Weak Christians are much in some Duties, and therein they are most intense; but little or nothing in others: and as they grow in Grace, so their hearts are dilated, and extended unto other Duties. The more exact, and accurate a man is in Duty, the more he doth grow in Grace; and the more he grows in Grace, the more exact and accurate he doth grow in his Duty. He that writes better than he did before, doth not write more Paper, or make more Letters, only he doth write more exactly, and accurately: So, the grown Christian doth not perform more duties than he did before, but the same more exactly. The more a man sees, and understands his Christian Liberty, and yet doth walk more strictly, the more he doth grow in Grace: Some think they grow in Grace, because they have more understanding in their Christian liberty, though they do walk more loosely; these are deceived in their spiritual growth; but if I know my Christian liberty more fully, and now do walk more strictly in my life, then do I grow in Grace indeed. Now is it not thus with you? yes! through Grace, I am able to say, That I see my Christian liberty, more than I did heretofore; and yet I am mor● strict in my life: though I cannot yet pray as I would, and hear as I would, and perform duty as I would; yet I do perform my duties with more exactness than formerly: and though I have not so much affection, as I had in this or that work of God, yet now I find, that I am more dilated, and my obedience is more extended, and extensive unto God's ways and Commandments than before; Then though you are still weak in regard of others, yet you are grown stronger in regard of your former self, and therefore certainly, you have no just cause or reason to be discouraged in this regard. Quest. But suppose, that I am yet but weak in Grace, and Temptations, or discouragements press in upon me, in regard of the weakness of my Grace; what shall I do, that I may be able to bear up my heart, against those discouragements? Answ. 1 Then consider, what a great charge, God the Father hath given to Christ of those that are weak. Isa. 42.1. Behold my servant whom I uphold, mine Elect in whom my soul delighteth: I have put my spirit upon him etc. but why? vers. 3. A bruised Reed shall he not break, and the smoking Flax, shall not he quench. This is my Charge, saith the Father, which I give to my Son: And upon this account he came into the world, That those who have life, might have it in abundance; and for this cause he did die for us. Rom. 5.6. For when we were yet without strength, in due time, or according to the time, that is, the time appointed by the Father; Christ died for the ungodly. Answ. 2 Consider also, what charge our Saviour Christ did give unto his Apostles, and in them, to all the Ministers of the Gospel, concerning those that are weak in Grace. Peter, Peter, said our Saviour, Lovest thou me? then feed my sheep. And again, Lovest thou me? then feed my lambs. And again, thirdly, Lovest thou me? feed my lambs. Have a care of those that are weak in Grace. All the time that Christ lived upon Earth, he went about doing good, healing all sicknesses, and diseases, and condescending to the weaknesses of men. One comes to him, and thought to have stolen her cure; yet Christ did bear with her. Another comes, and puts an If upon his will, Lord, If thou wilt, thou canst make me clean: And he did bear with him. Another comes, and puts an If upon his power, Lord If thou canst do any thing, etc. Yet Christ did yield to him. And when he left the world, than he charges his Apostles with the weak Saints, Feed my Lambs, and again, Feed my Lambs. Answ. 3 Consider also, what a great mercy it is to have a little Grace, though it be but a little; For though you have never so little Grace, yet if you have Grace in truth; you have union with Christ, you have communion with the Father, you have your own nature taken away, and are partakers of the divine nature; you have a right and title unto all the promises; yea, unto all the Ordinances; yea, unto all the Creatures: Your afflictions, are not curses, the curse is taken out of every cross, you have an interest in all that Christ hath done and suffered, you are made partakers, of the inheritance of the Saints in light, an inheritance uncorruptible, undefiled, that fadeth not away: you have God for your Portion, Christ for your Saviour, the Spirit for your Comforter, Heaven for your Inheritance, the Angels for your Guard, and all the Creatures in the Earth under your feet; this, and all this you have, though you have never so little Grace; and can you read over all this Inventory of mercies, and sit discouraged in the midst of them? Answ. 4 Yet if all this will not prevail in the time of your Temptation, think with yourself, and consider seriously, How much you shall weaken yourself, yet more and more, by your discouragements in this kind. All discouragements weaken, humiliation weakens not, the greatest humiliation doth not weaken, but the least discouragement doth, upon what account soever. Now if all discouragements do weaken, then, what an unreasonable thing is it, for me to be discouraged at the sight of my weakness? but so it is, that discouragements, even from the sight of our own weakness, do yet more and more weaken; surely therefore, it is an unreasonable thing, for a man to be discouraged at the sight of his own weakness: wherefore, lift up your hands, O! ye Saints, and be ye lift up, O! ye drooping souls. We a●e commanded, ye may read our Commission, Isa. 35.3. To strengthen the weak hands, and to confirm the feeble knees, and to say to them that are of a fearful spirit, be strong, fear not. And if it be our duty, to say, and speak thus, than it is your duty, to encourage yourself in the Lord, and to say to yourself, be strong, O my soul, and fear not. Be thankful for your little, and in due time you shall have much: labour also for much, yet be content with little, even with little Grace, if God will have it so. And thus I have done with the Second Instance. A LIFTING UP In case of MISCARRIAGE OF DUTIES. Serm. VI PSALMS, 42.11. Why art thou cast down, O my Soul? Stepney, May, 14. 1648. and why art thou disquieted within me? etc. Instance 3 Sometimes the discouragements of the Saints and people of God, are drawn, From their Duties, the failings, and successlessness of their Duties. For, they reason thus: Through the Lord's Grace and Mercy, I have been kept from great and gross sins, yet if the Lord loved me indeed, he would draw my heart near unto himself; but when I come to prayer, or duty, I find so much deadness, dulness, and awkness of heart and spirit, that I fear the Lord will never accept such a one as I am, nor such duties as mine are: when I go to prayer, either prayer is altogether absent from me or I have no life therein; if I go to hear the word, I am not attentive, but filled with distractions; and whatever duty I perform, I want life, and love in it. O! my heart is like a rock, or stone; and therefore I fear the Lord will not accept my duty, and the rather, because I find, that I have been long at prayer, and I am never the better, the Lord hears me not, the Lord regards me not: and have I not just Reason, and Cause, to be discouraged now? Answ. No: Here is reason indeed, why you should be afflicted, but no reason yet, why you should be discouraged. I confess indeed, here is cause and reason of grief, and of affliction; for take Prayer, (to instance only in that) and, it is, That act and work of the soul, whereby a man doth converse with God; God conversing with man, and man with God. And is it not a sore affliction, for a poor creature to be shut out of God's door, such a friend as God is? O! saith Chrisostome, it is more bitter than death, to be spoiled of Prayer: and hereupon, (as he observes) Daniel chose rather, to run the hazard of his life, than to lose his Prayer. Prayer is the souls Weapon; and is it not a grief, to want a Weapon in our spiritual warfare? Prayer is the souls Ornament, the excellent Garment of a Christian; and is it not an affliction, to be without this Garment, and to be found naked? Prayer is the Christians Element; And as the fish lives in the water, as in its Element, and dies when it is out, so a Christian lives in prayer as in his Element, and his heart dies when he is out of it. Prayer is the souls Provisioner; fetcheth in Provision for the soul, and for all its Graces: The old bird, the Dam, goes abroad and fetcheth in meat for the young ones, and they lie in the nest gaping, to receive the meat upon its return; and if the old one be killed abroad, the young ones will die presently at home. So here, Prayer goes abroad, and fetcheth in provision for all our Graces, and they all lie gaping, to receive this provision from the mouth of Prayer; if this be killed, how can those other Graces live? The truth is, The more sweetness a Christian finds in any work, the greater is his affliction, if he want that work; now what abundance of sweetness, doth a Gracious soul find in Prayer? therefore when a man is narrowed, or shut up in Prayer, it cannot but be a great affliction to him. But though it be a matter of great affliction, yet a good man, hath no reason to be quite discouraged, yea, though he meet with many failings therein, and cannot pray as he would, nor perform duty as he should. Quest. How may that appear? Thus. Answ. First, Every Godly Gracious man, is in Covenant with God by Jesus Christ; and that Covenant, is a Covenant of Grace, which is the great Charter, the Magna-Charta, of all his spiritual Privilidges, and Immunities. Now, in this great Charter, the Lord doth proclaim this, That sincerity shall go for perfection; That a little done for God, in the time of temptation, shall be counted much. In this great Charter, the Lord doth proclaim unto all his people, That he doth rather regard the bent of the heart, than the inlargment of the heart: That he dorh rather regard the will to do, than the doing. In this great Charter, the Covenant of free Grace, the Lord proclaims unto all his people, That if they do fail in prayer, and other duties, (for I speak not of prayer only, though I instance in that) He will not cast them off, but he will rather be moved to pity them; for the Covenant that the Lord makes with his people, is as the Covenant that a man makes with his wife, I will betrothe thee unto me, for ever, saith the lord Hos. 2, Now, a man will not put away his wife for every failing, neither will the Lord put a way his people, nor cast them off (because he is betrothed to them) though they do fail in duties. Again; in this great Charter, and Covenant of Grace, the Lord doth proclaim unto all his Children, That what they want in performance, he will make up in indulgence. He proclaims this unto them, That he will require no more, than he gives; he will give what he requires, and he will accept what he gives. Now therefore, am I in that Covenant of Grace? and are there many failings in all my duties? yet if this be true, That the Lord is more moved by my failings to pity me, than to cast me off, than I have no reason for to be discouraged: And thus it is with every child of God, he is in this Covenant of Grace, and so the Privileges, and Immunities of all this great Charter, belongs unto him. Secondly, Though there be many failings in a Godly man's duty, yet so long, as it is a duty; there is somewhat of Christ therein, there is somewhat of God therein. Now God will not cast away his own, because it is mixed with ours, but he will rather pardon ours, and accept ours, because it is mixed with his. The Husbandman, doth not cast away his wheat, because it is mixed with chaff; he brings it into his barn, and there is a time, when he will separate the chaff from the wheat; but he doth not cast away the corn, because it is mixed with chaff, yet this grain of wheat, hath nothing of the Image of the Husbandman upon it: but there is never a duty of a Godly man, but hath somewhat of the Image of Christ upon it, and therefore, I say, he will not cast away His, because it is mixed with Ours, but he will rather pardon, and accept of ours, quamvis odibilis, detestabilis, et execrabilis sit causa mea in ore meo, nihilominus in ore tuo benedicto, in ore tuo sacratissimo et in labiis tuis, quibus tanta gratia diffusa est, est favorabilis: Parisiens. de Rhetor. Diu. cap. 21. Est et alia firmitas et confirmatio meae partis quod tu ipse advocatus es et propitiatio qui es et Judex meus et propter h●c non est possibile ut patiaris causam meam periclitari in manibus meis. Apud homines enim non est possibile ut advocatus fidelis et justus permittat periclitari causam cujus patrocinium suscepit ibid. because it is mixed with his. Thirdly, If our acceptance of duty, do not come in by the door of performance, but by another door, and that door is Christ; then a Godly man, hath no reason to be discouraged, though there be many failings in his performance. Now, all our acceptance of duty, comes in by Christ, because our Sacrifices, are mingled with Christ's perfumes, Revel. 8. vers. 4. And the smoke of the incense which came with the prayers of the Saints, ascended up before God, out of the Angel's hand. Our prayers go unto God the Father, through the hand of Christ; did our prayers go immediately out of our own hands into the Father's hand, we might have caus● to fear, but it goes by the hand of Christ; Christ takes it, and hath it into the pre●ence of God the Father. As it is with your soul, or your body when you die; through your body be crooked, or deformed, and your soul defiled, yet when you die, Christ meets your soul, and invests it with Glory, and so brings it into the presence of God the Father; so it is with your duty, your duty, it may be, deformed, defiled, or a crooked duty, but Christ meets your duty, and he clothes it with his Glory, and so hath it into the presence of God the Father; and thus it is with all the Saints, and people of God; surely then, though they have cause to be afflicted, by reason of their failing in duty, yet they have no reason at all, why they should be discouraged. Object. But, I have no Parts or Gifts in duties, therefore I am thus discouraged: some there are, that have great abilities in duty; they pray, and can pray, with great abilities, they go to a sermon, and can bring away every word, and have a great Gift in conference: but as for me, I am a poor creature, who want all these Gifts; I have no utterance in conference, I have no abilities in prayer, I have no memory for a Sermon, my memory is even as a sieve; good things run out presently, I have no Gifts at all, a poor Seaman, or Tradesman I am, that have no Parts, no Gifts in duty; and have not I just cause and reason now to be discouraged? Answ. 1 No, For whosoever you are that make this objection, Do ye not know, That the Glory of the second Temple, was greater than the first? Solomon, you know, built a great House, and it was a Glorious building, much Gold and Silver in it▪ the second Temple was not so full of Gold, and Silver, and yet it is said of the second Temple, That the Glory of it, was beyond the Glory of the first; why? this reason is given, because, The desire of all Nations should come into it. That is Christ; who is indeed, The desire of all Nations; De facto, Gold and Silver is the desire of all Nations; but, De jure, and by right, the Lord Jesus Christ, is the desire of all Nations; and because that Christ, the desire of all Nations, should come into the Second Temple, therefore the Glory of it, was beyond the Glory of the first. Now thy soul is the Temple of the Holy-Ghost; it may be, thou hast not so much Gold, and Silver, not such Golden Parts, and Golden Gifts, as another hath, but if the desire of all Nations, the Lord Jesus Christ, be come into thy soul, hast thou any reason to complain? Thus it is with every child of God, though he hath not those Parts, and Gifts, that another hath▪ yet the Lord Jesus, the desire of all Nations, is come into his Temple, into his soul; and therefore, he hath no reason to be discouraged. Answ. 2 If the want of Parts, and Gifts, be better for you, than you have no reason to be discouraged for the want of them. Now, you know, that it is better for a man that hath but a little stock, to have a little farm; than to have a great farm, and a little stock: a man that hath but a little stock, and a great farm, may for the present brave it out, and converse with company that are in estate beyond him, but at last he will decay and break: better that a man, who hath but a little stock, should have a little farm suitable to his stock. Now God our Father sees, that thou hast a little good, there are some good things found in thee; but these good things, this little stock, is not big enough for a great farm of Parts, and Gifts, and because the Lord sees, that thy stock of Grace, is not great enough for such a great farm of Parts; therefore, in design of mercy, he hath thus ordered it, that thou shouldest have a less farm of Gifts. Answ. 3 If our Parts and Gifts do not commend our services and duties, unto God, then have you no reason to be discouraged for the want of them. Now, so it is, that they do not commend us, nor our services unto God. When you have good meat in a dish, possibly you will lay flowers upon it, cut Oranges and Lemons, and lay upon the side of the dish; but a wise man knows, that the meat is never the better for though e flowers, or for the sugar that lies on the side of the platter; a wise man knows, that if those were wanting, the meat were never the worse. Beloved! God our Father is of infinite wi●dom, these Parts and Gifts are flowers indeed, and they help to cook ou● a duty, and to make it more acceptable to men, but the Lord who is wisdom knows, that the duty is never the be●ter; and he knows, that when these flowers are wanting, the duty is never the worse. All flesh is grass, and the flower thereof, and it fades away. Parts and Gifts are but flesh; and our wise God knows, the ●eat is never the worse, when these flowers are wanting. Yea, if I had all Parts and all Gifts, that I were able to preach and speak like an Angel; and that I were able to cast out Devils; yet notwithstanding, if I have not Christ and Grace within, my Parts and Gifts, will but sink me deeper into Hell. Two men (suppose) do fall into the River, one man hath bag● of Gold about him, and the other none; he that hath none, makes a shift to swim, and get away; but he that hath the bags of Gold about him, sinks by his Gold, and he cries out as he sinks, O! take away these bags of Gold, this Gold undoeth me, this Gold sinks me. So, these Golden Parts, and Golden Gifts, if a man hath not Grace withal, hath not Christ within, shall but sink him the deeper into Hell: These commend us not, I say, nor our Service unto God, nor doth the want thereof discommend us unto him. Answ. 4 You say and complain, That you have no Parts or Gifts; but I pray, hath not the Lord recompensed the want of them some other way unto you? Philosophy saith of Nature, Vbi deficit in uno, abundat in altero; Where Nature is deficient in one thing, it is abundant in another thing. If a man wants his Eyes, he hears the better; and the less he sees, the more he remembers: where Nature is wanting in one thing, it is exceeding in another. And as Nature, so the God of Nature, and the God of Grace too: It may be you do want a Head-memory, but hath not the Lord given you a Heart-memory, to remember th● Sermon as you have occasion to use it? Some have Parts and Gifts, and they want plainness and openness of heart for God; some again have a plain heart, and they want Gifts and Parts. It is said Jacob, That he prevailed with God in Prayer, and he was a plain man. Mark how the Holy Ghost doth put these two together, That, that man should be the prevailing man with God in Prayer, who was the plain man; and that man that was the plain man, should be the prevailing man in Prayer: a plain man, but prevailing with God. Well then, though thou be'st but a plain person, and hast no Parts or Gifts, as others have, yet thou mayest prevail with God, and thy Name may be called, Israel, prevailing with the Lord: When God denies one, he gives another Mercy. Thus it is with all the Saints and People of God, and a godly, gracious man, may say thus; Well, though I have not great Parts and Gifts, yet blessed be the Lord, I have a plain and an open heart for God; and if the Lord hath done thus much for you, and recompensed you in another way, have you any reason then to be discouraged for want of Parts and Gifts in Duties? Certainly you have not. Object. O! but yet, this is not the matter of my Discouragement, I am not discouraged for want of Parts or Gifts in Duty; but I want the Grace and the Holiness of Duty, I want the Grace and the Holiness of Prayer; I go to Prayer and Duty, but the Lord knows, wi●h a dull, dead, and a straightened heart: I think verily, that there is not a more rocky, stony, flinty heart in the world than mine; I offer myself to God sometimes in Prayer, but when I come at it, I am not able to speak a word, my heart is so shut up and straightened: and have I not cause and reason now to be discouraged? is not this matter of just discouragement? Answ. No. For Pearls sometimes grow upon Rocks; and possibly there may be some Pearl of Grace growing upon that rocky heart of thine. Yet further. First: You say, That you are straightened in Duty; but are you satisfied and contented with that condition? or if you had enlargement in Duty, would you be satisfied therein? No, I am not satisfied with my straightened condition; and the truth is, though I had never so much enlargement, enlargement alone would never satisfy my soul; but if I had more affection, I would give it up to God, yea, if I had a Sea of Affection, I would power it out before the Lord, and if I had Prayers, and Tears, and Enlargements, like the Sands upon the Seashore, I would offer them all up to God. Well, and is not this to be enlarged towards God? A poor man that hath never a penny in his Purse, sees another, or many others in want, but he hath nothing to relieve them with; yet saith he, if I had wherewithal, I would relieve all these men, I would them all, or I would feed them all: is not this man's heart enlarged now towards the poor, though he hath not a penny to help them with? So in your case; for the present, thy Affection is poor, and thou a●● straightened, but thou sayest, if I had a Sea of Affection, I would give it all to God; and if I had Prayers like the Sand upon the Seashore, I would give them all to God; is not this to be enlarged towards God? God doth give by denying sometimes, and thus he hath dealt by you. Seco●dly: If your Condition herein be no other, than the condition of the Saints and People of God, than you have no just cause and reason to be discouraged in this respect. Now Psalm, 77.3, 4. saith the Plalmist there, I remembered God, and was troubled; I complained, and my spirit was overwhelmed: Lord, (saith he, at verse 4.) Thou holdest mine Eyes watching, I am so troubled that I cannot speak: I cannot pray, I am so troubled I cannot speak. A Mother hears her child cry, and saith she, now doth this Child cry for the Breast, yet the Child speaks not a word, but the Mother knows the meaning of the child's crying, and the language of it: And doth a Mother know the language of her Child's crying? and doth not God our Father know the Language of his Child's cry, that cannot speak unto him? The Beggar that follows you for an Alms, is a Beggar, though he be dumb and cannot speak; and you say, send him away with some gift, for he follows us. So here, though your heart be shut up in Duty, yet if you can follow God, he looks upon you as a Beggar at the Throne of Grace, and in due time he will serve you, and send you away with Comfort. Thirdly: You would fain have enlargements, and workings of the heart in Prayer: but what would you do with those enlargements? Would you show your Enlargements, your Excellencies, your Graces to God, when you come to Duty? A Beggar you know, if he have any excellent thing, as Gold, or Silver, he hides that, and he shows his wounds, he shows his sores; if you mean to give him a penny, and ask him if he have any money, I have twopences, or threepences Sir, saith he, or a penny; but he hides his excellency, and he lays open his wounds; and if he can but open his sores before you, he thinks he doth beg effectually. Beloved! we all go to God in Prayer, in forma Pauperis, every man sues in this Court in the form of a Beggar. If thy heart then be straightened, if thy heart be hard, and if thy Spirit be dull in duty, you may go to God, and open your sores, and wounds before him; you may go and say, Lord, what an hard heart have I! and what a dull and straightened Spirit have I! This father becomes a Beggar, and you must come as a Beggar, when you come before him; yet you must know, Etsi non sit possib le per ea moveri immobilem et per omniaque immutabilem Deum, potentia enim mihi videatur esse ad movendum ipsum recitantem vel meditantem ipsa ad moveadum inquam et preparandum ad gratiam devotionis et● gratitudinis et largitatis et beneficentiae incogitabibis Dei. Parisiens. Cap. 22. de Rhetor Diu. That neither your Poverty, nor your Riches; neither your straightenings in Duty, nor your enlargements, do make any alteration in the Mind and Will of God. Indeed, God seems to deal by us sometimes, as a Father doth by his little Child; he holds a piece of Gold or Silver in his hand, and saith the Father, if you can get this out of my hand, you shall have it; so the Child strives, and pulls, and works, and then the Father opens his hand by degrees, first one finger, than another, and then another, and at last his whole hand; and the child thinks he hath got the money by his own strength and labour, whereas the Father intended to give it him, but in that way. So here, God intends to give us a mercy in the way of Prayer, and he sets us a praying for it, and we think we obtain it by the strength of our own prayer, as if we did move, and change the will of God by our Duty: but all the enlargements in the world, make no alteration in the will of God; he is immovable, unchangeable, and the same for ever: But he will give out his blessings in a way of prayer, therefore it is our Duty to pray, yet we must not be discouraged though we cannot pray as we would. Fourthly: It is usual with the Lord to restrain Prayer, before he doth give enlargement, and to make a man speechless before he openeth his Mou●h: Luke, 1. we read so of Zacharias, a gracious and holy man, at the 67. verse, it is said of him, that, He was filled with the Holy Ghost, and he prophesied. Yet if you look into the former part of the Chapter, you shall find, that before he was thus filled with the Holy Ghost, and Prophesied, he was dumb, and stricken with dumbness; verse 20. saith the Angel to him, And behold, thou shalt be dumb, and not able to speak: So he continued dumb, before he was filled with the Holy Ghost, and prophesied. It may be here is a further Mystery in this, quando oramus, non ideo oramus ut per hoc Divinam dispositionem immutemus, sed ut impetremus id quod deus disposuit sanctorum oratio nobis impetrandum. Tostat. Mat. 6. for Zachary was a Levitical, and a Legal Priest; and our Lord and Saviour Christ being to come into the world immediately, who knows but that Zachary was thus stricken with dumbness, to show, that the Lord will silence all our Legal Performances, before he will enlarge us with the enlargements of Christ, and of the Gospel. This is God's usual way with his People. it may be thou hast gone on in Duty in a Legal manner, and now thou art stricken with dumbness; yet if God have a design to discover more of Christ to thy soul, and to enlarge thee with the Enlargements of the Holy Ghost, have you any cause to complain? Fifthly: As for the dulness of your Heart in Duty and Prayer, though dulness be an ill-sin, yet the sense thereof is a good sign: As the T●●stle is a good sign of a fat ground, though it be an ill Weed: so the sense of your dulness is a good sign, though it be an ill sin; for it argues that you are used to private Duties: for dulness in private, and pride in public Duties, is the Temptation. Only here remember Three things. 1. That you do not measure, or judge of your everlasting Condition, by your present Affection. 2. That you do not forbear Duty, because of your dulness in it; because Duty is a great remedy against it, and whither should a dead soul go, but to the living God? 3. That one great cause of your dulness, is your doubting, and discouragement; and therefore, no reason that you should be discouraged because of it, lest you augment the same. Sixtly: What is Prayer, and the Nature of it? Prayer is the pouring out of the soul to God; not the pouring out of words, not the pouring out of expressions; but the pouring out of the soul to God. Words many times, and expressions, are a great way off from the soul; but sighs and groans are next the soul, and have more of the soul in them, than words and expressions many times have: now thou complainest, that thy heart is straightened, and dead, and dull; but when you are so straightened in Prayer, do ye not at that time power out sighs and groans after Prayer? saying, O! what freedom once I had, O! Lord, that I might have the like freedom again. And whereas you say now, that your heart is hardened in Duty; consider, whether there be not a great mistake about hardness, and softness of heart: Durum est quod tactui non cedit molle cedit; A hard thing doth not yield to the touch, but a soft thing doth. Wax yields when it is touched, because it is soft; and Wool yields when it is touched, because it is soft, but an hard thing yields not. And upon this account, it is said of Pharaoh, That his heart was hard, why? Because he did not yield to God, he had not a yielding disposition. Now there is many a poor soul complains, that his heart is hard, and yet notwithstanding, he hath a yielding disposition to every Truth, a yielding disposition to every Affliction, and Dispensation of God. Wherefore, dost thou complain, and say, O! my hair is very hard? yet if at this time thou hast a yielding disposition, to yield to every Truth of God, and to yield to every touch of the Lords hand, know from the Lord, that here is a soft heart, be not mistaken: but many are mistaken, and because they are mistaken herein, and it is b●t a mistake, therefore they have no reason for to be discouraged. Object. But I do not only want enlargement, and softening of heart in Duty, but I am oppressed, and filled with distractions, my heart is not only dull, and dead, and straightened, but I feel many positive evils: As the Leaves of a Tree, are eaten up with Caterpillars; so I may say, my Duties are eaten up ●●th distractions, I never go to Duty, but the Lord knows, a world of distractions come in upon me, and have I not just cause and reason to be discouraged now? Answ. Surely this is a great evil, for as one saith well, Tantum temporis oras, quantum attendis; so much time you pray, as you do attend in prayer: and upon this account, if the Lord should abstract all the out-goings of our souls in Duty, and all our distractions from our prayers, O! how little of prayer would be left many times. It were an incivility, you will say, when a Petitioner hath gotten the King's Ear, for the poor Petitioner, then to turn his back upon the King: and what an evil must it needs be, when a poor soul hath gotten the Ear of God, then to turn the back by way of distractions upon the Lord, who comes down to hear his Prayer. We use to say, When the Candle burns, the Mouse bites not, or the Mouse nibbles not; when the Candle doth not burn, than the Mouse eats the Candle; but when the Candle burns, the M●use doth not by't the same. And so long as a man's heart is warm, and inflamed in prayer, he is freed from distractions; but when a man's heart is cold in prayer, then comes these ill distractions. So that certainly, there is a great deal of evil indeed in these distractions, Yet, there is no reason for Discouragement. For, First: What Rock is there so firm, or fast, but hath some seams of dirt upon it? and what foul is there so firm, and fast, and immovable in Duty, but hath some seams, or dirt, or distractions growing upon it? Abraham, the Father of the Faithful, had Birds coming down upon his Sacrifice; and what Child of Abraham is ther●, but hath these foul Birds, unclean Birds of distraction, one time or other coming down upon his Sacrifice? Secondly: If that these distractions shall not hurt the Servants of God, nor their Sacrifices, neither them nor their Duties; then they have no reason be discouraged under them, though to be humbled for them. Now it is a true Rule, non nocet, quod non placet: that which doth not please, doth not hurt. These distractions in Duty do not please the Saints, they lie under them as a heavy burden, they do not please them, therefore they shall not hurt them. You know what the Psalmist saith, If I regard iniquity in my heart, the Lord will not hear my Prayer. Psal. 66.18. Distraction in Prayer, is a great iniquity, if I regard this iniquity in my prayer, the Lord will not hear my Prayer. But when may a man be said to regard iniquity? You know, that if you regard a man that comes to your house, you run and meet him at the door, you bid him welcome, have him in, and set a stool for him, and you give him entertainment: but if you bid the man be gone, saying, I will have nothing to do with you, you are my burden, I pray be gone, than you do not regard this man. Thus it is with the Saints and People of the Lord, distractions press in upon their prayer and Duty; but dost thou fetch a stool, dost thou give entertainment, and dost thou bid welcome to these distractions? No, the Lord knows, I bid them be gone, the Lord knows they are my burden; then certainly, as that is true, If I regard Iniquity in my heart, the Lord will not hear my Prayer; so on the contrary, if I do not regard iniquity in my heart, the Lord will hear my prayer. A man doth sometimes open a door for one of worth, and others press and crowd in with him; and if the Master say to his Servant, why did you let all these men in? he answers, Sir, I did not open the door for these, but for another, and these did press and troud in upon me, and I could not hinder; then is the Master satisfied, and the Servant excused. So in this case it is, and that often, with the People of God; Christ stands at their door and knocks, they run to meet with him in Prayer, and by Prayer they open the door of their heart to him, but then distractions press and crowd in upon them; yet they can say in truth, Lord, I never opened my door for these, but do desire that these, and all these may be put out again; What then, do you not think that God will be satisfied with this answer of uprightness? Surely he will, and therefore, though these distractions do crowd in upon you, here is matter of affliction, but not of Discouragement. Thirdly: If these distractions in Duties, do move the Lord to pity; then thou hast no reason to be quite discouraged, though humbled under these distractions. Ye know how it is with a loving Father; a Father hath a Son whom he loves dearly, this Child of his is crazy-brained,; but be hath his Lucida intervalla, and he will speak very good reason sometimes, his Father loves to hear this Child speak, when he speaks reason; but all on a sudden the Child is out; What then? doth his Father hate him for that? No, but the bowels of the man yerns, O! now my Child is out; then the Father's heart doth ache over this Child whom he takes pleasure in. Thus it is between God and a poor soul, God loves his Children dearly, Cant. 2.14. he loves to hear them pray, Let me hear thy voice, and see thy face, saith Christ, for thy voice is sweet, and thy countenance is comely. God loves to hear his Children pray, but every foot they are out; in, and then out again; out, and then in again: But what then? is the Lord moved hereby to destroy his Children? No, but now the heart of your Father aches, and now his bowels yern: Shall there be bowels in the heart of an Earthly Father this way? and shall there not be bowels in the heart of God our Heavenly Father this way? Surely there is. Well therefore, though in regard of thy distractions, thou hast cause for ever to be humbled, ye certainly thou hast no cause to be quite discouraged. Object. O! but, This is not my case, For though I am troubled with many distractions, for which I have cause to be humbled; and though my heart be dead and dull, and hard in duty; and though I have no Parts and Gifts in Duty; yet this is not the matter of my discouragement especially; but that which discourageth me concerning Duty is this, I pray, and pray, and am never the nearer; I have been praying thus long, thus many years, and am never the nearer: I have an undutiful, disobedient child, and I have been praying thus long, and he is never the better; I have been praying for the sense of God's Love thus long, and am never the nearer; I have been praying for such and such a spiritual mercy, thus and thus l●ng, and am never the holier: God regards me not, for he answers me not, and have I not just cause and reason for my discouragements now? Answ. No: For, First, Though God doth not answer you presently, yet he doth hear you presently: Cito semper audit, tardus aliquando respondet. He heard Moses when he prayed, though he did not g●ant his prayer; and it is a great mercy that God will receive my prayer, though I never do receive the thing that I pray for; and I may yet say, Father, I thank thee that thou hearest me always. But Secondly: It is usual with Gods own People, and dearest Children, to say, and think sometimes, that the Lord doth not answer their prayer, when the Lord doth. There is a Twofold return, or Answer of Prayer: There is a Visible Return of Prayer; and there is an Invisible Return of Prayer. As it is with the Vapours that are drawn upward by the heat of the Sun; some there are, that do fall again in great Rain, and Hail, and ye hear and s●e the returns of those vapours in the day; but sometimes the Vapours fall in a dew in the night, and you do not see the return thereof, but you go abroad in the morning, and you find the dew upon the ground, although you did not see when the dew fell. So here, your Prayers are drawn up by the heat of God's Love in Christ; some return upon you again in the day, visibly; some return in the night, invisibly, when you see them not: there is a visible, and there is an invisible return of Prayer. What more usual with God's People, than to say, and think, tha● the Lord doth not hear their Prayer, nor make return to them, when indeed he doth, and that visibly unto others also? Luke, 1. you read of Zacharias and Elizabeth, that they were very righteous; verse 6. They were both righteous before God. And Zacharias and Elizabeth, had no Children; but Zacharias prayed for Children, for at verse 13. the Angel said unto him, Fear not, Zacharias, for thy prayer is heard, and thy Wife Elizabeth shall bear a Son, and thou shalt call his name, John. The Lord heard his Prayer, and sent an Angel to tell him his prayer was hea●d, but Zacha●ias doubted thereof, verse 18. Zacharias said unto the Angel; Whereby shall I know this? for I am an old man, and my Wife well stricken in years. Here he doubts, and it was his sin thus to doubt, as you may see by verse 20. Behold thou shalt be dumb, and not able to speak, until the day that these things shall be performed, because thou believest not my words. Here plainly now, was a return of prayer, yea, here was a visible return of Prayer; and yet Zacharias (though a Godly, and a Holy man) doub●ed whether the Lord had heard his Prayer or no. So that I say, this is no new thing with Gods own People, and dearest Children, to say, and think, sometimes, That the Lord doth not answer their P●ayer, when the Lord indeed doth answer, and tha● visibly too. But, Thirdly: If the Lords not hearing, granting, and answering your Prayers presently, be sometimes matter of great encouragement; than it is not always a matter of discouragement. Now the Lords not hearing, and granting your prayer pre●e●tly, is sometimes matter of great encouragement. You have divers children at your Table, some younger, and some elder; some Babes, and little ones, some grown: wh●n you come to carve out your meat unto them, you carve first to the little ones, and you do no● carve first to the greater, for say you, these little ones will cry, and they have not Patience to stay, and therefore they sh●●l be first ●erved; but those greater have more wi●, and more patience, and they will stay. Beloved! thus now it is between God and us; The Lord hath two sorts of Children that come to him in Prayer, and h● intends to serve them both; but he looks upon those that are weak, and serves them first; as for th●●● that are strong●●, and have more faith and patience, saith the Lord, you are able to stay, I see your faith and patience, and therefore I will serve the little ones first; but as for you, I will serve you last. Thus it was with Abraham, after the Lord had made Abraham a Promise of a Seed, he made him stay a great while, Why? Because he saw he had faith to stay: So now, thou hast not presently a return or answer to thy prayer, Why? Because the Lord it may be sees thou hast strength, faith, and patience to stay. And is not this rather matter of encouragement, than discouragement? But Fourthly: Who ever stayed, and waited long upon God, but he had more than he prayed for? Either God answers your prayers presently; or if he do not, he will not only pay you the principal, but he will pay you forbearance money, and you shall have good Security, and a pledge for the principal too. The desire, is a pledge of the thing desired; Prayer is a pledge of the thing prayed for; a waiting heart, is a pledge of the thing waited for: and the longer you stay, the more your hearts shall be weaned from the thing prayed for, and the more you shall be taught to wait upon God; and sometimes a waiting frame of heart, is a greater mercy than the thing waited for. By this means also, you shall be weaned from your prayer, so as not to rest on it. A Child may so love the Nu●se, as to forget the Mother; and one may possibly so love Duty, as to forget Christ; but by Gods delaying to answer, you are weaned from this Nurse, and kept from resting on it. Or it may be, you came to Duty with too high esteem of your own performance, and too low esteem of the Duty itself: Hereby God teachech you to come to the Duty with high esteem of it, and with low esteem of your own doing it. Yea, the longer you stay, the more you shall be humbled; and your self-despising thoughts, because you cannot pray, may please God more than your best prayer: You see that when a man angles, he throws his line into the Water, and there is the hook, and the bait, those are heavy; then there is the Cork, and that is light; and when the Fisher, or the Angler, sees that the light cork is drawn under water, now the Fish bites, saith he, now there is hope, now there is something coming: So, you go to prayer, and there is somewhat heavy, and weighty in your spirit; but there is something that is of a corky, and light Nature in your spirit; the longer you stay, the more your Cork shall be drawn under water, that lightness of Spirit shall be drawn under water, and so the more you shall be humble, and humbled. Thereby you are caught to fan your prayers: There is much Chaff amongst the good Wheat of our Duties, and Gods delaying time, is our fanning time: when the Fish doth not by't, the Fisher mends his bait; it may be, saith he, my hook is not well baited: So should you do, when you take nothing by prayer, God's delay calls for your amending. Yea, by this means you may remember how you delayed the Lord, he spoke often to you, and it was long ere you heard him, shall we think it long ere he hear us, when it was so long ere we heard him? it may be you have forgotten your delays of God, but by this forbearance he doth Graciously mind you thereof. Yea by God's forbearance to answer you, the Lord teacheth you to forbear, God's forbearance doth teach us forbearance: and is that nothing? let all this be considered, and you will say indeed, here is more matter of encouragement, than discouragement. Fiftly, If you would be discouraged, in case God should always answer your prayer presently, than you have no reason to be discouraged, because he doth not answer you presently. But now, if the Lord should always answer thy duty and prayer presently, you would be discouraged, why? because you would say thus, I look into the scripture, and there I find, that God doth not always answer his children presently, his children have prayed, and then they have waited, and this hath been the way that God hath taken with his children: now God doth not take this way with me, and therefore, I fear I am none of God's children, and so you would be discouraged. Now I say, if you would be discouraged, in case the Lord should always answer your prayer presently, than you have no reason to be discouraged, because he doth not hear you presently: but you would be discouraged in case the Lord should always hear you presently, you would say then, God doth go the same way with me, that he goes, and hath gone with his children. Surely therefore, you that are the Saints and people of God, have no reason for your discouragement in this respect. Object. 1 O! but, I fear that God doth not only delay his answer, but that he denies my prayer. Answ. 1 It may be so, for God doth sometimes deny his own people the thing they pray for: Ye ask and have not (saith James) because ye ask amiss: Yet they were the people of God. Abulensis observes, that God doth sometimes grant a wicked man his petition, and deny a Godly man his petition; that he may encourage wicked men to pray, and teach good men, not to rest on their prayers. Answ. 2 Yet Secondly, quicquid placet tibi ut petatur a te procul-dubio plac●t et tibi ut et id ●rgiaris pet●●ti, pr●sertim●● i●sum largiri, t●●i c●lat ad gloraim, pe● a●● v●ro expediat ad s●●●tem. Paristans. 346. If the thing you ask of God be pleasing to him, & he doth still bear up your heart in praying, and depending on him it argues rather, that he delays than denies. For, Psal. 10.17. The preparing of your heart, and the inclining of his ear, go together. and 1. John, 3. vers. 22. The Apostle saith. And whatever we ask we receive of him, because (as a sign thereof) we keep his Commandments, and do the things that are pleasing in his sight. Object. 2 O! but, there lies my grief, for I have not kept his Commandments, and God (I fear) is displeased and angry with me. Answ. Be it so, & did Jonah keep his Commandments, when he ran to Tarshish? and was not God angry with him, when he threw him into the Sea? yet even then he prayed, & the Lord heard his prayer. And did not Christ seem to be displeased, and angry, with the poor Canaanitish woman, when he said unto her, It is not meet, to take the children's bread, and call it before dogs? Object. 3 O! but she did believe, but I fear God will never hear my prayer at all, because there is so much unbelief in my prayer, as there was not in hers. Answ. But was it not so with D●vid? I said in my haste, I am cast out of thy sight, Psal. 31. nevertheless the Lord heard my prayer. What unbeleif was here! I said in m● hast, I am cast out of thy sight. Nevertheless the Lord heard his prayer. Object. 4 O! but, I am affra●● yet, that the Lord will never hear my prayer, or regard my duty, because I am so Selfish in it; I come unto God in mine affliction, and my affliction makes me go to prayer, my affliction doth make me pray, I cry by reason of my affliction, and this is selfish. Answ. And did not those seek themselves at first, who came unto Christ for cure? Omnis amor incipit a seipso. all true love gins in self-love: the sweetest flower, grows on a dirty stalk. And I pray, what think you yet of Jonah? The Lord heard me, saith he, out of hell, and yet I cried, saith he, by reason of mine affliction. Object. 5 O! but I fear the Lord will never hear my prayer, because I was no better prepared, yea, not at all prepared thereunto. Answ. Do you not know how the Lord dealt by Hezekiah? Hezekiah prayed, 2 Chron. 30.18, 19, 20. The Lord show mercy to every one that is not prepared, according to the preparation of the Sanctuary, and saith the text, the Lord harkened and headed the people. Yea, God can rain without clouds, without preparations. Object. 6 O! but yet, I am afraid the Lord will not hear my prayer, or regard my duty, for I am a man or a w●man of great distempers, many passions, and frowardnesses in my life and conversation. Answ. But, what thi●k ye of Elijah? Elijah prayed that there might be no rain, and there was no rain ●or three years and a half; and he prayed for rain, and there was rain: and ye saith the Apostle, He was a m●n ●f like passions as we are. Jam. 5.17. Object. 7 O! but, I fear, I am afraid the Lord will not regard my prayer, or du y, for I am such a one, or such a one, or such a one. Answ. What an one? what an one art thou? Art thou such a one as beginnest to look towards Christ but yet not fully come off? you know what was said concerning Cornelius, Acts, 10.31. Cornelius, thy prayer is come up before me. Yet he did but begin to look towards Christ. Are thou such a one as the Publican was? the Publican stood and smote himself upon the breast, and he said, O Lord, be merciful unto me a sinner. And our Saviour saith, Luke, 18.13, 14. He went away justified, rather than his fellow. Or art thou such an one as the poor Prodigal? he said to his Father, I am not worthy to be called ●hy Son, make me as one of thine hired servants: and the Father heard him and over-granted his petition. And if all these things be true, what is there, that can justly discourage any poor drooping, doubting soul, in regard of duty; shall his want of Parts & Gifts, or his abundance of distractions? etc. No: for though a Godly man have but weak Parts or Gifts; Though his spirit and his heart be dull, dead, and streightened; Though he labour under many distractions in duty; Though the Lord hid his face, and deser an answer to his prayer; Though the Lord seem to be angry; Though there be much unbeleif in his duty; Though there be a great deal of selfishness; Though his heart be not prepared, according to the preparation of the Sanctuary; Though he be a man of many passions, and great distempers: yet notwithstanding all this, he hath no just cause or warrant to be discouraged, cause there is to be humbled under all these things, but no just cause to be discouraged, and cast down. Applic. 1 And if so, then by way of Application. 〈…〉 encouragement is here, to every poor, drooping 〈…〉 u●●o God in duty! though dead, though dull, 〈…〉, yet to come unto God in duty. Applic. 2 And what a mighty difference is he●●, between a 〈…〉 wicked man! a wicked man goes to p●ayer, and 〈…〉 abomination to the Lord. And if you look 〈…〉 8, you shall find, at Vers. 13. That the 〈…〉 men thus, That when they do come to prayer, and to offer a sacrifice to him, that then he will remember their iniquity. At vers. 12. I have written to you the great things of my law, but they are accounted as a strange thing, they Sa●●●fice fl●sh f●r the Sacrifices of my offering, but the Lord accep●eth them not; now will I remember their iniquity. M●●k the word, Now, Now, when? Now when they do come to prayer; now will I remember your iniquity, saith the Lord. I know, saith the Lord, all your carriage in such and such a p●●ce, I know your uncleanness, and your adulteries when you w●●e in the dark, when the curtains were drawn about you, and the candle out; I know your carriage at such a Tavern, and upon such an Ale bench, how you sat there, and scorned and revi●●d my children; I know your opposing, scoffing▪ and jeering at tho e that are Godly; I know all this, and now thou comest to prayer, now Swearer, now Adulterer, now Drunkard, now thou comest to duty, now will I remember thine iniquity. Is it not a sad thing, that the Lord should remember a man's sin at the time when he comes to prayer? yet thus the Lord deals with the wicked. But as for the Godly and Gracious man, it is not so with him; when he comes to prayer, though he have many failings in duty, yet the Lord remembers his mercy, than the Lord remembers his loving kindness, than the Lord remembers his Covenant (for he is ever mindful of his Covenant.) O! what encouragement is here then, for every man to become Godly, to get into Christ! and what encouragement is here, for the Saints and people of God to come to duty! O! you, that have but a little faith, have you any reason to be discouraged? will you not at last say to your soul, why art thou cast down? O my soul, and why are thou thus discouraged? Quest. But, suppose that I have done foolishly, and have sinned in being discouraged upon all occasions; suppose I have many failings in duty, and the Lord doth not answer my prayer presently: what shall I do, that I may bear up my heart against this discouragement, either in regard of my own failing in duty, or in regard of Gods not answering? Answ. 1 First, Take heed, that you do not lay the stress, and weight, of all your comfort, upon duty: cither the gift of duty, or the Grace of duty, or the present answer of it. So much as ye lay the stress, and weight of your comfort, upon duty, so much will you be discouraged, in case you do either want duty, or an answer to it. When Paul was tempted and buffeted, he prayed thrice, For this, saith he, I besought the Lord thrice (th●t is often) and the Lord gave him no other answer than this, 2 Cor. 12.8 9 Paul, My Grace is sufficient for thee: for my strength shall be made perfect in thy weakness. Whereupon Paul saith, Now therefore will I Glory in mine infirmities, that the pour of the Lord may rest upon me. Hast thou therefore been at prayer? and hast thou prayed thrice, or often? and hast thou no answer but this, My Grace is sufficient for thee? know that thou hast a Paul's answer, and therefore rather Glory in this, that the Lord should find thee faithful for to wait upon him, than be discouraged; knowing, that the Lords strength shall be perfected in thy weakness. Answ. 2 Secondly. Consider seriously and frequently of this rule, That difficulty doth commend duty: the more difficulties your duties do press through to God, the more acceptable they are to him. The less there is to sweeten your duty to you, the more sweet is your duty to God. It is in our performing of duty, as in the offering of the Jewish Sacrifice, in the offering of their Sacrifice, there was two things, The Sacrifice, and the Obedience in offering the Sacrifice; and the more difficult it was for any poor Jew, by reason of poverty, or the like, to offer this Sacrifice, the more and greater was his Obedience in offering it, the more difficulty in offering, the greater the Obedience offered. So also it is in our Gospel Sacrifices, and in all our duties, there are two things in them, There is the Sacrifice, the duty, and there is the Obedience in bringing the duty: and the more difficulty in performing the duty, the greater is the Obedience to God in the performing of it. Now is is not an hard thing, and very difficult, for a man to pray, and continue praying, when his heart is hardened, and his spirit straightened? especially, if he be sensible thereof? then he is ready to despond, and say, I can pray no more: and is it not a very hard thing, for a man to pray, and persevere in prayer, when he thinks that God doth not regard his prayer? then he is apt to say, why should I pray any longer, for God regards me not? yet now if you do pray, and perform your duty, your obedience is the more obediential, & the more acceptable: and if you would but think of this rule; Difficulty doth commend duty, and the less you have to sweeten your action, the more sweet it is to God, I say, if you would but remember this, it would both encourage you to duty, and keep you from discouragement in it. And lastly, We must all learn to leave the event and success of our spiritual things unto God himself; so shall we never be discouraged in any duty. For the word of the Lord is sure, and God hath spoken it Psal. 55. Cast thy Gift upon the Lord, Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chaldee Par. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuag. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hierom. projice super Dominum charitatem tuam. Rab. Salu. Jar. abbreviate dictus Rashi vel Rasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (quod etiam pro dono usurpatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Sam. 11.8.) Bibl. Bomb. and he will sustain thee, he will not suffer the righteous to be moved for ever: You read it thus, Cast thy Burden upon the Lord: but in the Hebrew, it is thy Gift, Cast thy Gift upon the Lord. That is, saith Shindler, quicquid tibi dari donarive expetis, Whatsoever thou dost desire that God should give thee, cast that upon the. Lord: thou comest to prayer, and thou prayest for such a mercy, or such a Gift, cast that on God, and leave it wholly to him. O! but, the mercy I pray for is a necessary mercy. Be it so, yet it is to be cast on God. But it is a spiritual Gift: I pray for pardon of sin, the sense of God's love, growth in Grace, consolation to my poor drooping soul. Be it so, yet thou must cast this on God. Many there are, that can leave the event, and and success of these outward things unto God, but to leave the event and success of prayer, and their spiritual things unto God, this they cannot understand, and this they are utterly unacquainted with: but whatever thy Gift be, cast it upon the Lord, leave the success, and the event, of all your spiritual things upon God, what then? And he will sustain thee, and thou shalt not be moved for ever. Thou are moved for the present and thy heart is moved, and thou art much discouraged, yet do but try this way, leave the event to God, Go to prayer, go and perform thy duty leaving the event of that unto God, and the Lord that hath promised, will certainly fulfil it, thou shalt be sustained, and though thou art moved for the present, thou shalt not be moved forever. And thus I have done with the Third Instance. A LIFTING UP IN THE Want of Assurance. Sermon VII PSALMS, 42.11. Why art thou cast down, O my Soul? Stepney, May, 21. 1648. and why art thou disquieted within me? etc. Instance 4 SOmetimes the discouragements of God's people are drawn, From the want of their Evidence for Heaven. And thus they reason, or argue; I am a poor creature, who do want Assurance o● the love of God, and of mine own Salvation; therefore I am thus discouraged: indeed, if I had any evidence of an interest in Christ, I should never be discouraged whatever my condition were; but alas! I want the Assurance of God's love, and of eternal life; should I now die, I do not know, whether I should go to Heaven or Hell, and what would become of my soul to all eternity, O! I want Assurance of my Salvation, and therefore I am thus discouraged, have I not just cause and reason for my discouragements now? Answ. No, no reason yet. It is indeed, a great evil, and a sore affliction, to want the Assurance of God's love, and of ones own Salvation: yet notwithstanding, the want of this Assurance, is no sufficient ground or bottom for your discouragement. I confess, it is a great evil and a sore affliction, for a man to want Assurance: for sin and affliction are twisted together in the want of Assurance. As of all blessings, those are the greatest, where Grace and comfort are joined together, so where sin and affliction are twisted together, of all afflictions they are the most afflictive, and thus it is in the want of Assurance: for as in Assurance, there is something of Grace, and something of comfort or reward, so in the want of Assurance, there is somewhat of sin or unbelief, and somewhat of affliction too, sin and affliction, affliction and sin are both twisted together in the want of Assurance. The truth is, a man that wants the Assurance of God's love, and of his interest in Christ, is neither fit to receive mercy from God, nor to make return of love, and praise to God as he should: Not fit to receive mercy as he should, for though he would have Christ come in, yet by unbelief he shuts the door against him; and he makes an evil interpretation of mercies offered unto him; if a mercy or blessing be tendered unto him, he saith, this comes in judgement to me, it is a blessing, indeed, in itself, but I fear it is a judgement to me: Thus he makes an i'll interpretation of blessings and so unfit to receive. And he is not fit to make returns of love to God again. Assurance returns praise. And therefore saith the text here, O! my soul, wait on God, hope in God, for I shall yet praise him, why? for he is my God, praise grows upon assurance: and upon this account, I say, he is neither fit to receive mercy, nor to make return of praise as he should. Yea further, He that wants Assurance of God's love, converseth too much with Satan; as he that hath the Assurance of God's love, doth converse with Christ, the spirit bearing witness to him, that he is the Child of God: So he that doth want Assurance, converseth with Satan, and Sacan, (though falsely) is still bearing witness to his spirit, that he is not the child of God. and is it not a misery to be in these converses with Satan? to be under his hellish droppings? David, felt one pang of unbelief, and he cried out and said, It is too painful for me, O! what a pain is it then, to lie bedrid of an unbelieving heart? you know, a chaste and a loving wife, counts it an affliction to her, to be followed with the solicitations of an unworthy person, to suspect, and be jealous of her husband's love; for saith she, he doth therefore follow me with these solicitations, making me to suspect my husband's love, that so he may attain his own filthy desires. So saith a gracious soul, the Devil is always following and tempting me, to suspect the Love of Christ; and he doth therefore do it, that he may attain his mind upon me; for the Devil knows well enough, that the more I suspect Christ's Love, the more I shall embrace Satan's love. The truth is (Beloved) this want of Assurance of God's Love, or Interest in Christ, is an inlet to many sins and miseries; for first a man doubts of his own Salvation, and after he hath continued doubting, than he riseth up unto a full conclusion, saying, now know I that Christ doth not love me, I did but doubt before, but now I know he doth not love me. And after he is risen to this conclusion, then shortly he riseth higher, and he goes further thus: If Christ doth not love me now, he will never love me, and if I have not interest in Christ now, after all the Preaching I have heard, and Ordinances enjoyed, if I have not an Interest in Christ now, I shall never have it; and so the longer I live, the more I aggravate my condemnation, therefore as good in Hell at first, as at the last; and therefore now, I will even make a way myself. O! what a black Chain is here? and the first link, is the want of Assurance. If you should see a Child, ● pretty Child, lie in the open streets, and none own it, would it not make your Bowels yern within you? Come to the little one, and say, Child, where's thy Father? I know not saith the Child: Where's thy Mother, Child? I know not. Who is thy Father? what's thy Father's name, Child? I know not: Would it not make your heart ache to see such a little one in the streets? But for a poor soul to lie in the street, as it were, and not know his Father, whether God be his Father, or the Devil be his Father; for a soul to say, I do not know my Father, whether God in Christ, be my Father, yea or no; this is pitiful indeed. The word, Father, is a sweet word, for it sweetens all our Duties; take the word Father, out of Prayer, and how sour is it? Surely therefore it is a sad, and sore affliction, to want the Assurance of God's Love in Christ. But now, although it be a great evil, and a sore Affliction for to want this Assurance, yet I say, the Saints and People of God, have no reason to be cast down, or discouraged, although they do want the same. Quest. How may that appear? Answ. 1 First, thus: If the want of Assurance be not the damning unbelief, than a man hath no reason to be quite discouraged, although he do want Assurance. Now, though there may be much unbelief bound up in the want of Assurance, yet I say, the bare want of Assurance, is not that unbelief that shall damn one's soul to all Eternity, not that unbelief which Christ threatens with damnation. For if you look into John, 3.18. you shall find our Saviour speaking thus: He that believeth on him, is not condemned: but he that believeth not, is condemned already, because he hath not believed in the Name of the only begotten Son of God. But now, lest any poor soul, that would fain believe, and cannot, should be afflicted, and troubled at these words; therefore saith our Saviour Christ, in the following words, I will tell you wherein lies the damnableness of Unbelief; verse 19 This is the Condemnation (he speaks in relation to the words before) And this is the Condemnation, That Light is come into the World, and men love Darkness rather than Light, because their deeds are evil. For every one that doth evil, hateth the light; neither cometh to the light, lest his deeds should be reproved, or discovered: This Light is Christ. Now therefore, Dost thou hate the Light, Christ? and therefore keepest from it, lest thy deeds should be discovered? Or rather on the contrary, Dost thou not know there are evil deeds in thy life, and much evil in thy heart? and dost thou not therefore desire to come to Christ, who is the true Light, that thy deeds may be discovered, and thy sin amended? Then, though thou canst not believe as thou wouldst, and though thou dost want Assurance, and though thou hast much Unbelief in thee, the Lord Jesus Christ hath spoken it, Thou shalt never be ●●ndemned to all Eternity for this want, but the Lord Christ will pardon this unto thee: and therefore certainly, upon this account, God's People have no reason for their discouragement. Secondly: If there be such an overruling hand of Grace, and mercy, upon the want of the Saints Assurance, as that it shall work to their, and to others good; then they have no reason to be quite discouraged, although they do want Assurance. Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 festinavit, celeriter motus fuit, vel cum timore fugit. Septuag. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chald: Paraph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in fuga. Hierom, in stupore meo. Vnde metuebatur suspicio firma fit certitudo. Bernard. Apud Gersonem memini me legisse narra iunculam etc. resert ille se● n●vi●fe hominem pium pulsa tum et vexatum crebris dubitationibus etiam in fidei articulo qui enim ad extremum in tantam lucem veritatis et certitudinis introductus est ut nulla resderet vacillatio in ejus anima neque plus dubitaret de ea re quam de vita sua, quinetiam addit hanc certitudinem non ex nova alicujus ratione aut demonstratione ortum fuisse, sed ex captivatione intellectus atque abmirabili quadam Dei illuminatione a mentibus aeternis. Davenant. Colos. cap. 2. p. 160. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nequaquam; duplex negatio fortius negat. Fieri non potent ut bene de fide scribat aut recte Scripta bene intelligat, qui non spiritum ejusdem urgentibus tribulationibus aliquando gustaverit. Luther. As for their own good: Thereby they do gain experience; thereby they come to see the emptiness, and nothingness, of all their own righteousness. David saith, (ye know the Scripture) Psal. 116. I said in my haste, all men are Liars. The words in the Hebrew, may be read, I said in my shaking; I said in my shaking, all men are Liars. David was shaken by men, and then he saw that men were Liars. So, when a man is shaken in his own righteousness, than he sees the emptiness, and the lying disposition of it; and, I pray, when is a man's own righteousness more shaken, than when he doth want assurance of God's Love? Thereby also, a man comes to get more, and stronger assurance of God's Love; Certissimum est, quod certum est post incertitudinem; That is most certain, that is certain after uncertainty: The shaken Tree grows the strongest. It is observed of Thomas, that of all the Apostles, he cried out, and said, My Lord, and My God. Two My's, not one My; My Lord, or My God: but two My's, My Lord, and My God. Two My's, Why? Because he had had two No's before, Unless I may put my finger into his side, I will not believe. So you read it; but in the Original, there are two No's, I will not, not believe; a double Not. And as there was two No's of Unbelief, so there is two My's of Faith. So far as a good man is sunk in Unbelief, so far he will rise in Faith; so much as a man is shaken by Unbelief, and in the want of Assurance, so much he will rise unto Assurance, and be confirmed, and settled in it. And as for Others: A man is never more fit to comfort, to relieve, to satisfy others in their fears, than when he hath been in fears, and doubting himself. It is a good Speech that Maldonet hath out of Bernard; Citius quidem ego qui infirmus sum; I would rather believe doubting Thomas, than confident Peter: I would rather believe poor doubting Thomas, than Peter that never doubted. Thomas having once doubted, knew how to deal with a poor doubting soul. Thus, I say, God doth order the want of the Assurance of his Servants, unto their Own, and Others good: and therefore no reason, that they should be cast down, and quite discouraged, although they do want Assurance for the present. Thirdly: If a man, a gracious man, may have comfort; yea, and live comfortably, although he do want Assurance, than he hath no reason to be quite discouraged, in case he want it. Now, though it may seem a Paradox to you, yet you shall find a Truth in it; I say, a man that hath no Assurance for the present, may have Comfort; yea, he may live comfortably, if things be rightly ordered. For, He that hath no Assurance, may have Hope, and Hope is comfortable; He that hath no Assurance, may yet rely upon Jesus Christ, and stay his soul upon Christ; and in all reliance, there is some comfort. He that hath no Assurance, may be justified, and being justified by faith, we have peace with God. He that hath no Assurance, may submit unto God's Commandments; and saith the Psalmist, The entrance into thy Commandments, giveth Light: and so Comfort. In keeping thy Commandments, there is great reward: and so Comfort. Citius quidem ego qui infirmus sum crediderim Thomae dubitanti et pulpanti quam Petro audienti et credenti. Maldon in Nou. Test. p. 34. It is a comfortable thing (saith Solomon) to behold the Light: and in all light, there is some Comfort. Now God is light, and the free Grace and Love of God is light, which a man may behold, that hath no Assurance, You do sometimes take a great deal of Contentment in the reading of a Story; I do not mean a Scripture Story, but in other Books, I say, a man sometimes takes a great deal of contentment in reading of a Story, although it doth not concern him; for, saith he, although this Story doth not concern me, yet I take a complacency, and contentment in the reading of it, because here I read of the Valour of such a man; and of the Faithfulness of such a man to his friend; and of the excellent Carriages and Virtues of men. Now (my Beloved) is there no excellency in God himself to content the soul? Is there no Faithfulness in God? Is there no Love and Mercy in God himself? Is not the Lord, the God of all Consolation, and God of Mercy, without relation to my Condition? Is there not an Ocean of Excellent Love and Grace in God himself? How many sweet Stories of Love and Grace, may you read in this little Book of the Bible? Besides, a man that hath no Assurance, now and then may have some Promise thrown into his Soul, to uphold him with. When Elijah was by the Brook, and could not enjoy the ordinary meat of the Land, a Raven brought him meat: And when ever was any godly man in such a condition, but he had one Raven or other to bring him Comfort? Sometimes a Temptation is a Raven, God makes it so; sometimes a Desertion is a Raven; sometimes Affliction; sometimes a Particular Word and Promise is thrown into his soul; and is there no comfort there? I say, though a man do want Assurance for the present, he may live comfortably. Surely therefore, a Godly man hath no reason for his discouragement, although for the present he doth want Assurance. Object. But I do not only want this settled Assurance of God's Love, and so the ordinary food of the Land; but I have no Raven to bring me any Comfort: I mean, I have no Promise, no particular Word, to bring in Comfort unto my soul, and to uphold me in my dark condition: th●●gh I do want a settled Assurance, yet if I had a particular Word, and Promise, to uphold my soul, until I had this Assurance, I should not be discouraged; but I want this settled Assurance, and I have no particular Word or Promise to uphold my soul with, until it come; and therefore I am thus discouraged, have I not reason now? Answ. 1 I Answer, No. For (Christian) what particular Word or Promise wouldst thou have? Have ye not the whole Gospel before you, a bag of Golden Promises? A Father hath two Children; and he comes unto one, and gives unto that Child a piece of Gold, there Child, saith he, supply thy want with that; but unto the other Child, he saith, here Child, I know thou are in want, and there are Bags of Silver and Gold in my Study; take the Key of my Study, and go in, and take what thou wilt: Is not this latter in as good a condition as the former, or rather better? Thus it is with the Saints, the Lord is pleased to give now and then, a particular Word to some of his Children; but unto others, he saith rather, Here, take the Key of Faith (for Faith is the Key, and hath a power to unlock all the Promises) I give thee Faith, and by this Faith, I give thee a power to go into all my Promises: Is not this latter, in as good a Condition as the other? Thus it is, I say, with all the Servants of God, Having therefore these Promises, saith the Apostle, etc. 2. Cor. 7.1. Answ. 2 Secondly: If the Promise of Grace do belong to you, than you cannot say, I have no Word, no Promise to uphold me with: Now, that the Promise of Grace doth belong to you, is cleared thus: 1. Your very resting on the Promise, makes it to belong to you; and it becomes yours, by your resting on it: but you do or have rested on the Promise. 2. If the Command doth belong to you, then why not the Promise? Doth not the Word of Commandment belong to you, viz. Thou shalt not kill, Thou shalt not steal, Thou shalt not commit adultery? Doth this word of Command belong to you? Yea surely, for the Command saith, Thou, and Thou, and Thou shalt not, etc. and that word Thou, doth include Me; the word of Promise hath its Thou, and Thee, and Thy also. Psal. 37. Trust in the Lord, and do good, so shalt Thou dwell in the Land, and verily Thou shalt be fed, ver. 3. Delight Thy self in the Lord, and he shall give Thee the desire of Thy heart, ver. 5. And if you put yourself within the compass of the Commandments, Thou, God will put you within the compass of the Promises, Thou. 3. If you may, and it be your Duty, to rest on the Promise, than it belongs to you: now, you may rest on the Promise of Grace, and Holiness, for Sanctification, and it is your Duty so to do; else it were no sin not to rest on the Promise: but unbelief, and not resting on the Promise, is a sin: only ye must know, that there is a great difference, between the Promise of Consolation, and the Promise of Sanctification; to apply the Promise of Comfort, without endeavour after Holiness, is presumption: but to apply the Promise of Sanctification, that I may be more holy, is no presumption, but my Duty; and if it be your Duty to apply, and rest on this Promise, than it belongs to you. Object. 2 O! but yet, When I go unto the Word, or the Scripture, I find, that Gods Promise still runs upon some Condition; and I cannot perform that Condition, I do not find that condition in myself: and therefore I fear, that I may not go unto these Promises, and that I have no right to them. Answ. 1 But what if a good, and gracious man, may apply a Conditional Promise, although he hath not performed the Condition? Pray look into Nehemiah, chap. 1, and there you will find, That the Jews being in Captivity, Nehemiah goes unto God in prayer, and doth press the Promise which God had made unto the Jews by his Servant Moses; verse 8. Remember, I beseech thee, thy Word that thou commandedst thy Servant Moses, saying, If ye transgress, I will scatter ye abroad among the Nations: but if ye turn unto me, and keep my Commandments, and do them; though there were of you cast unto the utmost part of the Earth, yet will I gather them from thence, and I will bring them unto the place that I have chosen to set my Name there. Now these are thy Servants, and thy People, whom thou hast redeemed by thy great Power. The Jews in Babylon were scattered according to the Word; but alas! they did not return unto the Lord, and leave their sins, according to the Condition of the Promise; yet notwithstanding, Nehemiah goes unto the Lord, and presseth this Ptomise, and the Lord heard him, and he had acceptance, as ye find in the following Chapter. Answ. 2 Secondly: What if the Condition of one Promise, be the thing promised in another Promise; will ye then fear, that the Promise doth not belong to you, because you have not performed the Condition of the Promise? Now so it is, that the condition of one, is the thing promised in another Promise. For Example: In one Promise, Repentance is the Condition of the Promise, 2 Chron. 6.37, 38. Joel, 2.15, 16, 17, 18, 19 But in another Promise, Repentance is the thing promised, Ezek. 36.26. I will take away the heart of stone, and give you an heart of flesh. In one Promise, Faith, and coming to Christ is the Condition; Come unto me all ye that are weary, &. and I will give you rest, Matth. 11.28. But in another Promise, it is the thing promised; John 6.37. All that the Father giveth me, shall come unto me. In one Promise, Obedience is the Condition of it; Esai. 1.19. If ye consent and obey, ye shall eat the good of the Land: In another Promise, it is the thing promised; Ezek. 36. I will put my Spirit into you, and cause ye to walk in my ways. In one Promise, Perseverance is the Condition; Matth. 24. He that continueth to the end, shall be saved: But in another Promise, it is the thing promised; Psal. 1. His Leaf shall not whither: Ezek. 36. I will put my fear into your hearts, and ye shall not departed from me. In one Scripture of the old Testament, the coming of the deliverer is promised to the Jews, upon condition that they turn from ungodliness, Esai. 59.20. The Redeemer shall come out of Zion, and unto them that turn from ungodliness in Jacob. But in another Scripture in the New Testament, turning Jacob from ungodliness is the thing promised; Rom. 11.26. There shall come out of Zion, the Deliverer, and turn ungodliness from Jacob. Now if the Condition in one Promise, be the thing promised, in another Promise, will ye fear that the Promise doth not belong to you, because ye have not performed the Condition? Answ. 3 Thirdly: And again; What if the Condition of the Promise be performed for you, better than you could perform it? In the beginning, the Lord made a Covenant with man, a Covenant of Works; Do this, and live: and Adam, the first man, stood as a common person for us all, to perform the Condition of Doing: and if Adam had performed the Condition, we all had performed the condition. Now, the Lord makes a new Covenant of Grace with man, and the Lord Jesus Christ is a Second Adam, and he stands as a Common Person, and if he perform the Condition, than all his Seed do perform the Condition. Now the Lord Jesus Christ hath performed the Condition for all his Seed: although the first Adam did not perform the Condition for his Seed, yet the Second Adam hath performed the Condition of the Promise, and of the Covenant, for his Seed to the full. Now if all these Three things be true, namely, That a man may go to the Promise, the Conditional Promise with acceptance, although he hath not performed the Condition; That the Condition of one Promise, is the thing promised, in another Promise; That the Lord Jesus Christ, hath performed the Condition of the Promise for you, better than you can perform it: Have ye then, any reason to be discouraged, and to keep off from the Promise, because you have not performed the Condition? But so it is, That a Child of God may go to a Conditional Promise with acceptance, although he hath not performed the Condition; And the Condition of one Promise, is the thing promised in another; And the Lord Jesus, our Second Adam, hath performed the Condition of all the Promises, for all his Seed: Surely therefore, you have no reason to be discouraged in this respect. Object. But this is not my case; For, I do not only want Assurance of God's Love, and have no particular Promise; but instead of the Promise, I have a Threatening set upon my soul: O! the bitter words of the Threatening, have soaked into my heart. Time was heretofore ind●ed, that I had a Promise, I could say, I had a Promise, and I rejoiced in it; but now, I have lost my Promise, and instead of the Promise, a Threatening is come: O! I see! the smart, and the anger of the Threatening; and have I not just cause and reason to be discouraged now? No: For, Answ. 1 First: If you be drawn to Christ, is it material, whether it be done with a Cord of Flax, or with a Cord of Silk? God hath two Arms, whereby he draws us unto himself; The Arm of his Love, and the Arm of his Anger, and Justice: The Arm of his Love, is put forth in the Promise; the Arm of his Anger and Justice, is put forth in his Threatening: And with both these, he doth lift up the fallen sinner. What if God lift you up with his left Arm, so you be lifted up? Sometimes he lifts up with the Arm of his Threatening, that he may carry us in the Arm of his Promise; for as the Law was a Schoolmaster to bring to Christ, so the Threatening, is a Schoolmaster to bring us unto the Promise: Is the Threatening therefore come? then is the Promise a coming; for the Threatening is given forth in order to that. Answ. 2 Secondly: And if this which you complain of, may be the condition of the Saints, than you have no reason to be discouraged. Now, for the loss of the Promise, you know how it was with Joshua: The Lord gave Joshua a gracious Promise; I will never leave thee, nor forsake thee: Be strong, be not dismayed, be not afraid, be of good courage, for, I will not leave thee, nor forsake thee. Josh. 1. But the Children of Israel were a little discomfited by the men of Ai, and see how Joshua lost the sight of the Promise; in Josh. chap. 7. vers. 6, 7. Joshua rend his , and fell to the Earth upon his face, before the Ark of the Lord, he and the Elders of Israel, and put dust upon their heads, and said, Alas, O Lord God, wherefore hast thou at all brought this People over Jordan, to deliver us into the hands of the Amorites, to destroy us? Would to God we had been content to dwell on the other side Jordan. O! what Unbelief is here! what discouragement is here! how had he lost the Promise! O! Lord, saith he, what shall I say, when Israel turns their backs before their Enemies! and O! what shall we say, when Joshua turned his back upon the Promise! But so it was with Joshua here, he had lost the sight of the Promise which once he had. And as for the Threatening; you know how it was with David: having sinned greatly in the matter of Vriah, the Lord threatens him, That the Sword should never departed from his House: And the Threatening did take hold upon him, and David was under the stroke of the Threatening: But was not Joshua Godly? and was not David Godly? So then, a Godly man may possibly lose the sight of the Promise, and have a Threatening set on his soul too. Answ. 3 But Thirdly: If a Promise given out by the Lord, shall never be reversed, and a Threatening may be repealed; then you have no cause to fear in this respect. Now, a Threatening is therefore given, that it may not be fulfilled. Joshuah knew this so well, that he professeth to the Lord, That therefore he fled to Tarshish, because, saith he, O Lord, I knew that thou art a merciful God. As if he should say, I knew, O Lord, thou art so merciful a God, that though thou hast threatened Nineveh, yet thou wilt reverse thy Threatening. But a Promise once given unto a soul, shall never be reversed or repealed. It may rise up to an Oath (as sometimes it doth) for, when God gives a Promise to a soul, and opposition ariseth, if then God gives out the same Promise again, it amounts to an Oath; As I live▪ saith the Lord, I will never reverse this Promise that I have made to thee. But a Promise once given, shall never be reversed, or re●ealed: Gal. 3. you have the case that is now before you: Saith Paul, at verse 15. I speak after the manner of men; though it be but a man's Covenant, yet if it be confirmed, no man disannulleth, or addeth thereunto. Now to Abraham, and his Seed, were the Promises made. And therefore (saith the Apostle) the Promise shall not be disannulled, although the Law came after the Promise. But if the Promise that the Lord gave to Abraham, was not disannulled by the Law, that came four hundred and thirty years after; verse 17. Wherefore then serves the Law? Verse 19, he tells you, It was added because of transgression. So now say you, If that the Promise that God hath given heretofore, be not disannulled, and made void, by the Threatening that follows after, wherefore then was the Law, or the Threatening given unto my soul? It was added because of transgression: God had some transgression of yours to discover unto you, that you did not think of, and therefore the Threatening, and the Law came after. But the Promise is quite out of sight, and I have lost it. And did not the Jews also lose the sight of the Promise which was given to Abraham? When the Lord gave the Law, and they stood quaking and trembling before Mount Sinai, did not they then lose the sight of the Promise that was given to Abraham? So say I, although thou hast lost the sight of the Promise that once thou hadst, and a threatening be come in the room of it, the Promise that was once given thee (it may be four hundred and thirty days ago, or many years ago) shall never be disannulled, or reversed: And the reason is this; Because God doth not repent in the matter of the Gospel. Ye read in Scripture, that God is said sometimes to repent, It repent the Lord that he made man; sometimes it is said, that the Lord doth not repent, I am not a man that I should repent: How are these two reconciled, God doth repent, and God doth not repent? Thus to our present Purpose: God reputes as to the matter of the Threatening, but God never reputes as to the matter of the Promise: God reputes as to the matter of the Threatening, and therefore saith the Lord to Jeremiah, I am weary of my repenting; I have threatened, and threatened, and I am weary of threatening. Here God repent as to the matter of the threatening; but God never reputes as to the matter of the Promise. And therefore, saith the Apostle, in Rom. 11. The Gifts and Calling of God, are without Repentance. And the Promise is a great Gift. So then, as to the matter of the Promise, God doth never repent. Wherefore, poor soul, hast thou a Promise given thee, may be five years ago, may be ten years ago, may be twenty years ago, and hast thou lost the sight of this Promise? and instead of the Promise, is there a Threatening come upon thy soul, that makes thy heart quake and tremble? I here tell thee from the Lord, the Promise that was once given unto thee, though now thou hast lost the sight of it, shall never be repealed, or recalled. O! what matter of encouragement is here! is here matter of discouragements? nay rather, here is matter of great encouragement. Object. O! but yet this is not my case; I do not only want Assurance of God's love; but I have Assurance of God's displeasure: I do not only want Assurance of my Salvation, but I have Assurance of my damnation: I do not only want the testimony of the spirit, bearing witness with my spirit, that I am the child of God, but I have another testimony within my soul, bea●ing witness to me, that I am a reprobate: and have I not cause to be discouraged? Answ. 1 No, not yet; for it may be you look upon the backside of God's dispensation: if we look upon the face of God's dispensation we see his love; and good pleasure; but if we look on the backside thereof, we conclude nothing but anger, & displeasure. It may be, it is so with you in this case. But, Answ. 2 Secondly, If you find no such testimony of reprobation, as you speak of in all the scripture; than you have no reason to fear, or to be discouraged in this respect; now search the scripture, and you shall not find in all the word, any ground for such a testimony of reprobation. We read, indeed, of Francis Spira, notorious for his despair; when his friends came to comfort him, having spoke comfortable words unto him, That he said why go ye about to comfort me? comfort belongs not to me, for I am a reprobate. O! said one of his friends, do not say so, for none are able to say so, yes, said he, as the elect of God, have a spirit within them, bearing witness, that they are the children of God; so reprobates have another spirit, bearing witness with their spirits, that they are not the children of God, but the children of Satan; and such a spirit of reprobation have I. But my beloved, if there be such a spirit, or a testimony of reprobation as this is, either it must be, from the spirit of God, or from the spirit of Satan: if from the spirit of Satan, than he is a liar, not to be believed; if it be from the spirit of God, how doth it suit with the word? for the spirit of God, is called the Comforter; can such a spirit of reprobation come from the comforter? and if you have such a testimony as this is, either you must have it from the word, or from the spirit of God alone, without the word; if from the word, then from the threatening: for it is not from the promise, nor from the command: if from the threatening, a threatening may be repealed, a threatening, may be reversed, as you have heard, and if you have it from the spirit of the Lord, how can it be, that the spirit should be called a Comforter? surely therefore, if you have such a spirit of reprobation in your bosom, it is from Satan, and he is a Liar. But (my beloved) I will in this appeal to you, whether do you not think, that there is many a soul now in heaven, that whilst he lived, said, I am sure to go to hell; you know that ordinary Story of the woman, that took a glass in her hand, and throwing it on the ground, said, As sure as this Glass breaks, I shall be damned: and the Glass broke not. Well then, thy condition is not alone, others of God's people may be, and have been led in this way of temptation, and therefore no reason why thou shouldest be cast down, or discouraged. Object. But yet, this doth not reach my case or condition, For, I do not only want the Assurance of God's love, and of mine own Salvation; but I have wanted Assurance, this two, this four, this six, this eight, this ten years; and I have continued so long, doubting in unbelief, and my heart is so hardened with it, that I am afraid; I shall never be healed or saved: O! I have sat under such and such precious Gospel-means, and if ever I should have Assurance of God's love, I should have had it before this: I have sat under many a comfortable Sermon, and under the Gospel preached many years, and yet have no Assurance of my Salvation, surely, if the Lord would ever have bestowed Assurance upon me, I should have had it ere this, but still unbelieving, and still I do want Assurance, and my heart hardened under unbelief, and therefore I am thus discouraged, have I not cause and reason now? Answ. 1 No, not yet, For our evidence for heaven, is in Gods keeping, our comforts as well as our Graces, and our evidence for heaven, as well as our heaven and Salvation, and he will bring it forth when we have most need, in a due time, though not in our time. And if, you look into Isa. 46. you shall see, what a Gracious promise the Lord makes unto hardhearted sinners, An invitation and promise together, vers. 12. and 13. harken unto me, ye stouthearted, that are far from righteousness I bring near my righteousness, it shall not be far off▪ and my Salvation, it shall not tarry, O! but, I have no righteousness, to lay my assurance upon, well, yet saith the Lord, never speak of thy righteousness, man, I will bring near my righteousness. O! but, my heart is dead, and hard & stout. Then harken unto me ye stouthearted, ●aith God, O! but, I am far off from righteousness. Be it so, yet harken to me ye stouthearted that are far from righteousness, I will b●ing near my righteousness, it shall not be far off, and my Salvation shall not tarry. Answ. 2 But that you may have more full satisfaction in this, I shall desire you to consider Three or Four Propositions. Prop. 1 First, Though it be possible for a man to attain to full Assurance of God's love, ye● he may have saving Faith, that hath no Assurance. Faith and Assurance differ: and therefore s●ith the Apostle, draw near with full Assurance of Faith, Assurance of Faith comforts, but the reliance of faith saves. It is po●●●ble, that a man or woman may have such an Assurance, as that they never doubted of God's love; Prima pars salutis est nullam sperare salutem. Ideo terret nos ira Dei ut ad fiduciam illius nos urgeat. Luther. but ordinarily, a man never had assurance of his Salvation, that never doubted of his Salvation. The first step to Salvation, is to see that there is no Salvation, we must go to heaven, by hell gates, and he that is not troubled sometimes with Satan, is possessed by him. I say, ordinarily, a man never had Assurance of his Salvation, that never doubted of his Salvation; a man may have true saving faith, that yet hath no Assurance of his Salvation. This is the first. Prop. 2 Secondly, As a man may have true saving faith, and yet no Assurance; so a man may have strong Faith and Assurance, yet many doubts, fears, and mistrusting may be left in his soul. It is observed to my hand, that of all the Churches, the Church of the Thessalonians, are most commended for their faith, and their Graces, So that they were examples to all that believed. 1 Thes. 1.7. yet in Chap. 3. vers. 10. The Apostle saith, There was something lacking in their faith. Night and day praying exceedingly, that we might see your face, and might perfect that which is ●acking in your faith. Something was lacking in their faith, yet they were examples of faith unto all the Churches. Prop. 3 Thirdly, As a man may have strong faith with Assurance, and yet some doubts, and fears may be left in the soul still; so a man may have strong faith, and Assurance, yet for a long time, may be deprived of the feeling of it. And therefore whereas the spouse in the Canticles in one place, saith, I am my beloved's, and my beloved is mine: in another place, she saith, I sought him whom my soul loveth, and I found him not: I opened to my beloved, and he was gone, and my heart failed; I called and he answered not. Prop. 4 Fourthly, As a man may have strong faith, and yet for a great time, may be deprived of the feeling of it; so it is possible, a man may be a Godly, Gracious man, yet may continue, and go on doubting for a long time, yea possibly, he may die doubting also. The Godly and the wicked, are contrary: now for the wicked, you, shall find, that a wicked man, may think his condition good, yet it may be very naught: he may have hope, and persuasion, that he shall go to heaven, and he may die in these persuasions, yet he may go to hell. Rev. 3. ye read thus of the Churches of Laodicea, at vers. 16. So then, because thou art lukewarm, and neither cold nor hot, I will spew thee out of my mouth, I would thou wert cold or hot vers. 15. These were very wicked; had these people any thoughts of mercy? or did they think their spiritual condition was good? R●●d vers. 17. Because thou sayest I am rich, and increased with goods, and have need of nothing: and knowest not that thou art wretched, and miserable, and poor, & blind and naked. So that, I say, a wicked man, may think his condition good, and yet it may be very naught. Yea daily experience tells us, besides the Parable of the foolish Virgins, That he may die in these persuasions. So, on the contrary, a man may think his condition naught, and go fearing and trembling a long while, yea, even die under these fears, yet his condition may be very good. (Consider it rightly) I know indeed, ordinarily, God doth come in with some comfort or other unto a child of God before he dies; but I would be loath to say, and you will be loath to think, that certainly, that man goes to hell, that doubteth of his Salvation, or that dies doubting of his Salvation. No, possibly a man may doubt, and fear, and doubt long, even die doubting, without a settled assurance of God's love; yet he may go to Heaven, and be saved for ever. What then, though thou hast stayed long, and hast long wanted Assurance, yet God hath not led thee so far, as he hath led some, and thy condition is no other, than that which may befall the dear servants and children of God. Answ. 3 But Thirdly, Though for the present, you do want Assurance of God's love, and of your own Salvation: yet if you may conclude by Scripture Arguments, that you shall have it before you die, then have you no reason to be discouraged: Now, though this or that particular Christian, in a case not ordinary, do die under a cloud, and with much fear, and doubting about his everlasting condition; yet there are Arguments in scripture, whereby a man may ordinarily know, and conclude, that he shall have peace and Assurance before he dies. For example, Arg. 1 First, He that is content to stay, and go without a mercy, if God will have it so, shall not want it for ever: For the Patiented abiding of the meek, shall no● be forgotten for ever: Psal. 9 As the way to have affliction continued, is to be discontented under it, so the way to have it removed, is to be contented with it. There is a Faith of Expectance, a Faith of Reliance, and the Faith of Assurance. The Faith of Expectance, will rise up into a Faith of Reliance, and the Faith of Reliance, to the Faith of Assurance, there is seldom a may-be Faith, but hath a shall be, and it is at the bottom, if God would make it float. Arg. 2 Secondly. If the Lord hath wrought wonders for thy soul, when thou wert in the wilderness, and in a desert; then certainly, he will bring thee into the land of rest. So he dealt by David, so he dealt by Israel, so he will deal by thee. Arg. 3 Thirdly: If thy heart be upright in the matter of thine Assurance, God will certainly give Assurance unto thee: Psal. 84.11. for ye know what the Psalmist saith, The D will give Grace and Glory: and no good thing will he withhold from them that walk uprightly. If therefore (I say) thy heart hath been upright in the matter of thine assurance, the Lord will give thee assurance, though for the present thou want'st it. Now I pray, when is a man's heart upright in the matter of his Assurance, but when he doth desire Assurance of God's love, and of his own Salvation, rather that he may praise, and serve God the more, than for his own comfort. For this look in Psal. 9 and see how David reasons to this purpose. vers. 13. 14. Have mercy upon me, O Lord, consider my trouble which I suffer of them that hate me, thou that liftest me up from the gates of death: That I may show forth all thy praise in the gates of the daughter of Zion: I will rejoice in thy Salvation. Here are three things observable, First, he was in a very low condition, at the gates of death: From the gates of death, saith he. Gates of death, that is, the power of death: The gates of Hell shall not prevail, that is, the powers of Hell shall not prevail; so here, the gates of death, that is, the powers of death. David was under the power of death, at the gates of death, and now in this condition, he prays unto the Lord for mercy, that the Lord would lift him up, but why doth he pray so? mark his end. At vers. 14. Have mercy upon me, O Lord, consider my trouble, why? That I may show forth thy praise in the gates of the daughter of Zion: O Lo●d, bring me from the gates of death, that I may praise thee in the gates of the daughter of Zion, not for my own comfort, Lord, but that I may praise thee. Well, but what inference doth he make of this? see what follows in the latter end of vers. 14. I will, or shall rejoice in thy Salvation, O Lord, my heart hath been upright in this petition, and now I know thou wilt grant my prayer, I will, I shall, rejoice in thy Salvation. Arg. 4 Fourthly, When a man can praise God for what he hath, although his condition be very sad; God will give him more, and give him a better condition. If God show mercy (saith one) or give a blessing, and I praise God, I pay my debt; but if my case be low, and sad, and I praise God then, than God is pleased to be called my debtor, and he will certainly pay his debt. Arg. 5 Fiftly, If the Lord be the health of your countenance, you shall have the assurance of your Salvation in due time, though now you want it. Thus the Psalmist reasons in the text, Wait on God, or hope in God, for I shall yet praise him, why? for he is the health of my countenance. but when is God said to be the health of our countenance? when his smiles make us look cheerly, and his frowns make us look sadly; if I look well when God smiles, though all relations frown; and do look il, when God frowns, though all my relations smile; then is God the health of my countenance. Now I appeal to you, (beloved) you that do want Assurance, hath it not been thus with you? Do ye not earnestly desire Assurance, yet are content to stay, wait, and go without it, if God will have it so? Hath not the Lord shown wonders for thy soul, (when thou hast been in a wildered condition) in preserving, and keeping thee from doing evil to thyself? and have not you been upright in the matter of your Assurance, saying thus; O Lord, give me Assurance of thy love, not that I may have comfort only, but that I may be more fit to serve thee? And have ye not praised the Lord in your sad condition for what you have? And hath not the Lord been the health of your countenance, so that when the Lord hath smiled upon you, than you have looked well; and when the Lord hath frowned upon you, than you have looked i'll? surely, you cannot but say, I must not deny these things, I cannot be faithful to mine own soul, if I should deny them, yea Lord, thou knowest, and my soul knows it, That thou hast done wonders for me, when I have been in a low, desert, and wildered condition. And O Lord, thou knowest, I desire Assurance of thy love, not for my own comfort only, but that I may be more sit to praise, and serve thee. And Lord, thou knowest, I have praised thee in some measure for what I have Yea, Lord, thou art the health of my countenance; when thou smilest upon me, than I look well, and when thou frownest upon me, than I look ill: I may say in truth, the Lord is the health of my countenance: well then, I say unto thee from the Lord, go in peace, and be of good comfort, though thou dost for the present want comfort, and Assurance of thy Salvation, thou shalt have it in due time. And if all these things be true, O! you that are the people of the Lord, have you any reason to be discouraged? certainly you have not, therefore why should you not check yourselves, as David here, and say, Why art thou cast down, O my soul? and why art thou disquieted within me? Only by the way, Let no man misapply this Doctrine, saying, If we should not be discouraged, although we do want Assurance, than I will neglect the getting of my Assurance. Beloved! ye see into what times we are now fallen, times of War, and Rumours of War, times of Blood, these are dying times; and is this a time for any of you to want Assurance of God's Love? When your Hay lies abroad in the Summer, and you see a shower coming, you say, Cock up, Cock up: And I would to God you might not see showers a coming, and yet your Evidences for Heaven lie at random; Wherefore, in the Name of the Lord, Cock up, Cock up; and you that have false Assurance (for you have heard that a man may think his condition is good, when it is naught, yea, that he may die so too) look you well into your condition, and consider your condition duly, this is no time to have false Assurance: labour then, to get true Assurance; and you that have Assurance, labour to grow up more and more into it, and the riches thereof. Quest. But suppose for the present I do want Assurance; I confess indeed, I ought not to be discouraged, although I do want Assurance, as I have heard; but it is an hard thing to bear up ones heart against all discouragem●nts, in the want of the Assurance of God's Love: In Sola Christi morte totam siduciam tuam constitue, huic morti te totum commit, hac morte te totum contege eique te totum involve, si Dominus te voluerit judicare, dic Domine, mortem nostri Jesu Christi objicio inter me et te et judicium tuum aliter tecum non contendo ipsius meritum affero promerito meo quod habere debuissem et heu non habeo. Anselm in Meditat. Cavendum est in lucta cum Deo ne fragili fundamento innitaris quod ille facit qui de meritis suis confidit, nam ut ille qui solis meritis suis innititur Deo auxilio seipsum private, sic qui de seipso to●aliter diffidit et soli gratiae innititur Dei adjutorium ad se trahit. Parisiensis in Lib. de Rhetor. Diu. Propter incertitudinem propriae justitiae tutissimum est siduciam totam sola Dei miserecordia reponere. Bellarm. Lib. 5. de Justif. cap. ●. but suppose I do want it for the present, what shall I now do, that I may bear up against Discouragements in this Condition? Answ. Some few things by way of Direction here, and so I conclude this Argument. First therefore, Dost thou want Assurance of God's Love, and of thine own Salvation? Labour more and more, for to put to Sea, I mean, to the Sea and Ocean of God's Love, and the deeps of Christ's Merit and Satisfaction. When you are at Sea in a Storm, or stress of Wether, you desire Sea-room, and if ye have Sea-room enough, ye think all is well: It may be, there are some Passengers in the Vessel, or Ship, and they say, For the Love of God set us ashore, we are not able to ride out this storm; O! set us upon some Land or other: But the skilful Mariner saith, Nay, but still keep to Sea, if ye come to the Shoar we are undone, we are all lost Creatures. So in this case; the time of the want of your Assurance, is a storm-time, it is a time of great stress upon your soul; and if ye skill not the Methods of Christ, you will say, O! now set me upon some Duty, upon the Coast of mine own Righteousness, or mine own Holiness: but if you have a skill in the way of the Gospel, you will rather cry out, and say, O! Lord, keep my soul in the Ocean of thy free Love, Sea-room, Sea-room, and all is well enough. Now there is Sea-room enough in the Ocean of God's free Love, and of Christ's Merits, and Satisfaction; but if you touch upon your own Righteousness, you do but endanger your soul, and sink your own heart into more despairing doubts and fears; stand off therefore now from your own Shoar, and keep to Sea, even that great Sea of God's Love, and Christ's Merits. Secondly: If you do want Assurance, Take heed that you do not hearken unto any thing out of an Ordinance, contrary unto the comfort which the Lord speaks to you in the time of an Ordinance. Ye come to an Ordinance, and there the Lord gins to comfort you, so you go away, and ye are satisfied, and your souls are refreshed; but then afterwards, you sit down, and parley with Satan, and with your own souls; and ye lose all again, and doubt again, turning God's Wine into your own Vinegar, and are unsatisfied again. But suppose that a Father should give an Estate of Land unto his Child, and make it over to him with the best Conveyance that the Law can provide; and then this Son having laid down his Conveyance some where negligently, a cunning Lawyer (that he may get Money from him) should come and write on the backside of this Conveyance, For such and such Reasons, this Conveyance is naught: Should the Son do well thereupon to say, my Father hath done nothing for me, I have been deceived all this while, my Father hath given me nothing? Were this fair dealing with his Father? and if he should run this course, should he ever have any Assurance of his Land firm in his own thoughts? Now, so it is with you that are the People of God; the Lord hath given you a fair Inheritance; Heaven is your Inheritance, the fairest and best Inheritance; the Lord hath given it you under Hand and Seal, and sometimes you think your Evidence is clear, and you lay it by, and Satan comes, and scribbles on the back of it, and he saith, it is naught; and you believe it, and then you doubt again, and you are unsatisfied again: Is this fair dealing with God? Surely no. Wherefore then, dost thou want Assurance? The way to get it, and the way not to be discouraged in the want of it, is this: Take heed that ye never hearken to any thing, out of an Ordinance, contrary to the Comfort which you have received in an Ordinance. Answ. 3 Thirdly: Take heed that you be not discontented with your Condition; Discontentment, breeds Discouragement: But dost thou want the Assurance of God's Love? Say thus with thine own soul; However it be, yet will I wait on God, when the Lord pleaseth he will give me Assurance; I will only labour to be contented with my condition. But if ye be discontented, ye will certainly be discouraged. Answ. 4 Fourthly: If you do want Assurance of God's Love, and of your own Salvation, Take heed that you do not say, I shall never be Assured; take heed you do not say, I shall never have a Promise; take heed you do not say, I shall never be Comforted; take heed you do not say, I shall never have the Testimony of the Spirit, bearing witness with my Spirit, that I am the Child of God; do not say thus, I shall never be helped, I am in a sad condition, and I shall never be better; I am in an uncomfortable condition, and I shall never be comforted; I want Assurance, and I shall never have Assurance. Beloved! this ye cannot say, for who knows what God will do, whose ways are in the deep, and whose footsteps are not known? You know how it is with a sick person; If the Physician come, and tells him, there is hope of life, than his heart dies not; but if the Physician saith to him, Sir, you are in a great and dangerous Fever, and I would wish you to settle your Estate, and look out for comfort for your soul, for the truth is, you will never be recovered; then his heart dies. So here, take a poor soul that wants Assurance, If he saith, there is hope that I may be assured, he is not discouraged: but if he saith, I have no Assurance, and I shall never have it, than he is quite discouraged; it is this word, Never, that doth discourage: O! I shall never be encouraged, and I shall never have Assurance, and I shall never have the Testimony of God's Spirit. Take heed that you do not say, I shall never be Assured, that is a Temptation; take heed of the word Never, in this case. Answ. 5 Fiftly, and lastly: Carry this for a Rule with you, and remember it much; That the less Assurance you have, the more precious your obedience may be, and the more kindly God may take it at your hands. It is no great matter for a man to write, and to work by the Day light, or Candle light; but for a man to write, or to work in the dark, is hard. So here, it is no great matter, comparatively, for a man to pray, and to work spiritually, while he is in the light; but for a poor soul to pray, and to work towards God, and to be obedient, when he is in the dark, and hath no Assurance of the Love of God, is something: I confess indeed, that the more Assurance you have, the more full your Obedience will be; but the less Assurance you have, the more ingenuous may be your Obedience; I say, The more full your Assurance is, the more full and large your Obedience will be; but the less Assurance you have, the more ingenuous your Obedience may be. Every Child will serve his Father for his Portion, and for his Inheritance; but when a Child shall doubt of his Father's Love, yea, when a Child, shall conclude and say, I know that my Father will disinherit me, I know that my Father will bestow nothing upon me, yet I will serve him, because he is my Father; will not all men say, Here is ingenuity indeed in this Child? So between God and you; It is good for a Christian to be obedient at all times, and the more Assurance you have, the more you are bound to obey; but doth thy soul fear, that God will disinherit thee? and yet dost thou say, However it be, I will obey God, for he is my Father? though I cannot see him, yet will I serve him; and though I have no Comfort from God, yet will I be obedient to him, for it is my Duty, he is my Father? The Lord will take this kindly at thine hands, and what thou wantest in the largeness, shall be made up in the ingenuity of thine Obedience. Wherefore then, dost thou want Assurance of the Love of God? Comfort thyself with this, and say within thine own soul, well, though I do want Assurance, I hope, through Grace, I am in some measure Obedient, and the less Assurance I ha●e, the more kindly God takes my Obedience at my hand: and therefore, why should I be discouraged, or cast down? Think, and think often of this Rule; and it will help you to be obedient, and bear up your hearts also in the want of Assurance. And thus I have done with the Fourth Instance. A LIFTING UP In case of TEMPTATION. Sermon VIII. PSALMS, 42.11. Stepney, May, 28. 1648. Why art thou cast down, O my Soul? and why art thou disquieted within me? etc. Instance 5. SOmetimes the Discouragements of the Saints, are drawn, From their Temptations. And thus they Argue with themselves: I am a poor Creature, that hath laboured under many Temptations, never any so tempted as I have been: These two, three, four, five, six, or many years, that I have lain under these Temptations, and no relief comes, no help comes; have I not reason then to be discouraged, and cast down? Answ. No; No reason yet: I grant, That the least Temptations are great Afflictions; for the more a man is unfit by Affliction for God's Service, either in doing good, or receiving good, the worse, and more heavy is that Affliction to a gracious Spirit. Now, though God doth so overrule the Temptations of his People, that they receive good thereby, (as appeareth afterward) yet the Temptation in itself, doth indispose a man unto what is good. The more a man is tempted unto what is evil, the more a man is hindered from what is good: It is an Affliction to a gracious heart, to be conflicting, fight, and combating with a man; but in Temptations, we do combat and conflict immediately with Satan, who is the Prince of the Air; with Principalities, and Powers; with that evil One, who for his devouring Nature, is called, a Lion; for his Cruelty, is called, a Dragon; and for his subtlety, an old Serpent: and in every Temptation, a poor soul goes into the field with Satan, and fights a Duel with him. Satan hath (saith Christ to Peter) desired you; in which Duel, and Combat, a man doth not miscarry for this present Life barely; but if he miscarry, he miscarries to all Eternity, he dies, is killed, and slain to all Eternity: O! what a mighty hazard doth a poor soul ●un in every Temptation! The , and good Woman, counts it an Affliction to her, so long as she lives, if she be but once violenced; if a filthy person meet her in the field, and violence her, though she do not consent unto him; she wrings her hands, and saith, I am undone for ever. Now, these Temptations, are the Solicitations of an unclean Spirit, and what though a man do not consent unto them, yet thereby his soul suffers violence; O! saith a gracious soul, what though I do not consent, yet what an infinite misery is it to be thus abused, defiled, and violenced by these Temptations! The more any affliction doth seize on soul and body, the greater it is: it is Comfort in a Family, that the Wife is well, when the Husband is sick; or that the Husband is well, when the Wife is down: where both are down at once, it is a sad Family indeed. So, though the Soul be afflicted, yet if the Body be well, although the Body be afflicted, yet if the Spirit be well, it is some comfort; but where both are down, the Condition is sad: and seldom doth any great Temptation befall a man, but Soul and Body are both down at once; though at first it falls upon the Spirit, yet it descends into, and fires the Body. And therefore saith Paul, I received a Messenger of Satan, a thorn in my flesh, buffeting of me: As in the Comforts of the Holy Ghost, though the Comforts be poured out upon the Soul and Spirit, yet they run down upon the Body: So, in the troubles of Temptation, though they seize first upon the inward man, yet they ●un upon the skirts of the outward man also. And thus you find it with Job, Chap. 7.1. God had put Job into Satan's hand, only with this reserve, See that thou spare his life. The Devil having the power; first he loads him with outward Afflictions, and then with inward Temptations; while he was under his outward Afflictions, how sweetly did he carry it! Blessing the Lord, saying, The Lord gives, and the Lord takes away, blessed be his Name; but when the Volley of Temptations came, then see what a sad Condition the good man was in, how he was all on fire, as if Job could not be found in Job: while he was under these Afflictions, he rebuked his Wife, for saying, Curse God, and die; but now being under Temptations himself, he wisheth to die, and curseth the day of his Birth: In Job, 7.15. My Soul chooseth strangling, and death, rather than my life: but had this Temptation any influence upon his Body too? It seems his heart, and soul, and spirit, was much disquieted; for he saith, Why hast thou set me as a mark against thee? ver. 20. But was his Body fired with it too? yes, verse 13, 14. When I said, my Bed shall comfort me, my Couch shall ease my complaint; then thou skarest me with Dreams, and terrifiest me with visions: As now we find by Experience, many poor souls cannot sleep while they are under their Temptations; and if you will see the Sum and upshot of all, read what he says at verse 20. I am a burden to myself: and so many now, Why should I live any longer? I am a burden to my Family, I am a burden to mine Acquaintance, a burden to all my Friends, I am a burden to myself; who knows the burden of a poor tempted soul, but he that bears it? Heb. 11.37. Temptations are ranked among the greatest Afflictions; They were stoned, sawn asunder, were tempted: and in Heb. 2. it is said of our Saviour, That himself suffered being tempted, yet he sinned not under his Temptation. So that there is somewhat of a suffering in every Temptation, although one be free from Sin. And in Revel. 12.12. it is said, Woe to the Inhabitants of the Earth, and of the Sea, for the Devil is come down unto you, having great wrath. And wherein is his wrath more seen, than in his Temptations? O! what a sad, and woeful condition is it then, to lie under Temptations! Yet, let me tell you, though there be some suffering in every Temptation, and the least temptation is a great Affliction, yet the Saints and People of God, have no reason to be discouraged or cast down, whatever their Temptations be. Quest. How may that appear? Answ. 1 Four Demonstrations of it. First: If Satan do therefore tempt the People of God, that he may discourage them; then have they no reason to be discouraged because they are tempted by Satan; I say, if Satan's great design, end, and aim, in all the Temptations of the Saints, be to discourage them; then they have no reason to be discouraged, because they are tempted; for than they should gratify Satan, and give him his end. Now, Satan doth tempt that he may tempt; he tempts unto one sin, that he may tempt unto another; he tempteth a man to sin against the Law, that he may make him sin against the Gospel; and what greater sin against the Gospel, than unbelieving discouragements? He knows, or thinks, such and such a person is gone from his Kingdom, and he saith, though I cannot hinder his Salvation, but he will be saved do what I can, yet I will hinder his Comfort, and make him draw heavily; and if I can but discourage him in his Duty, I shall in time make him to cast it off. His great design is to discourage, and therefore whenever any Godly man is tempted, he should say, well, through the Grace of Christ, seeing Satan's design is to discourage, my design shall be to bear up my heart and spirit against all discouragements. Answ. 2 Secondly: If God our Father, doth pity his Children under their Temptations; and the more they are tempted by Satan, the more they are pitied by God; then have they no reason to be discouraged, whatever their Temptatio●●●e. How is it with your own Bowels? If you had two Childre●, one that is in your house with you at home; and another that is i●. Spain, or Italy, abroad, Quo gravior incumbit tentatio, eo solet indulgentius agere cum suis Deus. Brightm. Apoc. 2.49. exposed to gr●at Temptation's; is not your pity most towards that Child that is ab●o●d, and exposed to most Temptations? Your Love may be expressed to him that is at home, as much another 〈◊〉 but your pitying love is most to him that is abroad. As in the time of a Storm, great Rain, or Hail, if you have one Child lie in you● bo●om, or sitting upon your knee; and another that is abroad in the op●n fields; though your love in one kind, may run out to him th●t is upon your knee; yet, doth not your pitying Love run ou● more to him that is abroad in the open fields? Thus it is with God; he hath two sorts of Children; Some that are exposed to more temptations, and some that are exposed to less; though his Grace, and Love, may run out more in one kind to them that are less tempted, yet his pitying Love, runs out most unto those that are most tempted. And upon this account you will find in Scripture, that when God saw any of his Children were to go into any Sad Temptation, he did either immediately before, in, or after, more than ordinarily reveal himself unto them; the more you are tempted by Satan, the more you are pitied by God: it matters not whether your Temptation be great, or small; if less, you have the less pity; if more, you have the more pity: why then should you be discouraged, although your temptations be never so great? Answ. 3 Thirdly: If all the Temptations of God's People, be overcome, and broken, before they do fall on them; then have they no reason to be discouraged, or cast down, because they are tempted. Now so it is, Christ was a common Person, not only in his death, but in his life; he did act, and work, and bear as a common person, as our Second Adam all along; Christus non meruit sibi; Christ did not die for himself, nor obey for himself; but he did die for us, and obey for us, and all his Seed were in him▪ as in a common person; look whatever evils Christ did bear, those he did bear for us, and we did bear in him, as in our Second Adam; and therefore, when he was tempted, he stood as a common person in his Temptations, and in him all the Saints and People of God, who are his Seed, were tempted, and in his overcoming, they did overcome; for as when the first Adam was tempted, he being a Common Person, we all were tempted in him; and when he yielded to Satan, we did all yield in him; when he was overcome, we were overcome in him; and when he did eat the forbidden fruit, all his Seed did eat in him; and every Child of Adam may now say, I did then eat the forbidden Fruit: So when Christ was tempted, all his Seed were tempted in him; and when he overcame, all his Seed overcame in him. And therefore when you read the Story of Christ's Temptations, ye are not barely to say, thus, and thus, Christ resisted for my Example; but in his resisting, I did resist; in his overcoming, I did overcome: for, as I did eat in the First adam's eating, and yield in the First adam's yielding; so I did refuse, and resist, and overcome in Christ, the Second adam's refusing, resisting, and overcoming: Thus with all the Saints, and People of God, who are the Seed of the second Adam, Christ hath not only overcome their Temptations for them, but in Christ their second Adam, th●y have overcome Satan, and made a spoil of Principalities and Powers: and therefore, why should they be discouraged, whatever their Temptations be? Answ. 4 Fourthly: If God hath such an overruling hand of Grace, upon all the Temptations of the Saints, as that they shall turn to their good; then they have no reason to be cast down, or to be discouraged, because of them. Now, God would never suffer his People to be tempted, but that he intendeth to destroy their Temptations, by their Temptations; look what is the end, and issue, of an evil, that was God's design in suffering that evil to come to pass: and this is the end, and issue of all the Saints Temptations, that thereby they are more enlightened: Tentatio dat intellectum; Temptation gives understanding; tempting times, are teaching times. Thereby they are more humbled; For this cause (saith Paul) I received a Messenger of Satan (he speaks it twice) that I might not be exalted. Thereby they are the more occasioned to live in God, and depend on him. Watch and pray (saith our Saviour) lest ye fall into Temptation: Watching doth note our diligence; Praying doth note our dependence: And why Watch, and Pray? but, lest ye enter into Temptation. Thereby the Grace, and Power, and Might of God in Christ, is the more discovered, and revealed to them; My Grace is sufficient for thee, saith God to Paul, in the time of his Temptation; a word which he had not heard before. Thereby their Graces are more increased, as the Israelites were multiplied by being oppressed. Vnus Christianus tentatus mille Christiani; O●e tempted Christian, is worth a thousand, saith Luther; for as the wind, and breath of the Bellows (though contrary to the fire) blows up the fire, and increaseth the flame thereof; So, though the breath of Temptation be contrary to Grace, yet thereby Grace is more increased, and raised to a higher flame. When Satan curseth, God blesseth; and when God blesseth, he saith, Increase, and multiply. Thereby all the Saints are made to triumph over Satan: It is a Christians Duty, not only to triumph over the World, but over Satan; therefore, saith the Apostle, The God of Peace tread down Satan under your Feet; those are words of triumph: and Paul in the name of other Christians, triumphs over Principalities and Powers; How shall a man triumph, if he never have Victory? and how shall he have the Victory, if he never fights? Therefore God leads his People into the Field, that they may sight; but in all this Fight, God stands by, Christ stands by, Love stands by; and God hath no design, but of Love, upon his Children in their Temptations. Yea, Upon this account our Saviour saith, That he doth appoint unto his Disciples a Kingdom, because they continued with him in his Temptations, Luke, 22. and shall his Disciples than lie down, and be discouraged, or complain, because they are with him in his Temptations? Surely they have no cau●e, they have no reason for their Discouragements, whatever their Temptations be. Object. 1 But I have been tempted long, and long, and long assaulted; yet I have no deliverance. Answ. How long? as long as Christ himself? He was in all points tempted as we are, sin excepted, Heb. 4. Indeed Satan found nothing in him, no tinder to receive the sparks of his Temptations; but do but abate the sin of his Temptations, and then, in all points he was tempted as we are, even as much, and as long; for if you look into Luke, cap. 4. ver. 2. you shall find that he was at one time tempted forty days; and then when Satan left him, the Text tells us, He left him for a season, for he was daily tempting of him; and though you have been long assaulted, hath not Satan left you for a season? have you not had some intermissions, some revives, some breathing times? Job complained, that he was not suffered to swallow his spittle, he had no breathing time, as he thought: But though your Temptations have been long, and very long, yet you have had revives, Satan hath lest you for a season: And if that be true, That God hath such an overruling hand of Grace upon your Temptations; that your very Temptations shall turn to your Good; that thereby you are more enlightened, humbled, and your Grace increased; then the longer you are in this School, the better Scholar you shall be; the more enlightened, and the more humbled, and the more gracious; why should you then be discouraged, though your Temptations be very long? Object. 2 But I am tempted many times to doubt of my Child-ship, Whether I be the Child of God or no. Answ. And was not Christ our Saviour tempted so? There is but three particular Temptations mentioned in all the forty days of Christ's Temptation; and two of them run so; If thou be the Son of God? wherein Satan labours to draw a cloud upon Christ's Assurance, and to write an IF, upon his Child-ship, or Sonship. Do you think to march through your Enemy's Country to Heaven, and never be at a stand about your Condition? Suppose a man should travel through a strange Country which were very long, wherein he never was before, and wherein are many cross ways; would you not wonder that ●e should ●ravel all the way, and never be at a stand about 〈◊〉, ●ever question his way, whether right, or wrong? If you be the Child of God, you are now from home, and travelling 〈…〉 a strange Country; and do you think it is possible, 〈◊〉 ●ould it not be a wonder, that meeting with so many cross wai●s, you should never be at a stand about your Condition, or question your way, whether you be right or no? Give me leave to propound you a Parable: Suppose two men, one goes very brave, fares deliciously, is very merry, and full of money; yet hath no Lands, no Calling, nothing left him, no friends to maintain him, nor no honest way known to bring him in money, and yet he is full of it: The other works hard, fares meanly, goes plainly, and he is oft complaining, I fear I shall want, and miscarry, yet he hath a Calling, some Land, good Friends, and some Money: Which of these two think you, doth come most honestly by his Money? Will you not all say, the latter? For, though he hath but little, yet he works, hath a Lawful Calling, ways known for to bring it in. But as for the other, though fine brave, and looks high, yet he hath nothing to bring it in; I sear he comes not well by it. So Spiritually: there are two sorts of People in the world, One that is very confident of his Salvation, and full of Comfort, yet he prayeth not in private, reads not, meditates not, examineth not his own heart, takes no pains about his soul, but is often spending, keeping ill company, will be sometimes drunk, swear, and be unclean, yet he is very confident he shall go to Heaven: The other prays, hears, reads, meditates, walketh with all strictness in his life, and conversation, yet he is always doubting, and fearing; but through Grace he hath some Comfort: Which of these two, think you, is in the best condition, and comes most honestly by his Comfort? Will you not say, surely, the latter? for though he fears, yet he is always doing, working Heaven-ward: The other, though confident, and full of Comforts, hath no good way for to bring them in, and therefore surely his Evidence for Heaven is stolen, his Comforts are all stolen: But as for the other, though he hath but little Comfort, yet he comes truly by it. Thus it may be with you; whilst others swaggering it, and braving it out with their Comfort, and false Confidence, go to Hell, and perish everlastingly. It is a sure Rule, That Gods Promise of Mercy, doth suppose our Misery; if he promise health, he supposeth our sickness; if he promise Grace, it supposeth our sin. Now, though in the times of the old Testament, God promised much outward Blessing, yet in the times of the new Testament, the Mercy promised, is, To send the Comforter; the Spirit who shall bear witness unto our Spirits, that we are the Children of God: often our Saviour saith; I will send the Comforts▪ Why? but to show, that in the times of the Gospel, the People of God shall labour under doubtings, and be full of fears about their Spiritual estate; and therefore, though you do doubt of your Child-ship (which is your evil) yet your state herein, is no other than what may be the state, and condition of Gods own People in these Gospel times; why therefore should you be discouraged in this respect? Object. 3 But I do not only doubt of my Child-ship, I am not only tempted to doubt whether I be the Child of God or no; but I labour under sad and searful temptations, I am tempted to strange, and horrid things, such as I fear to name; I am even tempted to make away myself; tempted with blasphemous thoughts, to doubt whether there be a God or no; whether the Scripture be true; and to say, that I have sinned against the holy Ghost; such, and such things I am tempted to, as my very soul and flesh doth tremble at; and have I not just cause, and reason now, to be discouraged, and cast down? Answ. I confess this is sad indeed: I do not read in Scripture (though I read of many sins of the Godly) that ever any Godly man did make away himself. It is a good Speech of Austin: Sibi auferendo presentem v●tam, abnegant futuram; Men by taking away their present life, de●● themselves their future life: But because (saith Mr. Perkins) 〈…〉 ●one this, whose lives have been counted honest, 〈…〉 ●ly; therefore my Sentence is thus: I dare not 〈…〉 damned, because of their former life; and I dare not say they are saved, because of their sinful death; yet for the Temptation itself, I say, if it do not come to act; as there is no Duty which a Godly man doth perform, but a wicked man may do the same, yet remain wicked; so, there is no Temptation which a wicked man may yield unto, but a godly man may be tempted unto, yet remain godly: was not Christ himself tempted by Satan, to throw himself down from the Pinnacle of the Temple? yet he did it not: Only my Counsel and Advice from the Lord is; If any be troubled with such a Temptation, be sure you reveal it, and discover it presently; and as for those horrid, blasphemous suggestions which lie so heavy upon your souls, which make your heart and flesh to tremble at the rising of them. Ye have read how it was with the King of Moab, when he could not break through the Host of Israel, nor make them cease from following the Victory, he presented unto their view, a horrible Spectacle, sacrificing on the walls, his own dear Son, and Heir to the Crown, that so the Israelites being not able to endure the view of that inhuman sight, might give over the Victory. Thus doth Satan do; when he cannot drive a gracious soul out of the field, any other way, than he presenteth such horrid, inhuman suggestions to him, that he may scare him from the good ways of God: it is not in our power to hinder Satan from presenting these things to our thoughts. When you come into wicked, ungodly, and profane Company, if they will swear, and curse, and blaspheme, you cannot hinder them from speaking, nor yourself from hearing; you may sit down, and mourn, saying, O! what Blasphemy is here! what Cursing is here! but do what you can, they will fill your Ears with these things: Now Satan being a Spirit, he is able to present these Blasphemies to your Spirits, and you cannot hinder it: you may cry out and say, O! what Blasphemy is here! O! what a burden is this to my soul! But he can present them to you whether you will or not: and did he not present these things unto Christ himself? All these things will I give thee (saith he) if thou wilt fall down, and worship me; what greater Blasphemy can be imagined, than that the God of Heaven and Earth (as Christ was) should worship Satan; yet hereunto he did tempt our Lord and Saviour: And if our God doth so order the Temptations of his Children, as that thereby they are kept from sin, have they any reason to be discouraged now by these horrid Temptations? Many a man is kept from other sins: Jerom, Luther, Magdeburgensis, and oth●rs, relate a Story of a certain Martyr, That when the Enemies could not threaten him out of his Religion; they sent a very handsome, fair, and beautiful Woman to entice him to folly; and he finding himself to be moved, and his lust begin to work, did by't off his Tongue, and spit it in her face, thinking that the pain thereof, would keep him from that fleshly lust, Difficilius est pugnare cum libidine quam cum cruse. counting it more ease to combat with pain, than with lust, as Austin speaks, and hereby he was preserved. I do not speak of this fact to commend it, but only to show, that God doth sometimes keep his Children from lust, by pain. Now in these blasphemous suggestions, you find a great deal of pain, and if you were not in these pains, you would be lusting after other evils: God seethe what filthy, vile, lusting hearts you have, and therefore suffers these pains for to come upon you, and so you are kept from lust: Did you never know a man kept from lust by these Temptations? yea, did you never know a man converted to God by occasion of these Temptations? I have, and I think many, many poor souls that have lived in an ignorant Condition a long time, than it pleased God to suffer Satan to throw in these Temptations, these horrid Temptations, whereby they were so amazed, & startled, that thereupon, they looking into their own condition, were converted unto Jesus Christ. The more delights, & complacencies a man takes in sin, the more sinful is the sin: the more a man's flesh trembleth, & his soul is burdened under Temptation, the less sinful. Now, cannot you say in truth, Lord, though these be my greatest burdens, yet they are my least delights? Yes: Well then, be of good Comfort, the Lord doth but hereby keep you from other sins, and therefore why should you be discouraged whatever these Temptations be? As for the sin against the Holy Ghost; He never sins against the Holy Ghost, that fears he hath sinned against the Holy Ghost. Object. 4 But these are not my Temptations, I praise God, I am free from such: but I have other great, and strong Temptations, and have no strength to resist them: I am a poor weak person, a weak young man, or a weak young woman, and I fear I shall yield unto my Temptations; and therefore I am thus discouraged, have I not just cause and reason now? Answ. No: For out of weakness we are made strong, and when we are weak, then are we strong in the Lord, saith the Apostle Paul. Possibly a man may be weak in regard of years, and yet may be strong in regard of Grace, and overcome his Temptations. In 1 John, 2.12, 13, 14. I writ unto you little Children, saith the Apostle John. Children he doth call them all, for he was their Father in Christ; and at verse 13. I writ unto you Fathers (saith he) because ye have known him that is from the Beginning: I writ unto you young Men, because you have overcome the wicked One: I writ unto you little Children, (saith he) because you have known the Father: which because it is matter of concernment, he repeats again at verse 14. I have written unto you Fathers, because ye have known him that is from the Beginning: I have written unto you young Men, because you are strong, and you have overcome the wicked One. There are three sorts of Peo-in the world; some that are old, and aged; some that are Children; some that are middle aged, and are called young Men, or young Women. The Aged think that they have no need to learn, they know as much as the Minister can tell them; therefore saith the Apostle here, I writ unto you Fathers. Children think that they are not yet to learn, and they have time enough before them; therefore saith he, I writ unto you Children. Young persons think they should mind their Business, Trades, and Callings; therefore saith he, I writ unto you young Men; and I pray mark what he speaks, words suitable to all these conditions: Old men love Antiquities, and therefore saith he, I writ unto you Fathers, because you have known him that is from the Beginning: Children love to have the Fathers and Mothers Name in their Mouth; and therefore saith he, I writ unto you Children, because ye have Known the Father. Young men are strong, and are fit for fight, and therefore saith he, I writ unto you Young Men, because you have Overcome the Evil One: What evil one is that, but Satan the Tempter? and of all others, young Men are here said to overcome the evil One; of all Men, and Women, young Persons do overcome: This time of young Men, is the overcoming time. And I pray tell me, was David an old Man when he overcame Goliath? Nay, not thirty years old. Was Joseph an old Man, when he refused, and overcame the Temptation of his Mistress? Was Shadrach, Meshach, and Abednego, old persons when they resisted, and overcame the Temptation of the King, choosing rather to go into the fiery Furnace than to yield? Nay, but they are called the three Children; and hath not God said, The young Child shall play upon the hole of the Asp? What is the hole of the Asp, if Temptation be not? And if you consider that Story of the Israelites Victory, which God gave them against the Amalekites, ye shall find, that they never had a more glorious Victory; so great, that they set up an Altar, and called the name of it, Jehovah Nissi, The Lord my Shield. Yet if you look into Deut. you will find, that the Amalekites fell upon them when they were weak, and weary, at Rephidim, and in this weak, and weary time, they had this glorious Victory. What therefore though you be weak, and weary, and now are in the Valley of Rephidim; yet thou mayest overcome, and have so glorious a Victory, that thou shalt set up an Altar, and call the name of it, Jehovah Nissi; The Lord my Shield. Object. 5 O but, I have yielded, and been overcome already in my Temptation. Answ. Well, But know you not, that it is one thing to be overcome in Praelio, in the Skirmish; and another thing to be overcome in Bello, in the Battle; those that are overcome in the Skirmish, may overcome in the Battle: and let me tell you this, That you are never quite overcome, so long as you keep your weapon in you hand: when a man lieth down before his Enemy, and gives up his weapon, than he is overcome indeed; and when you lie down, and are discouraged, and give all up, saying, I will pray no more, and hear no more, and read no more, all is to no purpose; then are you overcome: but till that be, though you be overcome in the Skirmish, you may overcome in the main Battle; will you then lie down, and be discouraged? or is there any reason why a Godly man should be discouraged? No. Surely if this be true, That a man is never quite overcome till he lie down; then through Grace (every Godly man should say) I will never give up my weapon: Why art thou cast down, O my Soul? Still wait on God. Object. 6 But yet all this reacheth not my Case, or Condition; for I fear, that Temptations are not such Temptations as are incident unto God's People; as my sin, and spot, is not the spot of God's People; so that my Temptations are not, that they are not such as Gods own Children do meet withal; and I rather fear it, because that since the time that I have set my face towards Heaven, I have met with such Temptations, as I did never feel before: Surely therefore all is not right with me; have I not cause then to be discouraged, and cast down? Answ. No: For I pray, what are the Temptations of God's People, and how do they take them? First: When a Godly man is tempted to any sin; if he fall into it, than he is tempted again with Unbelief, to think that all is naught, even all that ever he had done before, tempted to aggravate his sin, and to despair. When a wicked man is tempted to what is evil, if he fall into it, than he is tempted to presume, tempted to excuse his sin, and to think, and say, This is but a slip, or youthful carriage, God is merciful, and the like; and so he is tempted to presume. This usually is the way and manner of Satan, with the Godly, and Ungodly. Secondly: When a Godly man is tempted to what is evil; if he fall into it, the Devil than tempteth him to think, it was no Temptation, and to lay all upon himself, saying, I have done foolishly, I will go out and weep bitterly; the Devil had no hand here in it, it was all mine own. When a wicked man is tempted to what is evil, if he fall into it, he is then tempted afresh, to think it is but a temptation, and I was drawn into it by others, it was not myself, Satan tempted me, or such a one tempted me, the Woman that thou gavest me, or the Friend that was with me; and so he doth lay it on others. This is usually the way and manner of Satan with the Godly, and Ungodly. Thirdly: When a Godly man is tempted to what is evil, he rather startles at the Sin, than at the burden of it. When a wicked man is tempted to what is evil, he rather startles at the Burden, and at the Punishment, than at the Evil, and sin of it. And this we see clearly in Matth. 26. our Saviour tells the Disciples, at verse 21. that one of them should betray him; whereupon, they were all of them astonished, and said every one, one by one, Lord, is it I? These were good Disciples. Judas yet stirs not: But at verse 25. it is said, Then Judas which betrayed him, Answered, and said, Master, is it I? Then, When? Look to verse 24. and you shall read, that our Saviour speaks of the burden, and punishment of his sin; The Son of man goes, as it is written of him; but woe unto that man, by whom the Son of man is betrayed; it had been good for that man, if he had not been born. Then Judas answered, Is it I, Lord? Then he startled. The true, and gracious Disciples of Christ, startled at the sin, when Christ did but name the sin; but Then, not a word from Judas: but when Christ speaks of the punishment, and burden of his sin, than Judas startleth, and not a word from them: So that plainly, a gracious soul startleth at the Evil of a Temptation, more than the Burden of it; a wicked man, more at the burden, than at the Evil of it. This is the way of the Godly, and Ungodly, in their Temptations. And as for you poor, tempted, doubting Souls, that labour under sad Temptations, and think it hath not been with you, as with others; have you not even found it thus? Can you not say of a Truth, Lord, My Soul hath found it thus? For after I have sinned, I have been tempted again, to doubt of my Child-ship, and to sad despair; when I have been tempted to sin, and have fallen into it, I have laid all upon myself, and said, it is no Temptation, but this is my own corruption; yea Lord, thou knowest, my soul hath been more startled at the Evil of the Temptation, than at the Burden; as for the Burden of my Temptation, I leave that to thee, take it off when thou wilt; but O that my soul were freed from the evil of it: Then be of good Comfort, it is no otherwise with you, than what may be with God's dearest Children; your spot is no other, than what may be the spot of Gods own People. And whereas you say, I fear that all is not right, because I find such Temptations now, since I have looked towards Heaven, which I did never feel before. Do you think that Peter ever did deny Christ before he was converted to Jesus Christ? Did David ever number the People whilst he was in the state of Nature? Do you read that the Children of Israel wanted Water, and Bread, while they were in Egypt, or that they met with so many Temptations there, as they did after God had appeared mightily to them? Was not Christ tempted, after baptised, and heard a voice from Heaven, saying, This is my well beloved Son, in whom I am well pleased; Did he ever meet with such Temptations, before he was so declared to be the beloved Son of God from Heaven? And if God do not measure a godly man by any one Action, under any present Temptation, nor cast his everlasting condition thereby; then what reason is there, why he should be discouraged in this respect? Look into the Scripture, and you shall find, That though God doth chastise his People for their miscarriage, and change of their behaviour, under their Temptation; yet he doth never measure a godly man, or cast his everlasting Condition by that. You will not measure Milk when it seethes, and wallops, but when it is cool: And God will not measure his Children by what they are, when they wallop in some Temptation; but by what they are, when they are cool, and most themselves. So he did deal with Job, Jeremiah, and Moses, and all his Children: indeed he doth not deal so by the wicked, he measures them sometimes by one carriage, and they are cast thereby, that even everlastingly they are cast thereby. Ananias, and Saphira, lied but once to the Holy Ghost, that we read of, and Satan had a hand therein; for saith the Apostle, Why hath Satan filled your heart, that you should lie unto the Holy Ghost? yet they were cast thereby. It was but one Act that Saul did when he spared Agag, and the Fatlings, yet he was cast thereby. It was but one act that Adam did, and Eve did, when they did eat the forbidden Fruit, and Satan tempted them to it, yet they were cast thereby, and all Mankind lost thereby, Why? Because they were upon a Covenant of Works. So, when men are under a Covenant of Works, if they miscarry but in one action, though tempted thereto by Satan, yet God may cast them thereby. Now all the wicked still, are under the Covenant of Works; and therefore though it be but one act wherein they miscarry, and they be drawn thereunto by Satan, yet God sometimes doth, and justly may cast them thereby unto all Eternity. But as for the Saints and People of God, they are not under a Covenant of Works, but of Grace, all of them are so; and therefore God deals graciously with them, not measuring them by any one carriage, under one Temptation; No, saith the Lord, it is but the time of their Temptation, I will not measure this man or woman, by what they are now; but as they are, when they are cool, most themselves, and out of Temptation: O! what a Gracious Privilege is this! Who would not labour to get into Christ, to become Godly, to be in this Covenant of Grace! And as for you that are Godly, tell me upon all this account; Have you any just cause, and reason for your discouragements under your Temptations? Surely, No; whatever your Temptations be, yet you have no reason for discouragement. Quest. But, what then? What shall I do that I may bear up my heart against all discouragements in this kind, that I may not be cast down, or discouraged by reason of my Temptations? I confess indeed, that there is no reason why a godly man should be discouraged in this respect; but yet it is a hard thing, to bear up against all Discouragements in time of Temptation: What shall I do in this case, that I may not be discouraged, whatever my Temptations be? Answ. I will say nothing to your Natural Temper: If Temptations arise from Natural Causes, then Natural Means (as Physic) are to be used, and applied, and People should do well to be persuaded thereunto. But somewhat by way of Direction Spiritually. First: If you would not be discouraged under your Temptations; Take heed that when you are in Temptation, you do not expect too much from any one means of help; over expectation breeds discouragement; disappointment, doth breed Discouragement: it is not the sadness of your Condition, but Disappointment, that doth cause Discouragement. If a man be in debt, and under an Arrest; so long as he thinks he hath friends to bail him, or some Goods and Commodities to make sale of, he is not discouraged; but if he expect much from his friends, and all fail him, and his goods be seized, that he cannot have help come in at that door, nor from any other means, which he expected from, than he is quite discouraged. If a man be in the Water, wherein there is danger of drowning; so long as he can get hold of something that will bear him up, he is not discouraged; but if he lay hold of some tuft of Grass on the Bank side, and that breaks, he falls back again, and is more plunged into the Water; and if he be not scared out of all thoughts, he is more discouraged than ever. So here, In Temptation, we are as in the Water, and in fear of drowning, crying out, We sink, we sink; then we fly to some tuft of Grass, some means or other, and if that break, or fail, than we are quite discouraged: Would you not therefore be dejected, or cast down in time of Temptation; take heed that you do not lay all your strength upon one tuft of Grass; this, or that man's Counsel; this, or that particular means; but say rather, I am now indeed in the deep, and in fear of drowning, see no means of deliverance; but God's ways are in the deep, and he is infinite, he hath ways and means that I know not of; therefore though I use the means, yet I will not rest on them, and though all tufts of Grass break, and Anchors come home; yet I will wait on God. Secondly: If you would not be discouraged in time of Temptation, Take heed that you do not say of your Temptation, This is no Temptation. Satan tempts, first unto what is evil, and then he tempts God's People to think, that their Temptation is no Temptation: as long as a man thinks it is but a Temptation, he thinks, it will not last long, it is but a Temptation, it will not hold always, and so his heart is in some measure upheld with hope: But when Satan can persuade, that the Temptation is no Temptation, but a worse matter, than the heart sinks and dies: take heed therefore that ye do not say, that your Temptation, is no Temptation. Thirdly: Consider what infinite Engagements are upon Jesus Christ, to succour and relieve poor tempted souls; you can never be discouraged under Temptation, so long as you think, how mightily Christ is engaged to help those that are tempted▪ and engaged he is, many ways; Engaged by his own Temptations; for h● was therefore tempted, that he might be able experimentally to succour those that are tempted: Engaged he is, by Promise; for he hath said, he will not quench the smoking flax, yea, though it hath more smoke than fire: Engaged he is, by his Interest in you, and his Name upon you: Engaged he is, by his own Gracious Disposition; when he was upon Earth, he cured those that were vexed by Satan: Art thou now tempted? thou art now vexed by Satan; Christ is as gracious in Heaven, as he was on Earth: Engaged he is, by Office; for saith the Apostle, We have not such an Highpriest, as cannot be touched with our infirmities, but was in all points tempted as we are, that he might succour those that are tempted; he is our great Highpriest. When the was pursued by the Avenger of Blood, if the fled unto a City of Refuge, he was safe there; where he was to stay till the death of the Highpriest; and when the Highpriest died, than he was set at liberty. The Lord Jesus Christ is our Highpriest; by whose Death we are set at liberty; and by whose Life we are all preserved: it is his Office to succour poor tempted souls, pursued by Avengers of blood: and if a good man be faithful in his Office, much more will Christ, by whom all other men are faithful. Yea, God our Father, hath erected an Office for the succoring of poor tempted souls, and Jesus Christ hath this Office; whenever therefore you are tempted, & fear you shall miscarry under your Temptation, then remember Christ, and say, O! but the Lord Jesus is in Office, he is bound by Office to succour poor tempted souls; and such a one am I; he is engaged by his own Temptation; he is engaged by Promise; he is engaged by his Interest in me, and his Name upon me; he is engaged by his own Disposition; he is engaged by h●● Office; and therefore though I be tempted unto what is evil, yet, avoid Satan, for I shall be delivered; I am tempted, but I shall be delivered, for the Lord Jesus Christ is engaged for my deliverance: Do but think of Christ's Engagement, and you will never be discouraged, whatever your Temptations be. Fourthly: Think not to comfort or relieve yourself in Temptation, with mere Philosophical, or Moral Reasons; for the Disease of Temptation, is stronger than that Physic; Temptations answered by Reason, will return again; but Temptations dipped in the Blood of Christ, will return no more, or not with such violence and success. Ye see how it is with a Candle that is blown out, it is easily lighted again; but if you put it into Water, than it is more hard to light: So, Temptations blown out with Resolutions, and Moral Reasons, do easily return; but quenched in Christ's Blood, do not so. Christ is an Universal good; Reason can hold forth but a particular good: Now there is that in an Universal Good, which will answer unto all your Ills; but as for Moral Reasons, the Tempter will say to them, Christ we know, and the Promise we know; but who are ye? It is God himself, saith the Apostle, 2 Cor. 1. Who comforteth us in all our Tribulations. Are we in the dark? Christ only can light the Candle. Fifthly: Be not unwilling to advise with those that have trodden the way of Temptation, though they be weaker than yourself: Christ was stronger than any Angel, yet in the time of his Agony, the Angels came and comforted him: Possibly a stronger may be comforted and strengthened by a weak hand in the time of an Agony; and Temptation-time, is Agony-time: Are you therefore tempted, and in the dark? Speak with those Children of Light, that have gone through this dark Entry of Temptation; Who knows, but that God may speak that comfort to you by a weaker hand, which you could never obtain by a stronger. Sixtly: But especially speak and converse with the Promise, hear what the Promise speaketh: The Lord by it saith, That no Temptation shall overtake you, 1 Cor. 10.13. but what is common to men. O! say you, never any one was troubled with such Temptations as I am; but saith the Apostle, say not so, For no Temptation hath overtaken you, but what is common to men. You think that your Temptation is extraordinary, and the truth is, that is a second Temptation at the back of the first; it is a Temptation to think, that my Temptation is extraordinary; yet say you, O! my Condition is extraordinary, my Affliction extraordinary, and my Temptation extraordinary; but says the Apostle, No Temptation hath overtaken you, but what is common etc. You think that you shall never be able to bear your Temptation. O say you, I am a poor weak Creature, my Temptation is strong and great; therefore I shall never be able to bear it. But says the Apostle, God is faithful, who will not suffer you to be tempted above that ye are able. Again, you think that you shall never be rid of this Temptation; O say you, I have been tempted thus and thus long, and no deliverance comes, nor no likelihood of deliverance; surely therefore I shall never be delivered: But the Apostle saith, God is faithful, who will with the Temptation, make a way for escape. He will give an outlet, open a door, and window, that this smoke may go out. It may be you see not this door, it may be out of sight: so the door of the Ark was, in the time of the Flood; but when the Ark was built, the door was built: So when Satan built this Temptation, God did build a door in the sides thereof, and in due time you shall see it. But may I be sure of that, you'll say? Yes, as sure as God is Faithful; for he hath pawned his Faithfulness for the truth of this Promise: But God is faithful, says the Apostle, who will with the Temptation, make a way for escape. O! that men would mind the Promise more, and all the words thereof: They are so hurried sometimes with the Temptation, that they cannot hear the Promise. But is all this true? O! then attend the Promise; hear what the Promise speaketh. Seventhly, and Lastly: Consider also what Comforts lie behind your Temptations; as Temptations sometimes, lie in ambush behind your Performances; so Comforts lie in ambush behind your Temptations: and as the greatest Temptations, do sometimes follow the highest manifestations of God's Love; witness the 3d and 4th Chapters of Matthew; so the greatest Consolations, do sometimes follow the worst Temptations. When did the Angels minister unto Christ, but when he had made a good dispatch of Temptations? So it shall be with you also; for Christ was tempted, that by his Example, and issue of Temptation, he might succour you under your Temptation. Ye have heard of the Patience of Job, and what end the Lord made with him, he had twice as much after the Temptation was over, as he had before; and if you ride out this storm, assuredly the good Angels will come and minister to you, and your Consolations shall be doubled unto what ye had before: Wherefore my Brethren, take unto you, the whole Armour of God, that ye may be able to withstand in this evil day, and having done all, to stand. And so much for the Fift Instance. A LIFTING UP In case of DESERTION. Sermon IX. PSALMS, 42.11. Stepney, June, 1648. Why art thou cast down, O my Soul? and why art thou disquieted within me? etc. Instance 6 Sometimes the Discouragements of the Saints are taken from their Deserti●tions, spiritual Desertions. And this was David's case here; for, saith he, verse 10. As a Sword in my bones, mine Enemies reproached me, while they say unto me, Where is thy God? And verse 9 I will say unto God, My Rock, why hast thou forgotten me? And this is the ordinary case of God's Children: O! saith one, the Lord hath forgotten me, hid his face from me, and hath forsaken my soul, and therefore I am thus discouraged. I do not complain for want, or loss of outward Mercies, and Blessings; yea, though all the world should forsake me, I should not be much afflicted, if God, and Christ were present with me; but times were, when the Candle of the Lord shined upon me, when I walked, as I tho●ght, in the light of his Countenance: but now the Lord hath hi● his face from me, and hath left, and forsaken my soul; have I not just cause, and reason to be cast down now, and to be much disquieted? Answ. No. I grant, and it must needs be gr●nted, That it is a most sad thing, for a gracious heart, to wan● the ●race, and presence of God, and Christ, to be deserted, and forsaken by Christ; yea, I do not know any thing, or any Affliction, that is so afflictive to a gracious heart, as this: For, take any other Affliction, and though it be great, yet it is but a particular Affliction, the loss of some Particular Good, and the putting out of some one Candle, or the hiding of some one Star: But if Christ hid his face, and God withdraw, or hid himself; it is the darkening of the Sun, which brings an universal darkness upon the soul; and it imbitters all other Afflictions: for, as the presence of Christ, sweetens all other Comforts; so the absence, or forsakings of Christ, do embitter all other Sufferings, and cut off all our relief, and remedy against them. So long as the face of God shines upon a poor soul, he may run to Christ, and relieve, and help himself against his Affliction: true, my Friends forsake me, my Relations forsake me; but Christ hath not forsaken me: but if God, and Christ forsake, where shall a man relieve, or refresh himself in this stormy day? And as those sins are greatest, that cut off our relief against other sins; so those Afflictions are greatest, that cut off our relief against other Afflictions. Such is this; of all Afflictions, it looks the most like a Judgement to a Gracious Soul. O Lord, Psal. 6.1. (saith David) Correct me not in thine Anger, nor chasten me in thy hot Displeasure. When God hides his face, and forsakes the soul, he seems to correct in Anger, and in hot displeasure; herein a Christian doth, as it were, combat with God himself; he fights with men sometimes, and then he is more than a Conqueror, because Christ fighteth with him, and in him; he fights with Satan, Principalities, and Powers, and then he doth overcome, because Christ is with him: but O! saith the soul, in this Desertion, God is mine Enemy; here I must fight it out hand to hand with Divine Anger; and what shall I do now? how is it possible that I should now escape? The truth is, this Affliction above all others, seems to draw a Curtain over all our Comforts, and to put an end unto all our Spiritual joy. What Birds sing in the Winter time? some may, but ordinarily they do not: If you walk abroad in the Winter time, and hear no Birds sing, and one say to you, What is the reason of this deep silence? two or three months ago, when we walked in the Fields, every Wood had its several Music; how sweetly did the Birds sing then! but now they are all silent, what is the reason? You will easily answer, I, then indeed it was Summer time, than the Sun shone upon them, and ●o they sang; ●ut now the warming, and enlivening beams of the Sun are gone, ●hey sing no more. Beloved! the Light of God's Countenance, is o●r Spring, Desertion is our Winter; show me that Sain● that is able to sing in this Winter time: I confess, it is possible for a man to ●o it, and some there are; Habakkuk was one that learned ●his song of Faith; but ●ow few are able to sing, and rejoice, when God hides himself. No, saith the soul, two or three months ago, the Lord shined upon me, and then I could sing indeed; but now God, and Christ is gone, and so all my songs are gone, and joys are gone; and I fear I shall never see them again, or rejoice in Christ again. It is said of Mary, That when she went to Christ's Sepulchre, she wept; and though the Angel came to her, and said, Why weepest thou? yet she continued weeping: the presence of an Angel could not comfort her, Why? O! saith she, They have taken away my Lord, and I know not where they have laid him. Would it not grieve a Prince, to be dispossessed of, and to lose his Crown, to be made like an ordinary man? This Presence of Christ, is the Crown of a Christian; and therefore, when God had forsaken the Church▪ as we read in Lam. 5. she complained, verse 16. The Crown is fal●en from my Head; Why? ver. 20. Wherefore dost thou forget us for ever, and forsake us so long a time? Ver. 22. Thou hast utterly rejected us, thou art very wroth against us. Take away the presence of Christ, and ye set a Christian among the ordinary rank of men: and must he not needs be troubled, when his Crown is thus taken from his Head? I have read of a Religious Woman, that having born Nine Children, professed, That she had rather endure all the pains of those Nine Travels at once, than endure the Misery of the loss of God's Presence. And indeed, this Affliction of Gods forsaking a man, is so great, that if a man feel it not, I even fear it is, because he is forsaken indeed. But now, though there be never so much Gal, and Wormwood in this Cup, yet the Children of God have no reason to faint at the drinking of it; no just cause, or reason, yet to faint, or be discouraged, or cast down. Quest. How may that appear? Answ. 1 First. For the clearing of this Truth to you, ye must know, That God, or Christ, is said to forsake a man, either in regard of his Power, Grace, or Strength; or in regard of the comfortable feelings of his Love; either in re●●rd of Union, or in regard of Vision. 1. In regard of Union, He never forsakes his own People. 2. In regard of his Power, Grace, and Strength, he never forsakes them totally. 3. And in regard of Vision, or comfortable feelings, though he do forsake for a time, yet he will return again: and if all these be true, have they any reason to be much discouraged? For the first, ye know what is said, Those whom he loves, John, 13.1. he loves unto the end. As for the Second, ye know what he saith also; I will never leave thee, nor forsake thee. Heb. 13.5. 1 Pet. 1.5. We are kept by the Power of God unto Salvation. And as for the Third, hath not the Lord promised, Isay, 54. that he will return again with advantage? ver. 7. For a small moment have I forsaken thee, but with great mercy will I gather thee: In a little wrath, I hide my face from thee, for a moment; but with everlasting kindness will I have mercy on thee, saith the Lord thy Redeemer, ver. 8. Now ye know, that Friends are not much troubled at such a parting, which is but for a time. It is said of the Church of Ephesus, That when Paul ●ook leave of them, they wept, Because he said they should see his face no more. The Saints cannot say so in regard of Christ, though they see not his face for the present, yet they cannot say, I shall see his face no more; for he will return again, yea, and return with advantage: for though he forsakes for a moment, yet with great mercy, and with everlasting kindness, will the Lord have mercy on them: What then, though you be forsaken for a moment? have you any just cause, and reason for your Discouragement? Answ. 2 Secondly: If Christ do therefore forsake his People, that he may not forsake them, and hath a design of Love, and nothing but of Love upon them in his forsaking; then have they no just cause for their Discouragements. Now I pray, What is the reason why God doth forsake his People for a time, or a moment? hath he any design but Love upon them? Doth he not therefore withdraw himself from them, that he might draw them to himself? Doth he not therefore hid his face for a moment, that he may not turn his back upon them for ever? Doth he not therefore forsake them for a moment, that they might die unto all the world, and long after Heaven, where there is no forsaking? Doth he not therefore forsake them for a moment, that they might die unto the way of sense, and learn to live by Faith, which is the proper work of this Life? Doth he not therefore forsake them for a moment, that in this Winter of their Desertion, the Weeds, and Vermin of their sins, may be killed, and mortified? Doth he not therefore forsake them for a moment, that he may see their Love to him? In time of his Presence, we have the sense of his Love to us; but in the time of his absence, than he seethe, and we ourselves have the sense of our Love to him. Doth he not therefore forsake them for a moment, that their very Joys, and Comforts may be more fervent, exalted, and enlarged? It is our Nature to rejoice most in a Comfort, when it is redeemed from the hand of Death, and recovered from loss: The wise men, when they saw the lost Star again, than they rejoiced with exceeding great joy; Did they not rejoice i● the Star before? Surely they did: But they rejoiced more, even with exceeding great joy, when they had found the lost Star. And this is our Nature; we rejoice most in the finding of lost mercies. Now the Lord Christ knows our Nature, and therefore, that he may raise our joy, our praise, our thankfulness, for his Presence, Face, and Manifestation of his Love, he doth sometimes withdraw them. So that in all his withdrawings, he hath a Design of Love upon our souls; have we any reason then to be much discouraged, though deserted? Answ. 3 Thirdly: Though it pleaseth God, to hid his Face from his People sometimes, insomuch as they are in the dark, and in a very dark Condition; yet they are never so much in the dark, but that they have light enough to work by: For what day is there in all the year, that is so short, dark, and gloomy, but a man may see to work by? Indeed, sometimes the Sun is in the Eclipse, sometimes behind a Cloud; sometimes it breaks not forth with his Golden beams, as at other times: but if the Sun be up, and it be day, a man hath always light enough to work by. Now the Sun is always up with the Saints, it is always day with them; though the Beams of the Sun of Righteousness, do not shine, yet it is always day; they are not Children of darkness; they may have a dark day of it, but though it be never so dark, they may find light enough to do the great Work which they came into the World for; which is, to believe, and trust, and stay themselves on God; this ● man may do in the darkest time, when he hath no light: and therefore saith the Prophet, Let him that walks in darkness; and seethe no light, stay himself upon the Name of the Lord. What then, though you have not so much light as you would have, to refresh yourselves by; yet if you have light enough to do your Father's Work by (and the greatest work of this Life is, to trust in God, and believe) have you then any reason for your discouragements? Thus it is with all the Saints; though they may be in the dark, and the Sun shines not out upon them, yet it is always day with them and they have light enough, when it is darkest, to do their Father's work and business by; and therefore certainly, the Saints have no reason to be cast down, and discouraged, although they be much forsaken deserted, and in the dark. Object. 1 But Jesus Christ hath not only deserted, forsaken, and withdrawn himself from me, in regard of Vision; but I fear also in regard of Union: not in regard of comfortable feelings only; but in regard of strength and power: and therefore I am afraid, and discouraged, and have I not cause for it? Answ. No. For a man that is in the dark, is not able to judge of his own Grace, or Christ's Strength in him: Now you are in Desertion, therefore in the dark, therefore not able to judge of your own Grace, and Christ's Strength in you; yet if you can judge in this Condition, and will deal faithfully with your own souls; is there not as much of Christ's Strength, and Grace in your Lives and Conversations, as when ye had that presence which ye mourn after, excepting your enlargements in Duties? I confess indeed, that ● Gracious man in time of Desertion, hath not those enlargements, as he had when God's Face shined upon him; but setting aside your enlargements, what is there in your Conversations wanting now, which you had then? and is the very want of enlargement, a sufficient reason to say that Christ is gone, and hath forsaken me, not only in regard of Vision, but in regard of Union, Strength, and Grace? We read in Cant. 5.5. That when Christ withdraws from the Spouse, there is some Myrrh left upon the ringles of the door; the Spouse ariseth, follows after him, and enquireth for him, saying, Did you see my beloved? She met with the Watchmen, they smote her, and she was willing to bear their smiting, that she might hear of Christ; she stands, and admireth at the beauty and excellency of her Beloved; White, and ruddy, the fairest of ten thousand. Now in this Desertion of yours, is there not some Myrrh upon the ringles of your heart? Do you not still stand admiring Christ, and his Excellencies? Do you not inquire after your Beloved? going to one, and to another, saying, Did you see him whom my soul loveth? Are you not willing that the Watchmen should smite you, so ye may but meet with Christ again? And will ye say then, he is not only gone in regard of Vision, but in regard of Union, Power, Strength, and Grace too? Surely you have no reason for it. Object. 2 But I am not only forsaken, and deserted, and want the Comfortable feelings, and manifestations of Love which I once had, and do now desire to have; but I do find the contrary tokens of God's Displeasure, manifestations of his Anger: were it only the withdrawings of Love, I might bear it; but Christ is angry, God is angry, appears to be mine Enemy, and have I not reason now to be much discouraged? Answ. No: For if this hath been the condition of the Saints before you, why should you fear your state in this respect? Now look into Isay, 57 and you shall 〈◊〉 that God saith, I was wroth, and smote him; he did not only hid his face, but he was wroth; yea, he is not only wroth, but he smote his People too, and yet the Promise is, I will restore comfort to him, and to his mourners: Did not Job think, and say that God was angry with him, and become his Enemy? and did not Job's Friends think that God loved them, and was their Friend, and his Enemy? yet if you look into Job, 42. you find that God was more pleased with Job, for he was fain to pray for them before they could be accepted; and know ye not, that it is Christ's usual manner to personate an Enemy, when he intends the most Friendship; to seem a stranger, when he intends the most communion. It is said, that God was angry with Moses, Exod. 4. yet even then he gave him such a Promise of mercy, as he had not before, ver. 14, 15, 16. Ye know what David's choice was; Lord, let me fall into thy hands, and not into the hands of men, for with thee is mercy: It is sometimes a mercy to be immediately chastised by the hand of God our Father: God might turn us over to the hands of men; but if God will take us into his own hand, and chastise with his own hand immediately, there is love in it. If a Prince should say to his Officers, My whole Kingdom is before you, do right, and execute Justice, and Judgement; but as for such and such a Family, if they shall commit any fault, I will chastise them immediately with mine own hand, you shall not meddle with them, I will do it myself; would not this argue love? Thus it is with the Saints in the time of Desertion, than God takes the soul into his own hand; all Creatures, and Officers of his Anger, stand by, and meddle not: in other Afflictions, God turns us over to his Officers; but in Desertion, there he doth correct immediately; and therefore though he strikes, yet there is Love at the bottom, and the more Christ doth sympathise with you in any Affliction, the less cause you have to be discouraged. Christ is our sympathising Highpriest in all our Afflictions; but the more we are like to him in any Affliction, the more he doth sympathise, and his heart let out the more unto us: Jesus Christ was in Desertion himself, and not only forsaken, but for our sakes, under the wrath and displeasure of God his Father; and therefore when he sees a soul, not only deserted, but under anger, and displeasure of God; then he saith, O! there is a soul that is in my case, and so he does most commiserate, and compassionate that person: have you then any reason to be discouraged in this respect? Object. 3 But this is not my case: For I am not only deserted, forsaken, under manifestations of Christ's displeasure; but I have sinned, and drawn down this Desertion upon my own soul; and therefore now it is, that I am thus discouraged, and have I not reason for it? Answ. No: For God doth not always desert, and forsake his People for their sins; sometimes he doth, and sometimes he doth not; as appears by comparing the 3d and 5th Chapters of the Canticles: and it may be he doth now withdraw from you, not for your sin; and if there be but a may be of it, there is no reason for discouragement. But suppose it be so; look I pray into Isay, 57 again, and see what the Lord hath promised to a poor soul in this condition, ver. 17. For the iniquity of his covetousness was I wroth, and smote him; I hide me, and was wroth, and he went on frowardly in the way of his heart. Will ye say, the Lord doth not only hid his f●ce from you, but he hath smitten you? So here. Will ye say, O! but I have sinned, and drawn this desertion upon myself? So here; For the iniquity of his Covetousness I was wroth, and smote him. Will ye say, O! but I have sinned on both sides of this Desertion? I have sinned before the Desertion came, which sin was the cause of it? and I have sinned since? I have been deserted by my frowardness, and peevish carriage? So here, For the iniquity of his covetousness was I wroth, and hide me; there is sin on the one side: and he went on frowardly in the way of his heart; there is sin on the other side of Desertion: Here is sin on both sides; what then? is there any hope, or comfort, or mercy for a heart in this condition? Yes, saith the Lord, I will restore comfort unto him, and to his mourners. O! but it is not comfort that my soul desires; but I have a foul, filthy, unclean, wicked heart of mine own; O! that my heart were healed: Is there any hope of healing mercy in this condition? Yes, saith the Lord in the Text; I have seen his ways, and will heal him. O! but though I be healed, I shall sin again, and wander from God again: nay, saith the Lord, But I have seen his ways, and will heal him, and will lead him also. But I see no means, or likelihood of all this; how can it be? Yes, very well; for saith the Lord, ver. 19 I create the fruit of the Lips; Peace, peace, peace, to him that is afar off; and I will heal him again: O! what Comfort is here? what an upholding Promise is here? Can you read it, or think of it, and your heart sink before it? Object. 4 This is but part of my condition; for I have sinned, Christ hath forsaken me; I have sinned, Christ hath smote me, and he goes on smiting, goes on angry, goes on displeased; I have been deserted a long while, in the dark a long while; and I am so far from the light, that it doth even grow darker and darker, my condition being more sad, every day than other; every day I am more deserted, and my condition worse; have I not reason to be cast down, and discouraged now? Answ. No: For when was it worst with the Israelites? They had an ill time of it all the while they were in the Land of Egypt, a dark time; but was it not worst with them immediately before their deliverance? Did not the Taskmasters than beat them? When was it worst with David? ill at all times in the Wilderness; but was it not worst with him at Ziklag, when he had lost his Wives, and his own men took up stones against him? Psal. 10. we read, that David saith, Why standest thou afar off, O Lord, and hidest thyself in the time of trouble? hiding is more, and wor●er than standing afar off. When the Sun is going down, than it seems to be far off; but when it is hidden, than it is set, and is further off: So saith David; Lord, thou art not only afar off, but even out of sight, quite out of sight, and art hidden from me; his Desertion grew higher and higher: And if you look into Psal. 13. you find, that he speaks to the like purpose; How long wilt thou bide thy face from me? how long wilt thou forget me (O Lord) for ever? As hiding, is more than standing afar off; so it is worse than forgetting: For, as Musculus observes well, forgetting is but Remissio amoris; a man that loves another, may forget him, yet he may love him well; but hiding the face is, Irae testimonium, the testimony of anger; and it is as if David should have said, Lord, thou dost not only restrain thy Love towards me, but thou dost show tokens of thy displeasure, and anger, and thy displeasure riseth: So Psal. 22. ver. 1. My God, my God, why hast thou forsaken me? I cry in the day time, but thou hearest not, ver. 2. How can this be? saith Augustine; that God should forsake Christ in his Sufferings (for these words are spoken of Christ) when God was in Christ reconciling the world unto himself? Yes, very well (saith he) for Christ was a common Person, stood in our stead, and place, and so personating of us; he saith, Why hast thou forsaken me? yea, and Lord, thou hast not only forsaken me, but my Desertion ariseth yet higher; for, I cry in the day time, and thou hearest not: But you may see this abundantly made out in Job, 30.20. I cry unto thee, and thou dost not bear me; I stand up, and thou regardest me not, thou art become cruel to me; with thy strong hand thou opposest thyself against me: Ver. 27. My bowels boiled, and rest not, the days of affliction prevented me: I went mourning without the Sun; I am a brother to Dragons, and a companion to Owls. And ver. 26. When I looked for good, then evil came unto me; and when I waited for light, there came darkness. Thus you see that it may be the condition of Gods own People, to be worse, and worse; and their condition more and more dark in their own apprehensions; and therefore no reason why you should be discouraged in this respect. Object. 5 But my Desertions have been so long, that I fear it will never be otherwise with me; God is now gone, Christ is now gone, Comfort gone, and I fear now that Christ will never return again; and this is that which even sinks my soul: I confess, the least desertion and forsaking, is a great evil: but though I were under the greatest cloud in the world, I should bear it, if I did but think that Christ would return again: but I find in Scripture, that there is a final rejection mentioned, as well as a present desertion: the Saints, and People of God, are it may be, deserted for a time; but they are never rejected: David was deserted, but he was not rejected; Saul was rejected, finally rejected; and I fear that I am not only deserted for the present, but finally rejected, that God hath even cast me off; and therefore I am thus discouraged, have I not cause and reason for it now? Answ. 1 No, not yet: For first, it is usual with the Saints in affliction, to think that God is gone, and will return no more: there is no affliction which the People of God meet withal (and they meet with many) wherein they are so apt, and prone, and ready to write a [Never] upon their condition, as in this case of Spiritual Desertion. If a godly, gracious man fall sick, he doth not say presently, or conclude, I shall never recover again; if he be persecuted by Enemies, he doth not conclude presently, that he shall never be delivered: but if God hid his Face at any time, then comes out this [Never] I shall Never be delivered, I shall never be restored to comfort again. So Psal. 13. How long wilt thou hid thy face? what, for ever! So Psal. 77. Will the Lord cast off for ever? ver. 7. Will he be no more? is his mercy clean gone for ever? and doth his Promise fail for ever more? This is the proper place, and ground, where this unbelieving conclusion grows; when they are in this condition, they rise to a [Never;] O! it will never be otherwise with me; Christ is gone, Mercy is gone, and I shall never see the face of God again: This is usual, and most usual with the Saints in this Condition. Answ. 2 Secondly: Therefore you shall observe, That when God doth give out a Promise to his Children in this condition; the Promise is so cast and laid, as may most obviate, and face this Objection, and take off our Never. Psal. 9.18. The needy shall not always be forgotten, the expectation of the poor shall not fail for ever. So Psal. 103. The Lord is merciful and gracious, ver. 8. Slow to anger, and plenteous in mercy: he will not always chide, neither will he keep his anger for ever. So Slay 57 ver. 16. For I will not contend for ever, neither will I be always wroth. God seethe that in this condition, his People are apt to write a Never upon their condition; and therefore that he may condescend unto their Infirmities, when he comes to give out a Promise, he doth not barely promise Mercy; but he puts in the [Ever] into his Promise, that he may take off our unbelieving [Never.] Answ. 3 Thirdly: If it be made out unto you by Scripture, That God, or Christ is not so gone, but that he will return again; then will you not say, surely, I have no reason for my discouragements? Now for the clearing of that, give me leave to propound several Questions to you. First: Did ye ever read in all the Word of God, that a man was finally rejected, and forsaken, but an evil Spirit from the Lord did seize upon him presently? Saul was finally rejected, and the Text saith, That an evil Spirit from the Lord seized upon him; and what is the evil Spirit, but an envious Spirit? The envious man in the Gospel, is the evil man; and this evil Spirit seized on Saul as soon as God did forsake him; for an envious, malicious, persecuting Spirit came upon him against David, and the Saints with him. So when God forsakes a man finally, a persecuting Spirit enters him. When God forsakes his own Children, Satan, that evil Spirit comes to them; for when God goes, Satan comes: but there is much difference between a tempting Satan, and a persecuting Satan: tempting Satan comes to the Saints, when they are deserted; but a persecuting Satan doth not enter into them. But did ye ever know, or read of any finally rejected, but an evil, persecuting Spirit seized on them from the Lord? Secondly: Do you read of any in all the Word, whom God did finally forsake, that could not find in their hearts to forsake God, and his Ways? God doth not forsake us, unless we forsake him; Ye have rejected me, saith the Lord, and therefore I have rejected you. Possibly a good man may want this sense of God's Love; but then he hath the sense of his own sins: possibly he may want the feeling of his own perfection, which is Divine Love; but then he hath the feeling of his own imperfection. But I say, Did you ever read in all the Word, of any man finally forsaken, that could not find in his heart to forsake God, and the good Ways of God? Thirdly: Did ye ever read in all the Word, That God did ever forsake a man, who was sensible of his forsaking, and complained thereof, simply for itself? We read of Saul indeed, That when he was forsaken, he cried out, and said, God hath forsaken me, the Philistims are upon me; God hath forsaken me, but it is in order to an outward evil; the Philistims are upon me. But the Saints, when they are forsaken, are sensible of this evil, simply for itself, and think the time long, and tedious, when they are so forsaken: O Lord, saith David, how long wilt thou hid thy face from me? what, for ever? But I say, Was ever man forsaken, was ever man quite forsaken of God, that was sensible of this evil, only, and simply for itself? Fourthly: Did you ever read in all the Word of God, That ever a man was finally forsaken, who was tender in the point of sin, who sat mourning after God? We read in the Romans, That when God gave up the Gentiles to their sins, they gave up themselves unto all uncleanness, and were past feeling. The Saints and People of God, on the contrary, in the time of their Desertion, are tender in the point of sin, and they mourn after God: When was a man ever forsaken, whose heart was in this frame? Fiftly: Did you ever read that Christ did finally forsake a man in whose heart, and soul, still he did leave his Goods, Furniture, and Spiritual Householdstuff? A man sometimes goes from home▪ and sometimes he doth quite leave his house. There is much difference between those two: If a man leave his house, and comes no more, than he carries away all his goods; and when ye see them carried away, ye say, this man will come no more. But though a man ride a great Journey, yet he may come again; and ye say, surely he will come again; why? Because still his Goods, Wife, and Children are in his House. So if Christ reject a man, and go away finally, he carries away all his Goods, Spiritual Gifts, Graces, and Principles: But though he be long absent, yet if his Householdstuff abide in the heart; if there be the same desires after him, and delight in him, and admiring of him, and mourning for want of him; ye may say, surely he will come again; Why? Because his Householdstuff is here still. When did, Christ ever forsake a man, in whose heart he left this Spiritual Furniture? Sixtly: Did ye ever know a man finally forsaken of Christ, who did long after the presence of Christ, as the greatest good? and looked upon his absence as the greatest evil, and affliction in all the world? being willing to kiss the feet of Jesus Christ, and to serve him in the lowest, and meanest condition, so he might but enjoy him? We find, that the Saints desire, above all things, to be kissed with the kisses of Christ's mouth: and therefore the Book of the Camicles doth so begin, chap. 2. ver. 1. Let him kiss me with the kisses of his mouth; even because that is the first, and the chiefest of the Saints desires in this Life: but if Christ will not kiss me with the kisses of his mouth, saith a gracious soul, yet I am willing to kiss his feet, as Mary did. There is a time a coming, when he will kiss me with the kisses of his mouth for ever; but for the present, if I can but kiss his feet here, I have hope to be kissed by him in Heaven. Now I say, Did Christ ever forsake a man finally, who did thus long after Christ himself? Can those that are forsaken, mourn after his presence, as the best thing, and for his absence, as the greatest evil in all the world? I appeal to your own Souls, and Bosoms herein; whoever you are that labour under this fear, that Christ is gone, and he will return no more; suppose that God hath hid his face from you, seems to forget you, and to be angry with you; yet in the midst of all these darknesses, Do you find an evil Spirit, an envious, malicious Spirit from the Lord, seizing upon you? Do you find, that you can find in your heart to forsake God, and the good Ways of God? Yea, rather, do you not find the contrary, though you want the sense of God's Love? Have you not the sense of your own sin? and when you want the sense of your own perfection, have you not some sense of your own imperfection? Don't you look upon this Desertion, as the greatest Affliction in all the world? Can you not mourn after God, and his Presence? Doth not Christ every foot, send in one token of his Love, or another to visit your souls? And are you not willing to kiss the feet of Jesus Christ? O yes! I must needs say; though I have fears that Christ is gone, and will return no more; yet I praise the Lord, I do not find an envious, malicious, persecuting Spirit in my soul unto the Saints, and People of God. I don't find that my heart is willing to forsake Christ, and the good ways of Christ: But I find that I can mourn for the absence of Christ simply for itself, and look upon it as the greatest affliction in the world: That I am ever willing to kiss the feet of Jesus Christ: And to be in the lowest, and meanest Condition, so he would but return unto my soul again. Yea, and I must needs say, That every foot I receive one token or other, one Promise or another, to visit me in my condition. Then be of good comfort; though Christ be absent, yet he will return again; and with great mercy, and with everlasting kindness will he gather your souls unto himself again: and thus I say it shall be with all the Saints. Surely therefore they have no reason for their Discouragements, whatever their Desertions be. Why therefore should not every one say, Why art thou cast down, O my soul? and why art thou so disquieted within me? Quest. Upon all this account I see, I have not so much reason for my Discouragement: but it is an hard thing to bear up ones heart from sinking in the time of Desertion, when God hides his face: What shall I do then (and this may be the condition of us all) that I may bear up my heart against this Discouragement, even when I am most in the dark, and Christ hides his face from me, or forsakes me? Answ. 1 First: Take heed that ye don't measure God's eternal Affection, by some present Dispensation. There is an Eternal Displeasure against a man; and there is a present Displeasure with a man. Eternal Displeasure, or hatred, cannot stand with Eternal Love; but Eternal Love, and present Displeasure, may stand together. A Father may be displeased with the Child for the present, and yet may love him with Paternal Love. So God may, and doth love, though for the present displeased: But when men measure Eternal Affection, by present Dispensation, than they are quite discouraged; and you will find all Discouragements in this case do arise from hence. Some there are, that do walk by particular Providences, Experiences, Words, Manifestations, and Incomes of Love; and when they have them, than they are much refreshed; and if they want them, than they are much discouraged, and say, Ah! Christ loves me not, and God is gone, will return no more; Why? Because they measure Gods Eternal Love, by some present Dispensation: But if God's present Dispensations may seem to run cross to his Eternal Purpose, why then should they be discouraged, and say, he is gone for ever? Now so it is, he may hid his face, he may withdraw, and deny particular Comforts, and Manifestations, yet love me eternally. O! that people would not measure Gods Eternal Affection, by some present Dispensation, so should they never be much discouraged. Answ. 2 Secondly: If you would not be discouraged in this Condition, Take heed of letting fall any despairing, despondent, unbelieving Speeches; for the more busy, Satan is about you, in the time of Desertion, the more tedious will that time be, and more full of Discouragements. Now look, as it is with some Dog; if you let fall a Bone, or Bread, or Meat, the Dog stays, and waits still; but when he finds none, he goes his ways. So it is with Satan, when a man is in a Desertion, he comes, and saith he, this is a time for me to work, who am the firstborn Child of Darkness; and this soul being in the dark, it is a fit time for me to work upon him; there he stands, and if any despairing, despondent Speeches do fall from you, Satan stays the longer; but if none fall, he goes away the sooner. Have you therefore been, or are you under any Desertion, and let fall any bones for Satan? look back, and gather them all up again, gather up these crumbs again, and mourn over them; and take heed for the time to come; for the more of these fall, the longer Satan stays, and the more you will be discouraged. Answ. 3 Thirdly: Be sure that you hear things indifferently on both sides. There are two Parties pleading in your souls in the time of Desertion. One that doth plead for Christ, to maintain, and bear up the Love of Christ in your heart, saying, He is gone indeed, and he doth hid his face; but he will come again, and shine upon you again. There is another Party, that doth plead the cause of Satan, against Christ, saying, He is now gone, and will return no more, you shall never see his face again. In this case, be sure that you do hear things indifferently, and let not your Ear be open to one, and shut to the other. He can never judge ●g h●ly, that doth not hear both parties: Though it be no time to judge when you are under Temptation, and in the dark; yet how frequently do poor souls judge themselves in this condition, and even judge themselves to be under Judgement, why? but because they harken more to one side, than to the other: If Satan come, and tell them a story of God's Displeasure, they will be sure to hear that at large; but if Christ come and tell them a story of God's Love to sinners, that they hear not, or if they do, yet as a man that reads a Book to confute it, is disputing against what he reads all along; so are they also disputing against the words of the Gospel all along as they hear them; saying in their hearts, O! but, this is not made to me; it is a good Promise, but it belongs not to me, this is not my condition; and a hundred such [O! butts.] But is this equal? How is it possible, but that a man should misjudg, and be much discouraged, when he hears thus? Wherefore, my Exhortation from the Lord is, which I beseech you in his Name to receive; Never receive any Relation from the Law, but be assured your Ears be as open for to hear the Gospel: Never receive any Relation, or Story from Satan; but let your Ear be as open to hear what Christ saith. And why should not this Exhortation be received? Had I entreated some great thing for Christ, would you not have done it? But now that I only entreat you to carry things indifferently, to have an Ear open, as well to Christ, as to Satan; will ye not yield to it? O! me thinks every gracious soul should say, Well, through Grace, I will hearken more to Christ: I confess indeed, I have heard what Satan hath said; but when Comfort hath come, I have turned away mine Ear, and have not heard; or if I have heard, I have been disputing against what I have heard, and making Objections all along: now the Lord pardon this evil to me; through Grace, mine Ear shall be more open to Christ, and less open to Satan. So do, and you will never be much discouraged, whatever your Desertion be. Answ. 4 In the Fourth Place: Labour more and more for to live by Faith: When God seems to be mine Enemy, saith Luther, and to stand with a drawn Sword against me, then do I cast, and throw myself into his Arms: and what better way than to venture upon God in this case? and to say, Whether saved, or not saved; whether damned, or not damned; whether Hypocrite, or not Hypocrite; I do cast myself upon God at a venture. It is the Love, and Favour of Christ, that you mourn after, and are discouraged for the want of; you cannot get a more ready, and compendious way to get this Love, than when you are in the dark, to throw yourselves into Christ's Arms at a venture; this takes, and wins the heart of Christ over to you: what! will this poor soul throw himself into my Arms (saith Christ) now I do seem his Enemy? well, than I will show myself to be his friend; and this is the proper work of this Life: as for those sights and visions of God, they are the work of Heaven; and though God give them sometimes; yet it argues more strength of Grace for to be able to live without them. Suppose two men in your work; one that must have his pay presently, his wages presently, yea, before he hath done his work: the other will not have his wages till his work be all done, and if ye offer him money, no, saith he, I will stay till all be done, and receive it in a lump together: Which of these two, is the ablest man, or which the poorest man? Will you not say, surely, he that cannot stay, is the poorest? and he that can stay longest for his wages, is the ablest man? So it is here; God hath two sorts of Servants: one that doth go by Visions, and Manifestations of Love, and are not able for to live at all by Faith, but must have sights and visions, and manifestations every day, or else they die, and murmur, or complain. And others say, O! but these sights, and visions, are for Heaven; if God will have it so, I am contented to stay till all my work be done: which of these two, is the poorest, or the strongest? Will not ye say, surely, he that is able to stay, is strongest? and he the poorest, and weakest, that is not able to stay, or to live by Faith? O! therefore labour more and more to live by Faith; and when you are in Desertion, say, Whether saved, or not saved; whether Hypocrite, or not Hypocrite, I will stay, I will wait on God, and let him come when he pleaseth. If you lay yourself at Christ's feet, he will take you into his Arms. But what need I say more? Is there not enough in the compass of your own Experience, to answer unto all your fears in this respect? When you have been in Desertion, have you not said that Christ is gone, and that he will never come again? and yet hath not Christ come again? Yea, and have you not said in the day of your Desertion, If ever Christ do return again, I will never make such unbelieving Conclusions as I have done? and hath not Christ returned after this? Now then, when Satan comes, and suggests jealousies of Christ's Love unto you, why are not you more peremptory? Why do you not say to him? this I have heard before, Satan; thou told'st me this before, that Christ was gone, and would never return again; but I have found it false, he did return, and therefore through Grace, I will never believe these false reports of Christ; Christ is faithful, I have always found him so; those whom he loves, he loves to the end; and I know he loves me, Satan, for I love him; for my love, is but the reflection of his love; I ●ould not love him, if he did not love me first, and through Grace, I love him; I know he loves me, because he hath changed me, and is every foot sending some tokens of love; one Promise, or another to uphold my heart; yea, I know Satan, that Christ doth love me, because thou tellest me that he hates me; and if he hath loved me once, he will love me to the end; and therefore though for the present he hides his face from me; yet I shall see his face again. Thus gather in your Experiences, and plead with Satan, or your own unbelieving hearts, according unto all these Experiences; so shall you be able to live in the time of this Desertion, and never be discouraged, whatever your desertions be. And so much for the sixth Instance. A LIFTING UP In case of AFFLICTION. Sermon X. PSALMS, 42.11. Why art thou cast down, O my Soul? Stepney, June, 1648. and why art thou disquieted within me? etc. SOmetimes the Discouragements of the Saints, are drawn, Instance 7. From their outward Afflictions, and Relations. So it was here with David; for, saith he, verse 3. My tears have been my meat, day and night. Whereupon, ver. 5, 6. My Soul is cast down within me: Then, ver. 7, 8. All thy billows are gone over me: Ver. 10. As a Sword in my Bones, whilst they reproach me daily: Then, ver. 11. Why art thou cast down, O my Soul? and why art thou disquieted within me? To the like purpose he speaketh in the next Psalm; Why go I mourning, because of the oppression of the Enemy? ver. 2. Then ver. 5, 6. Why art thou cast down? So that hildegard Discouragements, did arise very much from his outward Afflictions. And thus it is ordinarily with the People of God; for faith one; Never was any so Afflicted as I have been, and am: I confess, that National Calamities are very great; but besides National Miseries, I have many, and many personal Afflictions; and therefore now it is that I am thus discouraged, have I not reason for it? No. Answ. 1 First: I grant, and confess, It is no new thing for Gods own Children to be much afflicted: These are they that came out of great Tribulations, Rev. 7. And Answ. 2 Secondly: When God's People are so afflicted, they are, and will be very sensible of their Affliction; in some respects more sensible than wicked men: for the more apprehensive, a man is of God's displeasure under Affliction, the more sensible he must needs be of the burden of it. Now the Saints, and People of God, in the day of their Affliction, are more apprehensive of God's displeasure, than wicked men are, and so in some respects, are more sensible of their Afflictions. Yea, Answ. 3 Thirdly: As they are, and will be very sensible of their Afflictions; so they are very apt to be much discouraged, by reason of them. And therefore said the Psalmist, Psal. 143. Therefore my soul is overwhelmed within me, and my heart is desolate; Why? Read verse 3. and ye shall find the reason; Because the Enemy oppressed me. And was not J●shua thus exceedingly cast down, when a party of his men fell before the men of Ai? See how he lies on the ground, Chap. 7. and what Language he speaks; even the same, for substance, that murmuring Israel had spoken: for they said, Would God we had stayed in Egypt: And saith he, Would God we had stayed on the other side Jordan: yet Joshua, a most gracious, holy, blessed Servant of God. So that Gods own People, are apt to be much discouraged, by reason of their Afflictions, and outward Sufferings. But now I say, Let a man's Afflictions be never so great, yet if he be In Christ, and have made his peace with God, he hath no reason to be cast down, or discouraged, whatever his Afflictions be: for saith our Saviour, In the World you shall have trouble; but be of good Comfort, I have overcome the world: And the more a man is discouraged under his Afflictions, the less able he is to bear it. So long as a man's hand hath skin upon it, he is able to put it into the sharpest Vinegar, without smarting; but if the skin be off, it doth smart exceedingly, and he can hardly bear it. So long as a man's bones are knit together, and in joint, he may stand under a great burden; but if the Shoulder-bone be out of Joint, who can bear a burden? And what do all our Discouragements, but disjoint the Soul, & put the Spirit on the Rack? Discouragements make Afflictions to 〈…〉 longer: An impatient Patient, makes a cruel Physician: And the more the Child cries under the Rod, the longer the Rod is continued: What reason therefore, for our discouragements under Afflictions? But this Truth will appear, if you consider, 1. What the Afflictions and Sufferings of the Saints are. 2. Whence they proceed. 3. What accompanies them. 4. What follows upon them, and is wrought by them. First: As for the Afflictions themselves, 1. They are part of Christ's Purchase for you: Look upon Paul's Inventory, 1 Cor. 3.21. All things are yours; whether Paul, or Apollo, or Cephas, or the World, or Life, or Death, or things present, or things to come: So that Death itself, the King of Terrors and Afflictions, is here reckoned amongst the Goods and Chattels, which Christ hath purchased for you, and left unto you: and if Death be yours, than all Afflictions are yours; and who will be afraid of that which is his own? 2. They are the Gift of God; To you it is given, not only to believe, but to suffer, saith the Apostle. It was the Speech of a good man, now in Heaven, being once under great Afflictions; O Lord, these Afflictions are thy Pearls, and I will wear them for thy sake. 3. They are but seeeming Evils; They are real Trials, and seeming Evils. Therefore the Apostle saith, Every Affliction seems grievous; but considering altogether, it is rather a Seeming, than a real grief: and therefore saith he, 2 Cor. 6.9, 10. We are as unknown, and yet well known: as dying, and behold we he: as chastened, and not killed: as sorrowful, yet always rejoicing: as poor, yet making many rich: as having nothing, and yet possessing all things. In which words, as Austin observes, he puts a tanqu●m, sicut AS, upon his Afflictions; as if his Sufferings, were but as Afflictions, and not Afflictions. When a man takes any Physic, he is sick withal, yet because it is but Physick-sickness, you do not call it a sickness; it is as a sickness, but not a sickness. Now all the Afflictions of the Saints, are but their Physic, prescribed and given them by the hand of their Father; and therefore, though they be sick therewith, yet it is but as a sickness, not so indeed, all things rightly weighed. When an unskilful Eye looks upon the threshing of the Corn, he saith, Why do they spoil the Corn? But those that know better, say, The Flail doth not hurt the Corn; if the Cartwheel should pass upon it, there would be spoil indeed, but the Flail hurts not. Now there is no Affliction, or suffering, that a Godly man meets with, but is God's Flail: And if you look into Isay, 28. ye shall find, the Lord promiseth, under a similitude, that his Cartwheel shall not pass upon those that are weak, ver. 27. For the Fitches are not threshed with a threshing Instrument; neither is a Cartwheel turned about upon the Cummin; the Fitches are beaten out with a staff, and the Cummin with the Rod: God will always proportion his Rod to our strength. But though mine Affliction be not greater than I can bear, yet if it lie too long upon me (say some) I shall never be able to bear it: Nay, saith the Lord, ver. 28. Breadcorn is bruised, because he will not ever be threshing it. But what is this to us? Yes, it is a Parable, for ver. 26. His God (speaking of the Ploughman) doth instruct him to discretion, and doth teach him. And if the Ploughman have this discretion, much more shall the Lord himself; for verse 29. This also cometh forth from the Lord of Hosts, who is wonderful in Counsel, and excellent in working. I am God's Corn, said the Martyr; I must therefore pass under the Flail, through the Fan, under the Millstone, into the Oven, before I can be bread for him. And if our Chaff be severed from our Graces by this Flail, have we any reason to be discouraged, because we are thus afflicted? The truth is, the day of Affliction and Tribulation, is a godly man's Day of Judgement; it is at his Judgement Day, he shall never be judged again, so as to be condemned at the Day of Judgement; Ye are judged with the world (saith the Apostle) that ye may not be condemned with the world. And when the Godly man's Affliction-Day is, he may say, Now is my Judgment-Day, and I shall never be judged again; why therefore should he be discouraged, whatever his Afflictions be? And in the Second place. This will appear also, if you consider, Whence their Afflictions come. If all the Sufferings of God's People do come from Divine Love, the Love of God in Christ to them, then have they no reason to be discouraged, though they be much afflicted: every Rod, is a Rod of Rosemary to them, fruits of their Father's Love: and if you look into Heb. 12. ye shall find, both the thing proved, and the Inference: The thing is proved, at ver. 6. For whom the Lord loveth, he chasteneth, and scourgeth every Son whom he receiveth: Which he illustrates by a similitude. Suppose a man have two Sons; one a Bastard, and the other Legitimate; he will rather give Education, and Correction to the Legitimate Son, and neglect the Bastard: and saith the Apostle, verse 8. If ye be without Chastisement, then are ye Bastards, and not Sons. What then? verse 12. Wherefore, lift up the hands which hang down, and the feeble knees: As if the Apostle should say, If all the Sufferings, and Afflictions, and Chastisements of the Saints, do proceed from Love, then have they no reason to hang down their hands, or heads. But so it is, That all their Sufferings come from Love, and therefore no reason for their Discouragements. Thirdly. This will appear also, if you consider, What comes with the Afflictions of the Saints. There comes much supporting Grace, much Light; much of God's Presence, Fëllowship and and Communion with Christ, in all his Sufferings. Much supporting Grace: Thy Rod, and thy Staff comforts me. God never lays a Rod upon his children's back, but he first puts a Staff into their hand to bear it; and the staff is as big as the Rod: it matters not what your Afflictions be, great, or small, it is all one, you shall be upheld; and upholding mercy, is sometimes better, Via Crucis, via Lucis. than a mercy that you are afflicted for the want of. But the Lord doth not only uphold his People under Sufferings, but he gives forth much Light therewithal. The School of the Cross, is the School of Light. Affliction is our Free-School, where God teacheth his Children, and learns them how to write, both their Sins, and their Graces. Their sins: So long as Leaves are on the Trees and Bushes, ye cannot see the Birds Nests: But in the Winter, when all the Leaves are off, than ye see them plainly. And so long as men are in Prosperity, and have their Leaves on, they do not see what Nests of sins, and lusts, are in their hearts, and lives; but when all their Leaves are off, in the day of their Afflictions, than they see them, and say, I did not think I had had such Nests of sins, and lusts, in my soul, and life. Job, 36.7. He withdraweth not his Eye from the Righteous: Verse 8. And if he be bound in Fetters, and be holden in Cords of Affliction, than he shows them their works, and their transgressions, that they have exceeded. Yea, Affliction do not only discover their sins unto them; but it is God's Plaster, thereby he doth heal the same: Before I was afflicted, I went astray, saith David. And Job, 36.10. He openeth also their Ear to Discipline, and commandeth that they return from iniquity. Yea, these Afflictions, and Sufferings of the Saints, do not only discover, and heal their sins; but do put them upon the exercise of Grace: In their Afflictions (saith God) they will seek me early. Yea, they do not only draw out their Graces; but discover their Graces too, which possibly they did never take notice of before. I have read of some foolish Youths, that sitting on the Water side, upon the Bank, and mingling their Legs together in the Water, they did not know their own Legs; but one standing by, and sm●●●g them on the knees with a staff, every one than knew his own Legs, and pulled them up. And so it is many times; There is such a likeness between Hypocrites common Graces, and the Graces of God's Children, that the Saints do not know their own Graces; O! saith one, it is no more than an Hypocrite may have: but then God smites them with some Affliction, and so they feel, and see, and know their own Graces: and good reason for it; for when God comes, he discovers all: and when is God more present with his People, than when they are most afflicted? God useth to be at the back of Affliction. There Heaven opened to Stephen. Afflictions are the rusty Lock often times, which open the door into the Presence Chamber. When was Christ with the three Children, but in the fiery Furnace? And ye have a standing Promise for it; I will be with thee in the fire, and the water, saith the Lord. And saith the Apostle, Then doth the Spirit of the Lord, and of Glory, rest upon his Children. Yea, and as they have most of God, when they are most afflicted; so in time of their Sufferings, they have most Communion, and Fellowship with Jesus Christ in his Sufferings. Therefore saith the Apostle Peter, Chap. 4. Ver. 13. But rejoice, in as much as ye are partakers of Christ's Sufferings. The word Partaker, is the same that is used in John; Truly our fellowship is with the Father: and the same that is used in the Corinthians, concerning the Lord's Supper; The Cup of Blessing which we bless, is it not the Communion of the Body of Christ? You will all grant, that you have communion with Christ at the Lords Supper; but the same word being used here, shows, That you have Communion with Christ in his Sufferings also; especially, when you do suffer for him: and the greater your Sufferings are, the more fellowship, and communion you have with Christ in his Sufferings: Now then, if all this be true, That a Christian hath Experience of Supporting, and Upholding Grace; much Light; his sin discovered, and healed: his Grace exercised, and manifested: God's Presence enjoyed; and made Partaker of the Sufferings of Christ, in, and by his Afflictions; what reason hath he to be discouraged, although he be much afflicted? But so it is, That a Christian hath never more Experience of Gods Upholding, Sustaining Grace: his sin is never more discovered, and healed; his Grace is never more exercised, and manifested: God is never more present with him, than when he is most afflicted: and he is never more partaker of Christ's sufferings, than in, and by his Sufferings: Surely therefore, he hath no reason for his Discouragements, whatever his Afflictions be. Fourthly: This will appear, if you consider, The Fruit, Benefit, End, and Issue of your Afflictions, and what they bring forth, They bring forth the quiet fruits of Righteousness, Triumph over Satan; for now poor Job may say, Satan, thou saidst, I did not serve God for nought; but now the contrary appears. Yea, They work out an exceeding, eternal weight of Glory. And if you look into Phil. 2. where we are commanded, To work out our Salvation, with fear, and trembling: you shall find, it is the same word that is used here concerning Afflictions; that they work out an exceeding, eternal weight of Glory. Now if all my Afflictions do bring me in the quiet fruit of Righteousness; make me to triumph over Satan; and work out an exceeding weight of Glory; have I any reason to be discouraged, although I be much afflicted? Thus it is with all the Saints and People of God; though their Sufferings may seem to be grievous for the present, yet they bring forth the quiet fruits of Righteousness; thereby the Saints triumph over Satan; and these Sufferings work out an exceeding, and eternal weight of Glory. Surely therefore, a Godly, Gracious man, hath no reason to be discouraged, whatever his Affliction be. Object. 1 But my Affliction, is not an ordinary Affliction; my Sufferings, are not ordinary Sufferings; for I have lost all my Comforts, and am stripped naked of all my former Blessings, and Relations: I have been long afflicted, and many Afflictions crowd, and press in upon me, like so many waves of the Sea: only there is this difference, the waves come, and go; but my Afflictions come, and stay; they come, and go not; they all stay upon me at once, and I see no end of my Afflictions: the Floods are risen, O God, the Water Floods are risen, and do cover my soul; yea, and these waters of Affliction are so deep, that I can feel no bottom, see no end of them: have I not just cause and reason then to be much discouraged? Answ. No: For what if you have been, or would be drunk with the Comforts of your own Relations? Noah was drunk with his own Wine; and how many are there in the World, that have been drunk, even with the Comforts of their own Relations? And if God your Father see, that you have been, or would be drunk with your own Comforts; have you any hurt, that he hath taken them from you for a time? When a wise Father, sees that his Child falls in love with his Maid, one that is much beneath him; doth his Father do him any wrong, that he removes her from him, or him out of her sight? It may be the present Affection of the Child saith, my Father deals hardly by me: but will the Child's Reason say so afterwards? No, but he will rather say, at such a time I fell in love with my Father's Servant, and if my Father had not remomoved her out of my sight, I had been lost, and undone for ever. Now all the Creatures are Servants to the Children of God, and it may be, God your Father seethe that you are fallen in love with them that are much beneath you. Or, suppose that a Child be to travel some long Journey, and his Father gives him a staff in his hand; when he is abroad in the Fields, some Enemy meets him, and takes away his staff, and beats the Child therewithal; but a Friend comes in, and takes away this staff from both, both from the Child, and from the Enemy; doth he do the Child any wrong, in taking away this staff out of the hand of the Enemy? May be the Child will say, I pray Sir, give me the staff again, for it is mine; true, saith the friend, Child, this staff is yours, but you have not strength enough to use it, and manage it against your Enemy; he would wrest it out of your hand again, and beat you with it, and therefore I will keep it from you both: doth he therefore do the Child any wrong? Thus it is here: The Lord gives a Creature-Comfort into the hands of his Child, and God intends it for a staff (for Bread is the staff of Life:) but Satan comes, and wresteth his staff out of his hand, and beats him therewithal: then comes Jesus Christ, and takes it out of the hands of both; O! saith the Child of God, but I pray thee Lord, give me this Creature-Comfort, for it is my Staff: true Child, saith Christ, it is thy Staff, but thou hast not strength to wield it against Satan, he will abuse thee with it; therefore I will keep it from thee, and in due time, thou shalt have it again: Doth Christ our Lord, and best friend, do him any wrong in keeping it from him? Object. 2 O! but my Afflictions are not ordinary, and usual, but new, and strange. Answ. You think so; but the Apostle saith, Think it not strange concerning the fiery trial, as if some new thing had befallen you. And what if God will carry you to Heaven by some back way, and let you in at some back door; hath not he promised to lead us in a way that we have not known? Object. 3 O! but I do not only want one mercy, but I do want another, and another; Afflictions come thick, and I see no end, I feel no bottom. Answ. And was it not so with David, the Type of Christ? Psal. 40.1, 2. I waited patiently for the Lord, and he inclined his Ear unto me, and heard my cry; he brought me out also of an horrible pit; or as some read it, out of an unbottomed pit, out of the miry Clay, and set my feet upon a Rock, and established my go. Three things here, that are most observable. 1. David was in such an Affliction, wherein he did feel no bottom at the first, saw no end. 2. Though he felt no bottom at the first, yet, at the last he did, and a Rock which God set his feet upon, and established his go. 3. Till he did find this Rock, he prayed, and waited patiently, and he was not discouraged. What therefore though our Afflictions be as thick as any mire, that therein you do stick so fast, as you cannot get out, that you feel no bottom, see no end; yet if in this case you pray, and cry, and wait patiently on the Lord, as David did; you shall be set upon a Rock in due time, and your go shall be also established. And whereas you say, That your Afflictions are thick, and long, and hard; How long man! What! is your Bush consumed? Do they not make you long more for Heaven? When the Apprenticeship is hard and tedious, the young man longs for the day of his Freedom. O! saith he, that I were in my Father's House! O! that the time of my Freedom were come! So here; Long and hard Afflictions, make us long more for Heaven. Now will ye count that too long, which makes you long more for Heaven? And as for your Relational Comforts; Did God ever take away the Comfort of an outward Relation, and not make it up in the sweetness of Spiritual Relations? Object. 4 But this is not all my case; for I do not only want such and such Comforts, I do not barely want the Comforts, and the love of my Relations; but I feel the anger, and the smart of them; for my own familiar friends, and acquaintance are become mine Enemies; they reproach me, curse me, speak all manner of evil of me without cause; and this they do since I set my face towards Heaven: Time was heretofore, when they did love me dearly; but now they hate me, they persecute me, and do all manner of evil to me; and is this nothing? is not this a just cause, and reason for my Discouragement? Answ. No: For if our worst Enemies, be sometimes our best Friends, than what reason is there that we should be discouraged, although we be much opposed? Now so it is many times; as our best Friends, are our worst Enemies, by flattering us; so our worst Enemies, are our best Friends, by making us more watchful. So many Enemies, so many Schoolmasters, saith one. Totidem inimici, totidem paedagogi. Hath not our Lord and Saviour Christ said, Our Enemies are those of our own house, they shall ever revile you, and persecute you; but blessed are you, when they do all this for my Name sake. And I pray tell me, Whether is it worse to be persecuted, or to be a Persecutor? Your Friends persecute you, speak all manner of evil, and do all manner of evil to you, even since you have looked towards Christ; and for his sake ●hey do it, for his sake ye are persecuted, opposed, maligned: but you might have been the Persecutor, and they the persecuted; Which is worst? Will you not say, O! it is infinitely better to be opposed for the way of God, than to oppose? and to be persecuted, than to persecute? I would choose rather to be persecuted, than to be a Persecutor. God might have left you to be a Persecutor, and your persecuting Friends might have been persecuted by you; but now that God hath so ordered it by his Providence and Grace, that you are persecuted, and they persecutors, have you any reason to complain, or to be discouraged? Know ye not that the world hateth his own? So long as the por stands empty, and there is no Honey in it, the Bees, and stinging Wasps do not gather about it; but if once there be Honey in it, than they flock about it: And so long as you were empty of what is good, and walked on with an empty heart, no opposition was made unto you. But now these stinging Bees and Wasps flock about you; what doth this argue, but that you have gotten some Honey, somewhat that savoreth of good, and of Christ, which you had not before; why should you not therefore, rather praise God for what you have, than be discouraged under your opposition? Object. 5 This is not my case: For I praise God I do not meet with any opposition, or persecution from my friends, nor do I need, for my very Affliction is an opposition unto what is good, my Affliction doth indispose me unto what is good, and expose me unto what is evil, to temptations, and many sins; it keeps me from Duty, from Ordinances, and Opportunities of doing, and receiving good; and therefore I am thus discouraged under my Affliction, have I not cause, and reason now? Answ. 1 No: For it may be that you are mistaken here, and think that you are hindered from the Work of God, when indeed you are not, We read of Paul, that he was whipped up and down the streets like a Rogue, that he was oft imprisoned; and who would not think but that his reproaches and imprisonments, should hinder him in the work of his Ministry? But he saith, That his Sufferings turned to the furtherance of the Gospel. Answ. 2 When God leads a man into an Affliction, than God doth call him to another work. So long as a man is well, and in health, he is bound to go abroad, and to hear the Word; but when he is sick, than his work is not to hear, but to be patiented, and quiet under the hand of God; then he is called to that other work which his Affliction doth lead him to. It may be your Affliction may hinder you from your former work, which God hath called you from; but it doth not hinder you from that work whereunto you are now called by your Affliction: And what though my Affliction doth hinder me from my former work; yet, if God will not fault me for the neglect of that, have I any reason to be discouraged because I do not do it? This is certain, That if God call me to a new work, he will never blame me, if I lay by the former. You will not blame your Servants, if they lay by their former work, when you call them to a new: and when God leads into a new Affliction, than he doth call to a new work. Answ. 3 And as for matter of Temptation, and Sin, this is certain, That, that Affliction doth never expose a man to a new sin, which doth make him sensible of his former sin. Now, as you have heard; the Afflictions of the Saints, do both discover, and heal their sins; making them sensible of them, which they were not before. And if you look into Psal. 125.3. you find a Promise to this purpose; The Rod of the wicked shall not rest on the Lot of the Righteous, lest the Righteous put forth their hand to iniquity. As it is with a Master that sets his Servant to beat the dust out of his Garment; though he cause the rod, or stick, to pass upon the Garment, yet he will not suffer it to rest so long upon the Garment, as it shall be torn thereby. Your Affliction is God's Rod, and he suffers it to pass upon your Garment; Why? That he may fetch out your dust therewith; but he will not suffer this Rod to rest so long upon you, as to tear your Garment; Lest the Righteous put forth their hand unto iniquity, saith the Text. Answ. 4 And if this fear of yours, be a good sign of your Grace, then why should you be discouraged in this respect? Now, what better sign of Truth, and Uprightness of heart have you, than this? That you are therefore troubled at your Affliction, because it doth expose to Temptation, and Sin; and because it doth hinder you from what is good? Do you not say so? Lord, thou knowest I am therefore afflicted under this Affliction, not because of the burden of it so much, but because thereby I am hindered from doing, and receiving good, and exposed to such Temptations; as for the Affliction itself, though it be great, yet Lord, thou knowest I should submit to it, and be quiet under it, were I not thereby exposed unto what is evil: Here now is sincerity, here is uprightness, and will you then be discouraged? nay, rather have you not cause and reason to be much encouraged? Object. 6 This is not my fear, or cause of my discouragement; but I am under a great, and sore Affliction; so, and so afflicted; and I fear I have brought myself into this Affliction by my sin: had not my sin been the cause of my Affliction, I should not be troubled; but O! my Affliction is great, and long, and I am persuaded that my own sin, is the cause thereof; yea, and that which aggravateth the matter is, I cannot find out what the sin is: if God would but discover it to me, I should be more at quiet; but my sin is the cause of my affliction; and I know not what the particular sin is, that hath brought me into this affliction: and have I not just cause and reason for my discouragement now? Answ. No: For did not Jonah bring himself into his Affliction by his sin, and yet when did God more fully appear to him, than when he was in the Whale's Belly? Did not David bring himself into his Affliction by his sin? he sinned in the matter of Vriah, and the Lord said, The Sword shall never departed from thy House: and what was the Sword of Absalon, but an Affliction which dropped out of that Threatening, brought upon him by his sin: and yet when was David's heart in a better frame? If (saith he) the Lord have any pleasure in me, he will bring me back to the Ark again; if not, let him do with me, what seemeth good in his Eyes. And when did God more fully appear to David, than under this Affliction? for he prayed, The Lord turn the Counsel of Achittophel into folly; and God heard him presently. And if ye look into Deut. 4. you shall find a standing Promise made for your Comfort in this matter; verse 25. If you shall corrupt yourselves, and make a graven Image, or the likeness of any thing, and shall do evil in the sight of the Lord, to provoke him to anger; I call Heaven, and Earth to witness against you this day, That you shall soon utterly perish from the Land; ye shall not prolong your days; the Lord will scatter you among the Nations, and you shall be left few in number among the Heathen, and there you shall serve gods, the work of men's hands. But if from thence, thou shalt seek the Lord thy God, thou shalt find him; if thou seek him with all thine heart, and all thy soul. 1. Here was a great Affliction, to be driven out into another Country. 2. This Affliction was caused by their great sins. 3. Yet the Promise is, That, if from thence, from this valley, and bottom, they did seek the Lord, he would show mercy to them: And all this in the times of the Law; and is not God as gracious now in the times of the Gospel, as then in the times of the Law? And what though you cannot find out what the particular sin is, it is good to search; but sometimes it is better for a poor soul that it is not discovered: For if I be under an affliction for some particular sin, and find it out, than I am once humbled for it, and go no further: but if I find it not out, I search, and search, and so am humbled continually for many sins; and therefore I say, it is sometimes better that the particular sin is not discovered. Why then should a godly, gracious soul be discouraged in this respect? Surely he hath no reason for it. Object. 7 Yet there is one thing sticks with me in regard of personal Afflictions: I fear that they do not come from God's Love; were I certain that this Affliction did proceed from God's Love, than I should never be troubled; but I even see the visible Characters of God's displeasure, and anger, engraven upon my Afflictions; and therefore I am thus discouraged, have I not cause and reason now? Answ. 1 No: For if Affliction, do rather argue God's Love, than Hatred; then have you no reason to be discouraged. Now, though Affliction do not argue God's Love; yet I say, it doth rather argue Love, than Hatred. A man may be no Father to a Child, yet he may correct him: But if two Children commit a fault, and a man takes the one, and correct him, and let the other go; it argues rather, that he is his Father, than not. So, though Chastisements do not always argue God to be our Father; yet it doth rather argue his Fatherly Love, than not. Answ. 2 And is there any thing in God, that is not a friend to all the Saints? When a man is a friend to another; not only his Purse is his Friend, his Estate is his Friend, his Staff is his Friend; but his Sword is his Friend. So, if God be a Friend to a man, then, not only his Love is his Friend, and his Mercy his Friend; but his Sword is his Friend, his Anger is his Friend. Now, God is a Friend to all the Saints, and therefore his very Anger, and Justice, is a Friend too. But, Answ. 3 In the third place: What are those visible Characters of Love, which are engraven upon an Affliction? First: If Affliction be a blessing to one, than it doth come from Love; and if a man can bless God under Affliction, than it is a blessing to him. Jobs Affliction was a blessing to him; Why? Because he blessed God under it; The Lord gives, and the Lord takes away, blessed be his Name, etc. Secondly: If an Affliction do end in our Love to God; than it comes from God's Love to us; for our Love is but a reflection of God's Love, and it doth flow from his; and if I can say, I love God never the worse for this Affliction, than I may say, God loves me never the lesser, notwithstanding this Affliction. Thirdly: If an Affliction teacheth the mind of God, than it doth come from Love; As many as he loveth, he chastiseth; And blessed is the man whom thou chastiseth, and teachest out of thy Law: So that if Affliction, be a teaching Affliction, than it doth come from Love. Fourthly: If it be laid on in measure, and imposed in due, and seasonable time, so as a man may grow thereby; than it doth come from Love. When a man intendeth to kill, and destroy a Tree, or to bring it unto the fire, he cuts it at any time, so as it shall grow no more; but if he cut it in a due time, it argueth that he intendeth it for growth. So when God pruneth, and cuts by Afflictions, in such a time as men may grow in Grace; it argues his Love. Fifthly: When God is especially present in Affliction, and more present in an Affliction, than at another time; it argues that the Affliction doth come from Love. Now, whoever you are, that make this Objection, and fear the Affliction doth not come from Love; are you not able to say, Thus I find it indeed, though I have been much afflicted, yet through Grace I have b●en able to bless the Lord under my Affliction, and to say, The Lord giveth, and the Lord taketh away? etc. I love the Lord never the lesser for mine Affliction; and the Lord hath taught me much in this mine Affliction; I have gained more by my sickness, than by many a Sermon; yea, and he hath cut me in due time; for if I had not met with such an Affliction at such a time, I did not know what evil I should have fallen into: and this I must needs say; I have had more of God's Presence in my Affliction, than ever I had before. Well then, be of good Comfort, though your Affliction be very grievous, yet it doth come from Love. And thus it is with all the Saints and People of God; and therefore, why should they be discouraged, whatever their Affliction be? Object. 8 But though a Christian have no reason to be discouraged in regard of his own private Affliction, yet, hath he not reason to be discouraged, when it goes ill with the Public? And thus it is now with us; we see how it is with this poor Nation, Troubles and Calamities from every Part, therefore I am thus discouraged; and have I not cause to be cast down, and to be much disquieted now? Answ. Indeed, this is a sad thing; and O! that we could weep, day and night, and pray too, for this poor, bleeding Nation. If ever God's People, here in England, had cause to be afflicted, troubled, and humbled, under the hand of the Lord, and to run together in Prayer, surely they have reason now; yet saith the Scripture, Say to the Righteous in evil times, it shall go well with him: Did ever any Calamity come down like a storm upon a Kingdom, but God did provide some hiding for his own Children? Did he not provide an Ark for Noah in the time of the Flood? and a Mountain for Lot, in the time of the fire of Sodom? The worst that man can do, is but to kill his neighbour: Death is the worst that can fall; and what is death, but an inlet to Eternal Life unto the People of God? When the Saints in the Primitive Times, came to bear witness by their deaths, unto the Truth of Christ, than they said, Now we begin to be Christians indeed, now we begin to be like to Christ. There is a Death: Spiritual Death in sin: Eternal Death for sin: And Temporal Death, which came in by sin. If God spare me from the two former Deaths, the Spiritu●l Death, and Eternal Death, and only inflict the Temporal Death; have I any cause to complain? Thus it is with the Saints; though they die Temporally, yet they are free from the Spiritual, and Eternal Death; and what Godly man may not say, I could not live long in Nature, and shall I now bear witness unto the Truth with this little spot of time that remains? Christ died for us, the Just for the Unjust; and shall not I, that am unjust, be willing to die for the just? The worst of all is Death; the worst of Death, is gain: When my Body is broken, may I not say (if Godly) now a poor Pitcher is broken, and shall go no more to the Well: now a poor Prisoner, my soul, is delivered, and I go home unto my Father. But if you look into Rev. 7. you shall ●ind, what a glorious issue God doth give unto all his People in the times of public troubles, ver. 9 After this I beheld, and so a great multitude, which no man could number, of all Nations, Kindred's, and People, stood before the Throne, and before the Lamb clothed with white Robes, and Palms in their hands. A Robe is a Garment of Majesty, Palms are an Ensign of Victory; and saith he, I saw them with Robes and Palm●. The world looks upon my Servants as poor, and of low spirits; but saith Christ, I look upon them as under a royal, Princely Garment, in Robes, and of a Princely spirit. And though the world look upon them as discomforted, yet saith Christ here, they shall overcome, for they have Palms in their hands: but who are these? This Scripture tells, ver. 14. These are they which come out of great Tribulations, and have washed their Robes, and made them white in the blood of the Lamb: But why are they in white Robes, and their Robes washed? Because by their Tribulations they are washed from filth. Affliction is God's Soap; before a godly man goes into Afflictions, his very Graces are mixed with sin; his Faith is mixed, and dirtied with Unbelief, and doubtings; his Humility with Pride; his Zeal with Lukewarmness: but now, by his Tribulation, his Garments, and Robes are made white, and washed, and he shall be of a more royal spirit, and be clothed with Robes: But though the Lord make use of my Tribulations, thus to wash; yet I fear that by these public Calamities, I shall be driven from Ordinances, the Temple, and Worship of God; nay, saith he therefore at verse 15. They are before the Throne of God, and serve him day and night in his Temple. But what though we have the Ordinances, if Christ be not present with them▪ He adds therefore, And he that sits on the Throne, shall dwell amongst us. But though we have the presence of Jesus Christ, yet we may suffer much with want: true, yet verse 16. They shall hunger no more, neither thirst any more, neither shall the Sun light on them, nor any heat; for the Lamb which is in the midst of the Throne, shall feed them, and shall lead them unto living Fountains of Water. O! but yet we may be brought in the mean while into grievous streits, and be in a sad, and mournful Condition. True, but there is a time a coming, when all tears shall be wiped away from our Eyes; and therefore he adds this at verse 17. And God shall wipe away all tears from their Eyes. How should tears be wiped away hereafter, if they were not shed for the present? Though then you do fear it now, and shed many tears, yet all shall be wiped away, and not one left. O! what gracious dealing is here! Thus will Christ deal with his People in troubleous times; and therefore though our condition in regard of the Public, be exceeding sad, and very grievous, insomuch as we have all cause to mourn, and weep; yet if you be in Christ, and have made your Peace with God, you have no reason to be cast down. And thus it is with every godly man; surely therefore, a godly, gracious man, hath no reason for his discouragements, whatever his Affliction be. Quest. But what shall we do then, that we may not be discouraged whatever our Affliction be, whether Public, or Private, National, or Personal? A good man indeed hath no reason to be discouraged under his Affliction, but it is a hard thing to bear up against all discouragements under great Affliction; what shall we do in this case? Answ. 1 First: Either you have Assurance of God's Love in Christ, or not; if not, this Affliction shall be a Messenger to bring it to you: So look upon your Affliction; and if you have Assurance, then actuate your Assurance, reflect much on your Interest in, and your Peace with God, through Christ; put yourselves often upon this Disjunction, Either there is enough in God alone, or not; If there be not enough in God alone, how can the Saints, and Angels live in Heaven, who have no Meat, Drink, nor there, but God alone? And if there be enough in God alone, why should I not be contented with my Condition, and comforted under it, whatever it be? What though man hate me, if Christ love me? O! labour more and more to see your Interest in Christ, and ever hold it to your Eye. Answ. 2 Secondly: If you would not be discouraged under your Afflictions, remember much your fellowship with Christ in his Sufferings; thus: Now by these my Sufferings, have I fellowship with Christ, in all his Sufferings; and therefore as Christ died, and did rise again; so though my Name dieth, Estate dieth, Body dieth, and all my Comforts die, yet they shall rise again. The Apostle argueth, and proves, That the Romans should die no more in their sins, Because Christ being risen from the dead, died no more; and therefore, saith he, though you fall into sins, yet you shall die no more, because you are risen with Christ. So say I; though your Afflictions be great, and seem to swallow up all your Comforts; yet your Comforts shall not be buried in them; for if Godly, you are risen with Christ, and have fellowship with him, and so die no more: When therefore Affliction comes, rejoice in that you are made partakers of his Sufferings; and say, Rejoice not over me, O mine Enemy; for though I fall, yet I shall rise again, for by my Sufferings, I have fellowship with Christ in his Sufferings, and so in his Resurrection, Comforts, and Glories. Answ. 3 Thirdly: If you would not be discouraged under your Afflictions, Labour more and more to be strangers to the world; and to be acquainted with the ways of God under Affliction. The Dog doth not by't, or tear, or hurt those that dwell in the House; if a stranger comes, he flies upon him, and tears him, because he is not acquainted with him: And what reason is there that men's Afflictions fly upon them, and tear them so much as they do, but because they are strangers to, and know not the way of God under them; Labour therefore to live by Faith above the World, to be a stranger to the world, and be more acquainted with the way of Affliction. Answ. 4 Fourthly: Consider what Christ hath born, and left you to bear: There are but two things to bear; Sin, and Sufferings. Christ hath born all your sins, will not ye bear his Sufferings? He hath born and carried the heavy end of the staff: you have not one sin to bear, and will you not then bear the Sufferings? Answ. 5 Fiftly: Consider also, and that frequently and seriously, what abundance of good, you, and others get, or may get by your Afflictions; God by Afflictions, let's out nothing but corrupt blood. Be of good comfort man (said one now in Heaven, to another complaining under his Afflictions) Christ will do thee no hurt in the latter end. God never whips his Children, but for their good, and doth teach both them, and others by them. I was converted (said one, telling the story of his Conversion) by seeing a man executed; for thought I, if a man be thus punished with death for breaking one of the Laws of men, what do I then deserve, who have broken all the Laws of God? Affliction sometimes teacheth the by-stander much; but especially it is teaching to yourself, thereby you see and read the fullness of God, the emptiness of the Creature, and the vileness of sin; it recals sin past, and prevents sin to come; it quickens prayer, and enlarges thankfulness; and it may be thou mayest owe thy Conversion to some Affliction, as a means thereof; and if so much good do come by it, will you be discouraged under it? Think, and think much of the good thereof. Answ. 6 Sixtly: Whenever any Affliction comes, do not stand poring on the evil of it, but be sure that you look as well, and as much upon what is with you, as upon what is against you: there is no mercy which you can lose, but hath some burden with it: there is no misery that can befall you, but hath some mercy with it. When men lose a mercy, they only consider the sweetness of a mercy lost, and not the burden that they do lose withal. O! saith a poor woman, I have lost my Husband, so loving, so gracious, so helpful; but not a word of the burden that is gone withal, and so there is much discouragement. When Affliction comes, men only consider the evil, and not the mercy that doth come withal, and so they are much dejected. Suppose that a loving Father in some high room, throw down a bag of Gold to his Child, and it lights on the Child's head, insomuch as it breaketh his head, and causeth blood to come; whilst the Child feels the smart thereof, he is impatient, and froward; while he looks only upon the Leathern bag, he is not thankful; but when he looks into the bag, and sees what a great deal of gold his Father hath given him, than he speaks well of his Father, notwitstanding all the smart of his head. There is never an Affliction, but is a bag of Gold given unto the People of God; though it seem a Leathern Bag without, yet there is Gold within: so long as they stand poring upon the Leathern Bag, or attend unto the smart of their Affliction, they are not thankful, they do not praise the Lord, but are much discouraged; but if they would look into the Bag, and tell their Gold, than they would have Comfort, and not be discouraged. I tell you from the Lord, there is Gold within; look into this Bag, the Bag of Affliction, tell over all your Gold which the Lord hath given you in this Affliction, and then you will be quiet. If a mercy be taken from you, Consider the burden that is taken away too. If a misery come, Consider the mercy that doth come withal, labour ever, labour to see both together, as well what is for you, as what is against you; then will you never be much discouraged, although your Affliction be never so great. And thus I have done with the Seventh Instance. A LIFTING UP In case of Unserviceableness. Sermon XI. PSALMS, 42.11. Why art thou cast down, O my Soul? and why art thou disquieted within me? etc. Instance 8 SOmetimes the Discouragements of the Saints, do arise, From their Employments, Work, and Service. Either they are not called forth to work for God, as they do desire; or they do want abilities, and skill to work; or they have no success in their work. O! says one, I am a poor, unuseful, and unserviceable Creature: God hath done much for me, but I do nothing for God: others are used, and employed for God; but as for me, I am cast by as an useless Vessel, in whom God hath no pleasure; and therefore I am thus discouraged, have I not just cause and reason now? Answ. 1 No: For, is Family Work and Service nothing? is Relation Work nothing? There is a Sweat, says Luther; Political Sweat; Ecclesiastical Sweat; and Domestical Sweat: A man may sweat at Family Work; and it is a great betrushment, to be betrusted with the Work of a Family: and this Work you are betrusted with. Answ. 2 Is it nothing for a man to be trusted with the Work of his Christian Station? The whole Body of Christ, is divided into many Members, every Member in the Body hath a work suitable unto it: the Eye doth not hear, as the Ear d●th; nor the Ear see, as the Eye doth; but every Member worketh, according to that Station which it hath in the Body: So, ye being one Body, are many Members, saith the Apostle; and all Members have not the same Office. Look therefore, as the Station is, which ye have in the Body of Christ, such is the Work that ye are betrusted with. Answ. 3 And is it nothing, for a man to be employed in comforting, relieving, and supporting others? This is so great a Service, that the very Angels are employed therein, quasi Angelus sibi munus consolandi miseros tanquam gloriosius percipiat, munus autem objurgandi impios tanquam minus nobile, hominibus remittat. Cajetan. Ac si Angeli proniores essent ad laborantem consolandum quam ad gratulandum triumphanti. Mendoza in 1 Sam. Cap. 1. Sect. 6. as in a work most suitable to them: For, when the Lord would stir up, and provoke the Children of Israel to repent, he sent a Prophet to them; Judges, 6. ver. 7.8. But when he would comfort, strengthen, and encourage Gideon, he doth not employ that Prophet therein, but he sends an Angel to him, saying, ver. 12. The Lord is with thee, thou mighty man of Valour. And if ye look into the Story of the New Testament, ye shall find, That when Christ was on Mount Thabor, in his Transfiguration, than the Angels are not said to attend upon him; but when he was sweeting in the Garden, than the Angels came and comforted, and ministered to him; Why? Because this is Angelical work, to comfort, relieve, and support others in the time of distress. Now, are you not trusted with this Work? How many poor, drooping, tempted, and deserted souls are there, whom you may go and administer to? And is this no Work at all? Object. 1 But there is a Generation Work, a Work of special employment, which God doth trust others with; as for me, I have none of this Work to do; I am a poor, useless, and unserviceable person, one that God doth not use at all; and therefore I am thus discouraged: for is it not a very great mercy, to be used, and employed for God in the world? Answ. 1 Yes, It is a very great mercy, and blessing (I confess) to be used in any Work, or Service for God. This was Moses his Commendation, That he was the Servant of God; Moses, the Servant of the Lord, is dead. And in this Title, David gloried more, than that he was King of Israel, Psal. 18. A Psalm of David, the Servant of the Lord: He doth not say, A Psalm of David, the King of Israel. Thus Paul, Peter, James, and Judas, do Entitle their Epistles: Paul, a Servant of Christ; and Peter, a Servant of Christ; and James, a Servant of Christ; and Judas, a Servant of Christ. Yea, and Christ himself doth glory in this Title of God's Servant: and the Father glories in Christ upon this account: Matth. 12.13. Zach. 3.8. Behold my Servant, whom I have chosen. My Servant the Branch. So that a great Privilege it is, to be God's Servant, used, and employed for him. Answ. 2 The more Serviceable a man is to God, the more he doth honour God; and the more he honours God, the more he honours himself. Honour est in honorante. Those that stand before, and wait on Kings and Princes, honour themselves in honouring their Masters. So, in honouring God, a man honours himself; yea, and thereby God doth put honour on him: for what is honour? but Testimonium▪ de alicujus excellentia, Testifying of another's Excellency; and the more I testify of any Excellency in a man, the more I honour him. Now, when God doth betrust a man with his Work, he testifies of an excellency in him: The Lord hath counted me faithful, and put me into his Work, saith Paul: yea, the greatest greatness in this world, is to wait upon the great God: Therefore, faith our Saviour of John the Baptist, Amongst them that are born of women, there hath not risen a greater than he, Matth. 11.11. And if ye look into Gen. 1. ye shall find, That the Moon is c●lled one of the two great Lights, ver. 16. And God made two great Lights, the greater to rule the day, and the lesser to rule the night. But though the Moon is said to be lesser than the Sun, yet it is said, to be one of the two grea● Lights: And why so? are there not other Stars greater than the Moon? Yes: but because the Moon is the most influential, and serviceable to the world, therefore it is said, to be greater than others. So that in ●ods account, the more service we do in the world, the greater we are, and the more honourable in God's Eyes. Answ. 3 Thereby also, we are kept from the dint of Temptations; idleness breeds Temptation: Our Vacation is the Devil's Term; Homines nihil agendo male discunt agere. otium est vivi hominis sepultura. Sen. when we are least at work for God, then is Satan most at work about us. By doing nothing, men learn to do evil: yea, Idleness is the burying of a living man. Answ. 4 Great and good Employment, is the Mercy promised. That can hardly be a small mercy, which the great God doth promise; promised Mercies, are the sweetest Mercies. Now th● Lord promiseth, Esay, 58.18. That if thou draw out thy soul to the hungry, etc. The Lord shall guide thee continually; and they that shall be of thee, shall build the old waist places: thou shalt raise up the Foundations of many Generations, and thou shalt be called the Repairer of the Breaches, the Restorer of Paths to dwell in. Here is Employment, and Betrustment promised. Answ. 5 The more useful, and serviceable a man is to God, the more apt and ready God will be, to pardon his failings; not only the failings of his present employment, but of the other part of his life also. What a great failing was that in Rahab, to say, the Spies were gone, when she had hid them in the top of her house: yet the Lord pardoned this failing to her; Why? Because she believed, and was useful, and serviceable unto Gods great design in that her day. And if ye look into Numb. 〈◊〉 ye shall find, That though Aaron and Miriam, were both engaged in the same sin and evil, of envying and murmuring against Moses, yet the Lord spa●ed Aaron, when he struck Miriam with a Leprosy. But why (saith Abulensis) was not Aaron smitten with the Leprosy as well as Miriam? what, because he was not so deeply in the Transgression as she was? No; for verse 1. it's said, Then spoke Aaron and Miriam; not as if she were put on by him: Or because that Aaron confessed his sin, as she did not? No, for so did Miriam also, for she was a good woman: Or because that God owed Aaron a punishment till afterwards? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysostom. Hom. 3. ad Collos. No, for that appears not by the Text; but he was the Highpriest, and if he had been smitten with Leprosy, it would have brought his Ministry under some contempt, the Work of the Lord would have ceased for a time also, and though he failed in this thing, yet he was otherwise, a very useful and serviceable man; and God would show his aptness and readiness to pardon such, rather than others. Answ. 6 If a man be employed for God in any special Service and Work, the Lord will not only pardon his failings; but if he be faithful in his Work, God will bless him, and set a Character of Love and Favor upon him. What a Character of Love did the Lord set on Caleb and Joshua: Of all men in Scripture, it's said of Caleb, that he followed the Lord fully; and this Character God himself did set upon him, Numb. 15.24. But my Servant Caleb, because he had another spirit with him, and hath followed me fully, etc. But why did God own, and dignify Caleb thus? Even because he was faithful in that Work, Service, and Employment which God did call him to. Answ. 7 Yea, The Serviceable man, is the only man who doth live, and speak when he is dead; I mean for God: Some are very active and serviceable for the Devil; whilst they live, they writ and print wanton filthy Books; and they speak while they are dead, but it is still for Satan. Others are very active and serviceable for God, while they live, they writ and print works of Faith, and Holiness; and they also speak when they are dead: as it's said of Abel, Who being dead, yet speaketh; but how doth he speak now? The Apostle tells us, Heb. 11. by Faith, By which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, It relates unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Faith. Well, but what cast of Faith did he do? He offered a more excellent Sacrifice than his Elder Brother, which was the work and Service of his day: So that the Serviceable man, is the only man who doth speak when h● is dead. Surely therefore, it is a very great Privilege, and Mercy, to be used, and employed for God in his Work and Service. Yet if God will not use me, why should I be discouraged, or complain? Is not God free? and may not he employ whom he pleaseth? Shall the poor Potsheard say unto him, why dost thou lay me by? What if God will cross hands, and lay his right hand on another's head, and his left hand on mine? Shall I think to direct and order the hands of God's Providence, as Joseph would have altered jacob's? I● not his Work his own? and may not he put it out unto whom he please? and if I complain thereof, is not this my pride? Proud men scorn their own employment, and envy at others. It's a mercy indeed to be employed for God; yet if God will not trust me with his Service, as I desire, why should I be discouraged? Yet I may be God's Servant. For, First: The Service of God is twofold: Sometimes it is taken for some special Employment, which a man is called forth unto: And sometimes it is taken for our ordinary Obedience unto God's Commandments. In the first sense, it is used often in Numb. 4. and frequently in the old Testament called, The Service of the Tabernacle of the Congregation. So in the new Testament also, Rom. 15.31. That my Service may be accepted. In the second sense, it is used, Rom. 12.1. Which is your reasonable Service: So also, Revel. 2.19. I know thy work, Charity, and Service. This latter Service, is the saving Service, that Service, whereby in special manner we are called Gods Servants: and in that respect we may be serviceable to God, though not in the former. Secondly: As for the Service of special Employment, that is also various: Sometimes God doth call a man to one kind of Service, sometimes to another. He hath several ways of employment; he employed Moses one way, in giving out the Law; and h● employed Ezra another way, in restoring of the Law: Both were employed, but their Employments were very different. In 1 Sam. 30. we read, that when David fought against the Amalek●tes, to recover his Wives, and substance, some of his men stayed and tarried by the Stuff, to preserve that; and saith David, verse 24. As his part is, that goeth down to the Battle; so shall his part be, that tarryeth by the Stuff, they shall part alike. Now it may be, you are one of those that stay by Christ's Stuff, being employed in some lower and meaner Service; Christ hath a care of you; and though you stay at home, yet you, even you shall have part in the Spoil, as well as those whose work and employment is more honourable. Thirdly: Yea, though God do lay me by for the present, yet he may use me afterward: God did make use of Joseph, but he first laid him by; God did make use of Moses, but he first laid him by; God did make use of David, but did he not first lay him by? Quidam eundem putant. Emman. Sa. Alp. Salmeron, in Acts, 1. Vide Transl. Syriac. in Acts 15.22. And if Barnabas, the Companion of Paul, were the same person with Barsabas (as some do verily believe (though the Syriack Translation is plainly against it) because the Name of bo●h was Joses, or Joseph, as appears by comparing Acts, 1.23. with Acts, 4.36. And because this Joses, was not called Barnabas from the beginning, but named Barnabas by the Apostles, Acts, 4.46.) If, I say, Barnabas were the same with Barsabas, than it appears plainly, that God doth not always lay a man by, to use him no more; for what abundance of service Barnabas did, the Book of the Acts doth declare; yet he was first laid by in the choice that was between him and Matthew, for the lot fell on Matthew; yet Barnabas is sent out afterwards by the Church, Acts, 11.22. and by God himself, Acts, 13.2. and much Service he did do for God: So that though God do lay me by for the present, yet he may use me afterwards. Fourthly: And if a man may be employed for God in some special Service, yet may go to Hell when all is done; and a man may not be employed, and yet go to Heaven afterward: then why should you be discouraged, because you are not so employed? Now what think ye of those which ye read of in Matth. 7. they say at the last day, Lord, Lord, have we not prophesied in thy Name, cast out Devils in thy Name, and done many wonderful works in thy Name? Works, and great works, and many, and wonderful, they did, and all in the Name of Christ; yet he will say to them, Depart from me, for I never knew you; or I know you not. Yea, did not our Saviour Christ say concerning Judas, I have chosen twelve, and one of you is a Devil? A Devil, yet an Apostle; what greater Work, Service, or Employment, than the Work of an Apostle? yet possibly a man may be an Apostle in regard of Employment, and a very Devil in regard of Life. On the other side, how many good and gracious men are there in the world, who were never used, or called forth unto any special Service, such as are now in Heaven, and shall be so unto all Eternity? What then, though you be not employed, or used as others are; yet surely you have no just cause or reason to be discouraged in this respect. Fiftly: And if it be the property of a good man to rejoice in the Service of others; then why should you be discouraged, because others are employed, and you not? A Godly man doth mourn for another's sin, as well as for his own, because he mourns for sin as sin, and as a dishonour unto God: So he rejoices in the Service of another, as well as in his own, becau e he rejoices in the work itself, and ●ec●use God is honoured. You would have God's Cart to be driven through your Gate, Why? is it not because you may have some Toll thereby? Paul said, However, Christ is preached, and therefore I rejoice; and if Christ's work be done, whose hands ●oever the work comes through, why should you not rejoice? And if it be, our Duty to rejoice, then surely you have no Scripture ground and reason for your Discouragement in this regard. Object. 2 But I am not discouraged, because I do want Employment, or Service; I have more work lies upon my Shopboard, than I can turn my hand unto: but I have a great deal of work to do, and I have no skill to do it: O! I want Abilities, I want Sufficiencies, I do want Endowments; therefore I am thus discouraged, and have I not cause and reason now? Answ. 1 No: For God's greatest Works, are not always done by the greatest Parts, and most choice Abilities. G●deon did a great Work for God in his Generation, yet saith he, Judg. 6.15. O my Lord, wherewith shall I save Israel? behold my Family is poor in Manasseth, and I am least in my Father's House: As if he should say, if this great work be done, it must be done by some strong and potent Family, or P●rson; but as for me, I am the least in my Father's House, and my Father's House is the least in Manasseh; yet saith the Lord to him, I will be with thee, and thou shalt smite Midian as one man. I have read in Scripture, that the People have been too many, and the means too strong for God to work by; but I never read that it was too small, or weak for God to work by: God saith, Who hath despised the day of small things? And if he will not have us to despise the day of his small things, surely he will not despise the day of our small things. Did not the weakness of the Apostles, overcome the strength of all the world? Who doth not see what weighty Buildings God hath sometimes laid upon our Laths? He is able to make as great a hole with his Needle, as with our Bodkin. Answ. 2 Our best Abilities for Gods Work, are from the breathe of the Spirit of God. Water is weak in itself, but when the Wind blows upon it, how strong is it. So, if the Spirit of God breath upon us, we are strong, though in ourselves as weak as water: Not by might, nor by strength, but by the Spirit of the Lord, saith Zachariah. And if ye look upon that great Service of the re-building of the Temple, when they came out of Babylon, ye shall find, That so long as they went forth in the strength of outward Powers, the Command of Cyrus, and the like, they were much hindered, and the Enemies than caused the Work of the Lord to cease; but when the Lord stirred up the Spirit of Haggai, Zechariah, Zerubbabel, and others to build, than they went on, and prospered; Why? Because they went forth in the strength of the Spirit of the Lord; not in the strength of man's Command, or of their own Abilities. Answ. 3 Though the Work of the Lord, be carried on, not by Might, nor by Strength, but by the Spirit; yet this Spirit doth not always breath and work alike: Christ sent out his Disciples for to preach, to cast out Devils, and by the Spirit of the Lord, they did preach, and cast out the Devils; yet they had not then received so great a measure of t●e Spirit as afterwards, when he breathed on them, saying, Receive ye the Holy Ghost; yea, and though he did thus breath upon them when he left them, yet they did not then receive in so great a measure of the Spirit, as afterwards; for they were still to wait for the Promise, that is, the Spirit, Acts, 1. so that though God will carry on his own Work by his own Strength, and by his own Spirit, yet the assistance thereof, is not always alike; sometimes it is more, and sometimes it is less; even where it falls in truth and power. Answ. 4 But though the Spirit doth not always work alike, yet if God call you to any Work or Service, you shall have so much assistance as is needful for you; only you must know, that Dabitur in hora, it shall be given in that hour, it shall not ●●e cold and stolen by you; but when you come to use it, than it shall be given out unto you, more or less, but sufficient. Before Moses came to his work, he complained of want of Abilities, his stammering Tongue, and want of Eloquence, etc. but when he was warm at his work, and was engaged in it, than we read of no such Complaints: Gods Call, is our Wal and Strength. Go in this thy might, saith God to Gideon; and what Might was that? the verse tells you, it was the might of his Call; for says the Lord in the next words, Have not I sent thee? Judges, 6.14. Our Might then, is in Gods Call, not in our own Abilities; and a little warm assistance, is better than much cold and stolen ability. Object. 3 But I fear the Lord hath not called me to this Work, but that I am an Intruder into the Work of the Lord, because I do want Abilities. Answ. 1 Nay: But if the Lord do sometimes call a man first, and doth furnish him with Abilities afterward, than you have no reason to make such Conclusions. Now ye know how it was with Saul; God did first call him, and then he gave him another Spirit; he had not that other ruling Spirit, before he was called to rule, but after. So the Apostles were first called to their Office, and then Christ did furnish them with Abilities, Who hath made us able, or meet Ministers, not of the Letter, etc. When were they made meet, or able? what! before they were called! No, but afterwards. Gods Call is not like to man's, man's Call doth always presuppose abilities, Gods Call doth sometimes bring them. Answ. 2 And if God's Porters, whom he hath set to keep the door of Opportunity, do judge you able, then are you to rest in their Judgement; A large, and effectual door is opened, says Paul. God hath a door, wh●ch when he calls a man to work, he doth then open to him: this Door is kept by certain Porters, whom God hath appointed to keep the same, and if they judge, that you have abilities, then are you to rest, and acquiesce therein; for though I am to judge of mine own Grace, and not another; yet others are to judge of my Gifts and Abilities, and not myself. Some will judge o● their own Gifts, and of others Graces; this is evil, but in reference to work, and external Service, others are to judge of mine Abilities, and not myself; as I am to judge of mine internal Grace, and not another. Accordingly, Luther counselled Spalatinus, who having many sad thoughts of leaving his Ministry: This is, saith Luther to him, a Diabolical Temptation, and you know not now, why you are afflicted with it; we which are Spectators, know it better, therefore you ought rather to trust us, than yourself, who in the Lord, before the Lord, yea, the Lord by us, doth exhort you to go on in your Work, unto which he hath called you. So say I now to you, you doubt of your Call, because you do want abilities; but do those Porters judge you able, who are set to judge? then are you in this case, rather to rest in their Judgement, than in your own. Now God's Porters have judged you meet for his Work, and have opened the door of Opportunity to you; and therefore you have no reason to be thus discouraged in this respect; only remember this, That the weaker your Legs are, the faster you must hold on the hand of free Grace. Object. 4 O! but I fear that I am not called to this Work, but that I am an Intruder, because I meet with so many difficulties in my way. Answ. 1 Do you meet with Difficulties in your way? What virtue, or virtuous Action is there, but hath some stone upon it? Nulla Virtus sine lapide; there is no virtue, but hath some stone or other that is rolled upon it: As Christ himself had a stone rolled on him, so every Work of Christ, and Truth of Christ, and way of Christ, hath one stone or other that is rolled upon it. Yet ye must know, that there is a Pearl lying under that Stone, and the heavier the stone is, the more precious is the Pearl; the harder the Nut, and Shell is to crack, the sweeter is the Kernel; Nisi ipse elevasset lapidem non inventa fui●●● s●b eo haec margarita. H●b. Proverb. and in due time Christ will send his Angel to roll away the stone from your Work, and his Service, and that before you are ware: When the Women said (as being at a stand, and not knowing what to do) Who shall roll away the stone? Then did the Angel come, and rolled it away for them, before they were ware of it. Peter had the Brazen Gates opened for him, when he came to them; they did not stand open before, but when he came at them, than did they open to him: And if you go on in your way, and work which God doth lead you to, the Brazen Gates which are now shut against you, shall then open to you; if, I say, you go on in your work in way of Faith, as following the Conduct of the Lord. Answ. 2 And if God's clearest Call to a work, have always been followed with the greatest difficulties, then have you no reason to question your Call in regard of Difficulties. Now I pray tell me, when Moses went to bring the Children of Israel out of Egypt, had not he a clear Call for that? yet what abundance of difficulties did he meet with in his way to ●t? And when the Jews came out of Babylon, did they not meet with many Difficulties? Some at their coming out? some in their way? some at the building of the Temple? yet had they not a Call, and a clear Call thereunto? Without all doubt they had Surely then, you m●y have a Call, and a clear Call to your Work and Service, yet you may meet with many difficulties in your way, and therefore have no reason to be discouraged in this respect. Object. 5 But I am not troubled, afflicted, or discouraged in regard of my Call; for I am persuaded that God hath called me to his work and Service: But I am most unserviceable, I do not do that work and Service which I am called unto; I lie like a dry log, or chip, in the family and place where I live: O! I am most unserviceable, and therefore I am thus discouraged. Answ. That's ill indeed; for every good, and gracious man, is a serviceable man, more or less, he is serviceable in his Place and Condition: Onesimus before converted, was unprofitable; but being converted, now profitable, says the Apostle. A good man in Scripture, is compared to those things that are most profitable: Is the wicked compared to the green Bay-tree, which doth bring forth no Fruit? the godly is compared to the Olive Tree, which is all profitable, the Fruit profitable, the Leaves, Bark, and the Tree profitable: Is a wicked man compared to the Goat? a good man is compared to the Sheep, and what is in a Sheep not profitable? its Flesh is profitable, its Wool profitable, its Skin is profitable, yea, it's very dung is profitable: and such a Sheep was Paul, nothing in Paul not profitable and serviceable: will ye instance in his Jewish and Natural Privileges? he makes use of them, Phil. 3. to advance the righteousness and knowledge of Christ, yea, All these (says he) I count as dung and dross in regard of Christ. Will ye instance in his Conversion to Christ? he doth make use of that to convert others, and to establish others, Acts, 17.28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aratus. 1 Cor. 15.33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Menander. 1 Tit. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Epimenides. by frequent telling the story of it to others. Will ye instance in his Parts, Gifts, and Learning? he makes use of his Hebrew sometimes, sometimes of his knowledge in the Heathen Poets, sometimes of his knowledge in the Roman Customs. Will ye instance in his friendship, acquaintance, and interest in men? th●t he makes use of wi●h Philemon, from Christ, in the case of Onesimus. Will ye instance in his Afflictions? he doth make use of them to persuade his People to their Duty; I Paul, a Prisoner of Christ, do beseech you, etc. Will ye instance in his Temptations? he doth make use of them, and tells the Corinth's, how he was buffered by Satan. Will ye instance in his Sins? he doth improve them also for the Advancement of God's Grace, I was a Blasphemer, etc. saith he, but I obtained mercy. Thus ye see there was nothing in Paul not profitable, he was all over serviceable, and profitable; and if ye be one of these Sheep, you will be serviceable and profitable in your Place and Condition, more or less. I remember the Speech of a Martyr when he came to die, and to be burnt for Christ, O! said he, Thus long have I grown in the Orchard of Christ, and have born some Fruit, though not much, yet some; and now that I grow old, and dry, and can bear Fruit no longer, shall I be taken and thrown into the Chimney to make a fire for the warming of others: what a great mercy and blessing is this? Ye know what Solomon saith, Whatever thou findest in thine hand to do, do it with all thy might: and what Jeremiah says, Cursed is he that doth the Work of the Lord negligently. Art thou therefore, unprofitable, unserviceable? then have you cause to be humbled. Yet even in this respect, you are not to be cast down, or discouraged. For, Either you are unserviceable, because you want abilities, or because ye want will, and heart thereunto: If you say yo●●●t Abilities, I have spoken to that already: If you say you are unwilling, and do want heart thereunto, then why do you thus complain? He that complains of his own unserviceableness, is no● unwilling to serve the Lord: But you complain, and say, O! I am most unserviceable, therefore you are willing, and have an heart to serve; and if you can speak in truth with Samuel, and say, Speak Lord, for thy Servant is ready to obey, than you are not unwilling to serve the Lord. Now cannot you say thus in truth? Yes, through Grace, I am able to say, Speak Lord, for thy Servant is ready to obey. Surely then you are not unwilling, this your unserviceableness doth not arise only from your unwillingness, and want of heart; and therefore you have no just reason to be discouraged in this respect. Object. 6 But this is not the matter which doth pinch with me; for according to my poor Abilities, I have laboured, and have been truly willing to serve the Lord in my Generation; but I labour, work, and take pains, and all in vain; I labour, and have no success in my labour; I work, and have no success in work; I serve, and have no success in my Service; and therefore I am thus discouraged, have I not cause and reason now? Answ. 1 No: For possibly you may be mistaken in the matter of success, you may have good and great success, and not know thereof. There is a time when the Seed doth lie dead under the clods; and saith our Saviour, Unless the Seed dies, it abides alone. Should the Husbandman complain in this time, that he hath no success in his sowing? If the Devil do oppose by the World without, and assault you with Temptations within, it argues that there is good success, though you know it not. Now, don't the World oppose you? and done't the Devil assault you with Temptations, discouraging you for want of success? Yes that he doth; then there is some good success, though for the present it be hidden from your Eyes. This is a certain sign, said Luther to Spalatinus, That your Work is neither ungrateful to God, nor unprofitable to the Church, in that you are troubled with these Temptations; for if it were unpleasing to God, you would rather long after it, as they do that run before they be sent. Whereas Satan, when he finds such as are truly sent by God, and pleasing to him, he makes them a weary of their work, by these, and the like Temptations. Answ. 2 And if Gods own dearest Children have sometimes laboured, or toiled all their night, or day, and have caught nothing, than no new thing doth befall you, in case you want success. Now ye know, and have read how it was with Noah, an hundred and twenty years he preached to the old World, and not one soul was saved, but his ow●●●ily, eight persons in the Ark. Did not Jeremiah also toil in his day and night? and what did he catch? Read what he says, Jer. 6.29. The Bellows are burnt, the Lead is consumed of the fire the Founder melteth in vain; for the wicked are not plucked away▪ Reprobate Silver shall men call them. Yea, doth not Christ himself say, Cogitent sibi hanc causam cum Christo communem esse. Calvin. Esai. 49. I have laboured in vain, I have spent my strength for naught? And do you think to far better in this case than Noah, Jeremiah, Christ himself? I confess the want of success in our work, is a great Temptation, even one of the greatest Temptations; yet if God will have me lay out my strength in vain, why should I be discouraged? The good Physician doth not lose his Fee, though the Patient die, nor shall you lose your Reward▪ though ye have no success. Object. 7 Yet this is not the thing which doth trouble me; for I acknowledge that I have been entrusted with many Services, and God hath called me to them; I have been willing thereunto, and have had some good success, but when I look into the Scripture, I find that some have been employed in way of Judgement, as Nabuchadnezzar; others in way of Mercy, as Nehemiah, etc. Some again have been employed in way of mercy to others, as Cyrus, and Judas, but not in Love and Mercy to themselves: Others have been employed in way of Mercy to themselves, and others too, as Paul, and Peter, etc. Now I fear, that either I have been employed in away of Judgement, or that I have not been employed in a way of Love and Mercy to myself, but for others; and therefore I am thus discouraged and cast down, have I not just cause and reason now? Answ. No: For if God have employed you, and trusted you in his Service, in a way of Love and mercy to yourself, as well as to others, than you have no reason to be discouraged in this respect. Now, when doth God employ a man in a way of Love and Mercy to himself, as well as for others good? When a man's heart is thereby drawn out with Love to God: That which ends in Love, comes from Love; that which ends in your Love to God, came from God's Love to you. So in outward Blessings; if they end in your Love to God, than they came from God's Love to you; So in the matter of Afflictions, if I do love God the more by them, than did they come from God's Love to me. So also in the matter of Employments; if you do love God by them, and they do end in your love to God, than they came from God's Love to you. When God doth employ a man in his Service, in a way of Love and Mercy to him, than he doth more or less acquaint him with his design therein; and if God do acquaint me with his design in his Work, than he doth employ me in a way of Love to me. He employed the Assyrian as a Rod in his hand, to scourge the People of Israel; but they knew not God's Design, they went on upon their own design: therefore saith the Prophet Isaiah, in the Name of the Lord, Cap. 10.6. I will send him against an Hypocritical Nation, howbeit he meaneth not so; neither doth his heart think so: But it is in his heart to destroy Nations, not a few. The Lord employed Peter to open a door to the Gentiles in the Conversion of Cornelius, and though he knew not God's design at the first, yet he did fully know it afterwards; for says he, and the rest, Now hath God also to the Gentiles, granted Repentance unto Life. When a man is employed in a way of special Love to his own soul, he hath high thoughts of his Employment, but low thoughts of his own actings under it; therefore said John the Baptist, I indeed baptise you with Water; but there is one comes after me, he shall baptise with the Holy Ghost, and with fire, whose shoo-latchet I am unworthy to unloose. But though the Employment of Corah, Dathan, and Abiram, was good and honourable, yet they had low thoughts thereof, and high thoughts of their own actings, Numb. 16.3. for said they to Moses, and Aaron, Ye take too much upon you, seeing all the Congregation are holy: as if they should say, we are as good as you: Why so? even because they were not employed in Mercy to their own souls, but for others good. He that is employed, and used in a way of Love and Mercy, is very tender of the Name of God, and doth so act and work as the Name of God may not suffer, or be defiled by him. Thus it was with Ezra, though the Enemy lay in his way to Judea, yet he would not ask a Convoy of the King; for says he, I was ashamed to require of the King a Band of Soldiers, Ezra, 8. and Horsemen, to help us against the Enemy in the way, because we had spoken to the King, saying, the hand of our God is upon all them for good that seek him, and his wrath is against all them that forsake him. Now Ezra was a good man, a man that God did call forth to this Employment, not only out of Love to others, but to himself; and thus did he act for God, being more careful of God's Name in the work, than of their own safety. When a man is employed in a way of Love and mercy to his own soul also, than he doth grow in Grace whilst he is ex●rcising of his Gift. A man that exerciseth a Gift for the good of others only, grows in Parts, and in Pride also: But a good man grows in Experience, and so he doth grow in Faith; he meets with difficulties, and deliverances, so he doth grow in Faith; God discovers himself to him in the way, so he still grows in Faith, Love, and Holiness: God gives him a Promise when he sends him forth (as he did give ●o Joshua, Chap. 1.) this he looks much upon, and goes forth in the strength of, and so as he uses his Gift in his work, he doth grow in g●ace thereby; but the other doth not. He makes no great outward bargain of God's Service, neither doth he labour to pocket up much for himself. God employed Moses in a great Work, but where do you read of any great Estate that he got for himself? We read of Joshua, That when he had brought the Children of Israel into Canaan, and divided the Land by Lot to them, than when he had served others, in the last place he did serve himself, and that in no great matter. What did Nehemiah get by his Service? not as the former Governors did, Why? Because he feared the Lord. So then, if a man be employed in way of Love and Mercy to himself, he doth not make his Employment a shooing-horn to his own Preferment: 'Tis enough for me, my Master's work is done, saith he; neither doth God use to pay them all their wages here, whom he employs in mercy to themselves. But as the Merchant, if he have to deal with a stranger for a less Commodity, he pays him down presently; but if with a friend for some great priced Commodity, he takes time, and doth not pay down his money presently. So, if God have to do with a stranger, as Nabuchadnezzar, he will pay him wages presently; but if God deals with a friend, whom he employs in mercy to himself, than he doth put off his full payment till afterwards. He doth God's work without any great noise or notice of himself, like Christ; He lifts not up his voice in the street: and as the Angels in Ezek. 1. His hands are under his wings; he hath four hands to work with, but they are not seen, they are under his wings: Let your Light so shine before men (says Christ) that they may see your good works, not yourselves, and glorify your Father, not yourselves. As it is with the Fisher, so with him; he shows the bait, but hides himself; he holds forth the word of Truth, but not himself; though he have four hands to work with, yet they are all under his wings, hidden; but says Jehu, Come and see my zeal for the Lord of Hosts. This is another difference. If God do use and Employ a man in a way of Love and Mercy to himself, he is willing to be used, and contented to be laid by, and to 〈…〉 more. Another man is not so, if he have been used 〈…〉 ●ng, he thinks he must be used in other things, and 〈…〉 cannot b●ar it that God should lay him by, and use ano●●. Thus i● was with S●ul, he could not be conte●● 〈…〉 should use David. But when God told Eli, that he 〈…〉, and his House by, he answered, Good is the Word of 〈◊〉 Lord; for he was a good man, and one whom God had used 〈◊〉 Love and Mercy to himself, and so when God had done wi●h him, he was con●ent therewith. He th●t is ●red and employed in way of Love and Mercy to himself, will do the Work o● the Lo●dfully, though he do his own works by halfs. Caleb did his own work by halfa, and the Work of God ●ully; for he was used in Mercy to himself and others. Jehu did the Work of the Lord by halfs, and his own work fully; for though he was used in Mercy to some, and Judgement to others, yet not in Love to himself. When God doth use a man in a way of Judgement, he hath ordinarily more skill at pulling down, and destroying what is man's, than in setting up, and building what is Gods. But when God doth use him in a way of Love and Mercy to his own soul, he hath a dexterity in, and a heart to the setting up of what is Gods; witness Jehu on the one hand, and Nehemiah on the other hand. How is it therefore with thee? Hast thou a skill at pulling down what is man's, and no skill, nor heart, to set up what is Gods? Hast thou been employed, and used in God's Service, and have you done your own work fully, and God's work by halfs? Art thou not contented to be laid by, and that God should use another? Dost thou make a noise in the work, and thy hands not under thy wings? Hast thou made a goodly outward Bargain of the Lords Work? and his Service as a shooing-horn to thine own ends? Hast thou not grown in Experience, Faith, and Holiness by this work? but in Pride rather? Hast thou not been very tender of the Name of God in thy Service? nor been acquainted with God's Design? nor thine heart drawn out the more to love the Lord? Then surely God hath not used or employed thee in Love and Mercy to thine own soul: But if thine heart have been drawn out with Love to God by thy very Service, and Employments, and thou hast been in some measure acquainted with God's Design in that Service, and hast been very tender of the Name of God, and more willing to hazard thyself, than to defile his Name, and hast grown in Grace by the exercise of thy Gifts, and hast made no Bargain of the Lords Service, but hast had thy hands under thy wings, and hast not done God's Work by halfs, and now after all, art contented that God shall lay thee by, and make use of others; then surely the Lord hath used and employed thee in a way of Love and Mercy to thine own Soul; and therefore why shouldst thou be discouraged in this respect? Certainly you have no just cause, or true reason for it. Quest. But suppose that the Lord either shall not use me in his Service, or if he do, that difficulties and oppositions press in upon me, or that I meet with no success in my work according to my desire, what shall I do, that I may be able to bear up my heart against all discouragements in this kind? Answ. 1 First: In case, that God do not call you forth to any work, or special Employment; Then, Consider that you have now the more time to mind your own soul, and to attend to your own Condition. Some are so employed, that they have not time enough to pray, read, meditate, examine their own hearts, and to look into their own Condition: yea, though a man's work do lie in the Ministry, 'tis possible that he may so mind his public work, as to neglect his private. But now, if thou hast no public Employment or Service, than you have the more time for to spend upon your own soul, the more time to converse with the Lord in private, and to look into your own Condition. And if you be not called forth to work, and yet are willing to work, you shall be paid for that work and service which you never did: As some men shall be punished for those sins which they did never commit in the gross act, because they were willing, and had a desire to commit the same: so some shall be paid for that work and service for God, which they never did perform, because they were willing to have done the same. Now, is it not a great mercy to be paid for that work which I never did? Such is the Privilege of all those that are not called to Service, and yet are willing to it. Answ. 2 Secondly: In case, That you are employed in God's Work and Service, and difficulties press in upon you; Then, Consider, That the greater the Difficulty is, the greater shall your Obedience be in carrying on the Work; and the more you do follow after Duty, and redeem it from the hand of Difficulty, the greater shall your Comfort and reward be, when all is done. And the more that any Service, Work, or Duty, is oppressed with difficulty, the more assistance may you expect from God; his assistance, help, and income, is given out much, according to the difficulties which we do meet withal. If the difficulties be small, than his assistance is less; if the difficulties be great, then is his assistance greater. Now what matter what the difficulties are, so long as my assistance is suitable? This is God's way with his, he doth proportion his assistance unto our impediments: and therefore if your difficulties be great, and more than ordinary, then may you look for great, and more than ordinary assistance: O! what a Comfort is this! Answ. 3 Thirdly: In case that you work, and serve, and toil, and do take nothing, having no success, or not so comfortable as you desire; Then, Consider this, That the less success you have, the more are you free from envy: It's an hard thing for a man that works not, not to envy him that works; and for him that hath no success, not to envy him that hath great success: of all men in the world, the successful man is the most envied. The Heathens had this Notion amongst them, which they applied to their gods; and therefore when Polycrates, King, or rather Tyrant of Samos, prospered so abundantly in all that he undertook, Amasis the King of Egypt, his Friend, and Confederate, wrote thus to him: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Herodotus. That thou dost well, and prosper, is no small joy to me; but I must tell thee plainly, That these great, and overflowing Successes, do not please me, who know full well the Nature of the gods, how envious they are: 'Tis my wish concerning myself, and the like I wish for all my Friends; sometimes to prosper, and sometimes to miscarry; and in this Vicissitude rather to pass my life, than without any alteration to prosper; for I never yet could hear of any who having thus prospered long, did not at the last, end in universal destruction. Which he imputed to the envy of their gods; for their gods were Devils; and indeed, what is the Reason that the successful men in any kind are the most envied by the world; but because the Devil (who is the envious one) doth provoke thereunto. Yet always so it is, Fractus honos oneris, fructus honoris onus. That success doth raise envy: Hast thou therefore been at work, and hast had no success, then shall you be the more free from envy. Hereby also you are kept from that great Tentation of resting on your own Labours: As we are very apt to rest on our Duties, Sufferings, and Enjoyments; so we are very apt to rest on our own Labours and Employments. That we may not rest on our Duties, God doth sometimes suspend our Duty, or our heart in it: that we may not rest on our Spiritual Enjoyment, God doth sometimes suspend that also. So here. What is the reason that God doth put the Sentence of Death upon our Employments, or doth suspend their success, but that we may be kept from resting on our Labours? Were our Labours more successful, we should rest more upon them, but by want of success we are weaned from them. This is Comfort even in the want of Comfort. Proprie autem dici non potest quod Christus frustra laboravit ne quidem respectu Judaeorum tum quod Christus omnium conversionem vere non intendit sed tantum eorum quos efficaciter convertere voluit qui principaliter sunt electi tum quod opus predicationis Christi apud eos qui non erant convertendi, us●m suum tamen habuit vel quod erat futurum hoc illis in testimonium in dic judicii vel quod ad consolationem nostram id fecit ut videlicet predicatores non nimium dolerent et animum abjicerent si semen ab illis projectum aliquando viderent in animis audientium non fructificare. Estius in Loc. Sensus igitur hoc loco sic esse poterit; consumpsi frustra vires etc. quasi dicat; non est quod quisquam existimet id circo me frustra laborasse, quod non missus venerim, aut aliter atque oporteret rem tractarim in aliquove deliquerim, conditio (sic enim significat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) studia et actiones omnes me (sic significat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) imo omnia mea a Deo meo a patre omnium Deo disposi●a et ordinata fuere. Forerius in Esai. c●p. 49. But in this case, Why should not that comfort and support us, which did comfort and support Christ himself? Esai. 49.2. ye read of his Call to his Work; The Lord hath called me from the Womb, from the bowels of my Mother he hath mention of my Name: Here's his clear Call to work, ver. 2. ye have his Divine assistance, And he hath made my mouth like a sharp Sword, in the shadow of his hand hath he hid me, and made me a polished shaft in his quiver. Then verse 4. ye have his want of success expressed in many words: Then said I, I have laboured in vain: Is that all? No: I have spent my strength for nought: But is that all? No: And in vain, again. Then at verse 6. God the Father comforts him against this discouragement; And he said, It is a light thing that 〈◊〉 shouldst be my Servant to raise up the Tribes of Jacob: I have given thee for a light to the Gentiles. Though thou hast little success in this work amongst the Jews, thou shalt have great success in a greater. But wherein doth Christ comfort himself in this case of no success in his work amongst the Jews? That ye have in verse 4. Surely my Judgement is with the Lord, and my work with my God. Whatever Judgement men do make, it matters not much, for my Judgement is with the Lord, and my Work with my God. I have done the work which God gave me to do, and therein I have approved myself unto God; and therefore though I have laboured in vain, and spent my strength for naught, yet I have Comfort in my work, for my Judgement is with the Lord, and my Work with my God; I have not lost my Labour, for my Work is with God. And thus may you also comfort yourself in the want of success; true, I have laboured in vain as to others, but not in vain to myself; I have lost my labour as to others, but not as to my God; for my reward is with God, and though I have spent my strength for nought in regard of men, yet my work is with my God; and in all this work I have approved myself unto him; and therefore whatever the success be, yet will not I be discouraged▪ for my Judgement is with the Lord, and my work with my God. And thus I have done with this Eighth Instance, whereby it doth appear that a good man hath no reason, or cause to be discouraged in regard of his Work, or Service, however it may far with him therein. A LIFTING UP In case of Discouragements DRAWN From the Condition itself. Sermon XII. PSALMS, 42.11. Stepney, June 18. 1648. Why art thou cast down, O my Soul? and why art thou disquieted within me? etc. Instance 9 SOmetimes the Discouragements of God's People are drawn, from their Condition, the Condition itself. O! saith one, My Condition is exceeding sad, both for Soul, and Body; there is no Condition that is like to mine: my Affliction, and my Condition, are twisted, and woven in together; my Affliction, Misery, and my Calamity, are seated in my very Condition: they do not only grow upon my Condition, but are in the Condition itself, and therefore I am thus discouraged; have I not cause, and reason for it? Answ. 1 No: I will grant, and must confess, it's possible that a Godly man's condition in regard of outwards, may be very bad, Cum bene sit malis, et male bonis; when it goes well with those that are bad, and ill with those that are good, I am strongly solicited to believe there is no God, said the Heathen: but we have learned better Divinity than this. A man's Condition may be very bad, and yet the man himself may be very good, and God may be good to him. Yea, Answ. 2 It's possible that a godly man's Condition in regard of the world, may be worse than the Condition of a wicked man; for what else is the meaning of the Parable of Dives, and Lazarus? Jacob was driven out of his Father's house, and lodged in the open fields in the night, whilst wicked Esau, profane Esau, stayed at home, and lay in his warm bed: ye do not read that ever Esau did serve so hard a Service in Laban's house, as Jacob did, nor are ye able to parallel Esau's misery with Jacob's; yet saith the Lord, Jacob have I loved, and Esau have I hated. So that it is possible for a good and godly man's Condition, in regard of the world, to be worse than the condition of the wicked. Yea, Answ. 3 It is possible that a godly man's Condition, may be worse in regard of outwards, after his Conversion, worse I say, than before his Conversion. Grace is fain, sometimes, to wear Sins ; and a gracious man, sometimes, doth wear the punishment of that sin, which he committed before his Conversion. What think you of Paul? do you read that ever Paul before his Conversion was put into the stocks? that he was whipped up and down the streets like a Rogue? that he was imprisoned? that he was stoned by his Countrymen? But after his Conversion, he was so used. In the beginning of that 19 Chapter of the Acts, he breatheth out threaten against the Saints, and goes out to kill the People of God; but no sooner is Paul converted, but the Jews sought to kill him: So that I say, possibly a gracious man's Condition, in regard of outwards may be worse, at least for a time, than it was before he was converted, and drawn to God. But now, Take a godly man's Condition, and though it be never so sad, yet there is no reason why he should be discouraged, or cast down because of his Condition, in itself considered. For, By way of Demonstration. First: If his Condition be carved out unto him by the hand of his Father, who is of infinite wisdom, and love; then he hath no reason to complain, or to be disquieted. Now look into Psal. 16. see what David saith of Christ, and Christ of the Saints, at verse 6. My lines are fallen unto me in a pleasant place; yea, I have a fair Heritage, or a goodly Heritage; Why? (verse 5.) The Lord is the portion of mine inheritance, and of my cup. Three Things are most considerable here. First, These words are plainly spoken of our Lord and Saviour Christ, and of his great Sufferings, as appears by verse 10. For thou wilt not leave my soul in Hell, neither wilt thou suffer thine holy One to see Corruption. Men, and Brethren (saith the Apostle in Acts, 2.29.) Let me speak unto you of the Patriarch David, that he is both dead and buried, and his Sepulchre is with us unto this day; therefore being a Prophet, and God had sworn unto him, that of the fruit of his Loins according to the Flesh, he would raise up Christ to sit on his Throne; he seeing this before, spoke of the resurrection of Christ. At verse 27. of the 2d chapter, ye have the same words that you have here in Psal. 16. Thou wilt not leave my soul in Hell; neither wilt thou suffer thine Holy One to see corruption. So that plainly, the words of the Psalm are spoken of Christ, and of his great Sufferings. But now in the Second place; Though his Sufferings were very great and many, yet saith he, My lines are fallen unto me in a pleasant place, and I have a goodly Heritage; But why so? The Reason is (in the Third place) in verse 5. The Lord is the portion of my Inheritance, and of my Cup; the Lord, my Father, saith he, hath drawn out my lines for me, he hath measured out my condition, and the Lord himself is my portion, and the portion of mine Inheritance. Thus now, may every godly man say; My lines are fallen unto me in a pleasant place, yea, I have a goodly Heritage; Why? for the Lord is the Portion of mine Inheritance, and of my Cup; Surely, therefore he hath no reason to be discouraged, whatever his Condition be. Again, Secondly: If a man do not live upon his Condition itself, but upon his call into his Condition; then he hath no reason to be discouraged in regard of his Condition itself. Now as our Lord and Saviour Christ said, Man lives not by Bread, but by every Word of God; so say I, Man lives not upon his Condition, but upon Gods Call into his Condition; and if God call a man into a Condition, he will maintain him in it: therefore you find those two go together, in Psal. 16. Thou maintainest my Lot; at the latter end of verse 5. And my lines are fallen to me in a pleasant place. And thus it was with the Children of Israel, when they went through the red Sea; it is said, The Waters stood like a wall on each side of them: ye never read before, of a wall of water, and yet then the waters were as a wall unto them; a strange kind of Wall made of Waters; but saith the Text, The Waters were as a Wall, stood as a Wall on each side of them. Beloved, Gods Call, is our Wall; which will bear off, and bear up ones heart under troubles, and discouragements. O! ●aith a gracious soul, what abundance of opposition do I meet withal in my Condition; but yet the Lord hath called me into this Condition, and therefore I am quiet, I am contented, I am satisfied; I confess I did not think to have met with so much Affliction in my Condition as now I do; but God hath called me into it, and therefore I have Comfort. Thus it is with all the Saints, they are led by Gods Call into their Condition, and they can show their Patent, they can say, here is my Call. Now, if a man do not live upon the Condition itself, but upon Gods Call into his Condition; and God doth call his People into whatsoever condition they are; then they have no reason to be discouraged by reason of their Condition. Again, Thirdly: If there be no Condition that a godly man can fall into, but there is some mercy that is mixed with it, and Jesus Christ hath paid for that too; then a man hath no reason to be discouraged, whatever his condition be. Now you know what Solomon saith; Shall a living man complain? is not a living Dog, better than a dead Lion? Some Mercy still that is mixed with Misery, and Jesus Christ hath paid the Reckoning; godly men have nothing to pay, not any thing to pay. Suppose you were invited to a great Feast, and some of the Dishes were not so well dressed or cooked up, as you desire; would you find fault? would you complain? No; Why? Because this feast doth cost me nothing: the Master of the Feast may find fault, but I am a Guest, and it cost me nothing, and therefore I have no reason to complain. Beloved, the Lord Jesus Christ, is the great Master of the Feast, and of all the Comforts which you have, and he hath paid all your reckoning, there is nothing for you to pay; and if you bring in your Prayers, your Tears, your Obedience, as matter of Payment, they will not be taken; ●o, saith Christ, I have paid all myself, witness these empty Purses, these empty Veins of mine; as for you, O my Friends, ye are welcome, but you have nothing to pay, not a penny, not a farthing. I say, there is no condition that a godly man can fall into, but there is some mercy that is mixed withal, and Christ hath paid the reckoning for the mercy too; surely then, the People or God have no reason to be discouraged by reason of their condition. Object. 1 But (will some say) I am in a poor, low, mean, base, and despised condition, and therefore I am thus disquieted; as for those that are in a prosperous estate and condition, they may well bear up their heads, and be of good comfort: Rich men indeed, and those that are in a prosperous condition, have many opportunities of serving God, publicly, and privately, which a poor man hath not; they have time to frequent the Ordinances in the week, to converse much with God in private, whilst the poor man is fain to be at work for his living, and glad he can get his living too; there is no man knows the misery of a poor condition, but those that are in it: and such is my condition and, therefore I am thus discouraged; have I not cause and reason for it? Answ. No: for whosoever you are that speak, or think thus; Do you know what the burden of Prosperity is? You see a Town sometimes upon the side of a Hill, and you say, what a fine Town is there, what pleasant Meadows are about it, what excellent Woods, what clean Ways unto it: Thus you speak at a distance: But when you draw near unto this Town, and go through some of the Lanes, you find them very dirty, and then you say, I did not think at a distance, that there had been such a dirty Lane about this Town; I saw nothing but fine, and clean Meadows when I was at a distance, I did not think there had been such dirty passages to it. So, when you look upon Prosperity at a distance, you think there is no dirty Lanes, no foul Passages to it, and from it; but when you come near unto it, than you find many a dirty passage, and you say, O! what dirty sloughs are here? The Truth is, the more Prosperous (I speak now of outward Prosperity) a man's Condition is, the more opportunities he hath, of doing, and receiving good. But if you look into Numbers, 4. you shall find, That every opportunity of Service carries a burden with it; and therefore the Service of the Levites, is often, and in many verses of the Chapter, called a burden: I will name but one, which is the last; According to the Commandment of the Lord, they were numbered by the hand of Moses, every one according to his Service, and according to his Burden: Service, and Burden, do here go together; Burden, and Service; Service, and Burden. And now poor soul, is it a burden to you, that you are freed from a burden? hath not our Lord and Saviour Christ said, and do you not find it in Experience, That the poor receive the Gospel? is not a living Sprig of a Tree, better than a dead Arm? The poor Hen (you know) so long as she lives, is upon the Dunghill, and there she is scraping, and picking up her living; but when she is dead, than she is brought unto the Master's Table. The Hawk on the contrary, while he is living, is carried upon the Fist, and upon the Arm, and hath good flesh, and provision made for him, and a house to sit in; but when the Hawk dieth, than he is thrown out unto the Dunghill. So in this case; so long as a poor, godly man is living here, it may be he is upon the Dunghill, and picking up his living, a little, and a little; but when he dieth, than he is brought into his Master's presence. But the rich, ungodly man, when he dieth (though while he lived, he had great provision) yet than he is thrown out unto the Dunghill, and comes no more into his Master's Presence. O! you that are godly, though in a low condition, would you then change your condition with the wicked? The lower your Condition is, the higher is your Obedience; if you submit unto the work of your Condition, this is Angelical Obedience: for the Angels, though in order of Nature, they are above Men, yet at the Command of God, they are ministering Spirits unto Men, attend, and look to Men, that are much below them in Nature: and the lower the work is, that they do in tending Men, the higher is their Obedience to God. So say I; The lower the work of your Condition is, the higher, and more Angelical, Luc. 6. Vae vobis divitibus quoniam accepistis hic consolationem vestram: non simpliciter dicit Christus quoniam consolationem recipitis in hac vita sed addit Vestram quasi ista sit ipsorum portio, ultra quam nihil illis boni sit expectandum amplius unde in Graeco pulchre positum est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Musculus in Matth. ●. p. 67. Non est simplex verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●ed compositum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat antein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non tamen simplic ter recip●re ●t ha●e●e, fed portionem solat●i sui jam accepisse et jam habere, ●t ●o●tea m●llam aliam et ●●hil ampl●●● vel petere possit▪ vel expectare de●ent. Ch. m●it. 〈◊〉. cap. ●0. p. ●., 2. is your Obedience in submitting unto your Condition, and to the work thereof. Luther said; A poor woman knitting of a pair of stockens in a way of Faith, doth a greater work, than Alexander did in conquering the World. It was the Speech of a good man that is now in Heaven; The more Riches, the more Debts: for if a man be not in Christ, all his present Riches will be future Debts; he will wish, O! that I had had less of them, O! that I had had never a penny. And I pray tell me, who have most Promises in Scripture? the Poor, or the Rich? the Oppressed, or the Oppressor? the High, or the Low? He that is most exercised, hath the most Promises; and a low Condition, is an excellent Commentary upon those Promises. When the Sun shines, ye see not the Stars; but in the night, the Stars appear. So, whilst Prosperity shines upon us, we do not see the Promises; but when the night comes, Adversity comes, a dark and low Condition comes, than we see those Promises which we saw not before. But suppose that a Father hath two Children, and to one he gives a brave Garment, saying unto him; Child, take, and wear this Garment; but there is all thy Portion, I shall give thee no more. The other he gives a mean Garment to; but saith he, Child, be contented, it is nor thy Portion; thy Brother's Garment is his Portion; but though thy Garment be mean, it is not thy Portion, I have a good Inheritance for thee: Will not this latter Child be contented? will he be discouraged think you, because he hath not so brave a Garment as the other hath? Why, take a wicked man, and though he have a braver Garment, yet it is all his Portion, his Portion is in this Life, there is all thou shalt have, saith God, there is thy Portion. But now, as for a godly man, though he have a mean Garment, yet it is not his portion. O! you that are godly, will you then be discouraged, because you have not so brave, and fine a Garment as another hath? Consider, that the Lord himself is your Portion. Object. 2 O! but I praise the Lord, I am not in a poor, and low, and base Condition, my Condition is full enough; but I am in an unsettled Condition, I am never settled in my Condition, sometimes in one Condition, and sometimes in another; could I be but set led, though I had the lesser, I should be contented; but my Condition is never settled, and therefore I am thus disquieted, and discouraged, have I not some reason now? Answ. 1 No: For I pray, what settlement would yond have here in this world? The best Estate of men, is altogether vanity; Is there any settlement in vanity? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stetit, constitit, constitutus s●●. Verily (saith the Psalmist) the best estate of every man, (or, every man in his best estate) is altogether vanity; so you read it: But in the Hebrew it is, Every man standing, Omnis homo stans, as Montanus gives it, every man in his most settled Estate, so the word signifies; Verily every man in his most settled estate, is altogether vanity. Answ. 2 But suppose that your Condition be more unsettled than any others; if God hath no design but Love upon you in your unsettlement, then surely you have no reason to be disquieted because of this. Now I pray, why doth the Lord suffer the Condition of his People to be so unsettled in the world, but that they may settle upon himself? O! saith a gracious heart, I see there is no abiding place here, therefore I look for one that is to come, that hath a Foundation: had I been settled in the world, I should never have been fixed upon God himself; but being unsettled in the world, I learn to settle upon God himself: God doth therefore carry his Children from Vessel to Vessel, from Condition to Condition, that their filthy scent may not remain. Beloved, there is no condition here below, that is able to grasp, or hold the Love of God to his Children; every Condition is too narrow a Vessel to hold the Love of God in, and therefore God doth lead his People into several Conditions, that so he may have the suller vent for his Love: So long as you are in one Condition, you do not see, or observe your own self, and carriage therein, and therefore God leads you into a new Condition, that you may see what you did in your former Condition. For Example: When a man is in health, he doth not then observe his own carriage in the days of Health; therefore God leads him into sickness, and when he is sick, than he doth observe what his carriage was while he was in health; then saith he, how wanton was I, how worldly was I, how vain was I, when I was in health: But when a man is sick, than he doth not observe his carriage in that Condition; therefore Gods leads him into health again, and when he is in health, than he seethe what his carriage was while he was sick; and then saith he, how froward was I, how impatient was I when I was sick. I say, a man doth not observe the present carriage of his soul in his present condition, and therefore God leads him into a new Condition, and then he sees what his carriage was in the old condition. Philosophy tells us, Sensibile positum juxta sensorium nulla sit sensatio. That if a sensible Object be laid close to the Organ of Sense, there will be no sensation; as if a Book be held close unto your eye, you will not be able to read a letter; but hold it at a convenient distance, and then you may read it al. So here; so long as a man is in a condition, and that is held close unto him, he doth not see his own carriage therein, but at a distance he doth; wherefore the Lord doth remove him to some distance from his former condition, and so he sees, and observeth what he was, and did therein. It is an easy thing for a man to sing when the Psalm is set, a Child can do it; but it requires some skill to begin, it requires some singing skill to turn readily from one tune to another; but when the Psalm is begun, every one can go on then. A poor weak Horse can go on in the Road, so long as he keeps the same way; but when he comes to turn out of that way into another, than he stumbles; it requires some strength in a Horse to go readily over the Cart-wracks, to go readily from one way into another, this requires strength. So every poor, weak man, may go on in the same way, and in the same condition, this requires no great store of strength; but to carry the sameness of heart towards God in variety of Conditions, this argues strength, this requires skill: What therefore if the Lord will lead you from one condition to another, and so draw out your skill, and strength, and hath no design but of Love upon you, will you then be discouraged? Thus it is with all the Saints; surely therefore they have no reason to be cast down in this respect. Object. 3 O! but I am not so much troubled about my outward Condition, as about the condition of my Soul, the Lord knows my Soul's Condition is very sad; for sometimes I am under the Ordinances, and sometimes not; sometimes I can stir out to an Ordinance, but sometimes oppositions keep me at home; I am not under a settled Ordinance; and when I am under the Ordinance, I get little good thereby; I hear, and I do not remember, my heart is hard, and dead, and dull, and it is little that I profit, and therefore I am thus discouraged; have I not cause, and reason now? Answ. 1 No, not yet. For ●i●st: As for your want of Ordinances, if God lead you to the want of an Ordinance, he will make the very want of an Ordinance, to ●e an Ordinance to you. When the Children of Israel came into the Land of Canaan, where there was ordinary food, than Manna ceased; but when ordinary food could not be had, as in the Wilderness, than they had Manna, Bread that was baked in the Clouds, than they had Angels Food immediately from God; and immediate Mercies that come immediately out of the hand of God, are the sweetest Mercies. God doth always give some opportunities of good unto his People; either of doing good, or receiving good; and the less opportunity they have of receiving good, usually the more opportunity they have of doing good: what though your hand be empty of receiving opportunities? yet if your hand be full of doing opportunities, have you any cause to be discouraged? God knows how to give the comfort of an Ordinance in the want of an Ordinance. When Jonah was in the Whale's belly, he prayed; and in his prayer, he looked towards the Temple, though he was absent from it, and the Lord heard his prayer. And Beloved, if the Lord do remember your carriage, labour of Love, Long, Groan, Mournings after the Ordinances, as much when you want them, as he remembers your enlargements under them; than you have no reason to be discouraged in this respect. Now look into Psal. 132. and you shall see how David presseth the Lord to remember him, verse 1. Lord, remember David, and all his afflictions; he was in great Afflictions, and he desired the Lord to remember him; but under what Notion would he have the Lord remember him? why saith he, remember him? How he swore unto the Lord (verse 2.) and vowed unto the mighty God of Jacob; surely I will not come into the Tabernacle of my House, nor go up into my Bed; I will not give sleep to mine eyes, or slumber to mine eyelids, until I have found out a place for the Lord, an Habitation for the mighty God of Jacob. He wanted the Ordinance, and his heart was restless after it; and now he desires the Lord to remember him for this. So that I say, God will in a special manner remember your carriage; labour of Love, long, and groan after Ordinances when you want them. O! but though the Lord do remember us in due time; yet what shall we do in the mean time? Mark what follows; at verse 6. Lo, we heard of it at Ephrata, we found it in the fields of the woods; What is that? Lo, we heard of it at Ephrata; we heard of it, that is, we heard of the Ark (which he had spoken of before) and the Habitation of the mighty God of Jacob. We heard of it at Ephrata; as if he should say, it was commonly reported, and thought, that the Lord would settle his Ark, and his House, and Habitation at Ephrata, at Bethlehem, a plentiful place; but now we have found it in the fields of the Wood Now we find that the Lord will settle his House, and his Ark at Jerusalem, which is compassed about with Hills full of Woods; in the Fields of the Forest have we found it. Beloved, our eye is all upon Ephrata, upon Bethlebem, upon the plentiful place; but the Lord doth so order things in his Goodness, that when he brings his People into the Woods, the Fields, the Forest, there they find his Ark, his Presence, and his Habitation in the midst of it. And what godly man is there, whom God hath called at any time from the Ordinance, but he may say thus; Lo, we heard of it at Ephrata, but we have found it in the Fields of the Woods; and if you do not find the Presence of God, and the Ark of God, and his Habitation at Ephrata; yet if ye find him in the Fields of the Woods, in the barren Forests; have you any cause to complain? No surely you have not. O! but I am in a plentiful place for the present, I am at Ephrata; I am not in the barren Fields, I am under plentiful and precious Ordinances; but I do not remember, I hear, and I remember not. Answ. 2 Secondly: Therefore ye must know, That as for your want of Memory, there is an Head-Memory, and there is an Heart-Memory: Some have an Head-Memory, whereby they are able to give an account presently of all they have heard, in their due order; but they want an Heart-Memory to suggest the things to them when they should use the same: Some again have an Heart-Memory, so as they can remember the things when they should use them; but they have no Head-Memory. Now if you can remember the things as you are to use them, though you forget the words and Method, have you any cause to complain 〈◊〉 ●●ugh the words heard, do departed from you, yet your heart 〈◊〉 ●e kept sweet by the hearing of them. Water is often poured into a Vessel, and runs out presently yet it keeps the Vessel sweet. So now, though you hear, and hear, and hear again, and you cannot remember, and the things heard do not stay by you as you desire, yet your soul may be kept sweet thereby. Answ. 3 Thirdly: As for your Deadness; It is some life, to feel ones own deadness; for there is a Death, and a Deadness, as I may so speak. There is a Life, and a Liveliness; a man may be alive, and yet not lively, as a sick person: So a man may be under some deadness, and yet not be dead unto death. There is a deadness that is opposite to liveliness; and there is a deadness that is opposite to life. Now you complain, O! my heart is dead, my heart is dead, this argues that it is but a deadness that is opposite to liveliness, else you could not feel your own deadness. A man that is stark dead, cannot feel that he is dead; I say therefore, in that you feel your own deadness, it argues, that it is but a deadness that is opposite to liveliness, and not that deadness that is opposite to Life itself; and if you be alive in opposition to death, though you have a deadness in you that is opposite unto liveliness, have you any reason to be quite discouraged, and cast down? The Tradesman complains that his Trade is dead, and you complain that your heart is dead; this argues that your Trade is there, and that your Trade is in the matter of your heart. Answ. 4 Fourthly: As for your unprofitableness, and unfruitfulness under the Means and Ordinances, ye know that there is a difference between Unfruitfulness, and less Fruitfulness; the good Ground brings forth Fruit, in some thirty, in some sixty, in some an hundred fold; thirty is less than sixty, yet this is not unfruitfulness; sixty is less fruit than an hundred fold, yet this is not barrenness. A good man may be less fruitful than another, or th●● he was formerly, yet he may be fruitful; and it may be thus with you. But suppose you cannot profit under the means, and be indeed unfruitful; yet there is a great deal of difference between the unfruitfulness of the good Tree, and the barrenness of the barren figtree. 1. Though a good man be unfruitful, yet he is very sensible of his unfruitfulness, O! (saith he) there is not a more barren, vile, wretched, unprofitable heart in all the world than mine: 'tis not so with the barren soul. 2. Though a good man may be too unfruitful, yet he doth not cumber the ground; the barren figtree doth, Luke, 13. that is, he doth eat out the heart of the soil from others, & doth hinder others; he is a cumber to the place & family where he grow and lives: the good man is not so, but though he is unprofitable in his own eyes, yet in truth he is profitable to the souls of others. 3. Though a goo● 〈◊〉 doth not profit so much as he should and would, yet he is 〈…〉 that any means should be used with him for his profit and growth, even to be digged about, and dunged: And I will dig about it, Luke, 13. and dung it. Upon which words, saith Bernard; Non refugit faeditatem medii, qui expectat facunditatem animae: Dung is a means unsavoury, and he that desires the growth of his Grace, will not refuse the foulness of the means, that means which to flesh and blood is unsavoury. 4. Though a good man may be very unfruitful, yet God will not cut him down, he will prune him, and cut him in such a time as he may grow thereby, but he will not cut him down. But the barren Figtree, he will cut it down; cut it down, saith the owner, why should it cumber the ground any longer? But however it be, Art thou unfruitful, unprofitable under the means? then have you cause to be humbled: Humble yourself therefore before the Lord your God, yet be you not discouraged. Object. 4 O! but yet this is not my case only; for I do not barely complain of my unprofitableness under the Means, and Ordinances (though that is much) but I fear that my Spiritual condition is not right; and if my spiritual condition be not good and right, after I have lived thus long under such searching means, and Ministry, I fear it will never be right: I do not read in all the Scripture that ever an Hypocrite was converted; Publicans and sinners I read of, but I do not read of an Hypocrite converted; and having lived under the means of Grace thus long, if now my c ndition be unsound, than I am an Hypocrite, and indeed this I fear, and therefore I am thus discouraged; have I not cause and reason for it? Answ. 1 No: For though you have lain long under the means of Grace, and are not converted, yet there is hope, there is hope concerning this. When our Lord and Saviour Christ risen from the dead, the stone was rolled and removed away: and when the Lord Christ doth raise up a poor soul, he will roll away the stone, though it be as heavy as death, though it be as heavy as Hypocrisy, though the stone be as heavy as Hell itself; yea, Christ will roll away the stone though it hath lain long upon you. And I pray, what think you of Paul? was not Paul an Hypocrite before his Conversion? woe to you Scribes and Pharisees, Hypocrites, saith our Saviour; and saith Paul concerning himself, concerning the Law, I was a Pharisee: our Saviour saith, that the Scribes and Pharisees were Hypocrites; and Paul saith concerning himself, he wa● a Pharisee, and yet he converted. There is one Hypocrite then converted, and you may read of orhers. Answ. 2 But is not this usual with Gods own Children? do they not speak it sometime out, th●t they are but Hypocrites? I am but an Hypocrisy. Ye read of that blessed Martyr, Mr. John Bradford, that being in Prison, and writing to a friend, he Subscribes his Letter thus; Yours in Christ, a m●st unprofitable, ha●d-hearred, mi arable sinner: And another Letter he subscribes thus; Yours in Christ, a very painted Hypocrite, John Bradford. Some here are, that think their souls are sincere and yet they are most unsound: Some again think they are un●ound, and yet they are most sincere. Answ. 3 But to come a little nearer, and yet I must but touch upon it, Did ever Hypocrite long, and mourn after the Pre●ence of Go● in Christ, as the best thing i● all the world? Did ever Hypocrite dwell, and abide in the work or private examination of his own soul? Did ever Hypocrite love Grace, better, or more than Gift? o● that most, which is the most Spiritual, most savoury? Did ever Hypocrite desire Peace, & Comfort for Grace sake, & not rather Grace for Peace sake? Do Hypocrites ordinarily think they are Hypocrites? where do you find that in the Scripture, that Hypocrites ordinarily think they are Hypocrites? If H●pocri●ie be a man's burden, it is not his condition: Did ever any Hypocrite walk contrary to himself, to his former self? when men were truly converted they did. So you read of Zacheus, before he was converted he was a gr●● Oppressor, and a covetous man; but being o●ce converted, saith he, Lord, behold, the half of my goods I give unto the poor; and if I have wronged any man, I'●e restore fourfold; here he walks contrary to himself. So the Jailor, before he was converted, he imprisoned the Apostles, and whipped them till the blood ran down upon their backs; but being converted, he hath them into his hou●e, sets meat before them, and washeth th●i● wounds; he walks contrary to his own former self. So Paul, before he was converted, he persecuted the Saints, and the Gospel; after converted, than he did preach the Gospel, which before he persecuted: thus he walked contrary to his former self. I have read, or heard of a young man that was given much to jeering, and scoffing; and his Mother being godly, he would frequently jeer, and scoff at his own Mother; it pleased God at the last to work savingly upon him, and then he would never come into the presence of his Mother, but he would fall down upon his knees, not in the morning, and evening for a blessing; but whenever he came into the presence of his Mother, he would fall down in a reverential way upon his knees, till she bid him stand up. I do not commend the action, but I speak this to show, That when a man is converted, and turned to God, than he will walk contrary to himself. Now, whoever you be that make this Objection, Have you not found it thus in your own souls? I appeal unto you, Cannot you say thus? Indeed it is little I enjoy of God here; but the Lord knows, I do long, and mourn for the presence of God i● Christ, as the best thing in all the world; and I am much in the examination of mine own heart in private, when no eye doth see me; and I do desire those things most that are the most Spiritual, and the most savoury, those my soul closeth most with; and I do not desire Grace for Comfort, but I desire Comfort for Grace: and Ah Lord, thou knowest I have gone up and down fearing for many years together, that I have been an Hypocrite; I have sat down weeping, and said, O! I am an Hypocrite, I am an Hypocrite, Hypocrisy hath been my burden indeed. And Lord, thou knowest, I do now walk contrary to my former self; before the Lord was pleased to work upon me, so, and so, and so I lived; but now, through Grace, I do walk contrary to my former self: Then Soul, be of good comfort; for though there may be many failings, for which you should be humbled, yet do not say that thou art an Hypocrite; thy condition is, or may be, very good: wherefore go in Peace, and the Lord comfort thee. Object. 5. O! but (will some say) this is not my case yet; for I do not only fear that my condition is unsound, but I am afraid that I am concluded under it, and it will never be otherwise; for there are but some few Elect, and chosen ones that shall ●e saved to all eternity, it may be one of a hundred, or one of a thousand; and things are now cast in time according to God's Decree before time. Indeed, if this were true, That Christ died for all, for all particular men, and that Christ intendeth to save every particular man, as the Doctrine of some is, than I should have hope; but I have heard that this Doctrine is not true, and that Christ did not die for all men, with intention to save every particular man, and therefore seeing that few are under Election, one of an hundred, or two of a thousand; I fear that I am none of them; and therefore I am thus discouraged, have I not cause and reason now? Answ. No: For though this Doctrine be true, That there is a certain number of Elect Persons, who are but few comparatively, and that there is no such thing as General Redemption; yet this is no way prejudicial to the rise or growth of your Comfort. As for Election: It is true indeed, that there is a certain number of Elec●●ersons, Non qui futuri eramus sed u● essemus, nempe certum est, nempe manifestum est, ideo quip tales eramus futuri quos elegit ipse predestinans ut per gratiam ejus tales essemus. Austin, L. Predestin. Cap. 8. whom God hath chosen to Grace and eternal Glory, before the Foundation of the World was laid; for the Apostle Paul saith expressly, Ephes. 1.3. That we are chosen in Christ before the Foundation of the World; he doth not say, blessed be God, who hath decreed to choose us, but who hath chosen us; nor doth he say, who hath chosen All, but US, where some ar● chosen, others are left; nor doth he say, who hath chosen us upon foresight of our Faith or Holiness, but that we may be holy, Holiness being the fruit of Election; and if ye look into Matth. 25. ye shall find that those who stand at Christ's right hand at the day of Judgement, unto whom he saith, Come ye blessed inherit the Kingdom, are such for whom the Kingdom was prepared b●fore the Foundation of the World. Now this number of Elect Persons is certain, and unalterable; for the Foundation of God standeth sure. And as the Schoolmen observe, If a man that is predestinated to life, could be damned, than the Will of God might be altered; for when he doth predestinate a man to life, he wills his Salvation; and when he damns a man, he wils his Damnation; and therefore if those that are predestinated to life, can be damned, than the Will of God may be altered, which is impossible; for his Will is like himself, unchangeable. As the number of Elect Persons, is certain, and cannot be diminished, nor augmented; so the Lord doth certainly know all those persons, for their Names are written in the Book of Life, and the Lord knows who are his, that is, saith Mr. Bains, God only knows his Collectively; no Man or Creature doth in this sense know who are Gods. But though God only knows by himself, who those are that are approved for his, yet a man may know that he is one of those Elect; for if I see myself set apart from the world in time, then may I know that God hath separated me from others before time; and if I have chosen God for my Portion, then may I know that God hath chosen me, for we chu●e him, because he hath chosen us first: and if I love God in time, and believe on Christ, than I may know that he hath loved me, and given himself for me; for all our Grace is but a reflection of his Grace. If you see the Prints and Characters of the Seal upon the Wax, you know the Seal hath been set upon it, though you did not see when it was done. Of this mind was that blessed Martyr, Mr. John Bradford (with whom Mr. Fox doth join, Vol. 3. p. 354. Acts Monum. in his Annotations upon Mr. Bradfords' Faith.) Thus do I wade (saith he) in Predestination, in such sort as God hath opened; I begin with Creation, from thence I come to Redemption, so to Justification, and so to Election: De Electione judicandum est à posteriori. We must judge of Election by that which cometh after, that is, by our Faith, and belief in Christ; not th● Faith is the Efficient Cause of our Election, but the Effect rather, and the Cause certificatory, or the cau e of our Certification, whereby we are brought to the knowledge of our Election; and to this purpose doth the Apostle exhort us to make our Calling and Election sure; Give all diligence (saith he) to make your Calling a●d Election sure: I● seems then, 1. Tha● t●ere are some who are E●●cted. 2. That a man may know, and ●e assured of his own E●ection. 3. That the way to know this, is not to begin a loft, but to begin below with our Vocation; and therefore the Apostle puts Election last, saying, not make your Election, and your Vocation sure; but make your Calling and your Election sure. As for Universal Redemption, ye ●ust know, That Christ did indeed die for all men: but it's no no where said, That he died for all the particular men of the world with intention to save them, which is the thing in question: but that he died for all, that is, both Jew and Gentile, is very true; and if ye look into Scripture, and observe how, when, and upon what occasion this Speech came in, you will easily see this is the meaning of it. In the times of the old Testament, Christ is not said to die for all; but he bore the sins of many, Esai. 53. not of all, but of many: and so whilst Christ lived, preaching only to the Jews, and commanding his Disciples not to go into the way of the Gentiles, it's said, He gave himself a ransom for many; not for all, but for many: but when the Apostles preached to the Gentiles, then it's said indeed, and not before, That Christ died for all, Why? Because they held forth Christ to the Gentile, as well as to the Jew: And therefore if ye look into 1 Tim. 2. you shall find, That whereas the Apostle had said, verse 4. Who would have all men to be saved; and ver. 5.6. Fo● there is one Mediator who gave himself a ransom for all: He explains this, in regard of the Gentiles, verse 7. Whereunto I am ordained, a Preacher, and an Apostle; a Teacher of the Gentiles: and thus it is a reason why they should pray for all, even for the Heathen Magistrates, ver. 1. And to the same purpose doth the Apostle John speak, Epist. 1. Chap. 2. Ver, ●. And he (speaking of Christ) is the Propitiation for our sins; and not for ours only, but for the whole world; not for the sins of the whole World, as o●r Translation gives it: But as the Greek, Trem. et Bod. et non pro nostris tantum sed etiam pro totius mundi; nequaquam hanc' interpretationem fert phrasis; verto ergo et non pro nobis tantum sed etiam pro toto mundo, sic et Arabs, etc. porro usitatum est Hebrais totum mundum dicere pro certa universitate quorundum de quibus in subjecta materia agitur etc. Ludou. de dien. In Joan. 1.2. and the ancient Syriack renders it, for the whole world: but why, and how is Christ the Propitiation for the whole World? What, is Christ the Propitiation for every particular man in the World? No, but the whole World is opposed to the Jews, unto whom he wrote; for to the believing scattered Jews did he now write, as appears by the Title of this Epistle, called an Epistle General; which Title, only those Epistles of James, Judas, and Peter have; which were written to the scattered Jews, 1 Pet. 1. 1 James, 1.1. So that in this sense it is true, Christ died for all, that is, for the Jew and Gentile; but that he died for every particular man in the world, with intention to save him, is not where to be found in the Scripture. As for the comfortableness of that Doctrine of Universal Redemption, whereas it's said, That it is Conducible to the comfort of such as are afflicted and troubled in Spirit. If this Doctrine of Universal Redemption, be indeed an Enemy to the comfort of a poor, doubting, afflicted soul, Joannes qui natione Judaeus erat ne existimaretur docuisse pro Judaeis tantum Christum propitiationem esse quando dixit est propitiatio pro peccatis nostris, adjecit, pro totius etiam mundi peccatis ut etiam Gentes significare●. Cyrill. L. 11. Cap. 19 than you have no reason to be discouraged in regard of this Objection, or of your own Condition in this respect. Now to clear that, take these Four or Five Arguments: Arg. 1. That Doctrine which doth enervate, or make void the Satisfaction of Christ for actual sins, cannot be a friend, but a great enemy to the faith and comfort of a poor, doubting, and afflicted soul; for he is especially troubled for his actual sins; and the great comfort that he hath, lieth in this, That Christ hath satisfied for them. Now, what saith the Doctrine of Universal Redemption, to the Satisfaction of Christ for actual sins? It plainly tells us, that a man may be, and thousands are damned for those very sins which Christ hath satisfied for, and it must needs ●ay so; for if Christ died for all the particular men in the world, than all the particular men in the world may be saved; and if they may be saved, than Christ did bear their actual sins on the Cross, or else a man's sins may be pardoned, which Christ did not bear on the Cross; and if Christ did bear the actual sins of all the Particular men in the world, than those that are damned, must be damned for those very sins which Christ did bear, and satisfy for, or else they are not damned for them: But men are not only damned for their final unbelief, but for sins against the Law; for the Law is made for the ungodly: and Rom. 2.12. As many as have sinned without Law, shall also perish without Law. And because of these things (saith the Apostle, speaking of actual sins against the Law) the wrath of God cometh upon the Children of disobedience. Now if men be damned for their actual sins against the Law, and Christ have born them on the Cross, and satisfied for them, than men are damned for those very sins which Christ hath satisfied for; and if so, than what is this but to enervate, and make void the satisfaction of Christ? If you pay a debt, and afterward be thrown into prison for the same debt, doth not the imprisonment make void the satisfaction of your payment. Yet thus now it is, according to the Principles of this Doctrine of Universal Redemption: surely therefore that Doctrine is no friend, but a great enemy to the faith and comfort of a poor, doubting, and afflicted foul. Arg. 2 The Intercession of Christ, in conjunction with the Death of Christ, is a great Pillar of our Christian Consolation, Rom. 8.33. Who shall lay any thing to the charge of God's Elect? Ver. 34. Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us: Who shall separate us from the Love of God? etc. So that our comfort is not only laid on the Death of Christ, nor on the Intercession of Christ alone, but upon the connexion of these two together: And indeed, what comfort would the Jews have in the bare Sacrifice, if the Highpriest did not take the Blood thereof, and carry it into the Holy Place, sprinkling the Mercy-Seat for them, whom the Sacrifice was offered for? But according to this Doctrine of Universal Redemption, the Intercession of Christ is parted from his Death; for though it tell you that Christ died for all, yet it tells you, that he doth not intercede for all; and it must needs say so, for Christ said, Father, I thank thee that thou hearest me always; therefore if Christ should pray for the conversion of all the particular men in the world, than all the particular men in the world should be converted, and so saved; but all are not saved, or converted, therefore this Doctrine must needs divide between the Intercession, and the Death of Christ, and so pull down that great Pillar of our Christian Comfort, which stands in the Conjunction of Christ's Death, and Intercession. Arg. 3 That Doctrine which is contrary, or repugnant to the free Grace of God, cannot be a true friend to the comfort of a poor, doubting soul; for what is our great comfort on this side Heaven, but the Free Grace of God? Now, what is Free Grace? but the special Favour of God shown to some, more than to others? And therefore if ye look into Romans, 9 ye shall find, that when the Apostle would set out the free Grace of God, saying, Whom he will, he shows mercy to; and who● he will, he hardens; he first shows that Jacob and Esau were alike, alike in regard of their Parentage, for both were of Isaac and Rebecca; alike in regard of their Work, For the Children being not yet born, and having done neither good or evil, etc. yet God did love the one, and hate the other, showing mercy to the one, and not to the other, Why? Because God will have mercy on whom he will have mercy, and will have compassion on whom he will have compassion, ver. 15. So that it is the work of Free Grace to show mercy to some, and not to others, who are alike unworthy. So again, Ephes. 2. the Apostle proving, that by Grace we are saved; first he shows, that the Ephesians by Nature, were as unworthy as any other, being all by Nature, the children of wrath, ver. 1.2. ye● those Ephesians did obtain mercy, and not others, Why? Because by Grace they were saved: So that Free Grace, is that distinguishing Mercy of God, whereby he doth show mercy to some, and not to others, who are alike miserable, and unworthy. But now this Doctrine of Universal Redemption, tells us, That as Christ died for all, so he doth give a sufficiency of Grace unto all, and therefore that which distinguisheth one man from another, must be the free Will of man, and not the free Grace of God; for, Commune quae tenus, commune non distinguit; That which is common, as common, cannot distinguish. As suppose now, that a Father doth bestow an equal Sum of Money upon two Children, to purchase House or Land with; one doth purchase, and the other not: the reason why the one purchases, and the other not, is, Because the one wills it, and the other not; indeed he that purchaseth, doth it by his Father's help, assistance, and Money; but what reason is there why he doth make a Purchase, and the other not, but because he wils it, and the other not? So, if God give a sufficiency of Grace unto all; that one man doth believe, you'll say, is by the Grace of God; but the reason why one believes, and the other not, is only the Will of Man, that this man wils it, and the other not. Now where Free Will hath the casting Vote, there the Free Grace of God doth not reign: but according to the Doctrine of Universal Redemption, Free Will is that which doth make the difference between man and man, it is that which hath the casting Voice; surely therefore, it is no friend, but a real enemy to the free Grace of God, and so an enemy to the comfort of a poor doubting soul. Arg. 4 That Doctrine which is opposite to the assurance of my Salvation, cannot be a friend to my Comfort in time of Temptation: For what comfort can I have in my soul, so long as I doubt of my Eternal welfare? Now this Doctrine of Universal Redemption, doth destroy the Assurance of our Salvation; for, who doth not know, that according to that Doctrine, a man may fall from Grace as long as he lives? else (it will tell you) that he should not act freely, but be under a necessity, and necessity and freedom cannot stand together: But if a man may fall from Grace as long as he lives, than he can have no assurance of his Salvation till he be dead. And if a godly man cannot have assurance of his perseverance in Grace, than he cannot have assurance of his Salvation: But according to that Doctrine, a godly man cannot have assurance of his perseverance in Grace; for I can have no assurance of any Mercy, without God's Promise: but this Doctrine will tell you, That God hath no where promised to any man, that he shall certainly persevere in Grace: Surely therefore it is no friend to our assurance of Salvation, and therefore is a real Enemy to the Faith and Comfort of a poor, doubting soul. Arg. 5 The more any Doctrine doth hang the Mercy of God upon Conditions to be performed by us; the less comfortable it is, and the more it leaves a poor doubting soul in his fears. Now according to this Doctrine of Universal Redemption, the whole Mercy of God is made to depend, and hang upon performance of our Conditions, yea, upon the performance of the Condition of Nature: For say we, If Christ died for all particular men, and so God doth will the Salvation of all the particular men in the world, than he doth will this, either absolutely, or conditionally; if absolutely, than it must needs come to pass; conditionally therefore saith this Doctrine, God doth will the Salvation of all men, upon condition that they repent, believe, and obey; if so, say we, than either God doth will this Condition, viz. That all particular men should repent and believe, or not; if not, than God doth not will the Salvation of all; for he that doth not will the means, doth not will the end; Qui vult finem, vult media ad finem: If God do will this condition, viz. The Faith and Repentance of all the men in the World; then say we, he doth will this, either absolutely, or conditionally; if absolutely, than it must needs come to pass, that all men should repent and believe, which they do not: Conditionally therefore, say the maintainers of this Doctrine, and what condition is there precedent to Faith and Repentance, but Nature, and the work thereof? yea, what Grace or Mercy is there in the Gospel, but they do tie it up unto our conditions? Will ye instance in the Purchase and Benefits of the Death of Christ? these, say they, are to be given out upon condition. Will ye instance in the Grace of the new Covenant? all that, say they, is to be given out, and is promised upon condition: There is no absolute Promise of Grace, say they, in all the Scripture. Now look what that Doctrine is, which doth make all Grace conditional, that must needs be very obstructive to the hope, and comfort, of a poor, doubting soul. Such is this Doctrine of Universal Redemption; surely therefore it can be no true friend, but is a real enemy to the consolation of a poor, doubting, and afflicted soul. Object. 6 But if Christ did not die for all, and every particular man, how can I conclude, that he did die for me? Can I raise a Conclusion of Faith, unless the Proposition be universal? Answ. Although I need not answer this Objection, because those that make it, do themselves answer it, from their own Principles, and Experience, saying, That Faith is an assent to the Truth of the Gospel; and that they were converted unto God, and did believe before they held this Doctrine of Universal Redemption: Yet for further Answer, you must know, There is a Faith of Reliance, and there is a Faith of Assurance. As the Faith of Assurance hath a Shall be of Mercy for its bottom; so a May be of Mercy, is a sufficient ground, and bottom, for the Faith of Reliance. Jonathan and his Armor-bearer, had but a may be of Mercy, when they went against their Enemies; It may be the Lord will work for us, 1 Sam. 14.6. yet they relied on God. Now, though Christ did not die for all particular men, yet if he died for sinners indefinitely, there is a may be of Mercy for me. But so it is, that Christ did die for sinners indefinitely, though not for sinners universally; and therefore there is a sufficient ground for me to believe, and rely on him. Ye know, or may know, That the Act of Reliance, is before the act of Assurance. I must indeed be assured, that Christ is able to save me, before I rely on him; but I must first rely on him, before I can be assured that he will save me: and by this Act of Reliance, we grow up into Assurance; I know that he will show mercy to me, by my coming to him, and relying on him; for he hath said, Whoever comes unto me, I will in no wise cast out. Now if my Assurance be raised from the Act of Reliance, than the first ground and bottom of the conclusion of my Faith, is not this General Proposition, Christ died for all; but this Indefinite Proposition, Christ died for sinners: And if the conclusion of Faith must arise from a General Proposition, then take it thus; Whoever comes to Christ, and relieth on him, shall be saved: or thus; Christ died for all those that do come to him, and rely on him: But I come to him, and rely on him, therefore Christ died for me, and I shall be saved by him. So that thus now, ye see the want of that General Proposition, Christ died for all men, is no hindrance to the Conclusion, or Assurance of our Faith; and therefore you have no reason to be discouraged in reference to this Objection. Object. 7 Yet there is one thing more that sticks with me, even that old Objection which I cannot be rid of: When I look into my Condition, the Condition of my Soul, or Body, I find my condition is such as never any one's condition was; I have conversed with many a godly man, and woman, but I do not find, that ever he, or she, was in such a condition as I am; and I have read the Scripture, but I do not find there, that ever any godly man was in such a condition as I am: could I be but persuaded, that ever any gracious man was in the like condition, I should have hope, and comfort; but I am persuaded, that never any godly soul was in such a condition as I am; therefore I am thus discouraged, have I not cause, and reason now? Answ. 1 No: For if it be usual with the Saints, and People of God to think thus; than you have no reason to be discouraged in this respect. Now I pray look what the Church saith in Lam. 1.1, 2. Is it nothing to you, all ye that pass by? behold, and see, if there be any sorrow like unto my sorrow; if there be any condition like unto my condition: and it seems, that such were the thoughts of God's People, whom Peter did write unto, in 1 Pet. 4.12. Beloved (saith he) think it not strange concerning the fiery trial, which is to try you, as though some strange thing happened unto you: you will think that no bodies condition is like unto yours, some strange thing is happened unto you. And so in the 5. chap. and 9 verse, of that Epistle; Whom resist steadfast in the faith, knowing that the same afflictions are accomplished in your Brethren that are in the world: you think that you meet with such afflictions, as never were in the World before; be not deceived (saith he.) Answ. 2 But suppose that your condition be, as never any bodies was; hath not the Lord said, Behold I work a new thing? Is not the Name of Christ wonderful? and are wonders wrought ordinarily? If your condition be as never any body's condition was; then have you an opportunity of glorifying God more than ever any man or woman had; than you have an opportunity of glorifying God, either in doing, or in suffering, more than ever any man or woman had. And then, O! what Grace is here! what Mercy is here! what Love is here to overcome thy soul withal! that thou shouldest have such an opportunity, as never man or woman had before! And therefore, what I said unto you often, I must now conclude with: God's People have no reason for their Discouragements, whatever their condition be. Thus I have now done with this Last Instance, and with all the Instances. Give me leave to speak something by way of Application, in reference to the whole, and so I will shut up this Exercise. Applic. If all these things be so, if this be true, That the Children of God have no reason for their Discouragements, whatever their Condition be: Then, what a mighty necessity, is there upon us all, to look into our Conditions, and to consider whether we be in Christ, or no? whether we be Godly, yea, or nay? whether we have made our Peace with God, I, or not? and whether we have Faith, I, or no? All men have not Faith (saith the Apostle) Indeed all men say they have Faith; and should I go from Seat to Seat, and from Bosom to Bosom, and knock at every Breast in the Congregation, ask, Whether doth Faith dwell here or no? Unless it were some few troubled ones, afflicted in Conscience, every one of you would say, I do believe, I praise God I do believe, I have Faith here within: But all men have not Faith, and few there be that do believe. Children, young men, and women, Faith is not a thing that is born with you; it is a harder thing to believe, than to keep the ten Commandments: when once you come to know what it is to believe, you will say, O! it is a harder thing to believe, than to do any thing; I do not know any thing in all the world, that is so hard as to believe: But if you do believe, be in Christ, are godly, and have made your Peace with God, blessed are you of the Lord, nothing shall offend you, nothing shall discourage you. But if not godly, if not in Christ, if not believing, every thing shall offend thee, and discourage thee, and thou hast no reason to be encouraged, whatever thy condition be. Shall we not then, my beloved, all of us, as in the presence of the Lord, seriously look into our condition, and consider, whether we be in Christ, I, or not? But suppose I be in Christ, or I be not in Christ; believe, or not believe; what then? If yet you do not believe, if yet you be not in Christ, if yet you be not Godly; this Doctrine doth here from the Lord hold forth an invitation to you, to come unto Jesus Christ: for if a man be in Christ, and be Godly, than he hath no reason to be discouraged, whatever his condition be. If a man be not Godly, he hath no reason to be encouraged, whatever his condition be. On the one hand, there lies all Encouragements: On the other hand, there lies all Discouragements. Now therefore, in the Name of the Lord, do I here this morning, lay before this Congregation, Life, and Death; Encouragement on the one hand, and Discouragement on the other hand; and if there be an Adulterer, a Swearer, a Lying Child, or a Stealing Servant; if there be ever a poor Wanton, a Sabbath-breaker, an Opposer of God here: I beseech you in the Lord, come unto Jesus Christ, by all these Encouragements that I have been speaking of, by all the Mercies of the new Covenant, and by the Salvation of thine own soul: man, or woman, I beseech you come unto Jesus Christ. O! that men, and women, would give no rest unto themselves, till they have made their Peace with God, and till they have gotten into Jesus Christ. And in case that you be in Christ, and that you do believe, that you be godly, and have made your Peace with God. Then see that ye walk up unto all these Encouragements, see that you walk in the Comforts of the Holy Ghost. O! you that are Godly (if these things be as you have heard) Why hang you down your heads? why are you cast down, and disquieted? why do you not walk in the comforts of this Truth declared, and in the strength of these Encouragements? You see what a venture we have run to speak comfort to you that want comfort. You have heard in several Exercises, That a godly man hath no reason for his Discouragements, whatever his condition be: Not in regard of sin: Not in regard of Failings, and successlessness in Duties: Not in regard of want of Assurance: Not in regard of Temptation: Not in regard of Affliction: Not in regard of Desertion: And now, not in regard of his Condition, in itself considered. Now after all this, I appeal to you, you that are without comfort, Do you not think, that there are some wicked men in this Congregation, that have presumed, when they have heard these things preached, and have said, These things belong to me; and so have endangered their own souls by presumption, comforting themselves when they should not be comforted? I appeal to you, Whether you do not think, That there are some wicked men in the Congregation, that have thus endangered their souls by mis-application of these Consolations? And if so, that there hath been this hazard run, and all to comfort you; then, will you now refuse this comfort? O! you that have refused comfort all this while, receive it in the Lord; and you that were never comforted before, now comfort yourselves, and walk in the comforts of the Holy Ghost. And you that have gone up and down fearing, trembling, doubting, and much discouraged; yet now at the last say: Why art thou cast down, O my soul? and why art thou disquieted within me? Hope in God, wait on God, trust in God; for I shall yet praise him, who is the health of my Countenance, and my God. How you should so hope, and wait, and trust in God, as to bear up your hearts against all discouragements, I shall yet speak to, in the next Exercise. So much for the Ninth and Last Instance. THE CURE OF Discouragements, BY FAITH IN Jesus Christ. Sermon XIII. PSALMS, 42.11. Why art thou cast down, O my Soul? Stepney, June 25. 1648. and why art thou disquieted within me? Hope in God; or, wait thou, or, trust thou in God. YOU have heard of the Saints Discouragements, and the unreasonableness of them: there is no just cause, or reason for their Discouragements. Would you now hear of some means against them? The Psalmist saith in these words, Hope thou in God, or trust thou in God, or wait thou on God. And so the Doctrine plainly, is this: Doct. Faith is the Help against all Discouragements. Hoping, Trusting, Waiting on God, is the special, if not the only means, appointed against all Discouragements. I had verily fainted, unless I had believed (saith David) to see the goodness of the Lord in the Land of the Living: I had fainted, unless I had believed. Faith bears up the heart against all Discouragements. For your more clear understanding of this Truth, and our better proceeding, I shall labour, First: To show you what it is to Hope, Trust in God, or to Wait on him. Secondly: That Faith doth quiet ones heart in the times of Discouragements. Thirdly: That it is the Duty of all the Saints, and People of God, when Discouragements do arise, then, and then especially to trust in God, and to exercise their Faith. Fourthly: What there is in Faith that can bear up the heart against all Discouragements, and how Faith doth it. Quest. 1 First: If ye ask, What it is to Hope in God, to Trust in God, and to Wait on him? Answ. I Answer: That to Hope in God, is to expect Help from God: To Trust in God, is to rely, or rest upon God for Help: And to wait on him, is to continue, and abide in this Expectation, or Reliance. Properly, according to Scripture Phrase, Trusting in God, is the Recumbency, or the Reliance of the soul upon God in Christ for some good thing that lies out of sight. I say first, it is the Recumbency, or Reliance of the soul upon God, the staying of the soul upon God; so you read in Isa. 26.3. Thou wilt keep him in perfect peace, whose mind is stayed on thee, because he trusteth in thee. So the Spouse in the Canticles, is found leaning upon her Beloved, and so we are commanded to trust; not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, on him that raiseth Christ from the dead, which notes a siducial repose: Rom. 4. ●3. so that Trusting in God, is to stay upon him. And then I say, it is the Reliance, or the stayance of the soul upon God in Christ; and so I take it to be meant here: for the word here translated [God] Hope, or Trust [in God] is in the plural number, Elohim; and so when the Prophet in Isa. 26. doth exhort unto Trusting in the Lord; he gives this reason, at verse 4. For in the Lord Jehovah, is everlasting strength; so you read it: but according to the Hebrew, thus; Trust in the Lord for ever, for in Jehovah jah is everlasting strength. For in Jehovah jah: Jah, is an abridgement, or an abreviation of Jehovah, noting the Son of God; and so when Jesus Christ comes in the latter end of the world, to sit upon his glorious Throne, the converting Jew shall praise him under that name, singing (as you read in Revel. 19) hallelujah; praise the Jah: which if you compare with Psalm, 68 you shall find, is to be understood of Christ, at verse 4. Sing unto God, sing praises to his Name; extol him that rides upon the Heavens, by his Name Jah; rejoice before him, extol him that rideth upon the Heavens, by his Name Jah; and they shall sing Hallelujah. Now if you look into the 18. verse of that Psalm, you shall find the reason why this Jah, is to be praised: for saith the Psalm, Thou hast ascended on high, thou hast led Captivity captive, thou hast received Gifts for men: Which words, Ephes. 4. are applied to Christ: But unto every one of us, is given according to the measure of the Gift of Christ: verse 8. Wherefore he saith, when he ascended up on high, he led Captivity captive, and gave Gifts unto men. So that when the Prophet doth exhort us to trust in Jehovah Jah, he exhorteth us to trust in the Lord, in Christ; and therefore I say, both according to the old, and new Testament, Faith is the repose, or recumbency of the soul upon God in Christ. But yet, that is not all: A man that doth repose upon God in Christ, trusting in him, doth trust unto him for some good thing that lies out of sight; and therefore the Apostle saith, That Faith is the Evidence of things not seen, Heb. 11. where he gives divers Instances of Abraham, Sarah, Moses, and others, who all did repose upon God for somewhat that lay out of view; and this indeed is only worthy of the name of Faith. I will trust a man that is most unworthy, I will trust a Thief, I will trust a Liar, so far as I can see him. But as Parisiensis saith well, this is Fides Deo digna, Faith worthy of God, to repose on God for somewhat that lies out of sight, and out of view: and when a man doth thus stay himself upon God in Christ, for somewhat that lies out of sight, than he is said to trust in God; and when a man doth continue thus, than he is said for to wait on God. This is the First. But then, Quest. 2 Secondly: How may it appear that Faith, and the exercise thereof, will quiet the soul, suppress, or allay Discouragements? Answ. You know how it was with Hannah, when she had received a word from God, She went away (saith the Text) and looked no more sorrowful, her heart was quieted; Why? she had a word from God; and though before she was a woman of a sorrowful Spirit, yet having received a word from God, and believing that word, her heart was quiet. Prov. 16.3. Commit thy Works unto the Lord, there is Faith; and thy thoughts shall be established, there is Quietude. And if you look again into Isa. 26. you shall find that the Scripture is most express for this, verse 3. Thou wilt keep him in perfect peace, whose mind is stayed on thee, because he trusteth in thee: Mark the words. First, The Lord doth here engage himself to give peace unto those that do stay upon him, that have this Faith of Reliance, though they have not yet attained to the Faith of Assurance, to be able to say, I know my sin is pardoned, and that Christ is mine, yet, if they can but stay themselves upon God, the Lord doth hereby engage himself to give peace unto them: yea, he doth no● only engage himself to give peace unto such a soul as stays himself upon God, but double Peace: you read it in your English, perfect Peace; thou wilt keep him in perfect Peace: but in the Hebrew it is, Peace, Peace; thou wilt keep him in double Peace, he shall have Peace, and Peace; not Peace, and Doubting; not Peace, and no Peace: but if he stay himself upon the Lord, he shall have Peace, Peace; he shall have double Peace. Yea, the Lord doth not only engage to give Peace unto such a soul, but to keep him in Peace; Thou wilt keep him in perfect Peace, or in Peace, Peace; and all upon this account, Because he trusteth in thee; not because he prayed, not because he humbled himself (though that is his Duty, and he doth thereby placere Deo, though not placare Deum) but because he trusteth in thee, because he stayeth himself upon thee. And ye know, that if ye have a business depending at Law, though for the present you be much troubled about it; yet, if you have a Friend, a Lawyer that is able, faithful, and willing to look to it; if you can but leave your business with him, it doth very much quiet your heart; the very leaving your business with him, doth quiet your mind. So here. If a man can but leave his business, and his Cause, and his Things with God; then he is at rest, and he may say, Return unto thy rest, O my soul, as David did; which is done by Faith. And to clear this a little, Three or Four things there are that do ordinarily cause disquietude, or discouragement. First, The darkness that is in the Understanding; for when a man is in the dark, especially if he be alone, he is very apt to be skared, and to be disquieted. Secondly, Inordinate, and unruly Affections, and Passions, especially that of Fear, whereby the soul is benighted. Thirdly, Gild of Conscience: Though there be much water that doth beat upon the Ship at Sea, yet it sinketh not; but when there is a leak, a hole in the Ship, than the Ship sinketh, and the water doth become its grave: So, though there be many troubles that beat upon a man, yet his heart doth not sink; but when there is a leak in his Conscience, when there is a hole there, when a man hath a guilty Conscience, than he sinketh, and his heart fails him. And Fourthly, The apprehension of God's Greatness, with our distance from him. Now Faith cures all this; for in opposition to the first, of Darkness, Faith brings Light into the soul, and shows a man his Way, and his Warrant for what he doth. Secondly, It doth pair, and take off those inordinate, and unruly affections, and passions that are in the soul; and therefore in Psalm 37. at ver. 1. and 7. you shall find that fretting and trusting are set in opposition: Fret not thyself because of the evil Doer, verse 3. but trust in the Lord. And again verse 7. Rest in the Lord, and wait patiently for him; fret not thyself because of him who prospereth in his way. Thirdly, It doth heal the Conscience, and purify that, therefore saith the Apostle, Let us draw near with assurance of Faith, having our Consciences sprinkled, etc. Heb. 10. Fourthly, It doth also bring the soul near to God; the great work of faith is to bring God and the soul together. So you have it in Eph. 3.12. In whom we have boldness, and access with confidence, by the faith of him: Faith gives a man access unto God, and brings him near unto God. But a man may come near unto God, & yet he may fear, and tremble, as the Jews d●d at Mount Sinai; true, but saith the Apostle, By this Faith we have boldness, and access. The word is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a freedom of speech; a man by Faith may come into the presence of God with open mouth, and speak all his mind unto God. Yea, Faith doth not only thus bring a man into the pre●ence of God with open mouth, freedom of speech, and boldness; but it brings him into the presence of God with open face, and uncovered: We all with open face (saith the Apostle, speaking to Believers in the times of the Gospel) We all with open face behold, as in a Glass, the Mirror of the Lord: with open, and uncovered face. There are Three Vails, or Cover that we read of in the old Testament, that were thrown upon faces. 1. There is the Veil of Obscurity, and that was upon the face of Moses. 2. The Veil, and the Covering of Gild, and so Haman● face was covered, a cloth thrown over his face, and his face was covered. 3. And there is the Veil of Abashment, or shame; and so it i● said of the Angels, that they cover their faces in the presence of God. Now to show with what boldness a Christian, and a Believer, comes into the presence of God by Christ through Faith, as if all Vails were taken off; saith the Apostle, We come with open face; and we all with open face behold, as in a Glass, the Mirror of the Lord. And upon this account, a Believer may now come with more boldness into the presence of God, than Adam in the state of Innocency: for though Adam in the state of Innocency had no Veil, or Covering of Gild thrown over his face; yet there was a great distance between God and him. But now, since the Fall, since Christ's time, God is come into our Nature, manifested in the Flesh; and so God is come near to us, and by Faith we do draw near to God: no wonder therefore, that the Apostle saith, That by Faith we have boldness, and access with Confidence. Faith tells a man, that God is come near to him, and he is come near to God; and therefore Faith certainly, is the great Remedy, and means against all discouragements that can arise. Quest. 3 Thirdly: How may it appear, that when Discouragements do arise, it is the Duty of every Christian to exercise Faith, and then especially? Answ. You know what David said; At what time I am afraid, I trust in thee: And the Scripture is most express for this, Isa. 50.10. Who is amongst you, that feareth the Lord, that obeyeth the voice of his Servant, that walketh in darkness, and hath no light? Let him trust in the Name of the Lord, and stay upon his God. First, It is possible for one that is the Servant of God to be in darkness, and in such a dark condition, where no light, nor no comfort is. Secondly, When he is in this dark Condition, and discouragements do arise (the Commandment is most express) than he is to trust in the Name of the Lord, and stay upon his God. So also our Saviour Christ commands his Disciples, John, 14.1. Let not your hearts be troubled, you believe in God, believe also in me. There was a great Cloud arising upon Christ's Disciples, Christ to be taken from them by Death; the Shepherd to be stricken, and the Sheep scattered: Now the only means against trouble that Christ prescribes, is this; Ye believe in God, believe also in me; and he gives many Arguments to press thereunto, in this 14. Chapter. This time, was the time of Christ's own trouble; Christ was now to die, and to bear the sin of many, and to lie under the sense of his Father's wrath, and displeasure; whereupon he saith, that his heart was heavy unto death; but though it was the time of his own trouble, yet he addresseth himself to comfort his Disciples against their trouble; and the only means and remedy that he doth prescribe, is this; Ye believe in God, believe also in me? So that I say, when Discouragements do arise, it is the Duty of all Christ's Disciples, then, and then especially, for to trust in God by Christ: for I pray, what is Faith made for? but for such a time as this is? every Grace is to be exercised in its season. If a man have sinned, than he is to repent, that is the season for his Repentance: If a man have received any mercy from God, than he is to be thankful; that is the season of Thankfulness: If another poor Christian be in want, than he is to exercise his Charity; that is the season of that Grace of Charity: If God's Face do shine upon a man, than he is to rejoice; that is the season of Spiritual Joy: If a man be given to wantonness, and have a beautiful Object laid before him, than he is to exercise Chastity; and that is a season for it: So, when Discouragements do arise, than he is to exercise Faith; and that is the season, the proper time and season for it: For it is not only our Duty to bring forth Fruit, but we must bring forth Fruit in its season: Psalms, 1.2. Now this is the proper season for Faith to work in, when all a man's Comforts are out of sight: and therefore when Discouragements do arise, then, and then especially, the Saints, and the People of God, are to exercise their Faith. Fourthly: But what power hath Faith to suppress, Quest. 4 and alloy Discouragements? and what is there in Faith that can bear up a man's heart against all Discouragements, and how doth Faith do it? Answ. 1 First: Faith doth give a man the true prospect of things, past, present, and to come, and of things as they are. Whence are all our Fears, and Discouragements? but from hence, That men do not see things as they are: If Evil be stirring, they think it is greater than it is: If Good be stirring, they think it is lesser than it is. If a man be in Temptation, than he loseth the sight of his former Experiences, and so he is much discouraged. If a man be under a Desertion, he loseth the sight of what is present, what God is to him, and what he is to God; and so he is discouraged. If a man be under an Affliction, he loseth the sight of what is to come; the end, and the issue of the Affliction, and so he is disquieted. But now when Faith comes, it opens a man's Eyes to see things that are invisible; it is the Evidence of things not seen: By Faith, Moses saw him that was invisible. And therefore when the Apostle Peter doth direct his People for to see things past, present, and to come, he exhorts them to a work of Faith, Epist. 1. ver. 9 He that l●cks these things, is blind; one of those things is Faith, as you read in verse 5. Give all diligence, ●ad to your Faith, etc. then, He that lacketh these things, is blind, at verse 9 But suppose a man do want Faith; wherein is he blind? Why, saith the Apostle, He cannot see things afar off, he cannot see into the other world, he cannot see unto the end of a Temptation, or Affliction, or to the end of a Desertion. Well, but though he cannot see things that are to come, yet he may see things that are past: Nay, saith he, if a man wants the Assurance of God's Love (and that is an Act of Faith) he ha●h forgotten that he was purged from his old sins: Wherefore the rather (saith he at ver●e 10.) Brethren, give all diligence to make your Calling and Election sure. If you would see things past, present, and to come, then grow in Faith, and Assurance of God's Love, and so saith he, shall you be able to see things that are afar off. Cou●d a man but see what would be the end, and issue of his Affliction, he would be quiet under it. It is in regard of our Affliction, as it is in regard of your Salt, or Sea Water: Take the Water as it is in the Sea, and so it is salt, and brackish; but drawn up by the Sun into the Clouds, it becomes sweet, and falls down into sweet Rain. So, take an Affliction in itself, and it is salt, and brackish; but drawn up by Divine Love, than it is sweet; and if a soul can but taste the Love of God in it, and see what a loving end the Lord will make; he will then find it is very sweet, and say, I could not have been without this Affliction; I do not know how any one twig of this rod could have been spared. Now, it's only Faith that shows a man the end, and the issue of all his troubles. It stands upon the high Tower of the Threatening, and Promise, seeing over all Mountains, and Difficulties; it seethe into the other World; it sees through Death, and beyond Death; it sees through Affliction, and beyond Affliction; it seethe through Temptation, and beyond Temptation; it seethe through Desertion, and beyond Desertion; it seethe through God's Anger, and beyond his Anger: I say, it seethe things past, present, and to come. Now, if a man had such a power as he were able to fetch in all his former experiences, to see things present as they are; and to see all the events, and issues of things to come, would he not be quiet, notwithstanding all that might arise for the present? Thus Faith is able to show a man things past, present, and to come; and to show him greater matter of comfort, than the matter of his troubles is; and in so doing it must needs quiet the soul. Answ. 2 Secondly: Faith, true saving Faith, doth see that in God, and in Christ, which answers unto all our fears, wants, and miseries: For Faith closeth with the Name of God; Let him stay himself upon the Name of God, Isa. 50. Now there is that in God's Name that doth Answer unto all our Fears and wants. For Example, Exod. 34. the Lord descended in the Clouds, at verse 5. and stood with Moses there, and proclaimed the Name of the Lord, ver. 6. The Lord, the Lord: Jehovah, Jehovah: that is, one that gives a being unto things that are not. Will you say, O! that it were thus, or thus with me? but as Rachel mourned for her Children, and could not be comforted, because they were not: so do I mourn after Prayers, because they are not; and after Duties; because they are not; and af●er Humiliations, because they are not. Well, saith the Lord, be of good comfort, for my Name is Jehovah, who do give a Being to things that are not; and this he repeateth, The Lord, the Lord; or Jehovah, Jehovah. Well, but though the Lord do give a Being to things that are not, this doth not comfort me; for though, I praise the Lord, I can say, my Prayers are, and my Duties are; yet the Lord knows they are very weak, and my Temptations are very strong, and my Lust's mighty, and therefore I am thus discouraged. Yet be of good comfort; for saith the Lord, my Name is EL; that is, the strong, or the mighty God: and therefore though thou be'st never so weak, and thy Duties weak, yet I will carry on the work of my Grace in thee; and though thy Temptations be never so strong, and thy Lust's strong, yet I am stronger, for my Name is EL, th● mighty God. O! but though God be strong, and able to help me; yet I fear that God is not willing to help me; I know God is able, and that God is strong enough, but I fear the Lord is not willing, and therefore I am thus discouraged: yet be of good comfort, saith the Lord, for my Name is Merciful, (that is the next word) The Lord, the Lord; the Mighty God: and as my Name is the Mighty God, and therefore am able to help thee; so my Name is Merciful, and therefore am willing to help thee. But though the Lord be willing to help me, yet I am a poor, unworthy Creature, and I have nothing at all to move God to help me▪ Yet be of good comfort; for saith the Lord then, my Name is Gracious; I do not show Mercy because you are good, but because I am good; nor do I stand upon your desert, but I show mercy out of free Love; my Name is Gracious. O! but I have been sinning, I have been sinning a long time, ten, twenty, thirty, forty, fifty years: had I come in at s●●●●, I might have had mercy; but I have been sinning long, and therefore I fear there is no mercy for me. Yet saith the Lord, be 〈◊〉 good comfort, for my Name is Long-suffering (that is the no●●) Gracious, and Long-suffering; slow to Anger, or Long-suffering. O! but I have sinned exceedingly, I have sinned abundantly; so many Sins as I am never able to reckon up, and to humble myself for; I have broken all my Promises with God, and all the Vows that I have made unto him; and therefore I am thus discouraged. Yet saith he, be of good Comfort, for I am abundant in Goodness, and Truth: Art thou abundant in sin? I am abundant in Goodness: And hast thou broken Faith with me? yet I am abundant in Goodness, and in Truth also. O! but though the Lord be thus unto his own chosen Ones, such as David, Abraham, or Moses, yet I fear the Lord will not be so to me. Yes, saith the Lord, at verse 7. Keeping mercy for thousands: I have not spent all my mercy upon David, or upon Abraham, or upon Paul, or upon Peter; but I keep mercy for thousands. O! but yet my sins do recoil, I am the greatest Sinner in the world, for I have sinned all kinds of sin, I have sinned all sorts of sins, and therefore I fear there 〈◊〉 no hope for me. Yet saith the Lord, be not discouraged, for I keep mercy for thousands, forgiving iniquity, transgression, and sin; even all sorts and all kinds of sins; the Sin of Nature, and the Sin of Life; the Sin of Weakness, and the Sin of Presumption; the Sin of Ignorance, and the Sin against Knowledge: these saith the Lord I forgive, even all sorts, and all kinds of Sins, and this is my Name for ever. O! but I am afraid to lay hold upon this Promise, for I think this is a Doctrine of Liberty. Say not so, saith the Lord, at the next verse, I will by no means clear the guilty: But if there be ever a poor, drooping, fearing, trembling soul, that desires to know my Name, Lo, saith the Lord, here is my Name, whereby I will be known for ever: The Lord, Jehovah, that gives a Being to things that are not; The Mighty God; The Merciful God; The Gracious God; Abundant in Goodness, and in Truth; Reserving Mercy for thousands; Forgiving iniquity, transgression, and sin; and this is my Name for ever. Now Faith comes, and closeth with this Name of God, leading the Soul into this rich Wardrobe, and so doth quiet the heart against all Discouragements. Answ. 3 Thirdly: Faith doth put the Soul under God's Commandment, and leaveth God to Answer unto all such Objections, and Inconveniences, as may come thereby; which if a man can do, he may be very quiet. Now true saving Faith will enable him to do this: for ye know how it was with the three Children, Shadrach, Meshach, and Abednego; they put themselves under God's Commandment: The Lord commanded, and said, Thou shalt not make to thyself, any graven Image: Well, but the King commands them to fall down before his Image: No, say they, we will not stir, we will not bow: but saith the King, I will make you bow, or I will heat the Furnace seven times hotter for you: Well, be it so, say they; as for that, we are not solicitous, we will do the work that God hath set us to do; we will put ourselves under God's Command; we know that our God is able to deliver us; and whether he will deliver us, or no, we will leave that to him, let him answer to the inconveniencies, and mischiefs that follow upon his Work; for saith the Text, They trusted in the Lord. And so you know it was with Noah; Noah was commanded to build an Ark, for saith the Lord, yet an hundred & twenty years, and the whole world shall be destroyed, and therefore Noah, build thou an Ark for thyself, and thy family; which Noah did, and put himself under this Command. But now the world, the old world might speak thus (as certainly the language of their Conversation was) Noah, Dost thou think that thou art the only man in all the world that God loves? Dost thou think Noah, that God loves thee, one man, more than all the men or the world? and thy one Family, more than all the Families in the world beside? And if thou dost believe what thou preachest, That the World shall be destroyed by Water, in an hundred and twenty years, why dost thou marry, and bege● Children, as thou hast done since thou hast preached this Doctrine? And Noah, if thou dost make an Ark, or a Ship, who shall be the Pilate? who shall be the Mariner, the S●●ler? As for thyself, thou hast been a Preacher, and dost thou think that thou, and thy few Sons, are able to guide, and govern so great a Vessel? If it be as thou preache●t, That the ●easts, the wild Beasts of the Field shall come unto this Ark; the Lion, and the Bear, and the Tiger, will they not tear thee to pieces? And if all the Beasts of the field, two by two, shall come into the Ark, Noah, will there not be such a stench in the Ark with their dung, as will poison thee? shalt thou be ever able to live, thinkest thou? Well, for all this, Noah goes on, and he built the Ark, and leaves God that ●et him on work, to answer to all these Objections, and to all those Inconveniences that might come by the doing the thing which God commands: And so doth Faith always; Faith puts a man under the Commandment of God, and leaves God to answer to those Objections, and inconveniences that may come thereby. Now when a man can do thus, must he not needs be quiet? It is (to speak more briefly) the proper w●rk of Faith to resign, and give up our wills unto God; for by the resignation of the will unto God, we do trust God with ourselves, and Conditions. It is the proper work of Faith to fall with a suitable Promise, and to apply the same: if that Plaster of the Promise be no● laid on the Soul with a warm hand, it will not stick. And what is the reason that the Promise sticks not upon many souls, but because it is laid on with the cold and chill hand of Unbelief? Now the hand of Faith, is a warm hand. It's the proper work of Faith, to trade with the Call of God; for true saving Faith is a venturing Grace; but without a Call it will not venture. It is the proper work of Faith to see the hand of God in every Dispensation; The Lord giveth, and the Lord taketh away, saith Faith: I was dumb, and opened not my mouth, for thou Lord hast done it, saith Faith. It's the proper work of Faith to look on both sides of God's Dispensation, and of our own Condition: there is a dark side of a Dispensation, and there is a light side thereof: Sense and Reason looks on the dark side alone, Faith seethe both sides. Come my beloved Brethren (said La●imer to his fellow Prisoners, when he went to the Stake) though we pass through he fire to day, yet we shall light such a Candle in England, as shall never be put out again. He saw both sides of the Dispensation, why? but because he believed. It is the proper work of Faith to see one Contrary in another; for it speaks and concludes as the Word of Faith doth. Now the word o● Faith speaketh on this wise, I will give you a door of Hope in the Valley of Anchor. And the Lord shall judge his People, and repent towards his Servants, when he seethe that their power is gone, and none shut up, or left. Deut. 32.36. It is the proper work of Faith to engage God to succour, Psal. 37.40. For the Lord shall save them, because they trust in him: So Esai. 26.3. Thou will keep them in perfect peace, because they trust in thee. Now when a man can do all these things, will he not be quiet, and free from Discouragements? Surely he wil Faith can, and will do these, and all these things: certainly therefore, Faith, and Faith alone, is that Grace which will bear up the heart against all Discouragements. Applic. Now if Faith be such an help against all discouragements; Then in case that Discouragements do arise, you see what to do: Exercise your Faith; Trust in the Lord, trust in the Lord for ever; for in Jehovah Jah, is everlasting strength; he is the Rock of Ages, trust in him. O! ye People of the Lord, trust in the Lord for ever, pour out your hearts before him; W●●t, Hope, Trust in the Lord. Quest. But will every Faith, quiet a man's heart against Discouragements? suppress, and allay our Discouragements? Answ. No: There is a Feigned, and there is an Unfeigned Faith: There is an Effectual, and there is an Ineffectual Faith: There is an Operative, working Faith, and there is a Workless Faith. Saith the Apostle, Thou sayest thou hast Faith, show me thy Faith by thy Works. The more precious a thing is, the more Counterfeits there are of it. And what is more precious than Faith? therefore there is a counterfeit Faith, and a counterfeit Faith wil● not quiet ones heart, suppress, and allay one's fears: yea, true saving Faith will not do it neither in the habit; it is only that Faith can do it which God rewardeth: God doth not reward the habit of Grace, but the act of Grace; he rewardeth men according to their works, and not according to their habits. Yea, strong and grown Faith will not do it always. A man may have assurance of God's Love, and yet he may be discouraged. You say indeed, if I had but the assurance of God's Love in Christ, and did know that God were mine, and that I had an interest in Jesus Chr●●t, I would never be discouraged. But be not deceived, when David spoke the words of the Text, he had assurance, for he saith, I shall ye● praise him, who is the health of my Countenance, and my God, and yet he was discouraged; for he saith, Why art thou cast down, O my soul? and why art thou disquieted within me? So than it is not every Faith, nor always true Faith, nor always grown Faith, can do it. Quest. But how then should a man so exercise his Faith, as he may bear up his heart against all Discouragements, in case that Discouragements do arise? Answ. 1 First: You must be humbled for your Unbelief. A man can never believe as he should, that is not humbled for his Unbelief, and he is not far from Faith, and the workings thereof, that is humbled for Unbelief, and the workings thereof. You shall see therefore in Lament. 3. that as soon as the Church had reproved herself for her Unbelief, how presently the gathereth Hope; saith she at verse 17. Thou hast removed my soul far from peace, I forgot prosperity, and I did, my strength, and my hope is perished from the Lord. Now she humbles herself for it: Remembering mine affliction, and my misery; the wormwood, and the g●l; my soul hath them still in remembrance, and is humbled in me: this I recall to min●, thereforh have I hope: I humbled myself for my former Unbelief, and despairing thoughts, and words; and therefore have I hope. Some think they do well to doubt: O! says one, if I should not thus fear and doubt, I should grow secure: But a man may be tutus, though he be not Securus: Safety speaks opposition to Danger, Security to Watchfulness; yea, there is an holy Security which we are to labour alter, and the more we are freed from these doubting fears, the more we attain unto that Security. Would you therefore, so exercise your Faith, as that you may not labour under sad Discouragements? take heed that you do not please yourself in your doubting, but be humbled for your Unbelief. Answ. 2 S●condly: Be sure that you do not go to God immediately without Christ, but with Christ in your Arms; Ye believe in God, believe also in me, saith our Saviour: God out of Christ, is a consuming fire, and there's no coming at him; so he is a dreadful God, and we tremble at his presence, not rely on him. Now we are very apt to go unto him alone, and to trust in a naked God; for there is much of old Adam in us still: the Vessel keeps that savour long, wherewith it was first seasoned. And at the first, Adam went unto God immediately, and trusted unto him immediately. But now says Luther, give me a God clothed with Flesh, God manifested in the Flesh, is the Object of our Faith. Take heed of a Natural Faith, for that will end in Discouragement. Answ. 3 Thirdly: If you would to exercise your Faith, as that you may not be discouraged whatever your Condition be; Then trust in the Lord himself, and not in your own Duties, your own Enlargements, Humiliation, or Holiness. I know men say, that they do not trust in any of these things, but in God alone. But suppose now, that a man should come to borrow a Sum of Money of you, it may be an hundred pounds, and you will not lend him this Sum of Money, unless he gives you a Pawn, or unless such and such men be bound with him; will you say that you trust this man alone? surely no. So, when a poor soul will not trust the Lord, unless he have a Pawn from God; unless this, or that Duty, or Enlargement, shall become bound for God; do you trust God alone? David saith in the 62. Psalms, at the 5th verse, My soul, wait thou ONLY upon God, for my expectation is from him: and then see what the issue is, at verse 6. He ONLY is my Rock, and my Salvation, he is my Defence, I shall not be moved: He had said at verse 2. thus; He only is my Rock, and my Salvation; he is my Defence, I shall not be [greatly] moved: But when he had digested this matter a little further, and more fully, he leaves out the word [greatly] and saith, I shall not be moved. Wherefore, would you ●o trust in the Lord as you may not be moved? trust in the Lord Alone; although you have nothing to be bound with, or for the Lord. Answ. 4 Fourthly: If you would trust in the Lord so as you may not be discouraged: Then trust in the Lord before you do act, or move, or work, in your business. Some there are that will trust in God when they can go no further; they will act, and work, and do what they can; and when they can go no further, than they say, I will trust in the Lord for the rest. But saith the Psalmist, Psal. 37.3. Trust in the Lord, and do good; he doth not say, do good, and go as far as you can, and when you can no further, then trust in the Lord: No, but saith he, Trust in the Lord, and do good. But if you think to do good, and to go as far as you can, and then to trust; such a trust as this, will end in discouragement; and therefore I say, trust in the Lord first, before you do work at all. Answ. 5 Fiftly: If you would trust in the Lord, so as you may not be discouraged what ever your Condition be: Then trust in the Lord Jesus Christ in the first place, before you trust in the Promise. Christ's Blood, is the great, and first Object of our Faith. In times of the old Testament, they came to Christ by the Promise, because Christ was not then come, but promised: now Christ is come, we come to the Promises by Christ. Yet mistake not; there is a Promise of Christ, and a soul must come to Christ in that Promise. But I speak of particular words, and Promises: Some will not trust in Christ, unless they have this or that particular word set upon their hearts and spirits; and so indeed, do rather rest on the bare letter of the Word, or the sense and impression that is made upon the soul by the setting on of the Promise. But all the Promises are Yea, and Amen in Christ: Christ therefore is first, and if a man doth trust in the Promise first, and so go unto Christ afterward; then when he wants a particular Word, or a Promise, he will not trust in Christ, but be quite discouraged. But when a man doth trust in the Lord Christ first, and in particular Promises afterwards; then, though a particular Promise doth not shine forth, yet his Faith lives, and he is not discouraged; wherefore, venture upon Jesus Christ first, and then upon the Promise, as given unto thee by the hand of Christ. Answ. 6 Sixtly: if you would so trust in the Lord, as you may not be discouraged, wha●●●er your Condition be: Then, if ever it pleaseth the Lord to give our a Promise to you, never let it go, but hold it fast, although you see nothing but the contrary unto the thing promised. This was Abraham's case; the Lord gave Abraham a Promise, but Abraham saw the contrary to the thing promised; yet Abraham did not dispute the Promise, he did not stagger at the Promise, and say, Surely the Lord hath not given me this Promise, it ●●s but a delusion, and I was deceived: No, but Abraham still be●●s up to the Promise, and doth not dispute, or stagger at the same. So must you do likewise; if ever the Lord give out a Promise to you, hold it, keep it, never let it go, although you do see the contrary. Object. O! but this is hard work indeed; and if I should do so, I fear that I should presume, and that I should tempt the Lord; What! trust in the Lord when there is no means in view! yea, when I see the contrary unto the thing promised? I would do it, but I fear I should presume, and tempt the Lord. Answ. Tempt the Lord say ye? Dost thou know what it is for to tempt the Lord? It is said o● the Children of Israel, That they tempted the Lord, and said, Is God amongst us? And when thou sayest after all the experience of God's pre●ence with thee, Is God with me? Is hot this rather for to tempt the Lord? It is said of the Children of Israel, That they tempted the Lord, and limited the Holy One of Israel: and when you limit God, and say, I shall never receive this Mercy, for now I do see the contrary; Is not this rather for to tempt the Lord? Properly, and according to Scripture Phrase, to tempt the Lord, is to put God upon a trial for the satisfying of one's lust; and therefore if you look into Psal. 78. you shall find that these two go together, at verse 18. They tempted God in their heart, by ask meat for their Lust: To put God upon a work for the satisfying of one's Lust, is indeed to tempt the Lord: Every putting God upon a trial, is not a tempting God; but to put God upon a trial for the satisfying of one's lust, this is to tempt the Lord: And therefore it is said, the wicked Jews came to our Saviour Christ, tempting him, and saying, Show us a sign. Gideon desired a sign, and yet he did not tempt the Lord, Why? Because he did not desire a sign to satisfy his Lust, but to strengthen his Faith. But now these Jews came, and desired a sign to satisfy their Lust; and therefore saith our Saviour Christ unto them; Ye wicked, and Adulterous Generation: How comes the word [Adulterous] in there? Why look as it is with a woman that is n●ught, filthy, and unworthy; her Husband sending a Message to her, and warning her to take heed of such Company; when the Messenger comes, I doubt saith she, whether you come from my Husband, or no; and what sign have you, that you come from my Husband? she knows that he comes from her Husband, but because she may go on in her sin, she asketh a sign; How may I know that you come from my Husband? So it was with these wicked Jews, they asked a sign that so they might go on in their sins; whereupon our Saviour saith, Ye wicked, and Adulterous Generation. But now, when a poor, doub●ing, fearing, trembling soul, shall desire to believe, and would fain have some token from the Lord to strengthen his Faith, he is not Adulterous then, nor doth he tempt the Lord, nor presume: for is it presumption for a man to keep the Sabbath day? No, Why? Because it is commanded. Is it presumption for a Child to obey his Parents? No; Why? Because it is commanded. So it is commanded for a soul to believe, when all comforts are out of sight, and when he sees nothing but what is contrary to the thing promised. Presumption properly, is the taking of a thing before it's given, or offered. But in this case, the Promise is given, and therefore no presumption for to hold it fast. There is a Twofold Presumption which you read of in Scripture: One whereby men do rest upon their own Work● for Salvation without Christ: So the Jews did, and therein they presumed of mercy before it was given unto them. Another, whereby men do as they think, or in their way, rest on Christ for Salvation, and yet live without Works, and Obedience: and therein they pre●●me also, because they take mercy ●hen it's not given them. E●● if I r●●l on the Promise, or on Chr●st, that I may be made the more holy, doing what I can to be fruitful in every good work, yet resting upon Christ for all; this is no presumption; Why? Because I do not take mercy before it is offered: and though I hold the Promise fast, when I see nothing, but what is contrary to the thing promised, yet this is no presumption; Why? Because I do what's commanded: For says the Apostle, Let them that suffer according to the Will of God, comm●● the keeping of their souls to him in well doing, as unto a Faithful Creator. Now Creation-Work, is out of nothing, it is light out of darkness. Yet thus are we commanded to commit our souls unto God; and therefore though all fail, and we see nothing of the Mercy promised, it's no presumption then, to hold and keep fast the Promise. Quest. But suppose the Lord hath given me a Promise, and now after the Promise given, I see nothing of the mercy promised, and that all my Comforts are out of sight; how shall I be able to bear up my heart against all Discouragements, notwithstanding I see nothing but what is contrary to the thing promised, and to the mercy desired? Answ. Either thou hast assurance of God's Love, or else thou hast not. If thou hast assurance of the Love of God, then put thyself often to this disjunction. O my soul, either it is thy Duty to believe, or it is not: If it be not thy Duty to believe, why dost thou believe at all? If it be not thy Duty to believe, and rest on Christ, why dost thou rest upon Christ at all? And if it be thy Duty to rest on Christ, and believe, why then shouldst thou not believe at all times, and trust perfectly unto the Lord? And if you have Assurance, then actuate your Assurance, mind yourself of your Privileges, and your Interest in Christ; than you will say unto yourself, what though I have nothing but bad tidings from this world, yet notwithstanding, I have nothing but good tidings from the other world, and from my Father above: and if Christ be mine, than all is mine, Life is mine, and Death is mine; and what though all my Comforts be dead, and are gone, and are all out of sight, yet Christ is a living Christ, Christ is a living Saviour; and therefore be of good Comfort, O my soul. But if you do want assurance of the Love of God, then yet you must, and may look on Christ, who is the Brazen Serpent, the only Brazen Serpent, and your very looking upon him in the time of your Discouragement, shall go for Faith: Look unto me (●aith he) from all the ends of the Earth, and be saved. Again: If you want Assurance, you may, and must turn your eye, and your thoughts, from those Objections that do invade your Faith. 'Tis said of Abraham, That he considered not the weakness of his own Body: and this was imputed unto him for believing, that he considered not what might invade his Faith: And so this shall be imputed unto you for Faith, if when these Objections shall come in upon you, you turn your Eye from them (unto Jesus Christ) and do not consider them. And if you do want Assurance, then set yourselves to believe, that you do believe. Faith is the Evidence of th●n ●s not seen; and therefore if your Faith be not seen, you must believe that you do believe; thou ●ust believe sometimes that thou hast Faith. As there is a feeling in Prayer, so Faith ha●h its feeling too; and therefore i● you cannot see your Faith, you must believe, that you do believe. And whether you have Assurance, or have not Assurance, consider these few things as some Helps to your Faith in this case. First: That God doth never lead his People unto any great Mercy, but first he doth put the Sentence of D●ath upon all the means that do rend unto it, Thus it was with Abraham, so with Joseph, so with David, and many others. Secondly: That it i● a great sin to li●●t ●ods Mercy, as well as to limit his Power: You say it is a great sin to limit the Power of God; the Children of ●●rael are conde●●ed for this; they limited the Holy One of I●rael; they tempted the Lord, and limited the Holy One of Israel. Now, d●●h not a man limit God, when he limits his Mercy, as well as when he limits his Power? And when you say, you shall never have such a mercy granted, because I now see the contrary; is not this to limit his Mercy? Thirdly: That when the Lord hath given out a Promise to his People, he doth then sometimes try whether they will trust to his naked Word, or no. Christ hath his times to try men; and when he gives out a Promise, and bringeth the soul into a quite contrary condition, this is his trying time: And therefore hath the Lord now given out a Promise unto you? and do you see nothing but what is contrary to the thing promised? Say unto thine own soul, O my soul, it may be Christ is now trying of me, it may be this is my trying time, and therefore now will I wait on God. Fourthly: That God doth oftentimes fulfil one Promise by denying another. Hath the Lord therefore given thee a Promise, and dost thou see nothing but what is contrary to the thing promised? Now know, and remember, That we have by not having; God doth give by denying, and fulfils some Promises by not fulfilling others. Fiftly: That when we see nothing but what is contrary unto our help, then is Christ's time to help. I read (as I remember) but twice in the new Testament, that mention is made of Christ's Hour: once in John, 13. And he knowing that his hour was coming, and that was the hour of darkness: Once in John 2.4. when his Mother came unto him for Wine, he said, Woman, my hour is not yet come: But afterwards, when their own Wine was done, and their pots were filled with Water; then he turns their Water into Wine, than Christ's hour was come. So now, when all our Bottles are dry, when there is no Wine of Comfort in our own Bottles, then is Christ's hour; and when the hour of darkness is upon our Condition, then is Christ's hour: And if thou wouldst but say so unto thine own soul; Soul, Christ's time and hour, is an hour of darkness; Christ's time, is a time when there is no Wine in our own Bottles. Now thus it is with me; I have no Wine left in my own Bottles, my Bottles are all dry, and empty, and there is an hour of darkness upon my Condition, therefore this time is the time for Christ to help me. This would cause you to wait on God, and exercise Faith in the lowest Condition, even when you see nothing but the contrary unto your desires, and the Lords Promises. Sixtly: That either you are under an extraordinary Affliction, or an ordinary: Either you are under an ordinary Temptation, or an extraordinary: Either you are under an extraordinary Desertion, or an ordinary: Either thy strait, or stress, and trouble is ordinary; or else it is extraordinary: If it be an ordinary trouble, why then are you troubled more th●n ordinary? why are you discouraged extraordinarily? If your Affliction, or Misery, be extraordinary, then either God hath brought you into this condition, and hath led you heretofore in a way of extraordinary deliverance, or of ordinary deliverance: if God have led you heretofore in a way of ordinary deliverance, what means those wonderful incomes of Love, and supporting Grace that you have had, when your soul have been ready to sink, and to die within you? And if the Lord hath heretofore led you in a way of extraordinary deliverance, and hath now brought you into this extraordinary condition; then know from the Lord, that it is as great a sin for you now, not to trust in God for extraordinary mercy, as it would have been for you, not to have trusted in the Lord for ordinary deliverance in an ordinary case. You know how it was with the Children of Israel, they sinned greatly in the Wilderness, so much that the Lord kept them out of the Land of Canaan, and many of their Carcases fell in the Wilderness; what was the reason? the Text tells us, they did not believe. Wherein was their Unbelief? They did not trust God for meat in the Wilderness: why, but that had been a miracle to have Meat in the Wilderness; true, yet this was their Unbelief, That they did not trust God for Meat in the Wilderness. Again, they sinned, and did not trust God for Water: why, but it was a miracle for them to have Water in that place, where no Water was naturally; true, yet because the Lord had led them in a way of miracles before, they sinned now in that they did not trust God for miracles; and it was as great a sin that they did not trust God for Miracles, being led in a way of Miracles, as that they did not trust God for ordinary mercies, when the Lord led them in ways of ordinary mercies. So I say to you; If God lead you in a way of ordinaries, then must you trust God for ordinaries; but if ordinary means cannot be had, and God have led you in a way of extraordinaries, it is then a sin in you to tie God to ordinaries. Are you therefore in an extraordinary case and strait? know that it is no sin now, to trust God for extraordinary mercy, help, and relief. Seventhly: And if after all these things, your hearts fail you, and you would so trust in God, as that you may not be discouraged whatever your condition be; then ask thine own soul these Questions First: Whether there be any gain by doubting? whether there is any Spiritual gain to be made by doubting? Faith purifies the heart, but doth doubting purify the heart? Secondly: Whether there is any thing in all the World more pleasing to God, than to trust the Lord, in and by Jesus Christ, when all Comforts are out of view, and when you see nothing but what is contrary to the thing promised? Thirdly: Whether you must not venture upon Christ at the last? and if you must venture upon Christ at the last, why not now, as well as at the last? When a man comes to go over a River, though he ride once, and again into the Water, and comes out, saying, I fear it is too deep for me; yet considering that there is no other way for him, he resolves to venture; for saith he, the longer I stay, the higher the Waters will rise, and there is no other way for me, and I must through at the last, as good at the first, as at the last; and so he doth venture through, and is safe. Thus it is here. You must venture upon Christ at the last, there is no other way but venturing upon Jesus Christ, thou must do it at the last; and were it not as good for you to do it at the first, as at the last? Surely, the longer you stay, the harder you will find it to venture, and the more difficulties will arise upon the work of Believing. You say now, O! but my heart is not humbled; O! but I am a great sinner, and should I venture upon Jesus Christ? But will thy heart be more humbled by keeping from Christ? and shalt thou be a less sinner by keeping from him? No certainly; but the longer you stay from Christ, the harder work it will be to venture upon Christ at the last. Wherefore, if there be ever a poor, drooping, doubting, fearing, trembling heart in all this Congregation, know, That I do here in the Name of the Lord, call out to you, and say, O soul, man or woman, Venture, venture, venture upon Christ now; for you must come to this venturing Work at the last, and if ever, it is true here, better at the first, than at the last. Must you not venture upon Christ at the last? and if at last, why not now? Thus ply, and follow your own souls with these three Questions. And Eighthly: If you would so trust in God, as that you may not be discouraged whatever your condition be; Then consider frequently, and seriously, what a blessed thing it is for to wait on God, and for God: yea, what a reasonable thing it is, that you should wait for him, and on him. For, He hath waited on you, and for your Repentance; He waited in the days of Noah, for the Repentance of the old World, and he waited long, 1 Pet. 3.20. a long while also hath he waited for your repentance; & if he had not waited long, what had become of you? Yea, and he hath not only waited, but he doth still, and will wait to show Mercy, Esai. 30.18. he waiteth to show mercy on them that wait for his Mercy. Now shall God wait for us, and for our Repentance? and shall not we wait for him, and his Grace? Ye have waited on others, and do still wait on others; who is there in all the World that you deal with, but you do wait upon? Will ye instance in great men? must you not wait long to speak with them? yea, though it be for their own good? It's recorded of Henry the Emperor of Germany, That when he came to speak with the Pope, the Pope made him, and his Wife, and eldest Son, stand waiting three days in the cold Winter season, at his Palace Gates, before he would speak with the Emperor. Will ye instance in your Inferiors, and such as are beneath you? must you not wait even for them that do wait on you? your Servants, if you bid them do a thing, you must wait till it be done; and if you bid them come, you must wait till they come. Or will ye instance in other Creatures? Do you not wait on the Sun for Light? on the Water for Coolness? on the Fire for heat? Now if we wait on the Creatures, all the Creatures, is it not reasonable that we wait on the Creator? Yet further, Do ye not sometimes wait on the Lusts of men? yea, ye have sometimes waited on your own Lusts, The Adulterer waiteth for the twilight, saith Job. And h●w often have you waited for an opportunity of sinning? Now will ye wait on Men, your Inferiors, other Creatures, yea, on the Wills and Lusts of Men? and will you not wait on the Grace of God? Look when you give over waiting, then may deliverance come; and if it come then, how will you be filled with shame and confusion? 2 King●, 6. last. the King said, It is a vain thing to wait on God any longer: And if ye look into the next Chapter, at verse 1. ye shall find that deliverance came in the next words: No sooner had the King said, It's a vain thing to wait on God any longer, but the Prophet in the next words saith, To morrow about this time, shall a measure of sine flower be sold for a shekel, and two measures of barley for a shekel in the Gates of Samaria, Chap. 7. verse 1. So that deliverance doth sometimes come when men give over waiting: And if deliverance do thus come to you, what shame and grief will this be to you? how will you befool yourself, and say, O! what a fool was I that I could not wait a little longer? I have given over waiting, and lo, now deliverance is come, and I have no comfort in it. When you give over waiting, than you lose all your former labours: though you have performed many Duties, yet if you do not wait upon God therein, you do lose all your prayers. It's said of Saul, 1 Sam. 28.6. That he enquired of the Lord, who answered him not; and so he sought unto a woman that had a Familiar Spirit, ver. 7. yet 1 Chron. 10.14. it's said, That he enquired not of the Lord: He enquired, and he enquired not; how doth this agree? Well, for though he did inquire of the Lord, yet because he did not wait upon God therein, but gave over waiting, his enquiring in Scripture Phrase is said to be no e●quiring; Prayer without wai●ing, in Scripture Phrase, is no Prayer. Look when a man doth give over waiting, then d th' he lo e all his labour; his former Prayer is nothing, his former Duty nothing: it shall not once be remembered, or imputed to him. On the other side: If you wait on God, he will not always forget your work of Faith; though he may seem to forget you, yet the patiented abiding of the meek, shall not be forgotten for ever, Psal. 9.18. God will come and visit you in due time, He that doth come, will come, and will not tarry: yea, and your very waiting (that I may speak with reverence) will make him come the sooner. 'Tis not so with men; if you expect a friend, you do go forth to meet him; but 'tis not your expecting, waiting, that will make him come. But so it is with God; your very expecting of him, and waiting for him, will make him come; and therefore the holy men in Scripture, use this Argument with God for mercy: Let me not be ashamed, for I have waited on thee; yea, and if God do come, he will come with a recompense, and pay you all your forbearance-Money, Es. 35. yea, and when he doth come, you shall be able to triumph in his appearing, and say, Lo this is our God, we have waited for him: if you have not waited, you cannot triumph in his appearance; but if you wait, you shall say when he comes, Lo this is my God, and I have waited for him; yea, the Lord will not only c●me, bu● he will come with a blessing, for Blessed are all those that wait on him; yea, he will not only bless you upon your waiting, but he will strengthen you therein, Esai. 40. Those that wait on the Lord, shall renew their strength. O! what a blessed thing is it then for to wait on God, who would not hope, trust, wait on the Lord? Is there any thing to be gotten by your sad Discouragements, O ye of little Faith? Are you able to alter one hair of your Condition by all your thoughtfulness? Is it not much better now, for to wait on God? Why then do you not call your own heart aside, and say, Come O my soul, Why hast thou limited the Holy One of Israel thus long? Why hast thou dishonoured Christ thus long by thy vain fears? Why art thou cast down, O my soul? and why art thou disquieted within me? Hope, trust, wait on God; for he is the health of my Countenance, and my God. And thus now I have done with this great Argument: ye have had the Patience to hear it, Isa. 35.4. the Lord give you Grace to practise it. I conclude all with the words of my Commission: Ye that are of a fearful spirit, be strong, fear not: behold, your God will come, even God with a recompense, he will come and save you. OF THE SIN Against the HOLY GHOST. Wherein is showed, I. What this Sin against the Holy Ghost is. II. How, and in what respect this Sin against the Holy Ghost, is above all other Sins, the Unpardonable Sin. By William Bridge, of Yarmouth. LONDON: Printed by Peter Cole in Leaden-Hall, and are to be sold at his Shop, at the sign of the Printing-Press in Cornhill, near the Royal Exchange. 1656. OF THE SIN Against the HOLY GHOST. Matthew, 12.31, 32. Preached At Stepney, Decemb. 29. 1650. Wherhfore I say unto you, All manner of sin, and blasphemy shall be forgiven unto men; but the blasphemy against the Holy Ghost shall not be forgiven unto men. And whosoever speaketh a word against the Son of man, shall be forgiven: but whosoever speaketh a word against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come. HERE are two great Arguments laid before you in these words. First, The largeness of God's heart, in forgiving sins unto the Children of men, Every sin: All manner of sin and blasphemy shall be forgiven unto men. Secondly: You have here the unpardonableness of the Sin against the Holy Ghost: But the blasphemy against the Holy Ghost, shall not be forgiven unto men. I would rather choose to speak unto the former Argument; but if I should do so at the first, possibly some poor soul would say, Though God's heart be very large in forgiving sins, yet there is one sin that shall never be forgiven, the Sin against the Holy Ghost; and I fear I have committed that. That I may therefore take away this Obstruction, and make your way plain and easy to the forgiving mercy of the Lord, I shall at this tim●●eak unto the last of these two Arguments; But the blasphe●●●●●ainst the Holy Ghost, shall not be forgiven. Whosoever spea●●● against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come. For the opening of which words, two Questions must be answered. Quest. 1 The First is, Whether these Jews, that our Saviour spoke these words unto, did then sin against the Holy Ghost? Answ. Some think, No. But I rather conceive, That these Pharisees did sin this Sin against the Holy Ghost; for if you look into the 3d Chapter of Mark, ye shall find that our Lord and Saviour spoke this, because of some words that they had spoken against him: he had cast out Devils, and they said, He ●ast out Devils by the Prince of Devils, verse 22. Whereupon our Saviour reasoned with them, and at last he saith, 〈◊〉 verse ●8. Verily I say unto you, All sins shall be forgiven unto the Sons of men, and blasphemies. Verse 29. But he that shall blaspheme against the holy Ghost, shall never be forgiven: And the reason of this speech is given at verse 30. Because they said he hath an unclean Spirit. And indeed, if these men did not sin the Sin against the Holy Ghost, our Lord and Saviour Christ should tell us that there is an unpardonable Sin, and not tell us what it is; for unless it be in this Scripture, you shall not find, either in the Gospel, or in the Epistles, That the Sin against the Holy Ghost, is any where mentioned in express words. Now our Lord and Saviour would not tell us that there is an unpardonable Sin, and not tell us what it is: but he saith expressly, That whoever doth blaspheme, or speak against the holy Ghost, shall never be forgiven: And he chargeth those Jews, that they blasphemed, and spoke against the Spirit of God, or that work which was done by the Spirit; and therefore without doubt, they did then sin the unpardonable Sin, the Sin against the Holy Ghost. Quest. 2 But Secondly: Why is it here said, That he that sinneth this Sin, shall never be forgiven, either in this world, or in the world to come? is there any forgiving of sins in the world to come? Answ. Chrysostom saith, As men are punished in this world, and in the world to come; so they are pardoned in this world, and in the world to come: Pardoned in this world, when any temporal Affliction for sin is removed. So I also understand that Parable in Matth. 18. at the latter end; and pardoned in this life, when a man is justified, Rom. 4. pardoned and forgiven in the world to come: So saith the Apostle in Acts, 3.19. That your sins may be blotted out in the day of refreshing: Which day of refreshing, compared with the Speech which you have in Heb. 2. speaking of the World to come, shows that the day of Refreshing is the time of the World to come; but it is an usual phrase with Scripture, noting the eternity of misery: and therefore if you look again into Mark 3. you shall find, That whereas here in Matthew, the words run thus; Shall not be forgiven, either in this World, or in the World to come; Mark hath it thus, He shall never be forgiven; that Never being the Explication of this, not in this World, nor in the World to come. The Words being thus far opened, the Doctrine then, will presently be this: That the Sin against the Holy Ghost, Doct. is the Unpardonable Sin: That whosoever sins against the Holy Ghost, shall never be forgiven, either in this world, or in the world to come. For the opening of this great Truth, which I shall the rather desire you to hearken unto, because as it lies out of the ordinary Road, so it makes your way clear to the laying hold of the former words of God's Mercy. I say, for the opening of this Truth, we must inquire into two Things. First: What this Sin against the Holy Ghost is; for people are very ignorant of it. Secondly: How, and in what respect, this Sin against the Holy Ghost, is above all other sins, the Unpardonable Sin. First: If you ask, What this Sin is? I Answer both Negatively, and Affirmatively. First, Negatively. It is not that sin whereby men do barely deny the Personality, or the Deity of the Holy Ghost: possibly a man may deny the Personality, or the Deity of the Holy Ghost, and yet not sin the Sin against the Holy Ghost. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysostom. in Math. 12. For as Chrysostom observes, in his time there were divers Heretics that did deny the Personality, and the Deity of the Holy Ghost, and yet afterwards repent, and were received into the bosom of the Church. And ye do not find that these Pharisees (who are here charged with this sin) did either deny the Personality; or the Deity of the Holy Ghost. So that plainly then, the Sin against the Holy Ghost, doth not consist in this, The mere, and bare denying of the Personality, or the Deity of the Holy Ghost. Secondly; As it doth not consist therein, so neither doth it consist in every opposition, or in a bare opposition unto the work of the Holy Ghost, as distinct from the Father and the Son: Unto God the Father belongs Power; unto the Son, Wisdom; unto the Spirit, Holiness. The Work of the Father, is to Create; the Work of the Son, to Redeem; the Work of the Spirit, or the Holy Ghost, to Sanctify. A●d hereupon some hav● thought, That opposition unto Holiness, is the Sin against the Holy Ghost: But you find here it is a blasphemy, therefore not every opposition. And if you look into Acts, 7. you find that Stephen speaking of the Jews, saith at verse 51. Ye stiff necked, and uncircumcised in heart and ear, ye do always resist the Holy Ghost; yet they did not sin this Sin against the Holy Ghost, Why? for Stephen prays for them, at the last verse; Lord, lay not this sin to their charge. But now saith the Apostle John, in 1 John, 5.16. There is a sin unto Death, I do not say that ye shall pray for it. Had they in Stephen's account, sinned this Sin unto Death, he would not have prayed for them; but he did pray for them. So that this Sin against the Holy Ghost, doth not consist in every opposition unto the Work of the Holy Ghost, as it is distinct from the Father and the Son. Thirdly: As it doth not consist therein, so it is not necessary that every man that sins the Sin against the Holy Ghost, should be an Universal Apostate, back-sliding from the Profession of the Gospel, and the Power thereof: I know it is ordinarily thought so, but I say, it is not necessary that whosoever doth sin the Sin against the Holy Ghost, should be a Gospel Apostate, back-sliding from the Gospel, and the Power thereof, once professed: for these Pharisees who sinned against the Holy Ghost, never professed the Gospel, neither do we read of any back-sliding in them, from the Power of the Gospel once professed; and yet they sinned against the Holy Ghost. Surely therefore, such a Gospel-Apostacy, is not of the essence of the Sin against the Holy Ghost. Only here I must distinguish concerning the word Apostasy: A man may be said to be an Apostate two ways: either because he doth decline, and fall away from the Profession of the Truth, and Power of Godliness once professed; or else because he doth rebel against Truth revealed, and the Will of God manifested, and will go no further. I will express it thus: Five or six men go a great Journey, suppose to Wales, or into the North, to Scotland; when they come about the middle of the way, two or three of them say, these ways are dirty, and longer than we intended, and therefore we will go no further; but say the other, Let the way be as dirty, and as long as it may be, we will go on, and on they go: Which of these men do departed one from the other? do those that go on departed from them that stay? No; those that will go no further departed, they are the forsakers. So in the way to Heaven, Professors let out together, and some find the way long, further than they thought of, we will go no further say they, and we will have no more Light; but say the other, God willing we will on, and on they go: Which of these two sorts are the Apostates? Those that will go no further: they think not so, but the Lord knows the truth, that those that will go no further, are they that leave and forsake the other. I will give you one Scripture for it, it is in Numbers, 14. there were certain Spies went into the Land of Canaan, and they brought an i'll report upon the good Land, And the Children of Israel murmured against Moses, verse 2. whereupon Moses speaks unto them, and saith at verse 9 Only rebel not against the Lord: the words in the Septuagint (which Greek the new Testament follows) are, Only be not Apostates against the Lord. So that in Septuagintal Language, those that rebel against Light revealed, and will go no further, are called Apostates. Now indeed this kind of Apostasy, always goes with the Sin against the Holy Ghost, but not the former always; for we do not find that the Pharisees were guilty of the former, for they did not profess the Gospel: So that the Essence of this sin, doth not consist in Apostatising, or back-sliding from the Profession of the Gospel, and the Power thereof. Fourthly: Some think that this Sin doth consist in final Unbelief, and impenitency: But final Impenitency and Unbelief, Altissiodorensis Lib. 2. Tract. 30. in Sentent. Desperatissimos convertit Deus. August. Sic homo potest penitere de finali impenitentia. Altissiodorensis ibid. is not the Sin against the Holy Ghost; for by final Unbelief, and Impenitency, they either understand, that Impenitency and Unbelief which a man lives and dies in, or that which he purposeth to continue in to the last. The latter cannot be the Sin against the Holy Ghost; for many have purposed to continue in their Unbelief to their death, and yet have been converted and pardoned. And the first cannot be the Sin against the Holy Ghost; For, 1. The Jews (whom Christ spoke unto) did then commit this Sin, and yet they had not continued in it to their death. 2. Final Unbelief is rather a Sin against the Son: but the Sin against the Holy Ghost is distinguished from that. 3. Our Saviour saith, Those that commit this sin, shall not be forgiven in this world, nor in the world to come: Not in this world. If therefore, final Unbelief, or Impenitency, be this sin, than Christ should threaten, that he that dies in his sin, shall not be forgiven whilst he lives. 4. If a man sin against the Father, or Son, and die impenitently in that sin, he shall not be forgiven, either in this Life, or in the Life to come: but herein the Sin against the Holy Ghost, is worse than the Sins against the Father, or the Son, and therefore it cannot consist therein. 1 John, ●. 16. 5. The Apostle saith, There is a sin unto death, I say not that you pray for it: Doth he say, that we must not pray for a man, and for the forgiveness of his sin, when he is dead? 6. It is that sin for which there lies no remission, but a man may sin such a sin whilst he lives: for if any man sin wilfully, there remaineth no sacrifice for sin; and wilfully a man may sin before his Death. 7. It is such a sin as a man may know another man is guilty of whilst he lives; for saith the Apostle, There is a sin unto death, I say not that you pray for it: but final Unbelief, and Impenitency, is not known till death. 8. Our Saviour saith, He that speaketh a word against the Holy Ghost, shall not be forgiven: but a word may be spoken against the Spirit, long before a man dies, and therefore surely this sin against the Holy Ghost, doth not consist in final impenitency, and unbelief; final unbelief, and impenitency, is not this Sin against the Holy Ghost. 9 For then all wicked men living under the Gospel, and dying impenitently, should sin the Sin against the Holy Ghost, Blasphemia in spiritum sanctúm ca ●se vid●●● qua quis destin●ta malitia contra proprium animi sui sensum spirit● sancti gratiam et virtutem? deique gloriam oppugnat. Luc. Brugen. in Math. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysostom. in Math. 12. which is false. You will say then, What is this Sin against the Holy Ghost, and wherein doth it consist? Secondly: Affirmatively. It is that wilful sinning against God, whereby a man doth maliciously oppose and blaspheme the proper, and peculiar work of the Holy Ghost, and that after he hath been convinced thereof by the Holy Ghost. 1. I say, It is a wilful sinning against God; and so the Apostle speaks, saying, If any man sin wilfully, after he hath received the knowledge of the Truth, there remains no more sacrifice for sin, Heb. 10.26. So that the sin for which there is no sacrifice, and of which there is no remission, is a wilful Sin. Now a man is said to sin Wittingly, Willingly, and Wilfully; Wittingly, in opposition to Ignorance; Willingly, in opposition to Force, and Constraint; Wilfully, in opposition to Light, Knowledge, and Reason, and so he that sins against the Holy Ghost, doth sin; for says the Apostle, If any man sin wilfully after he hath received the knowledge of the Truth, or after the acknowledgement, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 2. He that commits this Sin, doth also oppose, and blaspheme the proper and peculiar Work of the Holy Ghost; for it's called here, Dicere verbum contra spiritum sanctum est verbis impugnare Deum sanctificantem. Cajet. in Math. 12. vide sixth. Senens. in locum. a blasphemy, and a blaspheming of the Spirit, as distinct from the Father and the Son: Now the Work of the Father, is to Create, the Work of the Son to Redeem, the Work of the Holy Ghost to Sanctify; and therefore he that sins this Sin, doth oppose and blaspheme Holiness, and Goodness; and so these Jews did: for when our Saviour Christ did cast out the Devil, that unclean Spirit, they said, he did it by the power of the Devil, calling the work done, a work of the Devil, and did oppose him therein. Yet this is not all, For, 3. It is that Sin, whereby a man doth maliciously oppose, Peccatum in spiritum sanctum dicitur illud quod ex certa malitia sit quod solent distingui tria genera peccatorum, peccatum in patrem ex infirmitate humana, peccatum in filium ex ignorantia, quod patri app●opriatur potentia filio sapientia, peccatum in spiritum sanctum, ex malitia quia bonitas attribuitur spiritui sancto. Altissidorens. Lib. 2. Tract. 30. in Sent. Scot in Sent. Lib. 2. Quest. 2. and blaspheme; and so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb. 10.26. is used by the Septuagint, Exod. 21.13, 14. And thus did those Pharisees ●in, for the Evangelist tells us, That when Christ saw their thoughts, verse 25. He said unto them, etc. So that it was not a bare opposing, or blaspheming; but a malicious opposing and blaspheming this great Work of the Holy Ghost, which made them so deeply guilty. Quest. But how can a man sin, ex malitia, or maliciously, seeing that, voluntas semper fertur in bonum, & omnis peccans est ignorans. Now if the Will be always carried out upon what is good, and every man that sins, doth sin ignorantly, how can any man be said to sin maliciously, or ex malitia? Answ. Yes very well: for although the Will be always carried out upon that which is good; yet that good, is either morally Good, called, Bonum honestum, honest Good; or Naturally Good, called, Bonum utile, or Jucundum, profitable, or delightful Good. Now the Will is not always carried out upon that which is honestly good in appearance; for Voluntas est Appetitus universalis, the Will is an universal Appetite: And if the Will should be always carried out upon that which is honestly good in appearance, than (as Suarez reasons well) every Thief and Adulterer, should be an Heretic, which no man will say. And if the Will may be carried out sometimes upon that which is pleasantly, or delightfully, or Naturally good; than it may hate that which is Morally, and Spiritually, and Honestly Good; for, Amor Odii causa, Love is the cause of Hatred; the Will doth naturally hate that which ●s contrary to the thing loved; and if the Will may hate that which is honestly, and spiritually good, than it may oppose, and blaspheme the same, and that out of hatred and malice; for every man speaks evil of, and opposes what he hates. If this be a Reason why a man cannot sin maliciously, or ex malitia, Because the Will is always carried out upon what is good; then the Devils, and damned in Hell, do not sin maliciously, or ex malitia; for they have Wills in Hell, as well as men on Earth; but I presume it will not be said that the Devils, and damned in Hell, do not sin maliciously; for than if they sin upon some mistake, and ex ignorantia, ●on existimo absolute necessarium ad operandum malum per voluntatem ut praecedat d●f●ctus erroris in judicio int●llectus vel speculativo vel practico. Suar. Metaphys. disp. de necess et Conting. Eff. 1. Sect. 7. Prima Propositio. Cum perfecta scientia et consideratione vel habituali vel naturali potest esse peccatum et defectus in voluntate, est communis sententia et certa de fide. Secunda Propositio. Non est necesse praecedere in intellectu aliquem errorem speculationum qui fit quasi origo ad peccandum. Tertia Propositio. Ad peccandum non est necessarium ut praecedat inconsideratio speculativa tanquam origo peccandi. Quarta Propositio. Etiam ad peccandum non est necessarius error practicus qui peccatum antecedat et sit quasi origo ejus. Quinta Propositio. Moraliter loquendo semper in omni peccato occurrit aliqua inconsideratio practica vel pravitatis objecti vel actus licet si absolutam volunta●is potentiam consideremus neque iste defectus intellectus simpliciter videtur necessarius ad peccandum. Sexta Propositio. Licet cum actu peccati semper sit conjunctus ille defectus intellectu● non tamen ille est prima origo peccandi sed potius illa reducitur in defectum voluntatis. Septima Propositio. Voluntatem posse peccare est defectus quidam naturalis ipsius voluntatis. Suarez. de Causis propriis et interior peccatorum Disputat. 5. Sect. 1. they should have some excuse for their Sin. 3. Though every man that sins, doth sin ignorantly, yet he doth not sin ex ignorantia, out of ignorance; Ignorance is sometimes the cause of the Sin, and so the man sins out of Ignorance: sometimes Ignorance is the Companion, and Consequent of the Sin, and then he sins ignorantly. Now it's granted, That every man that sins, doth sin ignorantly, there is always a darkness, and obscuration of the mind, which goeth along with every sin; but every man that sins, doth not sin ex ignorantia, out of ignorance: I say, it is not true, that every Sin doth arise from some precedent error, or ignorance in the Understanding, as the cause thereof: For then, 1. Why should the Holy-Ghost make so great, and vast a difference between him that sins ignorantly, and him that sins presumptuously? Numb. 15. If any sinned through ignorance, there was a Sacrifice for him, ver. 27, 28. but if any man sinned presumptuously, there was no Sacrifice for him, ver. 30, 31. Now if every Sin do arise ex ignorantia, from some precedent error, and ignorance in the Understanding, as the cause thereof; then presumptuous sins also should arise from this cause, and so there would be no such distinction between them, as the Holy Ghost makes. Quod aliquis ignoret illud quod scire debet contingit tripliciter: Vno ex impotentia qua scire non potesi: Alio ex nescientia qua quis nescit quod scire debet: Alto ex voluntate quando quis renuit scire quod debet, illa ignorantia est peccatum mortale, quod est effectus voluntatis, quod est in potestate voluntatis ignorare vel non ignorare. Holcot. de imputabilitate peccati. 2. If every Sin in the Will, should arise from some error, or ignorance in the Understanding; then the Will should be always carried out upon Bonum Honestum, Honest Good, at least in appearance; but the Will is an universal Appetite, and the wills of the Devils, and damned in Hell, are not carried out upon that which is apparently honest. 3. If every Sin should suppose such a precedent error, and ignorance in the Understanding, than the will cannot fall off from, or resilire from the ultimate dictate of the understanding, but must necessarily, and continually follow the same; and so the liberty will be formally (and not radicately) in the Understanding, and not in the Will; then the Will cannot move, and apply the Understanding to consider a thing, nor be the cause of Ignorance in the Understanding; yea, then there shall be no sin in the Will, because it follows the Understanding, as God hath set a Law upon it to do; but where Grace is, there is Sin also. 4. Vtrum voluntas creata possit pecca●e ex malitia volendo aliquid non ostensum sibi s●●● ratione boni veri, boni simpliciter vel boni apparentis et secundum quid, etc. Sin non potest tunc videtur quod volunt●● creata non possit tendere in objectum fu● ali●ua ratione sub qua non possit tendere volunt●● Divina, voluntas enim divina potesi tendered in omne bonum substractum illi deformitati. Scotus, Lib. 2. Sent. Dist. 44 Quest. 2. If the Will doth always presuppose such an error, and ignorance in the Understanding, and doth necessarily follow such an act of the Understanding, presenting some Truth, or honest Good, either real, or apparent, than the created, and defiled Will of Man, cannot tend unto any Object upon any reason, upon which the Divine Will of God cannot tend unto its Object; for the Divine Will can tend, and be carried out upon any good, being abstracted from all deformity: and although the created Will be carried out, & tend unto that which is apparently good, and the Divine Will is always carried out upon that which is really good, yet the reason why the created Will is carried out upon that which is apparently good, is because it appears to be real, and so the Divine Will, shall be carried out upon its Object, upon no other reason than the created Will of man, yea, than the wills of Devils, and the damned in Hell, which I suppose none will affirm. Secundum omnes theologos aliquid est peccat●●● ex malitia. Ocham. Lib. 3. in Sent. Quest. 12. 5. It is confessed by all, That there is a Sin of Malice, and a Sin of Ignorance. Now if there be a Sin of Malice (as Ocham reasons) than he that sins out of malice, Q●id est peccatum ex malitia? est communis sententia patrum et Theolegorum. Suarez de pecca. ex pass. ignor. malitia Disput. 4. Sect. 1. Peccatum ex malitia communiter dici peccatum ex certa scientia. Vasquez 12. Tom. 1. Q 78. act. Tunc quaero an peccans ex malitia habet notitiam tam universalem quam particularem aut tam universalem, si primo habetur propositum, quod habens notitiam tam universalem quam particularem potest ex malitia facere contra utramque, si ducenti ita peccans ex ignorantia habet notitiam universalem stout peccans ex malitia, quis peccans ex ignorantia scit tales majores, omne justum est faciendum, omne bonum est faciendum quod Deo placet, etc. sed ignorat minores puta hoc est justum, hoc est Deo placitum etc. si ergo peccans ex ignorantia non tunc plus sciret aequalem scientiam haberet peccans ex malitia et ignorantia. Ocham in Sent. Lib. 3. Q. 12. hath either an universal, or particular knowledge, or both; if both, then as he saith, habetur propositum, viz. every Sin doth not presuppose an error, or ignorance in the Understanding. If he that sins out of malice, hath an universal knowledge only, than he that sins ignorantly shall have equal knowledge with him that doth sin maliciously; for he that sins ignorantly hath an universal knowledge, that every just thing is to be done, and that every good thing that pleaseth God is to be done; but he that sins out of ignorance, hath not equal knowledge with him that sins out of malice; and therefore he that sins out of malice, must have both an universal, and particular knowledge; and if so, than every Sin doth not presuppose an error, and ignorance in the Understanding, as the Cause thereof. But, 4. Suppose that some ignorance in the Understanding, Quo ex malitia? an eousque amentiae profilire queant homines ut Dei gloriam oppugnare scientes et volentes non dubitent? Resp. audaciam istam prodire quidem ex cordis caecitate sed in qua malitia exsuperet, ut clarum est hoc loco de Pharisaeis. Lucas Brugensis in Math. 12. be the remote cause of the Sin, yet malice may be the next, and chief cause. As for example: Suppose that a man hath taken up some prejudice against another, through a mistake and error; yet now he hates him, and out of hatred kills him; shall not this murderer be said to kill him out of malice, because the malice was founded upon a mistake, or error? Yes surely: But why is he said to kill him out of malice? Because malice was the next cause of this murder. So that though ignorance be the remote cause of a Sin, yet malice may be the next cause thereof; and being so, he shall be said truly to sin ex malitia, though with some precedent ignorance, as the remote cause thereof. 5. Yet if you ask, how it can be, that the Will should be always carried out upon what is good, and yet a man sin maliciously? Plainly thus: From what hath been said, the Will of Man is an universal Appetite, willing that which is Naturally good, as well as ●●e which is Honestly good: If it be carried out upon that which i● naturally good, it will hate all that spiritual g o● which is con●● to the obtainment of it, and the man will oppose, and blaspheme what the will hates. Now because the hatred and malice of the will, is the cause of that blasphemy and opposition, the man is truly said to oppose and blaspheme out of malice, though the will be carried ou● upon that which is naturally good at the same time; which was the case of these Pharisees: For they sought their own Honour and Greatness; Christ and the Truth opposing, they did hate him, and the Truth; and because they hated him, the Truth, and that Light which reproved their Sins, they did oppose and blaspheme, and that out of malice, and so the Sin against the Holy Ghost, is a malicious Sin, or that Sin whereby a man doth oppose and blaspheme the proper and peculiar Work of the Spirit out of malice. Yet this is not all. But, 6. It is that Sin against God, whereby a man doth maliciously oppose and blaspheme the peculiar Work of the Holy Ghost, after he hath been convinced thereof by the Holy Ghost; for possibly a man may oppose and blaspheme, even maliciously, the Work of the Holy Ghost, and yet not be convinced of it by the Holy Ghost, Tunc aliquis maxime peccat in spiritum sanctum quando contra divinitatis opera stupenda ordinata ad nostram salutem a liquis convitia jactat cum proposico perseverandi in illo peccato usque ad mortem, adjecti● procul spe et timore Dei Domini. Bannes, 22. Q. 14. Art. 1. but otherwise; but those that sin this Sin, are such as are enlightened, and made partakers of the Holy Ghost in the Gifts and common Graces of it, Heb. 6. And so these Pharisees were convinced, by the Spirit which did work that great Work before them; and yet after such a convincement wrought by the Spirit, they did maliciously oppose and blaspheme this Work of the Spirit. So that I say, the Sin against the Holy Ghost, is that wilful sinning against God, whereby a man doth maliciously oppose and blaspheme the proper and peculiar Work of the Holy Ghost, and that after he hath been convinced there of by the Holy Ghost. Or if you will, thus: It is that deliberate sinning against God, whereby men do oppose the Work of God, which their own Conscience and Conviction tells them, is wrought by the Spirit and Finger of God, in order to man's Salvation, yet out of malice do blaspheme the same. But why is this Sin, above all other Sins, Unpardonable? Quest. 2 Answ. Not in regard of Difficulty only, or because it is hardly pardoned, as some would; for many Sins are hardly pardoned, and yet are not the Sins against the Holy Ghost; Peccatum dicitur irremissibile septem de causis, vide Altissi●dorens. Lib. 2. Tract. 30. in Sent. for (Zanchy doth well observe) if this Sin were only impardon, because it is hardly pardoned, than a m●n might pray for tho●●●at in this Sin: but the Apostle saith, There is a Sin unto 〈◊〉, I do not say that ye shall pray for it, 1 John, 5.16. The●●ore the impardonableness of it, doth not lie here. 2. Neither is it impardonable only in regard of event, Because in event it shall never be pardoned; for th●re are many Sins which in event shall never be pardoned, which yet are not the Sins against the Holy Ghost. There is many a wicked man that goes to Hell, whose Sins in event are not pardoned, and yet he did never sin against the Holy Ghost: So that this Sin is not impardonable only in regard of event. 3. Neither is it impardonable, because it is so great as doth exceed the Power and Mercy of God; for God's Mercy and Power, in forgiving sins, is like himself, Infinite. If that be a good Argument that David useth, Forgive my sin, for it is wondrous great; then the greatness of the Sin, cannot be the only reason of the impardonableness of it: There is nothing greater than that which is infinite, Nunquam remittetur, quod intellige regulatiter, nam nec Divina potentia, nec Divina miserecordia alligata est ad non remittendum, spiritua blasphemiam, sed secundum reg●larem cursum eveniet non remissio quod comitem semper habet obstinationem. Cajetan. in Matth. 12. Dupliciter dicitur peccatum irremissibile, dicitur uno quod nunquam remittetur, alio dicitur irremissibile quod remitti non potest et sic non sequitur iste est similiter impenitens ergo habet peccatum irremissibile. Holcot. de imputabilitate peccati. but God's Mercy is Infinite. 4. Neither is it impardonable, because it is against the means of Pardon; for then the Sin against the free Love of the Father, and the Sin against the Son, should be impardonable. 5. Neither is it impardonable, because a man doth not repent thereof; for then all Sins unrepented of, should be Sins against the Holy Ghost: It is true, That those who commit this Sin, cannot repent, as the Apostle speaks, It is impossible that they should be renewed to repentance, Heb. 6. because God doth give them up to impenitency: but we do not find in Scripture, that their not repenting is made the reason of the impardonableness of this Sin. But the Sin is impardonable, because there is no Sacrifice laid out by God's Appointment for it; If any man sin wilfully, there remaineth no more Sacrifice, Heb. 10. and without blood and Sacrifice, there is no remission: He that sinned ignorantly, Numb. 15. was pardoned; Why? Because there was a Sacrifice laid out for him; but if any man sinned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an high hand, he was to bear his own sin; Why? Because there was no Sacrifice laid out for him: But why was there no Sacrifice for that Sin? Not because the man did not repent after it; but because that in the committing of that Sin, he did despise the Commandment of God. So now, God hath declared, That every Sin, and Blasphemy against the Father and Son, may be forgiven; but if men come to that height of Sin, as maliciously to oppose, and blaspheme that very way and work of God's Spirit, which they have been convinced of by the Spirit, than there shall be no Sacrifice for that, and so no remission, and pardon. And thus now ye have seen, what the Sin against the Holy Ghost is; in what respects it is not, and in what respects it is unpardonable; and so the Doctrine cleared and proved, That the Sin against the Holy Ghost, is the impardonable Sin, which shall never be forgiven, neither in this world, nor in the world to come. The Application follows: Applic. 1 If the Sin against the Holy Ghost, be the Impardonable Sin, Then surely the Holy Ghost is God, very God, true God, as the Father is: For can it be a greater evil, or more dangerous, to sin against a Creature, than against God the Father? It is God that is sinned against, now the Holy Ghost is sinned against; yea, the Impardonable Sin is against the Holy Ghost. The Socianians say, That if he be a Person, he must needs be God, true God: but ye see by this Scripture, that he is joined with the other Person, of the Son; so also he is joined with the Father, and the Son; in Matth. 28. In whose Name we are to baptise; he who hath a Name, and in whose Name, something is to be done, must needs be a Person: And I pray you, what is proper and peculiar to a Person? is not Understanding, Willing, and Speaking? these are all given to the Spirit, 1 Cor. 2.11. 1 Cor. 12.11. and Rom. 8.26.27. Acts, 13.2. Acts, 20.23. But I need go no further than this Text: here the Spirit is joined with the Son, and the Sin against the Holy Spirit, is made the impardonable Sin: surely therefore he is verily and truly God, as the Father is. Applic. 2 If this Doctrine be true, than what a necessity is there upon us all to know, and understand, what this Sin against the Holy Ghost is; for if a man have sinned this Sin, we are to forbear praying for him, 1 John, 5.16, therefore we may know what this Sin is, and we, may know that another hath committed the same; for how can we forbear prayer for him, if we do not know and understand what this Sin is; the not knowing what this Sin is, makes many men fall into it, before they are ware. When the Laws of a Nation are written in an unknown Tongue, the People break them before they are ware, because they do not know them. So the not knowing what this Sin is, makes many a poor soul to fall into it; yea, the not knowing what this Sin is, breeds many scruples, doubts, and fears, in new Converts; O! saith one, I have sinned that great Sin against the Holy Ghost; and I, saith another, have sinned the impardonable Sin; and why, but because the man doth not know what this Sin is? O! what a necessity therefore is thereupon us all, to know, and understand what this Sin is, and wherein it doth consist. Applic. 3 If the Sin against the Holy Ghost, be the unpardonable Sin, what Mercy, and what Grace is it, that the Lord hath kept us from this great Sin? that though ye have fallen into great and heinous sins, and the Lord hath suffered you to fall into such sins that you may be humbled; yet that the Lord should keep you from this Sin, this unpardonable Sin, for which there is no Sacrifice, nor no remission, O! what Mercy, and what Grace is this! Object. 1 But I am afraid I have sinned this Sin, and the truth is, I have often feared it; and my reason was, and is, Because my sins are so great, so exceeding great. Answ. Great, say ye; How great, man? I have sinned against my Light, I have sinned against my Knowledge, I have sinned against my Conviction; and therefore I fear I have sinned the unpardonable Sin. But I pray (for Answer) did not Adam sin against Light, when he eat the forbidden Fruit? Did he not sin against his Knowledge, & against Conscience; yet he sinned not against the Holy Ghost (though he brought all the World under Condemnation by his Sin) for the Lord himself came and preached mercy to him, The Seed of the Woman shall break the Serpent's head. And I pray did not Jonah (when he run away from God) sin against his Light? and did he not sin against his Conviction? and against his Knowledge? yet he did not sin against the Holy Ghost: for the Lord pardoned him, and wonderfully delivered him. Possibly this therefore may be, and yet not a Sin against the Holy Ghost. It is true indeed, that those who sin against the Holy Ghost, do sin against their Light, Knowledge, and Conscience; but whoever sins against Light and Knowledge (though he sins greatly) doth not sin against the Holy Ghost. Object. 2 O! But I fear that I have sinned this Sin, for I have fallen foully into gross sins. Answ. That is ill. But I pray did not David sin so? were they not great, & gross, and foul sins that David fell into, such as one of your civil, moral men would abhor? yet he did not sin against the Holy Ghost; for the Lord pardoned him, and Nathan said from the Lord, The Lord hath forgiven thee. Object. 3 O! But yet I fear that I have sinned this great Sin; for I am much declined, I have lost my former acquaintance, and communion with God; I have lost my former heat and affections to good, and in Duty; and I fear upon this account that I have sinned this great Sin. Answ. Be it so: yet did not the Church of Ephesus lose her first Love? yet this Church of Ephesus, did not sin the Sin against the Holy Ghost; Why? For the Lord saith unto her, Repent, and do thy first Works: she could not have repent thus, if she had sinned this Sin. Object. 4 O! but yet I fear that I have sinned this great Sin, because that I have sinned directly against the Spirit; I have quenched, I have grieved, I have resisted the Spirit; the Spirit of the Lord hath come and fallen upon my heart in preaching, and I resisted, and grieved it; the Spirit of the Lord hath fallen upon my heart in Prayer, and I have grieved that; therefore I fear I have sinned this great Sin, that shall never be pardoned. Answ. This is ill too: But those that you read of in Acts, 7. resisted the Holy Ghost; yet they did not sin the Sin against the Holy Ghost; for then Stephen would not have prayed for them. And indeed Beloved, if every resisting of the breathe of the Spirit, and grieving of the Holy Ghost, were the unpardonable Sin, what godly man would be free? A godly man is more properly said to grieve the Spirit, than a wicked man. If an Enemy strike you, you are angry; if your Friend strike you, ye are grieved: If a wicked man strike at God, he is angry with him; if a godly man strike at God, God is angry, and his Spirit is grieved, because he is a Friend. Grieve not the Spirit of God, whereby ye are sealed unto the day of Redemption: So that thus far, possibly a man may go, and yet not sin this Unpardonable Sin. Object. 5 But I am afraid that I have sinned this great Sin, the Sin against the Holy Ghost, because I have not owned, but denied the Truth: the Work of the Spirit, is to enlighten, and to lead into Truth, and I have not owned, but denied the Truth rather; therefore I fear that I have sinned this great Sin against the Holy Ghost. Answ. This is evil, very evil. I remember a Speech of Godteschalchus, worthy to be written in Letters of Gold: Timeo veritatem negare quia metuo à veritate negari. I am afraid (said he) to deny the Truth, lest I should be for ever denied by the Truth, that is Christ. But I pray, did not Peter deny the Truth when he denied Christ? and did he not do it again, and again? and did he not do it openly with Scandal? and did he not do it after Admonition? and did he not do it with Cursing, and Swearing? and yet he did not sin against the Holy Ghost; for the Lord pardoned, and took him into his bosom, and made him a blessed Instrument in the Church. Thus far yet a man may go possibly, and yet not sin this Sin. Object. 6 O! But I am afraid yet, that I have sinned it; for I have been an Opposer of Goodness, I have been an Opposer of the People of God, and I have been a blasphemer; therefore I fear I have sinned this Sin. Answ. This is ill indeed: But I pray tell me. Was not Paul an Opposer, and Blasphemer of the Saints, and Ways of God? and yet he did not sin against the Holy Ghost; for I did it ignorantly, saith he; I was a Blasphemer, and a Persecutor; but I obtained mercy, for I did it ignorantly. Object. 7 O! But I have sinned, and I have done it maliciously; and therefore I fear I have sinned this same dreadful Sin. Answ. This is yet worse: But what mean you by that word, Maliciously? Peccatum ex malitia quandoque dicitur peccatum ex habitu, puta quando ex malo habitu, quis est intemperatus vel gulosus et sic non loquimur in proposito, alio modo dicitur quod procedit ex passione tamen deliberate et scienter puta si quis invideat etc. nec sic loquimu● in proposito; sed vocatur peccatum ex malitia proprie quando movetur quis non ex habitu nec passione nec ignorantia sed ex mera libertate voluntatis Sc. quod sic placet et hoc modo dicitur peccatum in spiritum sanctum. Aureol. in Lib. 2. Sent. Dist. 43. Art. 1. A man may be said to sin ex malitia, or maliciously, three ways, saith Aureolus: Either because he sins from some evil habit, and so all wicked men sin; yet they do not all sin against the Holy Ghost: Or, because a man sins out of anger, passion, or evil will against another; so Paul sinned when he persecuted the Church of God, he was carried out with a malicious spirit against the Saints and People of God; yet he did not sin against the Holy Ghost. Or else because a man is moved to sin, not out of any evil habit, passion, or ignorance; but merely from the liberty of his own will, because it pleaseth him, and because he doth hate that which his own Conviction tells him is right and good. Now have you sinned thus? Surely no; for than you would not be troubled about it, but be well pleased with it. Obj. 8. O! But yet I fear I have sinned this great Sin, for I have forsaken God, and God hath forsaken me; God is gone, Christ is gone, and Mercy is gone: O! what freedom once I had; but now God is departed from me, God hath forsaken me; and I fear it is upon this account, Because I have sinned this great Sin. Ans. But doth not David say, How long, O Lord, wilt thou forget me, forsake me? And our Saviour himself saith, My God, my God, why hast thou forsaken me? There is a gradual forsaking, and there is a total. As with a man that goes from his house; possibly he go●s a Voyage, or is from home a quarter, half a year, or a year; but he doth not leave his House, for his Wi●e, his Children, and Goods are there still: But another man goes aw●y from his House, the House is let, and he carries away all his Goods: this is a total departure, the other gradual. So now it is with the Lord; he doth sometimes forsake his own Children for a time; but he doth not pull down his Hang, or carry away his Goods; he doth not go away, but returns again; this is gradual. But there is a total forsaking of a man, and then he giv●s him up to his Sin. Now this is not the burden that you lie under; for if God had thus forsaken you, you would be given up to your Sins, and you would give up yourselves unto ●l Uncleanness. Object. 9 O! But I am afraid yet, that I am under the worst forsaking, and that therefore I have sinned this great Sin; for I do lie despairing, saying, God is gone, and Mercy gone, I am in the dark, O! I despair, I despair, and upon this account I fear I have sinned this great Sin, the Sin against the Holy Ghost. Answ. For Answer: You know what Heman said, I remember God, and am troubled; O Lord (saith he) all thy waves are gone over my head; the waves of thy wrath are gone over my head, and yet a Penman of Scripture. Aretius tells us of a certain man in his time; It is no feigned story, saith he, but I saw the man with my own Eyes, one that had been a most vile, and desperate Sinner, a Drunkard, a Swearer, a Wanton, a Gamester, and so he continued to his grey hairs; but at the last, it pleased God to set his Sins in order before him, and the man was so troubled in Conscience, that he threw himself down upon the ground, calling unto Satan to take him away, provoking Satan to take him away; Devil, take thy own, I am thy own, take thy own: whereupon (saith Aretius) prayer was made for him; Christians prayed, they fasted, and prayed, they prayed night and day; and it pleased God at last, this poor man revived, converted to God, lived a godly life, and died comfortably: So that it is not an easy thing (saith he) to pronounce what the Sin against the Holy Ghost is. But now, whosoever you are, that have laboured under this fear (as indeed this fear I know hath oppressed many) give me leave to ask you four or five short Questions. The First is: Whether canst thou not find in thy heart, to forgive men that do trespass against thee? Do not you find a disposition in your own heart to forgive others? Yes, I praise the Lord that I do. Now if you can find in your heart to forgive others, I am sure God can find in his heart to forgive you; and therefore you have not sinned this great sin, which is unpardonable. Secondly: Whether, I or no, have you ever opposed the ways of God, the People of God, and that out of malice? No: I confess I have opposed them, but the Lord knows I did it ignorantly, it was not out of malice; then remember the description of this Sin. Thirdly: Whether I or no, do not you desire to be humbled for every Sin, though it be never so small? Yes, for though I know, that my greatest Humiliation cannot, placare Deum, make an atonement for my Sin; yet I know that the least Humiliation in truth doth, placere Deo, please God, and it is my Duty to be humbled for every sin; for the least sin is a great evil; and he that commands Humiliation for the one, commands it for the other also; and through Grace I desire to be humbled for every sin: why, then you cannot have sinned against the Holy Ghost; for it is impossible that they that sin this Sin, should be renewed to Repentance. Fourthly: Whether, I, or no, do not you desire above all things, the breathe of the Spirit of God upon your heart? Yes: O! that God would come and breath upon my poor soul in Duty. But those that sin against the Holy Ghost, do despite to the Spirit of Grace, Hebrews, 10. Fiftly: Where do you find in all the Bible, That those that sin this Sin against the Holy Ghost, are afraid that they have sinned it? those that sin against the Holy Ghost, are never afraid that they have sinned against the Holy Ghost. This alone satisfied Mistress Drake, a Woman much troubled in Conscience, she was afraid she had sinned against the Holy Ghost; Mr. Dod, of blessed Memory, came to her, and told her, That therefore she had not sinned the Sin against the Holy Ghost, Because she feared she had sinned it; for those that sin the Sin against the Holy Ghost, are never afraid that they have sinned it; and she acknowledged, it did satisfy her, and she was thereupon comforted. Now therefore, where is the man or woman that hath laboured under such a fear as this? O! I have sinned this unpardonable Sin! Art thou one that fearest thou hast sinned it? I tell thee from the Lord, thou art free from it; and thou mayst go home, and say thus: Though I have sinned much, for which the Lord humble me, yet I bless God I am kept from this great Sin: And O! my beloved, what a mercy is it, That among all the sins that we have committed, That yet we should be kept from this great Sin? The greater the evil is, the greater is the mercy to be kept from it. Now I pray, What is the misery of this Sin? Is it not a great misery to be past Prayer, to be thrown out of the Prayers of the Saints? For such a one pray not, saith the Apostle. Is it not a great misery for a man to be beyond the line of Mercy? a man that hath sinned this Sin against the Holy Ghost, is worse Spiritually, than a man that is sick of the Plague outwardly; for if a man be sick of the Plague, ye pray for him, and say, Lord, have mercy upon him; but if a man have sinned this Sin, he is past Prayer, and past Pardon, he is past Sacrifice; the truth is, this man is in the Devil's case: The Devil, you know, is reserved in Chains unto the great Day, and he cannot get out: So, if a man hath sinned this Sin, though he live ten years, twenty years, or thirty years, he is reserved in Chains, and he shall never be pardoned, he is upon the Devil's ground. O! what a misery is it to commit this Sin! O! what a mercy is it then to be kept from it! Now here is Hope for the greatest Sinner in the Congregation upon this account: saith our Saviour, All manner of sin and blasphemy shall be forgiven unto men, except the blasphemy against the Holy Ghost. Hast thou therefore been a great Sinner? Hast thou been a Drunkard? Hast thou been a Wanton? Hast thou been a Swearer? Hast thou been an Opposer of the People of the Lord? and hath the Lord kept thee from this great transgression? Man or Woman, here is Hope yet. Who would not then turn to God? Come Drunkard, Swearer, Wanton, here is yet hope for thy soul; who would not come in to Christ? And O! What Comfort is here for Believers that are in Christ? If thou be'st in Christ, and a Believer, thou canst not sin this Sin: that look as it is with a man that hath sinned this Sin, he cannot be pardoned; so if a man be the Child of God, a Believer in Christ, he cannot sin this Sin; for he that is born of God sinneth not, neither can he, for the Seed of God abides in him. O! you that are Believers, comfort yourselves with this Truth. Here is Comfort for all the People of the Lord, from this Doctrine. Applic. 4 But in the fourth place: If the Sin against the Holy Ghost, be indeed the unpardonable Sin, what cause have we all to look to our steps, to our words, to our actions? Beloved! this Sin against the Holy Ghost, is the Professors Sin; a man less than a Professor cannot sin this Sin against the holy Ghost; this Sin against the holy Ghost, is the knowing man's sin, a man less than a knowing man cannot sin the Sin against the holy Ghost: And as I said before, a man may possibly go very far in sin, and yet not commit this great unpardonable Sin: So now on the other side I say, Possibly a man may go very far in Religion, and yet he may sin this Sin: These Pharisees that committed it, had the Key of Knowledge: knowing they were, and very knowing in the Scriptures; as for Zeal, they traveled Sea and Land to make a Proselyte; for their Practice, they fasted twice a week, exceeding strict in observing the Sabbath day, the Lights of the Church, and the Eyes of all the People were upon them for their Guides; and yet these men sinned this Sin against the Holy Ghost. O! what care should there be in all our souls! how had we all need to look to our ways? The more Truth revealed, the more danger of sinning this Sin, the more great Works of God are done by the very Spirit, and Finger of God; if men do oppose and blaspheme, the more danger of sinning this great Sin. Now I will appeal to you, When was there ever more Light revealed than in these days of ours? yet when more opposing, and blaspheming of it? When were there ever such great Works done by the very Spirit and Finger of God? and yet when more opposing, and blaspheming? Are there not some that have been convinced, that the Spirit of God breathed upon their hearts in such and such Ordinances, and such and such Ways, and yet now oppose and blaspheme those very ways of God, wherein they said heretofore they had the Spirit of God? Are there not some that are convinced, that in these Times, great things are done by the very Finger, by the Power and Arm of God among us, and that in order to our salvation? and yet how do men speak against them, and blaspheme? I will not say that these men do it out of malice, and therefore I do not charge this Sin against the Holy Ghost upon them; But beloved in the Lord, this is certain, That in knowing Times, Times when God is doing great things by his own Finger, then is this Sin stirring most. The Times of Christ, and of the Apostles, were Times of great Light, when God wrought by his own Finger, than was this Sin committed. Now in these Times, there is much breaking forth of Light, and great things done by the very Finger of God; therefore I say, there is great danger if men do now blaspheme; wherefore I say again, take heed to your souls, you that are Professors, look to your steps in these days of ours. Quest. But you will say, We grant indeed that this Sin against the Holy Ghost, is the unpardonable Sin, and woe be to them that do fall into it, and it cannot be committed but by a knowing man; but what shall we do that we may be kept from this great Transgression? that whatsoever sin we do fall into, yet we may be kept from this great Evil, and this unpardonable Sin? Answ. I would that you would mind and consider the Description which you have heard, and think of it. But I will tell you what David did; saith David, O Lord, keep back thy Servant from presumptuous sins, so shall I be free from the great transgression: It seems then, that presumptuous sinning, makes way to this great Transgression. When is a man said to sin presumptuously? When a man sins upon this score, That God will show mercy to him, saying, I know, indeed, it is not good for me to go to such a wicked Company, it is a sin so to do; but I will venture, and repent afterwards, for God will show mercy. To venture upon a sin, presuming that God will show mercy, and that a man shall repent afterwards, is presumption, and presumptuous sinning, makes way to this great Transgression; therefore would you be kept from this great Transgression? go to God with David, and say, O Lord, keep back thy Servant from presumptuous sins, so shall I be free from the great transgression. Again: Be always humbled for lesser sins: He shall never fall into the greatest, that is always humbled for the least; he shall never fall into the worst, that is always humbled for the smallest. Besides: Fear is the Keeper of Innocency; Timor innocentiae custos, Fear is the Guard of Innocency: If you always fear to commit it, you shall never commit the same. In case that you do at any time fall into sin, say, Well, but through the Grace of God, though I commit what is evil, I will never oppose what is good; by the Grace of God, I will carry this Rule along with me, Though I commit what is evil, I will never oppose what is good. In case any great Work be done before you, that lies beyond your reach, and beyond your fathom, say, Though I do not understand this Work, I will admire; and though I cannot reach it, yet I will not blaspheme, and ●peak against it. And if heretofore, Christian, thou hast found God breathing upon thy heart, in any Ordinance, public, or private, Hinc discimus quantopere nobis ab odio fratrum c●●ndum est, quandoquidem eo sit, ut quandoque odio hominis in ipsam Dei v●ritatem feramur precipites. Cartw. Harm. ●ag. 357. or in any Way of God, take heed (as for thy life) that thou dost never speak evil, or blaspheme that way of God, wherein thou hast sound the Spirit of God breathing: This Sin is always accompanied with invidentia fratrum, with the envy of the Saints, and therefore some have thought the Sin against the Holy Ghost did consist in it, in the envying of the Saints; but though that be not it, yet that accompanies it. Canst thou not find thy own heart rise to those heights of Graces that others do, take heed you never envy the Saints, lest you fall from envying those that are good, to oppose Goodness itself, which is the proper Work of the Holy Ghost. And if indeed, you would be kept from this great Transgression, then take heed of all declinings, and the steps thereof. There are three steps, as in our Conversion to God, so in our Apostasy, declining, and going out from God. Three steps in our coming in to God: First a man's Affection is taken with that which is good; Then his Judgement is convinced; And than his Wilstrikes in, and he resolves with all his heart and soul to cleave to the Lord for ever. So in a man's Declining, and going out from God: First a man's Affection declines; Then his Judgement altars, I thought so and so indeed before, but now I am of another mind; And than it comes to his Will, and he will go on, and let Parents say, and Ministers say, and Friends say what they will, yet he will go on, and that because he wil Now saith the Apostle, If any man sin wilfully after he hath received the knowledge of the Truth, there remaineth no more Sacrifice for sin; therefore as you desire to be kept from this great Transgression, doth your Affections decline? take heed your Judgement do not alter: Doth your Judgement alter? take heed that your Will be not perverse; O! take heed of all Declinings, and the step● thereof. But finally: Forsake not the Assembling of yourselves together, as the manner of some have been; but as heretofore provoke one another to Love and good Works; and so much the more as you see the day approaching, and what I say to you, I say to all, and to mine own soul, Let us breath after the Spirit, and walk in the Spirit, For there is no Condemnation to them that are in Christ Jesus, who walk not after the Flesh, but after the Spirit. O! let us pray to God for his keeping Grace, it is he alone that keeps us; and the Lord keep all our souls from this great Transgression. OF THE SIN OF INFIRMITY. Wherein is showed (besides other things) I. That a man may possibly fall into the same Sin again and again, yet be a true Disciple. II. That this Sin, may be but a Sin of Infirmity. III. That being so, Christ will not leave him in it, but will come again, and not cast him off. By William Bridge, Preacher of the Gospel at Yarmouth. LONDON: Printed by Peter Cole in Leaden-Hall, and are to be sold at his Shop, at the sign of the Printing-Press in Cornhill, near the Royal Exchange. 1656. OF THE SIN OF INFIRMITY. Matthew, 26.43. Preached At Stepney, And he came and found them asleep again, for their eyes were heavy. IN the Verses next precedent, and consequent, you may see the difference between the true, and the false Disciple; both sinned, but they differ in their sin, and in the issue of it. The true Disciple sleeps, when he should have prayed; and he slept again, and again, that was his sin; for our Saviour commanded them to watch and pray: but Christ wakened them, and would not leave them sleeping; he came to them with his wakening mercy, and they were awakened, that was the issue of their sin. But the false Disciple Judas, was awake, and he watched unto what was evil: the good Disciple slept unto what was good, and the false Disciple watched unto what was evil; that was his sin: For while Christ yet spoke (ver. 17.) Lo Judas, one of the Twelve, came, and with him a great multitude, with Swords and Staves, from the chief Priests and Elders of the People. Now he that betrayed him, gave them a sign, saying, Whomsoever I shall kiss, that same is he, hold him fast: and forthwith he came to Jesus, and said, Hail Master, and kissed him: This was his Sin, wherein our Saviour leaves him, and doth not awaken him, but suffered him to go on, leading him forth with the Workers of iniquity: That was the issue of his Sin. In this 43. verse, you have the true Disciples Sin, and his Lord's Grace; his dealing by Christ, and Christ's dealing by him. First: He slept when he should have been at Prayer; which Sin is described by the Cause thereof, and by the Repetition of it: The Cause of it in these words; For their Eyes were heavy▪ this sin therefore was a Sin of Infirmity, a Sin of Weakness; and so our Saviour calls it, verse 41. for saith he, The Spirit indeed is willing, but the flesh is weak. The Repetition of this Sin, you have in these words; He found them asleep again: Christ had wakened them before, and commanded them to pray; but they slept again, and again: thus did they deal by Christ. Secondly: But how did Christ deal by them? he did not leave them in their Sin, not cast them off as he did deal by Judas; but he came to them again, and as they slept again, so Christ came again; his waking Grace and Mercy, was as high as their slumbering Sin; they sin again, and he comes again: So that the Doctrine from the whole verse is this: Doct. Though a man do sin again, and again; yet if his sin be a Sin of Infirmity, Christ will not leave him in it, but will come again, and not cast him off. For the opening, and clearing whereof, Three things will fall under our Consideration. 1. That a man may possibly fall into the same sin again, and again, yet be a true Disciple. 2. That this Sin, may be but a Sin of Infirmity. 3. That being so, Christ will not leave him in it, but will come again, and not cast him off. First: It is possible that a good man may fall into the same sin again, and again. I confess it is an Evil thing so to do, and a great Evil: In some respects it may be worse to fall into the same sin, than to fall into others; for this may more waste ones Peace, and destroy the Assurance of God's Love, sins against Light, do the most darken. Now when we have repent, Lavamini mundi estote, Esa. 1. Lavatur et mundus est, qui et preterrita plangit, et iterum non admittit; lavatur et non est mundus, qui plangit quod gessit, nec descrit, sed post lachrimas stenda, haec quae sleverat, repetit. August. Sir 66. de tempore. and then fall into that very sin which they repent of, they do sin against Light; yea, it is a kind of repenting of one's Repentance; for as when a man hath gone on i● a sinful way, and doth return unto God, he doth then repent of his sin; so when a man hath gone on in a good way, and doth return to his sin, than he doth as it were repent of his Repentance: when God pardoneth a man, he saith, Go, and sin no more: do I therefore return unto the same sin? then am I most unthankful, disingenuous, and disobedient; yea, it is exceedingly displeasing unto the Lord, for a man to fall into the same sin again, and again; ye shall observe therefore, That although the Lord pardoned the Children of Israel that great sin of Idolatry in the matter of the Golden Calf, yet in reference to the Land of Promise, he did not pardon their Unbelief and murmuring; for they entered not into Canaan; Why? Because of their Unbelief, saith the Apostle. Now if you look into Numb. 14.19. you shall find that Moses prayed, Pardon I beseech thee, O Lord, the iniquity of this People, according to the greatness of thy mercy, and as thou hast forgiven this People from Egypt, even till now: And the Lord said, I have pardoned, according to thy word; But as truly as I live, all the Earth shall be filled with the Glory of the Lord. At ver. 22. Because all these men which have seen my Glory, and my Miracles which I did in Egypt, and in the Wilderness, and have tempted me now these ten times, and have not harkened to my voice, surely they shall not see the Land, which I swore to give unto their Fathers. Though I pardon them, saith God, they shall never come into Canaan, the Land of Rest that I have promised; Why? Because they have sinned these ten times, murmuring again, and again, and again; so that it is exceedingly displeasing unto the Lord, for a man to fall into the same sin again, and again. But yet I say, it is possible that a good man, and true Disciple of Christ, may fall into the same sin, again, and again: It was a sin for them thus to sleep, when our Saviour had commanded them to watch and pray; but they slept again, and again. Look I pray you it to Job 19 and see what Job saith concerning his friends; These ten times (saith b● at verse 3.) have ye reproached me, yet are ye not ashamed. It is an evil thing to reproach a man, it is worse to reproach a godly man, it is yet worse to reproach a godly man under Affliction, and to afflict the afflicted; but to reproach a man ten times, this is evil indeed: yet saith Job, These ten times have ye reproached me; and yet Job's Friends were godly. Possibly then, a good man may fall into the same sin again, and again, ten times, that is very often. And you know how it was with Abraham, the Father of the Faithful; you read in Genesis, 12. that when he was driven by reason of Famine, into Egypt, he desired his Wife Sarah to say, that she was his Sister; which indeed was no lie, but his sin of Unbelief, and very evil; for thereby he put his Wife upon a great Temptation; he was reproved for it, as you read in the Chapter: yet if you look into the 20. Chapter, you shall find, that he was at the same work again, And Abraham journeyed towards the South Country; and Abraham said (at ver. 2.) of Sarah his Wife, she is my Sister. And so also if you look into 2. Chron. 19 you shall find it was thus with that good King Jehosaphat, complying too much with the King of Israel, for which he is reproved, at verse 2. And Jehu went out to meet him, and said to King Jehosaphat, shouldest thou help the ungodly, and love them that hate the Lord? therefore is wrath upon thee from before the Lord: yet if you look into the 20. Chapter, you shall find, that he falls into the same sin again: And Eliazar prophesied against Jehosaphat, saying, (at the last verse) Because thou hast joined thyself with Ahaziah, the Lord hath broken thy works; and the Ships were broken, that they were not able to go to Tarshish. Jehosaphat a good man, yet he falls into the same sin again: So that I shall not need to spend longer time in this, it is too apparent, Possibly a good man, a true Disciple of Christ, may fall into the same Sin again, and again. That is the First. Secondly: Though a man do fall into the same Sin, again, and again, yet it may be but an Infirmity For the opening, and clearing of this, we must consider what a Sin of Infirmity is, and what is the true notion of it: which being cleared, the Truth proposed will Naturally fall into your bosom. Properly therefore, a Sin of Infirmity, is that sin, which doth rather arise from want of strength to resist, than from will to commit; else it should be wickedness, and not weakness. But in Scripture Phrase, it is called a weakness; as here in this Chapter, The Spirit is willing, but the Flesh is weak and Rom. 6.19. I speak after the manner of men, because of the infirmity, or weakness of your flesh. And therefore, It must be in one that hath Spiritual Life: You do not say that a stone is infirm, or weak; Why? Because a stone hath no life in it: infirmity is a defect in one that hath life. And I say, it doth arise, not from wilfulness, but want of strength to resist. Now this want of strength to resist, doth either arise from some Natural cause, which one cannot avoid; of which Paul speaks, in Rom. 7.19. The good that I would, I do not; but the evil which I would not, that I do: and why so? he gives the reason at verse 21. I find then a Law, that when I would do good, evil is present with me; and verse 23. I find a Law in my Members, fight against the Law of my Mind, and leading me captive, etc. Or else it doth arise from some present distemper, and that either in the Mind and Judgement, and then it is called an Error, Who knoweth the Errors of his Life? Psal. 19 Heb. 3.2. Or else this distemper doth arise from some present passion, fear, or the like, whereby a man is hurried into evil, and then he is said to be overtaken, Gal. 6.1. So that when a man is alive unto God, and doth commit a Sin for want of strength to resist, than he is said to sin out of infirmity. First: Therefore if you ask, The sins whereinto the godly falleth, are not presumptuous, but are ordinarily of weakness, and infirmity. Perkins Cases, Book 1. Chap. 2. Whether every Sin that a godly man doth commit, be a Sin of infirmity? I answer, No. Because there are some Sins that a godly man doth commit, which he hath strength to avoid. Sometimes the word Infirmity is taken largely, for all Sin: which Jesus Christ our High Priest, doth sympathise with us in. So Heb, 4. Peccatum ex infirmitate est, cujus est determinata causa instigàns, ita ut sine tali causa non sieret. Corduba, Lib. 2. Quest. 8. Ut peccatum sit ex infirmitate, ita debere fieri ex passione ut ipsa sit sufficiens causa qua ablata, tale peccatum non sequeretur. Vasquez in 12. Co. 1. Q. 77. Art. 3. We have not such an High Priest who cannot be touched with our infirmities: And thus all the Sins of the Godly, may be, and are Sins of Infirmity. But properly and strictly, an Infirmity is that Sin which a man is taken captive by, against his will, Rom. 7. that is, against the general bent, and frame of his heart, which he hath not present strength to resist. So Rom. 15.1. Ye which are strong, aught to bear the infirmities of those that are weak. And thus every Sin that a Godly man commits, is not a Sin of Infirmity. Secondly: If you ask, Whether any Sin that a wicked man doth commit, be a Sin of Infirmity? I answer, Infirmity cannot properly be said to be in them, in whom sin hath firmity and strength, and where there is no power of grace at all Perk. Cases, Book, 1. Chap. 2. No: Because he hath no spiritual Life, and infirmity is in one that hath life; and therefore a wicked man being dead, his Sin that he commits, cannot be called a Sin of Infirmity. Thirdly? If you ask, Whether any great, gross, foul, scandalous Sin, be, or can be a Sin of Infirmity? I answer, No: Because it is a sickness (as Austin well observes) and not a weakness, for, saith he, there is a great deal of difference between Aegrotus, and Infirmus: If a man have some distemper and ailment in his Body, and yet he bea●s up to his meat, and to his work, he is not sick, but he hath an infirmity, this is weakness: but if a man have a distemper and illness in his Body, whereby he is driven both from meat, and work, and doth lie by it, than it is not an infirmity, but a sickness. So Spiritually, Sicut corpori noxium est escam corporalem non posse percipere, ita animae periculosum e● spiritales delitias fastidite. August. If a man have a failing, and yet through the Grace of God he bears up to meat and work, it is an infirmity; but if he sin, and thereby be driven both from meat and work, through the commission of some gross sin, this is a sickness, this is no weakness or infirmity. So then properly, the Sin of Infirmity, is that Sin which is committed by one that is spiritually alive unto God, and which doth arise from want of strength to resist, and not from will to commit. And thus you see briefly, what the Nature of this Sin of Infirmity is. Quest. But yet this doth not come near enough: When may a man he said to sin a Sin of Infirmity? and how shall I know whether any sin be of that Rate of sins, or no? For if the Lord will not cast a man off for a sin of infirmity, it concerns me to consider what kind of sins my sins are: There are some sins that God doth reject men for; as in the case of Saul, God rejected him for his sin; when may a man therefore be said to sin out of infirmity? Answ. For Answer unto this, First, I shall speak unto some Mistakes. Secondly: I will speak something unto it Negatively, and something Affirmatively. First, for Mistakes: There are Mistakes on both hands: Some think that the Sins which they commit, are not Sins of Infirmity, when indeed they are: And some think that their sins are Sins of Infirmity, when indeed they are not. Both on the right hand, and on the left hand, men are mistaken about this matter. On the left hand, Men think that their Sins are Infirmities, when indeed they are not, and that upon a foursold account, B●cause their Sin is but small in bulk; or because that they are tempted, and drawn into their Sin by others; and because they do strive against their sin; and because they are troubled after it. 1. I think, will some say, that my sin is a Sin of Infirmity, Minuta peccata si negligantur, occidunt minutae sunt guttae quae flumina implent, minuta sunt grana arenae, sed si multa arena imponatur, premit atque opprimit; hoc facit sentina neglecta, quod facit fluctus irruens, Paulatim per sentinam intrat sed diu intrando et non ex hauriendo mergit navim August. Tom. 6. Tract. 13. in Joan. 3. Ne putemus parvum esse has culpas quae sunt plures, aren●iae parvae sunt sed tot possunt esse ut obruant citius quam saxum ingens, infirma res est una locusta sed quae plaga major agris quam multitudo illarum. Euseb. Nieremberg. de adoratione, Lib. 2. Cap. 13. Cum Deus tantus sit nihil est parvum quod ei displicet aut quod ei placet quicquid est bonum statim est magnum quicquid malum statim hic non est parvum. Non est parvum quod censetur minimum cum in minimis stet perfectio. E●ubesse te vinci a parvis nam ab hosse exili et pumilione sterni tur pissimum et ignavi signum. Id. Cap. 14. because it is but small. But if you look into 1 Sam. 15. you may read, that saul's Sin for which the Lord rejected him, was of no great outward bulk; for he spared the Fatlings that he might sacrifice thereby; and though he spared the King Agag, it was neither murder that he committed, nor adultery, nor drunkenness; yet saith the Lord unto him, Thy sin is as the sin of Witchcraft: A great many small sins, may make as great a bulk as one gross sin; yea, possibly there may be much sinfulness and evil in committing of a small sin; for as amongst men, it is the greatest incivility to break with another for a small matter; so with God, to break with God for a small thing, is a great unworthiness, and ingratitude. Thus did Adam in eating the forbidden fruit; the smallness of the thing to be done, aggravated his sin; and the smaller the thing is, the more unworthiness it is to break with God in so little; a small leak neglected may sink the Ship, as well as the most boisterous, and greatest wave; and much skill may be seen in a small work; a little watch etc. So your skill in sinning, may be seen in a small sin; his sin is never small, that thinks it small: And if this be true, That there is no sin that a wicked man commits, which is a Sin of Infirmity, because he is dead; then a man may commit a sin that is but small in the bulk, and yet no Sin of Infirmity. 2. But I think my sin is a Sin of Infirmity, because I am tempted to it, and because I am drawn on by others. But I pray, was not Adam tempted unto the eating of the forbidden Fruit by Eve? And was not was Eve tempted by Satan? And will you call that a Sin of Infirmity that condemned all the World, as Adam's Sin did? And I pray you, was not Aaron put upon making of the Golden Calf by the People? and will you call that Sin of Idolatry, a Sin of Infirmity? Possibly a man may be tempted, drawn unto Sin by others, and put upon it by others, and yet the Sin may be no Sin of Infirmity. 3. But I think my Sin is a Sin of Infirmity, because I do strive against it. And I pray, did not Pilate strive against the crucifying of Christ? he would have delivered him from the Jews, calls for a basin of Water, and washed his hands, saying, I am free from the blood of this man, used means, and did strive against it, and yet the Sin of Pilate no Sin of Infirmity: Possibly therefore a man may strive against his Sin, and yet the Sin be no Sin of Infirmity. 4. But my Sin is a Sin of Infirmity, because I am troubled after it. And was not Esau troubled after he had sold his Birthright for a mess of pottage? did he not seek it with tears? And when Judas had betrayed his Master, and our Saviour, it is said that he repent of what he had done, and was troubled. Surely then, though the Sin that I commit, may be lesser in bulk than another's Sin, and small comparatively, and though I be drawn into it by others, and though I do strive against it, and though I am troubled after it, yet it may be no Sin of Infirmity. Yet, good Lord, how many poor souls are there that deceive themselves, and think that their sins are but Sins of Infirmity; and thus are mistaken on the left hand. But Secondly: As some are mistaken on the left hand, thinking that their Sins are Sins of Infirmity, when indeed they are not: so others on the right hand are mistaken, and think that their Sins are not Sins of Infirmity, but of a worse Nature, when indeed they are: And that upon a account. First: Because they Sin knowingly. Secondly: Because they fall into the same Sin again, and again, and do lie therein. Thirdly: Because they fall into the Sin after Admonition. Object. 1 O! (saith one) I fear my Sin is no Sin of Infirmity, for I sin knowingly, and with deliberation; I sin against my knowledge, and against my Conscience, and therefore my Sin, can be no Sin of Infirmity. Adrian. sic definit peccatum ex infirmitate, est actus vel omissio culpabilis sine deliberatione propter passionis impetum facta: hac tamen definitione non complectitur omne peccatum ex infirmitate; nam potest peccatum ex infirmitate accidere cum deliberatione imo vero ut sit peccatum debet esse aliqua deliberatio. Vasquez. 12. Q. 77. A. 3. Utrum sit possibile quod aliquis sciens ex infirmitate peccet. Dicendum quod communiter ab omnibus ponitur aliqua peccata ex infirmitate committi quae à peccatis ex ignorantia non distinguerentur nisi contingeret aliquem scientem ex infirmitate peccare. Tho. Aquinas Quest Disputat. de causa peccati, Att. 9 p. 96. But for Answer hereunto, you must know, it is one thing for a man to sin knowingly, and another thing for a man to sin out of knowledge, or against his knowledge. As in case the of Ignorance; it is one thing for a man to sin ignoranter, and another thing to sin ex ignorantia. A man sins ignorantly when ignorance is the companion of his Sin only: A man sins out of ignorance, when ignorance is the only cause of his Sin, and not the companion only. As for example: Suppose a man be in fight, in a great Battle, and he kill another; he kills him because he did not know him, if he had known him in the Battle, he would not have killed him; here his ignorance is not the companion only, but the cause of it: So that it is one thing to sin ignorantly, and another thing to sin out of ignorance. A man sins ignorantly, when ignorance is the companion of his fact: A man sins out of ignorance, when ignorance is the cause of it. So a man sins knowingly, when knowledge is the companion of his fact: but a man sins out of knowledge, or he sins against knowledge, when knowledge is the cause thereof; as when a man doth use his knowledge to make distinctions and shifts for his sin, whereby he is emboldened to it, and continueth in it: Knowledge is sometimes only a companion of sin; as when a man knows that the first rise of Sin are evil; this knowledge is no cause of them, but merely a companion: Sometimes knowledge is the cause of Sin; as when a man doth know that his way is naught, and he doth deliberately consult and devise excuses and lies to hid the same; here his knowledge is the cause of those Sinful excuses, and the man doth not only Sin knowingly, and with knowledge, but out of knowledge, and against his knowledge; and this cannot stand with infirmity, but the former may: for the Disciple knew that it was evil for them to sleep; yet their Sin was a Sin of Infirmity. Object. 2 O! but I fear that my Sin is no Sin of Infirmity, because I fall into it again, and again, and do lie in it. Answ. But do ye know what it is to lie in Sin? There is much mistake about lying in Sin: Possibly a man may lie in a Sin, yet never fall into the gross Acts thereof; he may he in the breach of the seventh Commandment, and yet never commit the gross Act of Adultery; he may he in the Sin of Covetousness, yet never be any great Oppressor So on the other side, a man may possibly fall divers times into the same Sin, and yet not lie therein; for properly a man is said to lie in Sin, when he doth continue in it, and not purge it out: so he that is born of God, Sinneth not, because his heart is as a Fountain, or Spring, that purifies itself from that dirt and filth of Sin which doth fall into it: but as the Apostle speaks, The whole world lies in wickedness; Why? Because a wicked man's heart is as a Lake, or standing Pool, which keeps all that dirt which is thrown into it. Now if you do thus keep, and lie in your Sin, why do you so complain? this your complaining argues that there is some purging out, and therefore you do not lie in Sin. Object. 3 O! but I fear my Sin cannot be a Sin of Infirmity, because I fall into it, after I have been admonished of the evil of it. Answ. To that I say no more, but desire you to consider the Instance that is here before you: The Disciples slept, our Lord and Saviour Christ comes and wakens them; yea, and he chides them too; what, saith he, cannot ye watch with me one hour, watch and pray, and yet they slept again; and he comes and wakens them again, and admonishe●h them again, and yet they slept again. Possibly therefore, a man may fall into the same Sin again, and again, yea, even after Admonition, and yet it may be a Sin of Infirmity: Yet how many poor souls are there, that are mistaken here on the right hand, and do think that their Sins are no Sins of Infirmity, when indeed they are. Quest. But if there be such mistakes, how shall we then know, whether our Sins be Sins of Infirmity? Answ. 1 First, Negatively: That is no Sin of Infirmity which is a gross, foul, scandalous Sin, committed with deliberation, and consultation: It is said of David, that he turned not aside to the right hand, or to the left, save only in the matter of Vriah: It seems then, that in this matter he did turn aside; but why is it said that he turned aside here, and not in other things? did he not Sin at other times? Yes, very often: but there is a difference between missing one's way, and turning aside out of one's way; a man may ignorantly miss his way, or unadvisedly; but he that turns aside out of his way, doth it voluntarily, and deliberately: and so did David here in this case, and not in others; this act was a foul fact, which he was able, and had strength to avoid, committed with much deliberation, and therefore it was no Sin of Infirmity. So that if a man's Sin committed, be a gross, foul, scandalous Sin, committed with deliberation, and consultation, this is no Sin of Infirmity. Answ. 2 Secondly: If the Sin be a Ringleader unto other foul Sins, it is no Sin of Infirmity; the Ring-leading Sin, is the most heinous Sin; you shall observe therefore, that when Samuel was raised up (whether it was true Samuel, or false, I will not now debate) when he was raised up by the Witch of Endor, in 1 Sam. 28. the only Sin that Samuel lays to the charge of Saul, is this (at verse 18.) That he obeyed not the Voice of the Lord, in executing his fierce wrath upon Amalek; Because thou obeyedest not the voice of the Lord, nor executed'st his fierce wrath upon Amalek (saith Samuel) therefore hath the Lord done this thing unto thee this day. Moreover, the Lord will also deliver Israel with thee into the hands of the Philistims. If you read this story, you shall find, that this only Sin, Samuel doth instance in; Saul had committed other Sins, Saul had persecuted David, and out of malice, and had committed great Sins, why doth Samuel instance in this Sin above all other Sins? but because this Sin was the Ring-leading Sin unto all the Sins that Saul did commit; and therefore this is charged upon him especially, as a great and a heinous Sin. And you see how it is amongst men; if there be a rebellion, or insurrection, they take the Ringleader, and hang up him; for say they, this is the great Transgressor, for he is the Ringleader. So amongst Sins, the great Sin, is the Ringleader; and therefore if your Sin be a Ringleader unto other soul Sins, it is not a Sin of Infirmity. That's the Second. Answ. 3 Thirdly: A Sin of Presumption is not a Sin of Infirmity: Sins of Presumption, and Sins of Infirmity, are set in opposition one to the other, in Numbers, 15. and Psalm, 19 Now I pray, when doth a man sin out of Presumption, but when he sinneth because God is merciful? when he sinneth, because his Sin can, and may stand with Grace? when he sinneth, because the Sin is but an infirmity? when he sinneth, because he shall repent afterwards? Now this is ordinary. I have read of a certain young man, who being admonished of the evil of his way and course, and pressed to leave his wickedness, by the consideration of Judgement, Eternity, and Death a coming, that he said, Why tell ye me of these things? I will do well enough; for when Death comes, I will speak but three words, and will help all; and so he went on in the way of his Sin: but in the end, coming to a Bridge on Horseback, to go over a deep Water, the Horse stumbling, and he labouring to recover his Horse, could not, but at last he let go the Bridle, and gave up himself, and Horse to the Waters, and was heard to say these three words; Devil take all. Here was three words indeed, Diabolus capiat omnia. and an Example for all men who think to repent with a three-word Repentance at last (viz. Lord have mercy) to take heed by. Miserere mei Deus. Such is the end of Presumption; and when a man doth therefore sin the rather, because God is merciful, or because the Sin is but a Sin of Infirmity, or because he hopes to repent afterward, or because his Sin may, and can stand with Grace, this is a Sin of Presumption, and is no Sin of Infirmity: Sins of Presumption, are no Sins of Infirmity. Answ. 4 Fourthly: If the Sin be a reigning Sin, Potest autem dici infirmitas in anima ad similitudinem infirmitatis corporis, dicitur autem corpus esse infirmum, quando debilitatur vel impeditur in executione propriae operationis propter aliquam inordinationem partium corporis ita Scil. quod humores et membra hominis non subdantur virtuti regitivae et motivae corporis, unde et membrum dicitur infirmum esse, quando non pòtest perficere operationem membri sani: unde et infirmitas animae dicitur quando impeditur anima in propria operatione propter inordinationem partium ipsius, parts autem corporis dicuntur esse inordinatae, qu●ndo non sequuntur ordinem naturae ita et partes animae dic●ntur esse inordinata quando non subduntur ordini rationis, etc. Tho. Aquin. 12. Quest. 77 Art. 3. than it is no Sin of Infirmity; for when Sin reigns, Grace doth not: therefore saith the Apostle, Rom. 6. Let not Sin have dominion over you; for ye are not under the Law, but under Grace; and when Sin reigns, it is in its full strength. Now a Sin of Infirmity, is not therefore called infirmity, because (as the Schoolmen would) it doth make a man infirm, by impeding, and hindering the vital operations of the Soul; for then all Sins, and especially the greatest, should be Sins of Infirmity: But it is said to be a Sin of Infirmity, because it doth arise from weakness, the strength thereof being taken out, and mortified; and therefore a reigning Sin can be no Sin of Infirmity. Now Sin reigneth in a man, 1. When it hath the command of his Duties, his Spiritual Duties. When a Master commands a Servant from his Meat, it argues that he rules over him; and if you see a man rise from his Meat at the command of another, you say, surely this man is the others Servant, for he was at Dinner, or Supper, and the other did but speak, or come by him, and he took his Hat, and Cloak, and left all his Meat, and followed him. So, when a man shall sit down to Duty, and he shall ordinarily he commanded from his Duty by his Sin, what doth this argue, but that his Sin is his Master, and doth rule, and reign over him. Illicitae delectationi si resistamus, si non consentiamus, si membra velut arma non ministremus non regnat peccatum in nostra mortali corpore peccatum enim ante regnum perdidit et sic periit, in hac ergo vita, quantum ad sanctos attinet regnum perdit, in alia perit. August. de verbis Apost. Ser. 66. 2. When Men do yield the Members of their Bodies, as weapons of unrighteousness unto Sin, than Sin reigns in them; Let not sin reign in your mortal Body (saith the Apostle) that ye should obey it in the lusts thereof, neither yield ye your members as weapons of unrighteousness unto sin, Rom. 6.12, 13. 3. Sin reigns, when it usually riseth by opposition: 'Tis with Sin, as with Grace; when Grace is in power, it riseth by opposition, I will yet be more vile, saith David; and when the believing blind man, was commanded to hold his peace, he cried so much the more, Jesus, thou Son of David, have mercy on me: Manifestum igitur est quod credere improbabilia, fortitudinis est, atque vigoris nostri intellectus, sicut amare damnosa, molesta et ignominiosa fortitudinis est et vigoris nostri affectus. Parisiens. de fide p. 2. herein the Power of Godliness, is distinguished from the Form. Godliness in Power, rises by opposition, but the Form doth not; but the Power of Faith doth, the Power of Love doth, and the Power of Repentance doth: even as a little fire, is quenched with water; but if the fire be strong, it flames and burns out the more by that dish of water which ye do cast upon it. So in regard of Sin; where it is in power, it will not be quenched by opposition, but it flames out the more: witness that powerful malice of the Jews against Christ, who when they were but a little checked by Pilate, they cried out so much the more, Crucify him, Crucify him. Doth thy Sin therefore ordinarily rise by opposition? this argues that it is Sin in power, that it reigns in thee, that it is no Sin of Infirmity; for a reigning, full breathed Sin, is no Sin of Infirmity. Thus Negatively. Quest. But how shall we know then Affirmatively, whether our Sin be a Sin of Infirmity? Answ. 1 Thus: If it do merely proceed from want of Age in Christianity, than it is without doubt, a Sin of Infirmity: There are several ranks and forms of Christians in the School of Christ: The Apostle John doth allude unto three Ages; I writ unto you Fathers (saith he) I writ unto you young men, and I write unto you Babes. There are the grown Children of God, and there are Babes; Babes are weak, and full of weaknesses: and if your Sin be such as doth arise merely from want of Age and time in Grace; than it must needs be a Sin of a Babe, and so a Sin of Infirmity. Answ. 2 If it be no other Sin than what is incident unto all the Saints, than it is a Sin of Infirmity; for that Sin which is committed by all the Saints, is no reigning Sin, but a Sin mortified, enervated, and weakened; there is no reigning Sin in the Child of God: Sin reigning, and being under Grace, are opposed, Rom. 6. Let not sin have dominion over you, for ye are under Grace: Those that are under Grace, have their Sin at an under: and if the Sin be committed by all the Saints, than it doth rather arise from want of strength to resist, than from will to commit: Is thy sin therefore no other than what is incident unto all God's People? then surely it is no other than a Sin of Infirmity. Answ. 3 If it be such a Sin as you cannot avoid, which breaks in upon you before you are ware, even before you can call in for help from your Reason, and Consideration, and which the general bent and frame of your heart and soul is against, than it is a Sin of Infirmity; Haec peccata quae accidunt ratione operationis sensitivi prevenientis rationem, dici peccata ex Infirmitate, nam infirmitas humanae voluntatis contracta ex peccato originali magna ex parte consistit in rebellione appetitus, hoc est in illa potestate quam habet operandi ante usum rationis ex sola apprehensione sensus. Caspens. Cursus Theolog. Tract. de peccat, Disp. 5. Sect. 4. Ego sum in carne, ego sum in ment, sed magis ego sum in ment quam in carne, et quia mens regit ego sum in regente. August. de verbis Apost. Serm. 5. for than it doth arise from want of strength to resist, and not from will to commit: This was the case of Paul, Rom. 7. when evil was present with him, being against the general bent and frame of his soul; for saith he, I delight in the Law of God after the inward man, and yet the thing that I would not do, that do I: Can you therefore say with Paul, It is no more I that do it? etc. for my delight is otherwise, and the general bent and frame of my heart is otherwise; then may you also say, this is mine Infirmity. Answ. 4 If your Sin be your burden, because it is the burden of your Grace, then is your Sin, your infirmity: I speak not of gross, foul, and scandalous Sins. But the Apostle tells us, Gal 6. that this Sin of Infirmity is our burden; for having said in verse 1. If any one be overtaken, you that are spiritual restore him, etc. he than gives the reason of it at ver. 6. Bear ye one another's burden: it seems then, that this Sin of Infirmity, is a burden unto him that commits it. Now a man may be burdened with Sin upon a twofold account: Either because he is, or shall be burdened with it, in regard of pain, and punishment: or because it is the luggage and burden of his Grace and Duty. In the first sense, All men may be burdened with Sin, even the most wicked man: Cain was so burdened, when he cried out, and said, My sin, or burden, is greater than I can bear. In the second sense, Only those are burdened with Sin, that are Godly. Dost thou therefore groan under the burden of this evil, though it be no gross and scandalous Sin, and that because it is a burden to your Grace and Duties, surely it is no other than a Sin of Infirmity. Answ. 5 An Infirmity will hardly acknowledge itself to be a Sin of Infirmity; but the person in whom it is, fears lest it should be worse. 'Tis in this case, as in the matter of Temptation; Though a wicked man's sins be his own, the brat of his own conception, and corruption, yet he will hardly acknowledge them to be his own corruption; no, but saith he, these are the Temptations of Satan, and not mine own corruption: A good man on the contrary saith, Nay, but these are mine own corruptions, not the Devils Temptations; O! these are worse than Temptations, they are all mine own: witness David, 1 Chron. 21.8. And David said unto God, I have sinned greatly, because I have done this thing, I have done very foolishly; yet the Devil provoked him to it, and it was originally his Temptation: for verse 1. it's said, And Satan stood up against Israel, and provoked David to number the People. David doth not lay the fault upon the Devil, but upon himself; he did not say, I was thus and thus tempted by Satan; No, but I, even I have sinned, and done foolishly: Temptation will hardly acknowledge itself to be a Temptation; and so Infirmity will hardly acknowledge itself to be Infirmity; but the person in whom it is, doth fear worse, saying, this my sin is great, and I fear it is no infirmity: Wicked men excuse their sin by infirmity, because it is no infirmity; but a good man fears it's worse than infirmity. And therefore is thy sin, no gross, and foul sin, and yet art thou afraid, that it is worse than infirmity? this doth rather argue, that it is no other than a sin of Infirmity. Answ. 6 If your Sin do arise chief from some outward cause, it is a sin of Infirmity; for than it is not so much from will to commit, as from want of strength to resist. The sin which the Apostle speaks of, Gal. 6.1. is a sin of infirmity, and the man that commits it, is said to be over-taken. Now when a man is upon his journey travelling, and is over-taken by another person, his inward inclination and disposition was not to meet the other: So when a man is over-taken by Sin, it argues that his sin doth proceed from some outward cause; and when it doth proceed from some outward cause, than he is truly said to be over-taken with it. 'Tis true, the worst of men say they are over-taken, when they sin: O! saith the Drunkard, I confess I was drunk at such a time, and in such a place, but I was drawn into it; my inward disposition was otherwise, but I was so and so over-taken. But if men were only over-taken, and surprised by their Sin, then why are they angry with those who keep them from their sin? why are they in their own Element, and never more at home than in the way of their sin? and why do they so hearty will that which is the cause of their sin? It may be they do not will the Effect, namely, Drunkenness; but do they not will that which is the cause thereof? He that is over-taken with a sin, is unexpectedly surprised with the cause thereof; and therefore if it be not a gross, and scandalous sin, it is a Sin of Infirmity. Answ. 7 Infirmity loves Admonition, I mean the person that sins out of infirmity, loves to be admonished, takes Admonition kindly, and doth bless God for it. Possibly the Admonition may be given scalding hot, and so he may refuse to take it down; but ordinarily, he will take the Admonition kindly. Ye know how it was with David, when he was going against the House of Nabal in a great Passion; Abigail came forth to meet him, and having admonished him of his Duty, he did not only forbear the evil intended, but he blessed God for her, and her words, who kept him that day from shedding innocent blood. Tell an honest man that he is out of his way, and direct him into it, and he will thank you for it: Tell a Thief that he is out of his way, and he will laugh at you. So, tell a wicked man that he is out of his way, and he will despise you for it: Tell a good man that he is out of his way, and he will bless God for it, and for you; Why? Because he hath but miss his way. Canst thou therefore, take an Admonition kindly when thou art out of thy way? This argues that thy Sin is one of those Infirmities, which Christ, our great Highpriest will forgive, Who can have compassion on the ignorant, and on them that are out of the way; for that he also was compassed with infirmities, Heb. 5.2. Answ. 8 An Infirmity discovers good, though it be in itself evil; it's an ill Sin, but a good Sign. The Thistle is an i'll weed, yet it discovers a fat, and a good Soil: Smoak is ill, but it discovers fire. So do the Saints Infirmities; though they be in themselves weaknesses, yet they discover life. Moses was angry, but his anger did discover his Zeal: Job was somewhat impatient, but his impatience did discover his Innocency, and his great goodness: Abraham failed in saying, Sarah was his Sister; but there was a Faith which this Unbeleef grew upon: The Woman that came behind Christ, touching the hem of his Garment, came fearing and trembling, discovering her Unbelief; yet she discovered her Faith therewithal: The Disciples failed, when they said, Lord, save us, carest thou not that we perish? yet they discovered their Faith too. Infirmity sometimes is an Excrescence which doth grow out of Duty, and upon Duty. Dost thou therefore fail in thy Duty, or exercise of thy Grace? and doth thy Duty go on, and thy Grace go on? Though thy Failing may be thy burden, yet it being but an Excrescence, and Discoverer of thy Grace, it is no other than a Sin of Infirmity. Answ. 9 Sins of Infirmities, are servants, and drawers of water unto your Graces: Though in themselves evil, yet through the overruling hand of God's Grace, Mirabilis Deus in consiliis super filiis hominum, multos per peccata sanat à peccatis, sicut venenum pellitur à veneno. Luther. Non solum mala passiva, quae nobis irrogantur, in bonum cedunt, sed etiam activa, hoc est, mala quae nos ipsi facimus; quorsum hoc inquis? quia homo pius cum videt lapsum suum, pudefit, et confunditur, sic lapsus ille principio operatur humilitatem, deinde invocationem ardentem, ac malum illud quod in carne reliquum est ceu calcar est quod nos excitat, ut nobis ipsis irascamur, nos damnemus et clamemus cum Paulo. Infelix ego, quis me liberabit a corpore hujus peccati, sic crescit fides occasione vitiorum, etc. Luther, Com. 2. Gen. fol. 151. in Cap. 20. they will make you more gracious another way. Ye know how it is with a young Tradesman, who hath but a small Stock; he keeps his Shop diligently, and will not spend as others do: if you ask him the reason, saying, such and such men are of your Trade, and they will spend their shilling with us, and their time with us; why will not you do as they? He answers presently, True, they do so, and they may do so, their Estate will bear it; but as for me, my Stock is small, very little, therefore I may not do as they do; but I must be diligent, and a good Husband; I am but a young Beginner, and have little skill 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 labours 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 will take the more pains in following after Christ: Thus his very infirmity is a provocation unto all 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 handmaids 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 man's 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 will not be so forward to speak as others are; but being conscious of his own infirmity, he is always 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 fall into great, and gross sins, will be much troubled, much trouble and sorrow they do meet with presently, in case they repent: but those that l●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 well as from the guilt of it, and as well 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 fall 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 cleared 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 will never leave you for it, nor cast you off for it; but if you sleep, he will waken you; and if you sleep again, he will waken you again; and if you yet sleep again, he will come again with his wakening mercy, and will 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 will upon all occasions be ready to betray you, and to open the door unto greater Thiefs, and will always 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 small hair in it, though the hair be never so little a thing, yet if it be not pulled out, it will blot and blemish the whole writing sometimes. So may this Sin of Infirmity do; your whole Duty may be blotted and blemished by this small 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 Privileges, are refined Mercies, Privileges, 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 shall purify 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 burdensome 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 another's burden; And ye that are strong, aught to bear the Infirmities of the weak, Rom. 14.1. And although Christ will 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 Remissness, and loss of first Love in the Church of Ephesus, is by Christ, called, a Somewhat; Nevertheless I have somewhat against thee: and yet Christ threatens her, that he will for this somewhat, come against her quickly, and remove her Candlestiks, if she did not repent; and Revel. 2.16. the Lord Christ threatens the Church of Smyrna, that unless she repent, 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 will (for the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) I have some small 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: Though there be much evil in this Sin, Christ will not cast you off for it. For, It is an honour to a man to pass by infirmities (saith Solomon) much more is it for the honour of Christ to pass by the infirmities of his People. The Saints and People of God, are in Covenant with God by Jesus Christ, Hos. 2. and that Covenant is a Conjugal Covenant; but what Husband will put away his Wife, for her infirmities? That Covenant is a Paternal Covenant, and what Father will thrust his Child out of doors for his infirmities? A Child, though deformed, is more pleasing to the Father, because the Child is his own, than another beautiful Child that is not his own: Yea, that Covenant, is a Covenant of Grace; now in the Covenant of Works, the least sin breaks the Covenant, but in the Covenant of Grace, the greatest sin doth not break the Covenant between God and the soul; in the Covenant of Works, the least sin provokes God to hatred; in the Covenant of Grace, the greatest sin provokes, and moves God to pity. If a Master should turn away his Servant for every failing and weakness, who would serve him? But God hath many Servants in the world, who do serve him with cheerfulness; surely therefore he doth not, and he will not cast men off for their Infirmities. The Saints, and People of God, are the Body of Christ; and every one a Member of that mystical Body, whereof our Lord Christ is the Head. Now (saith Luther) What man will cut off his Nose, because there is filth in it? Nemo nasum ideo abjicit quod impuro phlegmate abundat, et quasi cloaca cerebri, ita etiam i●firmi temporis infirmitatis sunt pa●s Regni Christi qui non ideo abjici●ndi sed so vendi sanandi et erigendi sunt Luther. yea, though the Nose be the sink of the Brain, yet because it is a Member, a man will not cut it off. And will Christ cut off one of his Members, because there is filth in him, or some weakness and infirmity in him? No surely. What Woman will cast away the Mortar, because it favours of the Onions, or Garlic which hath be●n beaten in i●? What Father will knock his Child on the Head, b●cau●e a Wart grows on his Forehead. These Infirmity in the Saints and People of God, are their Wa●ts, Ego non possum excusare Patres ut multi faciunt nec volo, imo libenter audio lapsus et infirmitates sanctorum non quod laudem, etc. sicut non excuso Apostolos fugientes à Christo, Petrum negantem et alias eorum infirmitates, stultitias et ineptias, nec scribuntur ista propter duros superbos et obstinatos sed ut ratio Regni Christi ostendatur qui in grege suo pusillo habet pauperes et infirmas conscientias; est Rex fortium pariter et infirmorum, etc. in Gen. 26. Scio ego me saepe multa stulte et temere admodum egisse adeo ut cogitatem cur Deus, vocavit me ad predicandum etc. in Cap. 27. Gen. Luth. which grow in the Face of their Conversation: the blessed Martyrs themselves had these Warts: Hierom of Prague had a great Wart upon him, Cranmer another, Jewel another; yea (if ye look into that little Book of Chronicles, I mean the 11. Chapter of the Hebrews) what Saint is there mentioned upon Record, but had one Wart or another? Had not Abraham his Wart, in saying, that Sarah was his Sister? Had not Sarah hers, in laughing? Had not Jacob, Isaac, and Joseph theirs? Moses, Rahab, Samson, Jepthah, and David theirs? Luther had his, and our Reformers theirs; yet God owned, used, and honoured them. Surely therefore, though there be much evil in a Sin of Infirmity, especially if a man fall into it again and again; yet Christ will not leave a man, or cast him off for it. Object. But Solomon tells us, that the back-slider in heart shall be satisfied with his own ways. Answ. True: But there is much difference between the back-sliding of an Hypocrite, and the Relapses of Gods own Children into their Infirmities: a back-slider loseth that power which once he had; but a good man relapsing into his Infirmities, doth still keep that power of Godliness which he had before: a backsliders Judgement and Principles crack and alter, in so much, as he doth bless himself in his Apostasy; but the good man relapsing into his Infirmities, still doth retain his Judgement, keep his Principles, and doth groan under his Relapses. Possibly a man may fall into the same sin again and again, yet he may be no back-slider, nor called a back-slider in Scripture Language. But in the Second place: A man may be said to be satisfied with his own ways, either because he is given up to his sins, so as to be glutted with them, finding all delight and contentment in them; or he is said to be satisfied with his own ways, in regard of that sorrow and affliction which he doth reap by them: in this sense a good man may have enough of his sin, and be said to be satisfied with his own ways. Thus it was with Jacob; he deceived his Brother Esau, and he deceived his Father Isaac; afterwards he was deceived by Laban, and by his Children; as he deceived his own Father, so was he deceived by his Father in Law; and as he deceived his Brother, so was he deceived by his Children, in the reports of Joseph's death: here was he satisfied in a way of sorrow with his own ways; he deceived others, and was deceived by others; he had enough of it. But though a good man may be thus satisfied with his own ways, yet he is never satisfied with them, so as to be given up to them. Possibly he may fall into them again and again, yet saith the Lord, Esai. 57.17. For the iniquity of his covetousness, was I wroth, and smote him; I hide my face, and was wroth: What then? And he went on frowardly, turning aside again, (so the Hebrew) in the way of his heart. But saith the Lord, I have seen his ways, and will heal him, and will lead him also, and restore comforts to him, and his mourners: So that though a good man may have enough of his sin, in regard of sorrow that may come thereby: yet he shall never be satisfied with his own ways, or sins, so as to be given up to them: Christ will not cast him off; if he sleep, Christ will waken him; and if he sleep again, Christ will wake him again; Christ will not leave him in it, nor cast him off for it. Applicat. If these things be true, then what necessity is upon us, and what great cause have we to examine ourselves, and to consider seriously, what sort of sins, those sins are, which we labour under. We do all sin, that is most certain; but there is a great difference between sin and sin: There is a sin unto death, and there is a sin, not unto death: there is a sin which may stand with Grace, and there is a sin which cannot stand with Grace: there is the spot of the Godly, and there is the spot of the Wicked: there is a gross sin, a reigning sin; and there is a sin of infirmity: there is a sin, for which God will leave, and cast off the sinner, witness Judas' sin, the sin of the false Disciple: and there is a sin for which God will not cast one off; witness the sin of these true Disciples: O! than what cause have we to make it out to our own souls, whether our sins be sins of infirmity, or not! Quest. But it seems that all the sins of the Godly, are not sins of Infirmity, and God will not cast off a Godly man for any sin: What advantage therefore, hath this sin of Infirmity, above other sins? or what disadvantage do the other sins of the Godly labour under, which this sin of infirmity doth not? Answ. 1 Much, very much: For though my sin be great; yet if it be a sin of Infirmity, it shall not hinder the present acceptance of my Duty. Hezekiah, and the People, were not prepared according to the preparation of the Sanctuary, that was his, and their weakness; but he prayed, and the Lord heard his prayer: So David said in his haste, I am cast out of thy sight; this was his infirmity, yet he prayed withal; and saith he, Nevertheless thou heard'st the voice of my supplication. But if a man, a good man, do fall into a foul, gross, and scandalous sin, though the Lord pardon it to him afterward, yet it will suspend his present communion with God. Answ. 2 Although my sin be great, yet if it be but an Infirmity, it shall not hinder the sense of my Justification. A foul, and scandalous breach upon our Sanctification, will make a breach upon the sense of our Justification: but though the sin be great, yet if it be but an Infirmity, it shall not make a breach upon the sense of our Justification. Answ. 3 Though my sin be great, yet if it be but an Infirmity, there is a pardon that lies in course for it; and though it be good to repent of every sin, with a distinct, and particular Repentance, yet it is not necessary that there should be a particular Repentance for every sin of Infirmity. If a man, though a good man, do commit a gros●, foul, and scandalous sin, there must be a particular Repentance for it; and without that, there will be no peace, no true peace in his soul: but if the sin be only a sin of infirmity, a general Repentance may, and will serve for that; Who knows the errors of his Life? saith David: Lord, cleanse thou me from my secret faults. Answ. 4 Though a man's sin be great, yet if it be but an Infirmity, it shall never bring a scourge upon his Family. It is a great misery to a good Parent, to see his Family scourged for his sin. Possibly the sins of a Godly man may bring a rod on his Family: Because of this (saith the Lord to David) the Sword shall never departed from thine house. But now if the sin be only a sin of Infirmity, my Family shall never be scourged for that. Answ. 5 And though my sin be great, yet if it be but a sin of Infirmity, it shall never spoil my Gifts, nor make them unprofitable: If a man have great Gifts, praying, exercising Gifts, and his Life be scandalous, what saith the World? I, this man hath exceeding good Gifts indeed, but do ye see how he lives? A scandalous Life soils and spoils his Gifts, and doth make them unuseful. But now if my sin be only a Sin of infirmity, it shall never soil my Gifts, so as to make them unuseful, and unprofitable unto others. Surely then, there is a great, and a vast difference between this Sin of Infirmity, and another Sin; and therefore why should we not labour to make it out with cleverness to our own souls, what kind of sins our sins are? Every man almost, thinks that his Sin is a Sin of Infirmity: Come to the Drunkard, Swearer, Adulterer, Opposer, and these will tell you, that their Sins, are but Sins of Infirmity; they will rail at, and oppose the People of God, and yet their sins are but Sins of Infirmity; Swear, and swear daily, yet their sins are but Sins of Infirmity; go to the Taphouse, Playhouse, Whore-house, and yet their Sins but Sins of Infirmity: the vilest of men think their Sins are only Infirmities. But is there such a great difference between Sins and Sins? this, and the other Sins? Then why should we not look wishly into our condition? consider our ways, and labour to make it out with cleverness to our own souls, whether our Sins, be Sins of Infirmity, or not? Quest. But suppose that upon due search and examination, I find that my Sin is no other than a sin of Infirmity, which will not cast me off, although through my weakness, I do fall into it again, and again, what then? Answ. Then several Duties follow, and accordingly you are to take up these, and the like gracious Resolutions. If my Sin be a Sin of Infirmity, and no other, then through Grace, Deletur iniquita● manet infirmitas. August. Sed Quare Deus talia peccata sinit fieri à suis, cur sic impingere eos permittit? respondetur ex effectis, ideo ita permittit Deus ut occasionem accipiat multarum bonarum rerum non enim labantur sancti ut pereunt, sed ut copiose eis Deus benefaciat, ut lapsus principio operetur humilitatem, deinde invocationem ut nos excitet ut nobis ipsis irascamur et nos damnemus, ut majori studio caveamus. Luth. in Gen. cap. 20. will I observe what Gods design is, in suffering and leaving such Infirmities in me, and will labour what I can and may, to promote and advance that design: God could have freed me from all Sin, these Infirmities as well as the greater; but God hath some great designs in leaving of these Infirmities, as that I may be always humbled, that I may be always upon the work of mortification, that Jesus Christ may be the more sweet and precious to me, that I may live in continual dependence on him, that I may not gather up the assurance of my Salvation only from my Sanctification, but from the free Grace of God, and his absolute Promise, that I may be weary of my present state, and groan after Heaven, where no imperfections are; and that I may learn to pity others, and therefore through Grace, I will do what I can to help on these Designs. If my Sin be but a Sin of Infirmity, and God will not cast me off for it; then through the Grace of God, will I never believe these false reports of Christ, and those misrepresentations of him, which Satan would put upon him, whereby he would persuade me and others, that our Lord Christ, is an hard Master; as Satan doth labour to present himself to me, as an Angel of Light; so he would represent Christ as an Angel of Darkness. But is this true, That the Lord will not cast me off for my sins of Infirmity, then will I never believe that my dear Saviour is an hard Master. If the Lord Christ will not cast me off for my Sins of Infirmity; then through the Grace of God, I will not question my Spiritual Estate and Condition for every Sin; I will grieve for every Sin of Infirmity, because it is a Sin; but I will not question my Condition because it is but a Sin of Infirmity. Then will not I cast off myself and others for the Sins of Infirmities; Shall Christ's Eye be good, and shall my Eye be bad? Will not Christ cast me off for mine Infirmities, and shall I cast off others for their Infirmities? God forbidden. Then will not I cast off the things of Christ, because of any infirmity that may adhere to them, or the Dispensation of them. When Christ took our Nature on him, his Deity was vailed under our Humanity; his Excellency under our Infirmity. So now, his Grace, and his Dispensations, are vailed under the Infirmity of our Administrations: As for Example: Preaching is an Ordinance of Christ, yet the Sermon may be so delivered, with so much weakness of the Speaker, that the Ordinance of Christ may be vailed under much Infirmity. So the Admonition of a fallen Brother, is an Ordinance of Christ; yet it may be so administered with so much passion in the Speaker, that this Ordinance may be vailed under much Infirmity: Scarcely any Ordinance, but is vailed under some Infirmity in regard of its Administration. But is this true, That the Lord will not cast me away, because of mine Infirmities? Surely then, I will never cast away the Ordinances, or things of Christ, because of those Infirmities which may adhere, or cleave unto them. And if the Lord will not cast me off for my Infirmities; then through Grace, I will n●ver be discouraged from the performance of any Duty: I will pray as I can, and hear as I can; and though I be not able to pray as I would, I will pray as I am able; and though I am not able to examine mine own heart as I would, yet I will do what I am able; for the Lord will not cast me off for Infirmities, and therefore I will not cast off my Duties because of them. And lastly: If the Lord Jesus Christ will not cast me off for mine Infirmities, then will I never sin because the sin is but a Sin of infirmity: Will the Lord pardon my Sin, because it is but an Infirmity, and shall I commit Sin upon that ground, because it is but an infirmity? then shall I walk contrary to God, then shall I turn the Grace of God into wantonness. Surely therefore, I will never Sin upon that account, because it is but a Sin of infirmity. Thus ye see what we are to do, and what gracious Resolutions we are to take up from the consideration of this great Truth. Quest. But though the Lord will not cast us off for our Sins of Infirmity; yet there is much evil in this sin, especially if we fall into it again and again; What shall we therefore do that we may not fall into this same Sin so often? Answ. 1 Be sure that you do not forget your former Sins; the slumber of Grace, is a preparation to Sin; and the forgetfulness of a former S●n, is a preparation unto future Sin: When we forget our old Sins, than God leaves us to fall into new Sins: as long as the sense of old Sins abide upon your heart, so long you will be kept from new Sins; and as the sense of old Sins doth wear off, so the lust after new Sins will come on. Would you not therefore fall into the same Sin again and again? then take heed that you do not forget your old Sins, or lose the sense thereof. Answ. 2 If you would be kept from Relapses into your infirmities, or other Sins; then take your Sin, and quench it in the blood of Christ by a fresh act of Faith, over and beyond all your Resolutions, and acts of Humiliation. You know how it is with a Candle; if it be blown out only, it is easily lighted again; but if you quench it in Water, it is not so easily lighted again. So in regard of Sin; if a man blow it out with a Resolution, it will be soon recovered; but if besides a man's Resolutions, and Humiliations, he takes his Sin, and by an act of Faith doth quench it in the blood of Christ, it will not be lighted again with that ease and facility. Answ. 3 And if you would not fall into the same Sin again and again, then watch and pray. Our Saviour Christ here, saw that his Disciples were like to sleep again and again: and I pray you, what direction doth he give them? Only this; Watch and pray: as if watching with prayer, an● prayer with watchfulness, were the only, or chief means to keep us from falling into the same Sin again and again. And indeed, it is not all our habitual strength that can keep us from falling; for then Adam in the state of Innocency, would have been kept from falling; nor is it want of Temptation that can secure us from falling, for then the Angels in Heaven should not have fallen, for they had no Temptation there; but we are kept by continual dependence upon God in Christ: 'tis not therefore enough to watch, but we must watch in Prayer; neither is it enough to pray, but we must pray with watchfulness. What I say therefore to one, I say to you all, and to mine own soul, Let us watch and pray, and pray and watch, that we enter not into this Temptation. THE FALSE APOSTLE, TRIED, AND DISCOVERED. By William Bridge, Preacher of the Gospel at Yarmouth. LONDON: Printed by Peter Cole in Leaden-Hall, and are to be sold at his Shop, at the sign of the Printing-Press in Cornhill, near the Royal Exchange. 1656. THE False Apostle, TRIED. AND DISCOVERED. REVEL. 2.2. And hast tried them which say they are Apostles, and are not, and hast found them Liars. IT is not only the Opinion of Mr. Brightman, In ●oa●●●● Apocal. septe● Eccles●s scribitur per qua● un● Catholica designatur. Greg. Hom. 15. i● Ezek. Joa●nes seribit ad sep●am Ecclesias, in quibus etiam universas Ecclesias septenario numero intelligimus commendari Austin Epist. 106. extra septo●● Ecclesias quicquid fo●is est alicnum est. optat. Milevi. a●. Lib. 1. but of very ancient Writers, That these Seven Epistles, written to the Seven Churches of Asia, do contain the State and Condition of the whole Church of God, unto the coming of Christ. This First Epistle is written to languishing Ephesus, holding forth the State of the Church, presently after Christ, and his Apostles, and is a good Looking-glass for all those which begin now to languish, and to lose their first Love. Something our Saviour doth commend in this Church; and something he reproves them for: He commends them for what was good; and rebukes them for what was evil. Some will commend what is good in their Friends, but will not take notice of what is evil: Some will take notice of what is evil in others, but will not commend what is good. This is not according unto Christ's proceeding; the commendation of Good, is a good Introduction to the reprehension of what is evil. Now our Saviour Christ, doth commend this Church (both Officers, and People) for many things. 1. For their Labour. 2. For their Patience. 3. For their Zeal: I know thy Works (saith he) and thy Labour, and thy Patience. Labour, and Patience go together: Those that will l●bo● in the Work of God, must be patiented, they shall surely meet with opposition; and therefore Patience must accompany our Labours. Yet this Patience don't exclude Zeal; but saith Christ here, I know thy Labour, and thy Patience, and thy Zeal: thou canst not bear them that are evil. Possibly then, a man may be patiented, and yet cannot bear, or endure those that are evil. Now this Zeal, and severe dealing with those that were evils is described two ways: First, By the Per●ons which they did deal withal: those were false Teachers, ver. 2. and 6. Secondly, By the exercise of their Zeal, and Severity; which did consist in two things: The discovery of those false Teachers; and the hatred of their Deeds. The hatred of their Deeds, ye have at ver. 6. This thou hast, that thou hatest the deeds of the Nicolaitans. The discovery of these false Teachers, ye have in these words; And thou hast tried them, etc. Doct. It's strange that there should be false Apostles in those days, whilst some of the true Apostles were alive to confute and discover them. But it seems that the discovery of these false Apostles, was not a work, only belonging to the true Apostles; for this Church of Ephesus found them out, and are commended for it by our Saviour Christ. And so the Doctrine from this part of the Verse, is, That it is a matter of great commendation in the eyes of Jesus Christ, to try and discover false Teachers, or false Apostles. Christ doth not only commend this Church for their Zeal herein, but hath left their Commendation upon Scriptural Record, as a good Example for all the Churches of Christ. And therefore I say, the discovery of false Teachers, and false Apostles, is still a matter of great Commendation in the eyes of Christ. It is that which we are all commanded to do, 1 John, 4.1. Believe not every Spirit, but try the Spirits, whether they are of God; because many false Prophets are gone into the world. But for the clearing of this Truth; it will appear, if you consider, Arg. 1 First: What a dangerous, and mischievous People, false Teachers, and false Apostles are. They do deceive men in the matter of their Souls; they are called Deceivers, and Seducers, John, 2.7. Many Deceivers are entered into the world, etc. 2 Tim. 3.13. But evil men, and Seducers, shall wax worse and worse, deceiving, and being deceived: And deceitful Workers, 2. Cor. 11.13.6. For such are false Apostles, deceitful Workers. Now a man loves not to be deceived in any thing, no not in a small matter: If I had spent, or given away much more, it would never have grieved me, you say; but I cannot endure to be cheated, and deceived. And if a man cannot endure to be deceived in lesser things, what an evil thing is it then, to be deceived in the matters of his Soul? Such are the things, that these false Teachers do deceive men in; yea, they will, and do subvert men's Faith, and spoil them of the very Fundamentals of their Religion. Therefore saith the Apostle, Col. 2.8. Beware lest any man spoil, or make a prey of you. Is it not a sad thing for a man to lose his Faith for a Fable? First they will take away your Faith, and then they will lay a Fable in the room of the Faith; For their highest Speculations and Notions, are but Fables. Ye may observe therefore, that when the Apostle Paul doth dehort from their Doctrine, he saith still, Take heed, and beware of Fables. Those are many, and of divers sorts: First there are old Wives Stories and Fables; such are the Doctrines, and Speculations of false Teachers: therefore 1 Tim. 4.1. the Apostle having said, That in the latter times some should departed from the Faith, giving heed to seducing Spirits, and speaking of the Doctrines of those Seducers in the following Verses, he saith, ver. 7. But refuse thou profane, and old wives fables: for such in the Eyes of God, are the Doctrines of these Seducers. Secondly, There are Jewish Fables also, whereof the Talmud is now full; and such are all those Doctrines, & Commandments of men, which are beside the Scripture, the Doctrines of false Teachers: and therefore saith the Apostle, 1 Tit. 14. (having spoken of Seducers in the former verses, whose mouths must be stopped) Not giving heed to Jewish Fables, and Commandments of men. Thirdly, There are also the Fables of Heathen Poets, the Figments & Devices of men's own Brains: and such are the Doctrines and Speculations of all false Teachers; and therefore says the Apostle, 2. Pet. 1.16. We have not followed cunning and devised Fables; but we have a more sure word of Prophecy, at verse 19 So that look what even Doctrine is not according to the Scripture, is but a Fable in the Eyes of God. Now is it not an evil thing to lose my Faith for a Fable? Such Fables do these false Teachers bring; they steal away your Faith, and lay a Fable in the room thereof; yea, they will, and do beguile men of their Reward; ●hey beguile them of their Faith; they beguile them of their Souls, and they beguile them of their Reward: therefore saith the Apostle Paul, Let no man beguile you of your Reward, Col. 2.18. Yea, they will not only beguile you of your Reward, but they will bring you into pernicious ways; which if you follow, the way of Truth shall be evil spoken of, 2 Pet. 2.1, 2. in which Scripture, the Apostle Peter tells us, That as false Prophets did arise in the times of the old Testament, so false Teachers should arise in the times of the new Testament. 2. He tells us, That the ways of these false Teachers, are pernicious ways. 3. That they shall infect many; for he saith, Many shall follow them. 4. That by reason of them, the ways of Truth shall be evil spoken of. Surely then, this sort of People, are a very dangerous and mischievous People, Induti speciem ovium, id est ● mentientes ovin●m fra●disque● nesciam simplicitatem, vestimenta igitur ovium sunt ea● omnia, quae sunt proprie ovium, hujusmodi vestimenta sunt perpetua verbi Dei et Evangelii inclamatio, denfissima. Scripturarum ●●citatio, mansuetudo, blandiloquium sanctimoniae species etc. Luc. Brugens. in Math. 7.15. Vestes ovium sunt; 1 sophisticus verbi pretextus Matth. 4. 2 nomen Ecclesiae Jer. 7. 3 hypocrisis in vita Col. 2. 4 ficti Enthusiasmi Col. 2. ●5 Miracula, 2 Thes. 2. 6 Excellentia dona, Matth. 7. 7 Fortitudo in suppliciis. 8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. blanditiae et promi●●iones. Strigel. in Mat. 7. p. 64. Aug. Lib confess. 6. cap. 9 and therefore a commendable thing in the eyes of Christ to make discovery of them. But, Arg. 2. Secondly: Though they be a dangerous, and mischievous People, yet it is an hard thing to discover them: For they walk in the dark, and transform themselves into Ministers of Light; they creep, and they privily creep into Houses, saith the Apostle; and they will come to you, saith our Saviour, in Sheep's clothing, Matth. 7. That is, Look whatever Garb the true Prophet was, or is found in, that will they be found in also. Did the true Prophets of the old Testament go in a plain, or rough Garment, or a Garment of Hair, 2 Kings, 1.8. Matth. 3.4. So did the false Prophets also, Zech. 13.4. wear a rough Garment, or a Garment of Hair (as the Hebrew) to deceive. Did the true Prophets sometimes quake, shake, and tremble; so did the wicked Diviners also. And so now in the times of the new Testament: Do the true Teachers of the Gospel, press, or make use of Scripture? so do false Teachers also. Did the true Apostles preach Christ? so did the false Apostles also; Some preach Christ out of envy, Phil. 1.15, 16. Did the true Apostles and Prophets declare the deep things of God? 1 Cor. 2.10. so did the false Prophets also, Revel. 2.24. The depths of Satan as they speak. Look what that is, which the true Preachers do, that will fal●● T●●chers in appearance do. On a time, says Austin in his Confessions, the House where I lived, was broken up in the night by Thiefs; and the men of the House perceiving that the House was beset with Thiefs, and making a noise, the Thiefs run away, and left their Crows of Iron, and Instruments whereby they did break up the House: then my Friend Alipius, coming to the House, and ●●ding those Instruments, and Tools lying on the ground, he took the Crow of Iron ●nto his hand; and when the men of the H●use came out, and ●aw the Crow of Iron 〈◊〉 hi● hand; they took hold of him, and thought that he was the Thief. So says another, the Heretics of the Times will take the same Instruments to destroy the House of God, as we do to build the same: The same Crow of Iron, the same Scripture that is in the hand of Alipius, a Friend, is made use of by a Heretic, one that is a Thief, who comes to make a prey of your Faith: He that comes not in by the door, is fur et latro, a Thief, and a Robber; not apertus hostis, an open or professed Enemy; but a secret Thief, and a Robber, whose coming is unknown, and of whom you can less be ware: and you know, the more crafty and subtle they are in their Practices, the more hardly they will be discerned. Now false Teachers, who come in Sheep's clothing, are a subtle, and crafty Generation; for as Satan at the first, beguiled Adam by beginning with Eve, the weaker Vessel; so do these People also, creep into Houses, leading silly women captive, laden with divers Lusts; there they begin, even with the weaker Vessel, as Satan at the first did; and as Satan beguiled Eve, by telling her that she should be like unto God himself, and so drew her from the appointment of God: so do false Teachers now tell poor souls, That if they will follow their Doctrines, they shall be like to God, yea, be God, and Christ, and so draw them from the Appointments of Christ; and therefore saith the Apostle; I fear, lest by any means, as the Serpent beguiled Eve, through his subtlety; so your minds should be corrupted from the simplicity that is in Christ, 2 Cor. 11.3. Now if ●t be so hard a thing to discover these False Teachers, and they be 〈◊〉 dangerous, and mischievous a People; then surely it is a matter of great commendation to make discovery of them. Arg. 3 It is an excellent thing also to make discovery of them; Christ doth commend what is excellent, spiritually excellent; and the more excellent the thing, the more it doth fall under the commendation of Christ. Now by discovering of these false Teachers, you put a stop and check unto their folly and madness; their madness or folly, saith the Apostle, shall proceed no further: How so? It shall be made known to all, 2 Tim. 3.9. But they shall proceed no further, for their folly shall be made manifest to all men. Thereby also, ye shall preserve those who are not declined; and thereby you shall be serviceable unto Christ in the great Work which he hath to do, and is doing in these latter Times. One part of his Work, is to discover those that are unsound, Revel. 2. Then shall all the Churches know that I am he that searcheth the heart and reins, ver. 24. But did not the Churches know that before? Yea, but then (that is, in the latter times) they shall have experience of it; for than I will discover Jezabel, and all her false Prophets; so that this discovery of fal●e Teachers, is part of Christ's own Work in the latter days, and the more you labour therein, the more serviceable you are unto Christ: Surely therefore, it is a matter of great Commendation in the Eyes of Christ, to try, find out, and discover false Teachers, and false Apostles. Object. If it be so commendable in the eyes of Christ, to discover these persons; then it's lawful for us, though weak, to go to the Meetings of these false Teachers, or to receive them into our Houses, and to speak with them; else how shall I try and discover them? Answ. Nay, but this follows not, no more than that you must go to Rome, to try, and find out the Deceits of the Papists; or that you must go into Turkey, to try, and find out the false Doctrine of the Turks: you may try, and discover Papists, and Turks; yet it doth not follow, that you must read over their Books, and Koran. The Apostle saith, Mark those which cause division, and avoid them: False Teachers shall arise in the last days (saith he) and from such turn away. And the Apostle John saith, If any come to you not with this Doctrine, receive him not into your House, nor bid him God speed, lest you be partaker of their evil Deeds. Look whatever mischief they shall do abroad by their False Doctrines, all that shall you partake in, if you receive them into your Houses, or countenance them by bidding them God speed. He that receiveth a true Prophet in the Name of a Prophet, shall receive that Prophet's Reward; he shall profit by that Prophet, and shall have a share in all the good which he doth: So he that receiveth a false Prophet, shall receive a false Prophet's Reward; he shall be poisoned by him, and shall partake in his evil Deeds. Quest. But how then shall I try all things? Answ. Mark this Scripture well. Those words are spoken to the Church of the Thessalonians, Epist. 1.5.20.21. Despise not prophesyings, prove all things; that is, try those things which ye hear in the Church by way of Prophecy, but he doth not say, That you must run out to every meeting of suspected Persons, to try all things there; but keep your place in the Church, and try all things; otherwise it being a Commandment, all men should be bound to read Popish Books, Socinian Books, and the Turkish Koran: And if you should go to these Meetings, do you think that is the way to try all things? Do ye not know, that it is the ordinary way of all false Teachers to hold out Truth at the first? will they not preach an hundred Truths first, that they may make way to one Error? and if so, how can you try them by going to a Meeting or two? But keep your station in the Church of God, despise not, turn not your back on prophesyings, and so try all things. If you be convinced of the Truth and Way of God by the Scripture, you will easily find out a false Doctrine; for Rectum est index sui et obliqui; Truth known, will discover Error. But where do you find in Scripture, That Trying is the end of Hearing? that we are to hear, that we may try? I must therefore go to hear, that I may learn and profit by my hearing; and if you go to these Meetings, that you may learn and profit, are you not in a fair way to be deceived by them? The Members of the Church of Ephesus here, did not run from the Church for this discovery; for says the Apostle, Acts, 20.30. And of your own selves, shall men arise, speaking perverse things: which when it came to pass, the Ephesians did discover them, saith our Text, for which they were thus highly commended of Christ. Now if this be so commendable in the eyes of Christ, Applicat. then why should we not all take some pains herein, and be found doing this Work of our Generation? Do ye think that there are no False Teachers, and False Apostles, and False Prophets, in these days of ours? Read what is said in Zechar. 13.2, 3, 4, 5, 6. First, the Prophet tells us, that in the days immediately before the Calling of the Jews, there shall be unclean Spirits in the Land, verse 2. and False Prophets, verse 3. Secondly, He tells us, That when the Jews shall be called, in that day, verse 1. there shall be so great a Zeal amongst them, against these False Prophets, that their Parents, and such as are near to them, shall be the first that shall punish them, verse 3. His Father and Mother that begat them, shall say, Thou shalt not live, for thou speakest lies; and yet these are high Gospel Times. Thirdly, He tells us here, That this Correction shall be a means to reduce them; for upon that it is said, verse 4. And it shall come to pass in that day, that the Prophet shall be ashamed, etc. But the thing that I bring this Scripture for, is to show you, that there shall be such People as these, immediately before the Call of the Jews, and that is in these days of ours. Only observe how the Prophet doth here describe them: 1. He tells you that they shall be such as were originally Husbandmen; for upon their Reducement, he shall say, I am no Prophet, I am an Husbandman. 2. He tells you here, That they shall be such as shall wear a rough, hair, or plain Garment to deceive, ver. 4. 3. He tells you, That they shall come in the Name of the Lord, and say, they are not sent by men, but by God immediately, verse 3. 4. That yet these men shall be acted by the very Spirit of the Devil; for says the Lord, I will cause the false Prophet, and the unclean Spirit, to pass out of the Land; that is, such as do work and act by the inspiration of the Devil, having the fierce and unclean Spirit of the Devil: These are the men that shall arise in these days of ours. Do you think then, that we are free from false Teachers now? or do you think that it is not incumbent upon all? only upon Officers, to try and discover them? Here the whole Church are commended for it. Or do you think that it is nothing to be commended by Christ? Those that he commends now, he will commend before the Father, and all the Angels, and Saints another day; his commendation shall never make you proud, as the applause of man may do. O! what an excellent thing than is it, to make discovery of these False Apostles, and false Teachers: Why should we not all, more or less, according to our Places, labour to be found in this Work, in these days of ours? Quest. How shall we find out, and discover them? for if we may not go to their Meetings, Veri Doctoris lana est V●catio, vel Au●horitas, sana Doctrina; v●ta probata, sed hac lana non omnes eodem modo utuntur imo multi abutuntur, Ferus in Mat. 7. p. 255. and they be such a crafty, deceiving people, what shall we do, and how shall we try, a True Teacher, from a False Teacher? or a True Apostle, from a False Apostle? Answ. All Teachers are to be tried Three ways. By Their Call. Their Doctrine. Their Fruits, or Liv●●. First: As for a man's Call to Preach: Whoever is called to preach, is either called ad opus, to a particular Work: or he is called ad Munus, to an Office. If he be called to a Work only, than his preaching is called Prophecy: And so some are called to Preach; for else how should we know whether men be sit for Office, if they may not preach before they be in Office? Now if men be so called to preach, than they must, 1. Preach according to the proportion, and Analogy of Faith, Rom. 12.6. 2. If they be so called to preach, they must have a gift to profit others publicly; for all Prophecy is for Exhortation, Edification, and Comfort, 1 Cor. 14.3. 3. And if they be so called to preach, they must submit what they speak to the Judgement of others: The Officer speaks with Authority; but another speaks with Submission, and let the rest judge, 1 Cor. 14.29. So that, if any man will take upon him to preach and teach as a gifted man, if he have not a Gift to profit others in public; a Gift be ●ond a Family Gift; and if he do not speak according to the proportion of Faith, and do not submit what he speaketh to the Judgement of others, he is a False Prophet, and no true Teacher in this kind. Secondly: But if a man be called to Office; then his Office, is either Extraordinary, or Ordinary. If Extraordinary, than he is either a Proph●t, who doth foretell things to come, and they do come to pass; or he is an Evangelist, whose Office was to accompany, and minister unto the Apostles: When the Apostles ●herefore ceased, than the Evangelists ceased; for sublato subjecto tollitur adjunctum. Or he is an Apostle who hath seen the Lord, and is immediately sent by him, whose Commission extendeth unto all the World, who is infallible in regard of Doctrine delivered, having the Gifts of Tongues given him; not by Industry, but by Inspiration of the Holy Ghost, and doth work Miracles. And therefore if any man say, that he is an Apostle, and yet hath not seen the Lord Christ, nor hath these Gifts of Tongues, nor can work Miracles; then he is a false Apostle, and a false Teacher in that kind. But if a man be called to an Ordinary Office, then, 1. He must be apparently Godly; not only free from Vice, and Scandal; but Holy, and blameless, shining with positive Virtues, as well as free from Scandalous sins, 1 Tim. 3. Tit. 1. 2. He must be qualified, and gifted for the work of preaching, being apt to teach, anointed with the Unction of the Holy One; not that he must necessarily have the extraordinary Gifts of the Holy Ghost: for when the Apostle Paul sets down the due qualifications of a Minister, 1 Tim. 3. there is not one word of that. 3. Being gifted, and duly qualified, he must be chosen, or desired by the Church, Acts, 14.23. 4. Then having consented, he must be separated to the Work of the Ministry. And therefore if any man say, that he is a Teacher in Office, ordinarily called, and yet be profane, scandalous, or vicious, or ignorant, being not fitly qualified; or is not desired, or chosen by the Church, and separated to the Work of the Ministry, he is a false Teacher in this kind. But whether a man's Cal be Ordinary, or Extraordinary; whether he be called, ad Opus, to a Work, or ad Munus, to an Office, he must make out his Cal to others; 'tis not enough to say, I am sent of God, I tell thee I am sent of God: The Apostles themselves made out their Cal to others: Do ye require a proof of my Ministry, or Apostleship? says the Apostle Paul; then thus and thus. So that though a man do pretend that he is sent of God, and that he hath seen the Lord; yet if he be not able to give an account thereof unto others, he is surely a False Apostle, and a False Teacher. Thus may you try, and discover men by their Cal. Secondly: As for Doctrine. Teacher's may, and must be tried by their Doctrine. 1 John, 4.1. Particular Doctrines whereby men may be tried, are many: I will name some briefly, because I intent this Work no further than to this one Exercise. First, therefore, The true Apostles never did decry the Scriptures, but under God and Christ, did exalt the Scriptures. They called them the Word of God, Rom. 9.6. 2 Cor. 4.2. They told us that the Scriptures are a sufficient Rule, and able to make us wise unto Salvation, 2 Tim. 3.14.16, 17. That they are the only Rule and Judge of all Doctrines, whereby we are to try the same, according to that of the Prophet Esai. To the Law, and to the Testimony; if any one walk not according to this Rule, there is no Light in him, Chap. 8. That these Scriptures may be expounded, 2 Pet. 1.20. The Apostles never did deny the Original, saying, I deny the Hebrew, or I deny the Greek; but of●en cited the Original Hebrew; yea, the Septuagintal Greek, This was the true Apostles Doctrine in regard of the Scripture. As for Christ: The true Apostles never did deny the Deity of Christ, whilst he lived here on Earth; nor the Humanity of Christ in Heaven. But for his Deity, the Apostle tell us, that he is very God, and the only wise God, 1 John, 5.20. And for the Body of Christ: The true Apostles tell us, That he did not only rise from the dead, but his Body ascended, and that he is man still, 2 Tim. 2.5. There is one Mediator, the man Jesus Christ. As for the Ordinances: The Apostles never did deny the Ordinances; but have told us that the Ministration of the Gospel, is more glorious than that of Moses, because this was to continue, 2 Cor. 3. they did not destroy, but erect these Ordinances, by Commission from Christ, As I have ordained in all the Churches, saith Paul. And more particularly, 1. They did not deny the Ministry, not the Being of a settled Ministry, Rom. 12.7. though by the hand of Man, Tit. 1. For this cause left I thee in Crete, that thou shouldst ordain Elders in every City: nor the maintenance; the settled maintenance of Ministers, 1 Cor. 9.14. Even so hath the Lord ordained, that those that preach the Gospel, should live on the Gospel. 2. As they did not deny the Ministry, so they did not deny Water Baptism: but they rather called for Water Baptism, because Cornelius had received the Spirit, Acts, 10.47. They did not lay a necessity upon the Disciples, to be plunged into the River, or Water; for the Jailor, and Cornelius, were baptised in their Houses: Nor did they ever forbidden Infant Baptism, but tell us that Children of Believers, are Holy, 2 Cor. 7. 3. As the true Apostles did not deny Water Baptism, so they did not cry down the Lords Supper, but tell us plainly, That thereby we hold forth the Lords Death till he come. 4. As they did contend for the Supper, so they commanded singing: First, That the whole Church should sing; for the whole Church of Ephesus, and the whole Church of Colosse, are commanded to sing, Ephes. 5. 18. Collos. 3.16. Secondly, That the whole Church should sing the Psalms of David; for by those Titles, Psalms, Hymns, and Spiritual Songs, the Psalms of David are distinguished. Thirdly, That this singing should be performed with an audible voice, and not in the heart only; for faith the Apostle in the same Scriptures, Speaking and singing with Grace in your hearts. Affirmabant autem h●nc fu●●se summam vel culpae suae vel erroris quod essent soliti stato die ante lucem convenire carmenque Christo quasi Deo dic●re secum invicem. Plin. Epist. ad Trajan. Vel communi voce dicere Magde●urgens. Hist. Cant. 2, C. 6. Fourthly, That these Psalms, or Hymns, or Spiritual Songs, should be sung by many together; not by one alone, but by the whole Church; for the Evangelist tells us, that Christ, and his Disciples, sung an Hymn, and so went out after Supper: If only one sang, and the rest consented, then that one was Christ, or some one of the Disciples; Christ it was not, for if he had sung an Hymn, it would have been said, that he sung, and the Hymn would have been set down; as it's said, he prayed, and his Prayer recorded, John, 17. Nor was it one of the Disciples, for as yet the Holy Ghost was not fallen upon them, to Gift them with Spiritual Gifts; neither can it be said, that the word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, should be translated, Praised; and when they had praised, etc. For when it is to be so translated, than it is joined with an Accusative Case, as Heb. 2.12. but they all sang, audibly, and together. Thus the true Apostles of Christ, were for, and not against the Ordinances of Christ. As for the Doctrine of Justification: The true Apostles preached for Justification by imputed Righteousness, and by Faith, in opposition to Works, Rom. 4. They never preached, or told us that there is a Light in every man, which followed, will bring to Salvation: Indeed the Evangelist saith, That Christ, as God, enlighteneth every one that comes into the World; the wicked with the light of Reason, and Understanding; the Godly with the Light of Grace: and the Apostle saith, That the Grace of God hath appeared to all men, that is, both Jews and Gentiles; but doth not say, that the Grace of God hath appeared to all particular men: but he saith, The whole World lies in wickedness; and a Natural man doth not perceive the things of God, neither can he. They never preached, That any man might be perfect, so as to be without sin in this Life, Poterat enim Apostolus dicere, si dixeri mus, quod non habemus peccatum, nos ipsos extollimus, et humilitas in nobis non est, sed cum ait nos ipsos decipimus et veritas in nobis non est satis ostendit eum qui sic dixerit non verum loqui sed falsum. Concil. Milevit. Cau. 6. but the contrary; saying, If any man say, he hath no sin, he deceives himself, and there is no truth in him; 1 Joh. 1.8. he doth not say, and there is no humility in him, though it be pride to say so; but there is no truth in him. And again, the Apostle James, In many things we offend all, Jam. 3.2. And again, We see and know but in part, 1 Cor. 13.9. they acknowledge indeed a perfection of Uprightness: But the true Apostles never placed any Perfection in Monastical Virginity, Nunc bene vivitur si sine crimine sine peccato autem si quis vivere se existimet non id agit, ut peccatum non habebat, sed ut veniam non accipiat. Austin. or abstaining from Meats, Cuffs, Points, and Laces. But says the Apostle, Col. 2.18. Let no man beguile you of your reward in a voluntary Humility, and in being subject to Ordinances: as ●ouch not, taste not, handle not: Which all perish in the using, after the Commandments and Doctrines of men. Which things indeed have a show of wisdom, in Will-worship, and humility, and neglecting of the Body: Ver. 19, 20, 21, 22, 23. The true Apostles, never preached against respect unto Magistrates, Parents, and Masters. Indeed our Saviour Christ says, Call no man your Father; neither be ye called Masters: But Master (he tells us at verse 8.) is all one with Rabbi: Now these Rabbins were their Sect-Masters, who were the Masters of their Faith; and such a Father and Master, no man ought to be: but otherwise the Apostle saith, Children obey your Parents; honour thy Father: and Servants, be subject to your Masters. And did not Paul the Apostle, call himself, a wise Master-Builder? Acts, 26.25. Paul calleth Festus, most noble Festus; and Agrippa, King Agrippa. And Chap. 27. he saith to them that were in the Ship with him, Sirs, I perceive this Voyage will be dangerous: and again, verse 21. He stood forth in the midst, and said, Sirs: and yet again, ver. 25. Wherefore, Sirs; or excellent men, be of good comfort, etc. The true Apostles never preached against the Resurrection and Ascension of the Body: but make the Doctrine of the Resurrection, a Fundamental Article of our Faith, 1 Cor. 15. yea, they tell us, That Christ did not only rise, but ascend with his Body; and that our Bodies, shall remain Bodies in Heaven, as Christ's doth, Phil. 3.20. Who shall change our vile Bodies, that they may be like to his glorious Body. The Apostles never preached, That there is no place of Heaven and Hell, after Death: but as they received of Christ, so they delivered Truth unto us. Now Christ saith expressly; Go ye cursed into everlasting torment, prepared for the Devil, and his Angels: and come ye blessed, inherit the Kingdom of the Father, prepared for you before the Foundation of the World. These were the Doctrines of the Apostles, and the true Teachers of the Gospel. Doth any man therefore say, I now come unto you from God, and God hath sent me? And doth he say, there is no other Heaven, nor Hell, than what is in this Life? Or doth he preach against the Resurrection, and Ascension of our Bodies? Or doth he preach against respect unto Magistrates, and Civil Relations? Or doth he tell you of a Light within all men, which is able to bring them to Salvation? Doth he preach Perfection, saying, That Man may be perfect, and without sin in this Life? Or doth he tell you of Justification by somewhat within you? Or doth he cry down, degrade, and vilify the Ordinances of Christ, Ministry, Water Baptism, Lord's Supper, and Singing? Or doth he deny the Deity of Christ on Earth? or the Humanity of Christ in Heaven? Or doth he preach down the Scripture, by telling you, that the Light and Spirit within you, is your Rule? Surely this Person is a false Apostle, and a false Teacher. Thus you may try a man by his Doctrine. Thirdly: A Teacher also may, and must be tried by his Life and Fruits: for saith our Saviour; Beware of false Prophets, which come to you in Sheep's clothing; Matth. 7.15, 16. but inwardly they are ravening Wolves: ye shall know them by their Fruits: As ye know a Tree, not by the Leaves, but by the Fruit; so saith he, ye shall know these men, not by their first Profession, but by their after Works, and Ways, and Fruits. Quest. But if they go in Sheep's clothing, how shall I know they are Wolves? Answ. Yes; For though their clothing be the Sheep's; yet they have the Nature, and disposition of Wolves; the voice, howling, and barking of Wolves, and the practice of Wolves. The Nature of a Wolf, though he be in Sheep's clothing, is fierce and cruel; so is the Nature, Spirit, and Disposition of the False Teacher, 2 Tim. 3.3. Without Natural affection, truce-breakers, false Accusers, incontinent, fierce, despisers of those that are good: Of this sort are they (ver. 6.) which creep into houses, and lead silly women captive, etc. The voice of the Wolf doth betray him; he howls as the Sheep do not, and barks at the Shepherds. So do False Teachers do, they resist the Truth, as Janes and Jambres resisted Moses; and are continually barking at, and speaking evil of the true Ministers of the Gospel, and Shepherds of the Sheep. 'Tis recorded of Philip of Macedon, when he laid siege to Athens, that he sent word into the City, That if they would send out ten of their Orators, he would be at peace with them; whereupon Demosthenes risen up in the Senate, and said, If the Wolves come to the Fold, and tell the Sheep, that they will be at Peace with them, if they will send away all their Dogs, and Shepherds, will the Sheep do it? No, the great design of the Wolf, is to part the Sheep from the Shepherd. Those therefore that come in Sheep's clothing, and cry out against the true Ministry of Christ, are no true Sheep, but Wolves. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Matth, 7, 1●, qui venient ex scipsis legitime n●n missi, de quibus Jer. 23, 21, currebant et non mittebam Luc. Brugens. in Math. 7.15. 3. The Wolf though he be in Sheep's clothing, doth tear and rend the Sheep; he cometh not in by the door; and when he is come in, than he doth devour the poor Sheep: And so it is with false Teachers, they come not in by the door of a Lawful Cal, and they by't, and devour, and destroy the Faith of some. Quest. But our Saviour saith, That we may know them by their Fruits; What are those Fruits, and how shall we know them thereby? Answ. 1. If you find that they are given to uncleanness, than they are not sent of God. Pseudo-Prophetae quo modo probari possint: Certissima autem demonstratio haec est, si deliquerit et contemnat voluptates corporales, imprimis vero sensum illum qui nobis est opprobrio et dedecori et si abominentur omnem libidinem et scortationem; an ignoras enim, qua ratione Zedekias filius Maasijae et Achab filius Kolijae de propetia gloriati fuerint, multos homines ad se pertraxerint, verbaque Prophetiae ab aliis instinctus divini afflatu prolata sub suo titulo ventitarint, et tamen in voluptatibus suis venereis perrexerint, ita ut sociorum et discipulorum suorum uxores stupraverint. Donec a Deo retecti et a Rege Babyloniae, meritissima poena igne combusti fuerint. Jerem. 29.22, 23. Rab. Mois Majemon. More Nevochim pars 2. cap. 40. So are False Teachers many times, 2 Pet. 2. There shall be false Teachers amongst you, ver. 1. These do walk after the flesh, in the lust of uncleanness, verse 10. (see the Epistle of Judas) God doth often give men up to fleshly sins for their vile errors. 2. If you find that they are given to lying, than you may know that they are not of God: Truth doth not need our Lies to maintain it with: but the Doctrine of Lies, is often maintained with the Practice of Lying: And hast found them liars, saith our Text here. 3. If you find that the height of their Religion is to maintain some Opinion, and that doth consist in some voluntary Humility, and keeping under the Body, then are they not of God, Col. 2.18, 19, 20, 21, 23, 24, 25, 26. 4. If you find that their Doctrine, tends to draw men away from the Ordinances of God, then though they pretend to be Prophets, yet they are but false Prophets, Deut. 13.1. If there arise among you a Prophet, and he giveth a sign, and it come to pass, thou shalt not hearken to him, verse 3. And he shall be put to death, verse 5. Why? Because he hath spoken to turn you away from the Lord your God. 5. If you find that in Truth he falls short of him, whom he would seem to be, and yet in show goes beyond him, than he is a Deceiver. As for Example: If a man say, that he is an Apostle, but pretends to do more than ever any Apostle did, as to judge infallibly in all things, whereas the Apostle saith sometime, This say I, not the Lord; yet in truth falls short of what an Apostle did, who spoke with Tongues, and did work miracles; surely this man is a false Apostle: 'Tis the way of an Hypocrite to imitate the Godly, and in outward things he will go beyond many a Godly man, yet doth fall short of the weakest Saint. Now though every Hypocrite is not an Heretic, yet every Heretic is an Hypocrite. 6. If you find that his great Work and Business is, to destroy the Churches of Christ; then he is not of God, but by this Fruit, you may know him to be a False Teacher: The Apostles went up and down confirming the Churches, not destroying them. But now says Luther, Decem Annis laboratur antequam Ecclesiola rectè et Piè instituta paratur, et ubi parata est, irrepit aliquis fanaticus et quidem idiota, qui nihil novit quam contumeliose loqui, contra sinceros verbi Doctores, is uno momento evertit omnia. Luther. After we have taken much pains, even for ten years together, to gather and settle a Church; then comes some Fanatic Person, and he destroys more in one moment, than we could build in ten years: But says the Apostle, Mark those which cause division, much more those that cause destruction, and avoid them. 7. If they will not hear us, says the Apostle John, they are not of God, 1 John, 4.6. We are of God; he that knoweth God, heareth us; he that is not of God, heareth not us. Hereby know we the Spirit of Truth, and the Spirit of Error. Doth a man then forsake the Assemblies of the Saints (as the manner of some is) and teach men so to do? he shall be called least in the Kingdom of Heaven; he is a False Teacher, and by this Fruit you may know him; yea, and by all these Fruits you may know False Teachers: You may know them by their Cal; you may know them by their Doctrines; and you may know them by their Fruits, and their Practices. And thus you see how those that are False Apostles, or False Teachers, may be tried, and discovered. And is it a commendable thing in the Eyes of Christ, to make discovery of them? Now then, as you desire that you may fall under the Commendation of Christ here, or hereafter; let it be your work and business in these times to make this Discovery. Only know, That it is the special Work of Church-Officers, to cry and discover False Teachers? for this Epistle is directed to the Angel of the Church of Ephesus. But though it is their Work especially, yet it is a Work incumbent upon all the Saints, and Churches; for though the Epistle be directed to the Angel of the Church, yet the Matter thereof doth belong to all; for saith the same Epistle: He that hath an Ear, let him hear what the Spirit saith unto the Churches. And if this Work do belong unto all the Church, what an evil thing is it for those that are Members of a Church, to be beguiled with False Teachers; shall they be beguiled by them, that should discover them? This is directly contrary to their Duty. It is your Duty, and it is all your Duty, to make this discovery. Therefore yet more practically. First: Go to God for Wisdom, and the Spirit of Discerning; it is Christ alone that doth see men's fruit under all their Leaves: beg this Discerning Spirit therefore at the hands of Christ. Secondly: Take heed that you do not lie in any Sin, or Error; for all Sin and Error blinds: How shall you see the Error of another, if you be blinded with your own Sin, and Error? Thirdly: In case any thing doth arise, which hath difficulty in it, consult with others; for ye are not alone: And saith David, I will inquire in thine holy Temple. Fourthly: Be sure that you keep to the Scripture, and take heed that you do not judge of Doctrines by impressions: Let the Light within you be your Principle, enabling you unto what is good; but let it not be your Rule to judge of Doctrines; that is the Word alone. Fiftly: Take heed that you have not too great a charity towards, and Opinion of, those that are suspected to be false Teachers. Ye shall know them by their Fruits, saith Christ: And lest you should think that they may be good, Plerique enim hominum ita impostorum liberalitate sascinantur ut quicquid proponunt monstruosae Doctrinae tamen pro bonis habeant. Quibus Christus respondet, non modo hujusmodi homines bonos non esse, sed ne esse quidem posse. Cartw. Harm. p. 271. I tell you, nay, says Christ in the next words; for a corrupt Tree cannot bring forth good Fruit: No man uther's Grapes off Thorns, or Figs off Thistles; 〈◊〉 evil men, and Seducers, says the Apostle: If ●ducers, you are to look upon them as evil me● 〈◊〉 well as on Drunkards, Swearers, and Profane ●sons; which because some have not done, they 〈◊〉 been deceived, instead of making this Discovery 〈◊〉 Sixtly: And if you would be sure to make 〈◊〉 right Judgement in this great Discovery, than 〈◊〉 your time, Si quis ex foliis et floribus judicium formare velit, non expectata fructuum maturitate plane hallucinetur, sic etiam qui de initiis quibusdam judicium sibi fingant etc. tandem enim eorum amentia omnibus innotescet. 2 Tim. 3. Cartw. Harm. p. 270. and wait long before you close wi●●●ny of their Opinions; for saith Christ, Ye 〈◊〉 know them by their Fruit. Now the Fruit of a 〈◊〉 is not presently seen; an ill Tree in Winter, may seem to be as good as the best: Stay therefore your time, and you shall know them by their Fruit, and so be able to make this Discovery, which is so pleasing to, and commendable in the Eyes of Jesus Christ. Attendite a falsis Prophetis, diligenter cavete non dixit aspicite, sed attendite, quod aspicere est ad illud quod palam videtur, attendere autem est cum sollicitudine inquitere. Abulens. in Mat. 7. p. 2●●. It may be, some will think, and say, This doth not concern, or reach my Condition; I am troubled with, and labour under such or such a Temptation; and in all this, nothing hath been spoken unto that Temptation. But remember that our Lord and Saviour Christ, hath not said to some, but to all, Beware of false Prophets; not Behold, but Beware; we behold what is open, and beware of what is hidden: and both Christ and his Apostles, tell us, That in the last days, there shall arise false Christ's, false Prophets, false Apostles, and false Brethren; insomuch, as if it were possible, they should deceive the very Elect: and is this nothing then unto your Condition? It may be it is your Temptation that you do not take heed, and beware enough. I date boldly say, he is under a Temptation, that thinks these things do not reach him, or concern his Condition: And what is the reason that many poor souls are so misled in these days of ours, but because they have not been prepared, and underlayed with Knowledge for to make resistance; all their work and business hath been about some particular Temptation, striving against some Temptation; if they have heard any thing about that, well; if not, than they think the matter concerns not them: and so not being grounded in the Faith, when Deceivers come, they are taken Captive by them. But I know you all desire to be commended by Christ at that great Day, when he shall say, Well done, good and faithful Servant. And this discovery of false Teachers, is a matter of great Commendation in his Eyes now, and what he commends now, he will commend then: wherefore up and be doing. It may be this may be some pains and labour to you; but Christ saith, I know thy Works, and thy Labour. It may be it may cost you much trouble and sorrow; but he saith also, I know thy Labour, and thy Patience. It may be some may think you are too busy, and severe in the Work of this Discovery; but he hath said I know thy Works, and thy Labour, and thy Patience, and that thou canst not bear them which are evil, and hast tried them which say, they are Apostles, and are not, and hast found them Liars: Wherefore let us comfort and encourage one another with these words. THE GOOD, AND MEANS OF ESTABLISHMENT. Wherein is showed (besides other things) I. That it is a great Mercy for a Nation, and State to be settled. II. A Mercy, and great Blessing for a Church to be settled. III. A great Blessing, and Mercy for a Particular Soul to be settled in the Good Ways of God. By William Bridge, Preacher of the Gospel at Yarmouth. LONDON: Printed by Peter Cole in Leaden-Hall, and are to be sold at his Shop, at the sign of the Printing-Press in Cornhill, near the Royal Exchange. 1656. THE Good and Means OF ESTABLISHMENT. 1 PET. 5.10. Preached At Stepney, January, 6. 1655. But the God of all Grace, who hath called us unto his eternal Glory, by Christ Jesus, after that ye have suffered a while, make you perfect, establish, strengthen, settle you. SOme think these words are spoken in the way of a Promise from God: Promissionem ad ungit Apostolus, Salmeron, Grotius, Gerardus, Vicinus, Tho. Aquinus. Ad precationem se convertir Apostolus, Calvin, Beza, Piscator, H. Illicitus, Estius, Gomarus, Aretius. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. others think they are spoken in the way of a desire & Prayer to God. They are a Promise (say some) because they are brought in to comfort and relieve these dispersed Saints against the Temptations of Satan, and opposition of the World; which the Apostle had mentioned in the former Verses, 8, 9 as also because those words, Perfect, establish, strengthen, settle you, are found in some Books in the Future Tense of the Indicative Mood, to be read thus; Shall perfect, establish, strengthen, and settle you: But I find the Copies ordinarily to give them in the Optative. Beza tells us, Omnes nostri codices (tribus tamen exceptis) Scripta haec habent optandi modo. Beza in loc. In nonnullis quidem exemplaribus Graecis verba sunt indicativi modi temporisque futuri, quem●dmodum in Latinis, verum ea minus probatae sunt fidei. Estius in loc. that all our Books (excepting three) do read these Words in the Optative Mood: And Estius (though the vulgar Latin renders them in the Future Tense of the Indicative) saith that all such Copies are of less Credit, and that although the words should be in the Future Tense, it comes all to the same reckoning; for as much as the Hebrews (whom the New Testament follows much) do ordinarily put Future's for Optatives, as well as for Preceptives: So Numb. 20.17. we translate the words thus; Let us, I pray thee, pass through thy Country; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Septuag. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Septuag. Ibo nunc. Montan. and yet the word in the Hebrew, is in the Future Tense, We will pass through, etc. So Jer. 40.15. we read, Let me go, I pray thee, and I will smite Ishmael; and yet the word in the Hebrew is, I will go, and smite Ishmael. So that according to the Hebrew, the Future is ordinarily put for the optative in a way of desire and Petition. But the words here used, are in the Optative Mood, and therefore, by that Argument, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. we cannot conclude these words to be spoken in the way of a Promise. It's true indeed, That they contain matter of much comfort and relief for those that suffer under the temptations of Satan, or oppositions of the World; but so they do also, though they be spoken in a way of Prayer: And it is usual with the Apostles to conclude their Epistles with a short Prayer, Postquam: satis incubuit in monitiones nunc se ad precationem convertit, nam frustra in nerem fundetur Doctrina nisi Deus per Spiritum suum operetur. Calvin in Loc. and that Prayer with a Doxology: And so doth the Apostle here; The God of all Grace, who hath called you, etc. perfect, establish, strengthen, and settle you; to whom be Glory for ever, and ever; a Promise is not so concluded, but a Prayer is. I conceive therefore, that these words are spoken in way of a Prayer; wherein ye have, 1 The Mercy, and the Blessing prayed for. 2 The Arguments ensuring it. 1 As for the Mercy, and Blessing prayed for; it is expressed in four words; Perfect, Establish, Strengthen, Quod pluribus verbis rem unam designat Petrus, nempe fidelium confirmationem, hoc ideo facit ut sciamus rarae esse difficultatis cursum nostrum persequi et proinde singulari Dei gratia opus esse. Calvin in Loc. and Settle you. Some think they are Synonimous, all intending the same thing, the confirmation and perseverance of those dispersed Christian-Jews. But though they may aim at the same general thing, yet there are several particulars under that general, which the words seem to point at. The first word, which we render Perfect, should (I think) be translated otherwise: It is the same word that is used, Matth. 4.21. Mark, 1.19. Significat ergo Apostolus telam bonorum operum quam teximus facile ac cito ●n hac vita rumpi nisi accedat Dei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Gerard. for mending of their Nets; and the same that is used, Gal. 6.1. You that are Spiritual, RESTORE such an one with the Spirit of Meekness; and it signifies such a restoring as is of unjointed Members. Now these Christians being scattered, the Apostle prays, Significat enim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, membra in corpore luxata reponere. Ibid. Beza compingat Erasm. instauret. that God would please to joint them again. Thus the God of all Grace, after you have suffered, and been shattered, bring you into order, restore, and repair you. But suppose that God restore, and mend us, yet we may fall again. True, but I do not only pray for you (saith Peter) that ye may be restored and mended; but that you may be confirmed, so as ye may not fall away, The God of all Grace establish you also. The word signifies to fasten, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat figere, firmiter statuere, Septuag. utuntur pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stare fecit: quod alibi exponunt pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, alibi pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, alibi pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, significat roborare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 valeo, opponitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fundare. and confirm, and establish: So Rom. 1.11. 1 Thes. 3.1, 2. But though we be so confirmed by the Grace of God, that we cannot fall away, yet we may be weak, and labour under great Infirmity: True, But I have prayed for you, that you may be strengthened also. But though we be strong, and confirmed, so as we shall never fall quite away from Grace; yet we may be unsettled: True, but I have not only prayed against your Apostasy, but against your unsettlement; The God of all Grace, restore, establish, strengthen, and settle you, even as the Foundation of the House is settled. So that he doth not only pray for these Saints, that they may be restored, and put into joint in opposition to their scattering; but for confirmation, in opposition to Apostasy; and for settlement in opposition to all unstedfastness; and for strength of Grace, in opposition unto weakness, the cause and ground of all unsetledness. Now these Graces he doth assure them of, by divers Arguments. 1. Some drawn from the Nature of God, he is the God of all Grace; not of Grace only, as the Syriack reads the words, omitting the word All; but he is the God of All Grace: and therefore though you have need of much Grace, yet you need not be discouraged; for the God whom you deal with, is a God of all Grace; and under this Title have I prayed unto him for you. It's good closing with God in Prayer, by that Title and Attribute which is most suitable to our Condition. 2. Other Arguments are drawn from the precedent Work of God upon them; Who hath called you unto his eternal Glory. Now the Gifts, and Calling of God, are without Repentance; Whom he hath called, them he hath also glorified; and therefore seeing he hath called you, Emphaticum quoque illud quod in Graeco textu haec verba 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, conjunguntur cum sequentibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: ostendit enim Apostolus ex eodem gratiae sonte et primam ad gloriam Coelestem vocationem et ultimam hujus beneficii consummationem provenire. Gerard. you may be assured that he will confirm, strengthen, and settle you: God's Calling-Grace, doth assure us of his Confirming-Grace; he that hath called you unto eternal Glory. Even He, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is Emphatical, and omitted in the English to be read thus; The God of all Grace, who hath called you, etc.) he himself establish you, etc. But our sufferings do still abound; for we are a dispersed People. Be it so; yet your Sufferings are but a Modicum, a little, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, both in regard of measure and time: and after you have thus suffered, a little, and a little while, the God of all Grace will restore, establish, strengthen, and settle you. This have I prayed for you. So that the Doctrine from the Verse, is this: DOCT. It is a great Blessing of God, and worthy of all our Prayer, to be Established, and Settled in the Truth, and Good Ways of God. Settling Grace and Mercy, in opposition both to outward and inward trouble, is a great Mercy, and well worth praying for. It is a great Mercy, and Blessing, to be outwardly settled. The Apostle speaks here, in reference to that opposition and hatred which they met with from the world in scattering them, as a People, and as a Church; for saith he, verse 9 Be steadfast in the Faith, knowing that the same Afflictions are accomplished in your Brethren that are in the world: As also in reference to those Temptations of Satan which they laboured under; for saith he, verse 5. Your Adversary the Devil, as a roaring Lion, walketh about, seeking whom he may devour. So that I say, 1 It is a great Mercy, for a Nation, and State to be settled. 2 A Mercy, and great Blessing, for a Church to be settled. 3 A great Blessing, and Mercy, for a Particular Soul to be settled in the good Ways of God. First: It is a great Mercy, and Blessing, for a Nation, or Kingdom to be in a settled Estate and Condition, outwardly: for it is the Mercy promised; and promised Mercies, are no small Mercies. Now the Lord promiseth to his People, when he deals with them in a way of Mercy, to settle and establish them, Jer. 24.6. For I will set mine eyes upon them for good, and I will bring them again to this land, and I will build them, and not pull them down, and I will plant them, and not pluck them up. So chap. 32. verse 37. And I will cause them to dwell safely; yea, verse 41. I will rejoice over them, to do them good; and I will plant them in this Land assuredly, with my whole heart, and with my whole soul. This also was that Mercy which the Lord Promised to David, 2 Sam. 7.16. But thine House, and thy Kingdom shall be established for ever before thee, and thy Throne shall be established for ever. And if ye look into 2 Chron. 9.8. ye shall find, that this establishing of a Nation or Kingdom, is both a sign, and a fruit of God's Love; Blessed be the Lord thy God (said the Queen of Sheba to Solomon) which delighteth in thee, to set thee on his Throne, to be King for the Lord thy God; because thy God loved Israel, to establish them for ever, therefore made he thee King over them, etc. On the other side; when God is angry with a People, than he pours a Spirit of Giddiness, and Perverseness on them, that they run to and fro, and stagger like a drunken man, and are as the Leaf shaken with every wind, 1 Kings, 14.15. The Lord threatens Israel to smite them, as a reed is shaken in the water, because they had made them Groves, provoking the Lord to anger. A great Judgement than it is, to be shaken like a reed in the Water. This also is a Fruit of God's Anger; and when a People are in this posture, it argues that God hath smitten them in his Anger. But when may a People be said to be thus smitten, as a Reed shaken in the Water? Even then when they are driven to and fro with every wind, when they are easily moved, and put by their Station, Sicut solet moveri arundo in aqua Scilicet quia arundines faciliter moventur in aqua quocunque vento impellente, aut levi aquarum decursu, ita Israell incideret ìn magnas calamitates et Deus faceret cum tam passibilem ut à quocunque insurgente contra eum posset percuti. Abulens. in Loc. so that any one that rises up against them, may afflict them, and lay them low. And if this unsettled, shaking Condition, be a great Judgement upon a Nation, or People; then surely the contrary is a great Mercy, it is a great Blessing indeed for any Kingdom or Nation to be in a settled Estate and Condition. Secondly: As it is a Mercy, and Blessing for a Nation to be settled and established; so for the Church of God: For when the Church hath this rest, than it is edified, walking in the fear of the Lord, and in the comfort of the Holy Ghost. Acts, 9.31. Establishment, is the Mercy promised to the Church also, Esai. 2.2. It shall come to pass in the last days, that the Mountain of the Lords House shall be established in the top of the Mountains: What is more settled on Earth than a Mountain? The House of the Lord, shall be as a Mountain upon the Mountains in the last days; great shall be the glory of the latter Days. As the Sins and Apostasies of the latter Days, shall be the greatest Sins and Apostasies; so the Glory of the Churches, shall be the greatest in the last days: And the Establishment of the Churches, is not only promised, but promised as part of the Glory of the latter Times. It is that Mercy and Blessing, which the Apostles laboured for continually. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. F●rst they took a great deal of pains to convert, and bring men home to God; being converted, the Apostles than form them into several Churches; and Churches being planted, than their great work and business was, to Establish them, Acts, 14.21. And when they had preached the Gospel to that City, or had Gospellized that City, and had taught many, or had Discipled many, or those that were sit and worthy; they returned again to Lystra, to Iconium, and Antioch, confirming the souls of the Disciples, and exhorting them to continue in the Faith, etc. This they also prayed for; and therefore as the Apostle Peter shuts up his Epistle with this Prayer for the dispersed Christian-Jews; so the Apostle Paul doth close up his Epistle to the Corinth's, with the same desire and Prayer for them; 2 Cor. 13. And this also we wish, even your perfection, verse 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And Rom. 16.25. he concludes thus; Now to him that is of power to establish you, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, where the Apostle Paul useth two of these four words that are used by Peter. The closing wish doth always fall upon some precious mercy. And as it is the Mercy prayed for, so sometimes it is made the Signal Mercy, whereby the Church is declared to be the Church of Christ; Whose House ye are (saith the Apostle to the Hebrews) if you hold fast the Confidence of your rejoicing, steadfast to the end. An House is settled, fixed, and established; a Tent is removable, but an House is not so: unworthy are those of the Name of the House of God, that are unsettled in the Truth: These things writ I unto thee (saith Paul to Timothy) that thou mayest know how to behave thyself in the House of God, which is the Church of the living God, the Pillar and Ground of Truth. Yea, every Member of a Church, should be a Pillar in the House of God. So the Lord promiseth to the Church of Philadelphia. Surely therefore, it is matter of great Importance for a Church and people of God, to be settled, and established. But Thirdly, and especially: It is a great Mercy, and Blessing for a particular soul to be settled in the Truth, and established in the good Ways of God. It's a good thing (saith the Apostle) that the heart be established with Grace, not with Meats, which have not profited them that have been exercised therein. Possibly a man's heart may be comforted, and strengthened with Meats, Psal. 104.15. it's said, And Wine that maketh glad the heart of man, and Bread which strengtheneth man's heart. Where the same word is used by the Septuagint, that is here used in the Text. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuag. But the Apostle Paul doth relate to the Ceremonial Law: for the Jews converted to Christ, Judaei ad Christum conversi sup●●stitiosius inhaerebant observationi legalium ceremoniarum cumprimis discri●●ini ciborum a Moyse prescripto illis haec sententià est opposita. Gerrard in loc. were too superstitiously addicted to the observation of Legal Ceremonies, especially those which concerned Meats, and difference of Meats, Rom. 14.2. Col. 2.16. and to those is this Speech opposed; It is good that the heart be established with Grace: as if he should say, some think to find Establishment in the observation of Meats, and Doctrines for the Jewish Ceremonies, but the best Establishment, is in the Doctrine of the Gospel, Quidam in genere intelligunt interna et Spiritualia Dei dona quibus homines sanctificantur; quidam doctrinam Christianam side susceptam. Gratiam Christianismi, ut sit sensus firmitatem et stabilimentum cordis quaerendum esse in gratia Dei quam N. T. mediator Christus attulit, non in observatione ciborum quam Moses tradidit. Ibid. and the Grace of God revealed in the Gospel. Some think that by Grace here, we are to understand Holiness, and those Spiritual Gifts whereby men are Sanctified. But having said in the former words, Be not carried about with divers and strange Doctrines: these words se●m to comply, and correspond better with them, if by Grace we understand the Doctrine of the New Testament; from which the Galatians are said to fall (Ye are fallen from Grace) when they returned to the Law: But in both respects, it is a good or beautiful thing, that the heart be established with Grace. For: It is the ground of all our Fruitfulness: Ye know how it is with a Tree or Plant, though in itself it be never so good, yet if it be not settled in the Earth, it bringeth forth no Fruit: If the Plant be good, and the Soil good, it may bring forth good Fruit; but if you be always removing it from one place to another, it cannot bring forth Fruit. And what is the reason that many are so unfruitful in their lives, but because they are so unsettled in their hearts and Judgements? The Tree that is planted by the Water's side, brings forth Fruit in its season, Psal. 1. But as for the Ungodly, it is not so with them, They are as the Chaff, that brings forth no Fruit, whom the wind drives to and fro. And the Truth is, an unsettled man, is neither fit to receive good, nor to do good. So long as the Vessel is moved up and down, ye cannot pour the Liquor into it; and who can write exactly when his arm is jogged? Can any man walk exactly in a crowd, which one while carrieth him this way, and another while that way? No surely: Neither can an unsettled, unestablished heart walk exactly with the Lord his God. It is the bottom of all our Praises: The Birds do not ordinarily sing till they be set; they do not usually sing flying; but when they are fixed, than they begin to sing: So saith David, My heart is fixed, O God, my heart is fixed; and what then? then saith he, I will sing, and give praise; but not till then: and what is the reason that many pass ●o many years of their lives in doubtings and fears, never praising God for any love, or Mercy to them? but because they are unsettled in their Spiritual Estate and Condition. It is the beginning of our Perseverance: Then I begin to persevere, when I begin to settle, and to established; as Instability, is the beginning of Apostasy; so Settledness, is the beginning of Perseverance. It is that good thing which pleaseth God exceedingly: God was so pleased with Jehosaphat upon that account, that he passed by, and winked at all his Infirmities, even because his heart was fixed and established, 2 Chron. 19.2. the Prophet reproves him for joining with the Ungodly; Nevertheless (saith he) there are good things found in thee, in that thou hast taken away the Groves out of the Land, and hast prepared thine heart: So ye read it: but I think rather, And hast fixed, established, or set thine heart to seek God. On the contrary, it's said of Rehoboam, though he did many good things, That he did evil in the sight of the Lord, because he prepared not; or, because he fixed not, established not, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Niphal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paratus, s●mus stabilis qui nec everti nec impediri qucat in Pirl. et Hiphil. paravit preparavit sinnavit confirmavit, stabilivit, includit firmitatem et certitudinem. Shindlerg. set not his heart to seek God, 2 Chron. 12.14. it is the same word which we translate, Establish, in other Scriptures, as Psal. 40.2. He hath set my feet upon a Rock, and established my go; and it notes, such a fixation and settlement, whereby a man doth so continue in his way and course that he will not be put out of it. This Rehoboam wanted; for he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a soft hearted man naturally: and though he did many things that were right and good, yet he was led by the Counsel of his young men, and his heart was not set and fixed to seek the Lord: but Jehosaphat was of a steadfast Spirit, and would not be put out of his way, and therefore though he did some things amiss, yet the Lord commends him, and accepts of him: So that, although a man do many good things; yet if his heart be not fixed, and established, the Lord will pass by, and not regard the same: But though a man do commit great evils, yet if his heart be set to seek the Lord, God will pardon and pass by all his Fail●ngs. O! Cur quaeso in tanta multitudine valo●um, ne naum quidem vitreum reperitu●? di●●s quod cum facile frang●tur est symbolum inconstantiae, quam Deus. vult à suo templo exulare. Ita est, sed ulterius addo, quod vitrum quam expe●s est coloris prop●ii, tam facile refert alicno●, quibuscunque enim liquoribus imbuitur statim concolor efficitur, sub hoc igitur typo voluit Deus à suo obsequio arcere eos omnes qui non servant unam vivendi rationem, sed in divers studia seruntur, et nunc hos nunc illos mores imitantur. Mendoza. in Reg. 1. Cap. 1. pag. 300. what a blessed f●an●e of heart, is this fixed Spirit! Surely it is that Grace wherein God is much delighted: An unsettled Soul God cares not for, nor for any Work or Service that is done by him. We read of hundreds, and thousands of Vessels of Gold, Silver, and Brass that were in the Temple, but not of one Crystal Glass, or Vessel; why so, saith one, but because that is of a brittle, fragile, and uncertain Nature? which, as it hath no colour of its own, so its apt to receive the colour of any Liquor. So i● an unsettled man, and unconstant, whom God cares not for in his Temple, and Service: Who cares for the Service of a Fool? or regards the Prayers, Desires, or Petitions of a Fool? If a Fool knock earnestly at your door, you say to your Servant, Go not to the door, it is the Fool that knocketh; and if a Fool come and speak to you, you regard not what he saith. Now an unconstant, unsettled Soul, is a foolish Soul. It is the property of a Fool to be always a beginning; he gins a good work, and then he leaves it off; then he gins another, and he leaves off that; Stultus semper incipit vivere, the Fool doth always begin to live: And the same word in the Hebrew (and Scripture Phrase) that signifies an Unconstant man, signifies a Fool: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stultus, insipiens, varius, mobilis, levis, inconstans. and if ye look into Eccles. 5. ye shall find, that the Sacrifice of Fools, is called so upon account of Unconstancy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Unsetledness; for (says Solomon) When thou vowest a Vow unto God, defer not to pay it, for he hath no pleasure in Fools; pay that which thou hast vowed, ver. 4. And therefore, if an unsettled man pray and knock at God's door, he will say; Let him alone, regard him not, 'tis that unsettled Fool, that unconstant Fool, who is off and on, to and fro in my Service. God hath no pleasure in Fools, and an unsettled, unestablished soul, is a Fool in Scripture Language; surely therefore he is so in the eyes of God. But if a man be fixed and established, the Lord delighteth in him, Ut venti in autumno arbores non tollunt, sed folia secum in auras ferunt sic tristia, leves tamen mentes movent fortes et in pietate firmas non evertunt Origen. Homil. 13. in Numb. Maximum malae mentis indicium sluctuatio. Sen. and in all those Works and Services that are done by him. Establishing Grace is a great Mercy. 5. And it is also the Character of a good and gracious person, whereby he is distinguished from the ungodly of the World. A good man lives and dwelleth at the sign of a settled Conversation; he is planted by the Rivers of Water, Psal. 1. the wicked are as the Chaff that are driven to and fro, not settled, not planted. It is true indeed, that a moral, civil man, may be naturally of a fixed Spirit, serious, stayed, and settled in his Moralities; but though he be settled in what is Morally good, yet he is also settled upon his Lees, in what is Spiritually evil; settled in prejudice against the Saints, and against the Power of Godliness; settled in his neglect of the Sabbath, etc. and though he be of a fixed Spirit and temper Naturally, yet that fixation doth not arise to any high, or great matter. It's an easy thing to cast up the Account truly, Virtus est circa difficile bonum, sed in parvis ope●ibus constantem esse non est difficile. Aquin. where the Sum is small: Morality is a small Sum. When did ye hear of a Boat cast away in the River, the narrow Waters? 'Tis the Ship that puts to Sea, that doth make the Shipwreck: small Boats seldom miscarry in the narrow Waters. Now the Civil, Moral man, doth trade in the narrow Waters, and he boasts that he doth not miscarry: some make Shipwreck of Faith, and a good Conscience, but as for me, saith he, I walk constantly, evenly, and these many years have made no Shipwreck of my Profession, as others have done: But I pray, what is the reason? He never put to Sea, he never yet did launch forth into the great Ocean of the Gospel; he trade's in the narrow Waters of his own Righteousness, and therein he is exact and constant. But now, take a godly, gracious man, and he doth abound in the work of the Lord, and ye● 〈◊〉 ●●shed in it; according to that of the Apostle, 1 Cor. 15.58. Therefore my beloved Brethren, be ye steadfast, unmovable, always abounding in the Work of the Lord; Why? For as much as ye know that your labour is not in vain in the Lord. Surely therefore it is a great Mercy, and blessing, to be settled in the Truth, and established in the good Ways of God; a Mercy for a Nation, a Mercy for a Church, a Mercy for a Particular Person to be thus established: And therefore, In the Second place: It is worthy of all our Prayers; which is the Second Part of the Doctrine: for saith the Doctrine, It is a great Blessing, and worthy of all our Prayers, to be settled, and established in the good Ways of God. First: It is that Mercy, Grace, and Blessing, which we all need. Man in his best estate, or according to the Hebrew Expression, Man in his most consistent, and settled estate, is altogether vanity. Man at the best, is a poor, wavering, and unsettled Creature: yea, saith the Scripture, God saw no stability in his Angels; and therefore if we do naturally labour under such instability, we have all need to pray, and to pray much for this Grace of Establishment. Secondly: It is God only who doth give out this Grace, it belongs unto him alone to establish Nations, Churches, and Persons. 1. He is able to establish those who do come to him for it, Rom. 16.25. Now to him that is of power to establish you, etc. 2. He is willing to do it, 2 Thes. 3.3. But the Lord is Faithful, who will establish you, and keep you from evil. 3. He is engaged to do it: for he hath promised to do it, as hath be●n proved already, and it is his Prerogative, 2 Cor. 1.21. Now he which establisheth us with you in Christ, and hath anointed us, is God. As for a Land, or Nation, it is the Lord alone t●at doth settle it; He looseth the Girdles of Princes, and maketh them to wander or stagger like a drunken man, Job, 12.25. Again, He girdeth their Loyn● with a Girdle, verse 18. He speaketh the word, and it standeth fast, who said to Solomon, and so to all the Princes of the Earth; If thou wilt walk before me in integrity of heart, and in uprightness to do according to all that I have commanded thee, and wilt keep my Statute ●and my Judgements, than I will establish the Throne of thy 〈◊〉 as upon Israel for ever, 1 Kings, 9.4, 5. As for a Church, it is ●e alone who doth settle, and establish it, Psal. 87. ●● ●●●●●d of Zion, it shall be said, this and that man was born in her, and the Highest himself shall establish her. And as for a ●●●icu●● person. ●t is God alone that doth settle him, both in h●●●●●w●rd, and Spiritual Condition: In his outward Condition, Pr●●. 15.25. The Lord ●●ll destroy the House of the proud, ●ut he will establish the ●●rder of the Widow. And in his Sp●●iua● Est●● and Condition, 2 Thes. 2.17. Now our Lord Jesus Christ h●●●elf, and God our Father, comfort your heart (saith the Apostle) and establish you in every good word and Work; and Psal. 90.17. the Psalmist doth address himself unto God for this, sa●ing, Establish thou the Work of our hands upon us; yea, the work of our hands, establish thou it. And if it be so great a Blessing to be thus settled, and established, if we have so great need of establishing Grace, and it belongs unto God alone to work it, then surely it is not only a matter worthy of our Prayer, but our Duty also; to say, and pray with the Psalmist, Establish thou, O Lord the work of our hands upon us; yea, the work of our hands, establish thou it. And thus you have the Doctrine cleared in the Parts thereof. If it be so great a Mercy, and Blessing, to be settled, fixed, Applicat. and established in the Truth, and good Ways of God, then what cause have all tho●e that me now established, to praise the Lord, and say, I was a poor, unsettled person, but through Grace, I am now settled: The more unto l●d the Times are, and men in the Times, the greater is the Mercy to be truly fixed, and established. Hath the Lord therefore settled your heart in these unsettled Times? O! then give thanks unto the Lord, and say, My heart is fixed, O God, my heart is fixed, I will sing, and give praise. Object. O! but I cannot find this fixation of spirit in my soul, nor that steadfastness in my life, as I desire; and therefore I cannot praise the Lord as I should. Answ. It may be so: Yet know that there is much difference between variety of Grace, and Instability of Spirit: The exercise of various Graces, is a great Blessing; Instability of Spirit, is a great Evil: Ye may exercise one Grace, which you did not exercise before; and you may perform one gracious Work, which you did not before; yet this no instability of Spirit. You must know also, That there is a kind of shaking, which is consistent with this true Setledness, and Establishment of heart. Ye see how it is with the Ships in the Harbour, and with those Ships which lie at Anchor, though they be not driven, and tossed up and down with the Waves of the Sea, yet in the time of a storm, they do move, and are shaken. So it may be with thy soul; Though thou hast cast Anchor within the Veil, and art come into thy Harbour; yet thou mayst be somewhat moved, and shaken: But though you be in some measure shaken, yet you are not tossed up and down as those that are not at Anchor; and therefore, O! what cause have you in these unsettled Times, for to praise the Lord! If Establishment be so great a Blessing, what a sad Condition are those in, that are not established, not settled, not fixed, either in their Judgements, or Lives? Not a Mountebank come to Town, but they must run to him for some of his Salves; not a wand'ring Star appear, but they must go to him for some of his Light. These are those unlearned, and unstable souls; these are those that are laid out for a prey unto Satan's Instruments; as Satan goes up and down, seeking whom he may devour, so do his Instruments; and there are a People that through the just Judgement of God, shall be a prey unto them: and who are those, but these unlearned, and unstable souls? Some again, are unsettled in their Lives, and Practices; sometimes they are for God, and sometimes against him; sometimes for his Service, and sometimes against it: These are those that are contrary to all men, and to themselves: These are those that are like to Ephraim, whose Righteousness, is like the morning dew, fading and vanishing: And both these are as the Picture, or Map in the Frame, which you may carry from one Room to another; hang it in this room, and it suits well with it; carry it into another Room, hang it up there, and it suits well with that; and whatever Room you hang it in, it can comply therewith: whereas, if it be in no Frame, only glued, or plastered to the wall, ye cannot remove it without tearing of it. So in this ease; Take a good, and gracious, fixed Soul, and you may sooner tear him, than remove him from the Truth, or the good Ways of Christ: but an unsettled person, is for every Room, and for every Company; carry him into one Company, and he can comply with it; carry him into a second, third, or fourth, he can comply with all; Why? but because his heart is unfixed, not established? But woe unto him, for he is upon the Road to Apostasy; Instability is the high way to Apostasy. O! the sad condition of those that are not established. Quest. What shall we do then, that we may be established? It is a Mercy, and great Blessing for a Nation, Church, and Particular person to be settled; What shall we do, that in all these respects we may be established? Answ. I As for a Nation, or Christian State. It must first settle Religion: such a Na●ion can never be settled, till Religion be settled; for Religion is the main M●st, and if that be not strengthened, all the Tackling will be lose, Esai. 33.23. The Tacklings are loosed, saith the Proph●t; they could not well strengthen their Mast, they could not spr●●d their S●●l: and Deut. 28.9. it's said, The Lord shall c●m●●●●●e B●●ssing upon thee in thy Storehouses, and in all that th' usurped ●●a●● hand unto, and he shall bless thee in the Land which the Lo●d thy God giveth thee, verse 8. Yea, The L●●●d sh●● 〈…〉 &. if thou shalt keep the Commandment, o● he Lord 〈…〉 walk in his Ways, v. 9 And all the people of th● Earth s●●● be afraid of thee, verse 10. And if ye look in●o th● Book of the Kings, and Chronicles, ye shall observe that in the latter Days of he Kingdoms of Israel, and Judah, before the●● Ca●●●●ty, these Kingdoms were unsettled, only upon this account, ●●cause Rel●●●● was not settled; as Religion was settled, so the Land was se●l d; and as Religion was unsettled, so was the Land uns●●ed. Men think that the Settlement of Religion, is to be in a●ter Work: F●●st, say they, let us look to our being, the Settlement of the Land; and then lo●k to our Wellbeing, the Se●●●ent of Religion: But if we consult with God in the Scriptures, we sh●● find that a Professing Nation, shall never be settled, ti● Religion be settled; and as that wavers, so shall the State waver also. Would you therefore have a Land settled? pray for the Settlement o● Religion in the first place. Then must th●●e be care taken for a Succession of Godly Magistrates; a good Magistrate, is a good S●e●es man: but if one steer one way, and his Successor steer another way, how can the State be settled? While the Children of Israel had a good Judge, 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 Judge, and delivered them out of the hand of their Enemies, verse 18. But when that Judge 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 years, 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 settled Religion, and the Land had rest forty years, Chap. 5.31. Thus unsettled was the Land, whilst there was no succession of Godly Magistrates. Would ye therefore have your Land settled? pray for a continuation, and succession of Godly Magistrates, and that care may be now taken for this thing: Thus shall 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 settled. Now God hath promised a new Heaven, and a new Earth, wherein Righteousness dwells; not where righteous things shall be done, and where Righteousness shall now and then pass through it; but where Righteousness shall take up its Habitation and Dwelling. Pray, and pray much for this; for by this shall your Throne be established Yet this is not all; but the Governors of a Nation, must believe and trust in the Lord; not ruling, and managing the Affairs of the Nation, by Policy only, and Moral Prudence; 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 believe, surely ye shall not be established, Esai. 7.9. So that, if Princes, Governors, and Rulers, will trust in their own strength, or in their Confederacies with other Nations, they and their Land cannot be settled: But if in all their dealing with the Nations, they rule, and act in a way of Faith towards God, then shall the Land be established. And therefore let them, and all the People, remember the good Counsel of that good King Jehosaphat, 2 C●ron 20.20. Believe in the Lord your God, so shall you be established; believe his Prophets, so shall ye prosper. Secondly: As for a Church. All the Churches must know, That they are a People, which of all others, are laid out for sufferings; unto them especially it is given, not only to believe, but to suffer for Christ; and he serious consideration hereof, will help to establish them: For when the Apostles went up and down, confirming 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 settled, and established, they must have all the Officers, and Ordinances of Christ then; as a Ship under Sail, with all its Sails our, is beautiful, and doth move evenly; so shall they al●o do. A Church is never settled, till it have all those Officers in it, which our Lord and Saviour Christ hath appointed. And what is the reason that many are so unsettled at this day, but because they do either despise, or neglect those Offices, and Officers, which are the Fruits of Christ's 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 carried about with every wind of Doctrine, Ephes. 4.11, 12, 13, 14. What is more uncertain than a weathercock that is carried about with every wind? If you forsake the Ministry, and those Officers which Christ hath given to his Church, this will be your state and condition, saith the Apostle here. Now, when Pride, or Covetousness gets into Churches, then, though they have some of Christ's Officers amongst them, yet they will not be for all: 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 always keep them in an unsettled Condition. Let all the Churches know, what the word of God's Patience is, and observe, and keep the same: For saith our Saviour to the Church of Philadelphia, Because thou hast kept the word of my Patience, I will keep thee from the hour of Temptation, which shall come upon all the world; and him that overcometh, will I make a P●ll●r in the Temple of my God, and he shall go no more out, Rev. 3.10.12. He that overcometh, is the same that keepeth the word of C●●ris● Patience: What is that? In all times: there is some Truth, which is the trying, suffering Truth. In Luther's Time, the Doctrine of Justification by Faith alone, was the Word of God's Patience; 〈◊〉 Queen Mary's Time that Truth which opposed transubstantiation, was the Word of God's Patience; in Athanasius his time, the D●●● 〈◊〉 of Christ's Deity, was the Word of Christ's Patience. Ther● is always 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 will make every Member of them, as a Pillar in the Temple of God, that shall 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 call 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 settled 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 all 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 Watchmen upon thy walls, O Jerusalem, which shall never hold their peace, day nor night, wherefore let us give him no rest: So shall the Churches have rest, and be established. Thirdly: As for Particular Persons. Wouldst thou be established in the Truth, and good Ways of God? Then observe what those things are, which do make others unsettled, and take heed thereof. In case a man doth decay, or break in his Estate; some great Merchant, Trades-man, or Farmer break, you will 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 well, and therefore I will take heed of these things. Now will ye observe the Causes of an outward Break, and will ye not observe what are the Reasons that so many are unsettled, break, and decay, in the Trade of their souls? Surely, 1. Either it is because they do want primitive break; 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 all those who have no root in themselves. 2. Or because they take up great Resolutions, without answerable pre-deliberations; whereas we know that the Needle must play about the Polar Point, before it comes to stand and s●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 will ere long, be unresolved again. 3. Or because men do not walk by a settled Rule: ●e can never be settled, that doth not walk by a settled Rule: A man's own thoughts, and apprehensions, are unsettled things; the Hebrew word for Thoughts, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cogitationes quae in cord 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 settled as the Heavens, Psal. 119. Thy Word is for ever settled 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 myself. 4. Or because they are divided in their own hearts: a double minded man, is unstable in all his Ways, 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 th●y should be most unsettled? 5. Or because they are too confident of their own strength and Judgement: whereas the only way to be firm and steadfast, is to be sensible of one's own Infirmity. We read of a twofold 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) than he sell, and fell foully. 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 all gainsayers, and so will try all things, God leaves them to their own Opinions, and they scrabble upon the door, and do change their behaviour. 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 Judgements, whereby they are drawn into Society, and Communion with them, and so fall from their own steadfastness; whereas the Apost e ●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 Judgement, James, 5.19, 20. Brothers, if any of you do err from the Truth, and one convert him; let him know that he which converteth a sinner from th● Error of his way, shall save a Soul from death, and shall hid a multitude of sins: And our Lord and Saviour Christ calling upon us to beware of Fal●e Prophets, Matth. 7 15. tells 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 will be misled by them, and removed from your steadfastness. 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, falsely 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 steadfastness? but because they have been thus affected? 9 Or because they have not been built on the Rock Christ; but on some Sandy, and washy Foundation: whereas the Psalmist saith, He set my feet on a Rock, and established my go, Psal. 40.2. but if men be upon the Sand, they must needs fall, and great will be their fall, as their Profession is great. 10. Sometimes men live high, and profess beyond that Stock of Grace which they have: But if you would be kept and established, observe what the causes, and reasons are, of the Instability, and Apostasy of others, and take heed thereof. Quest. 1 But what shall I do, that I may be more settled in regard of my Judgement? and that I may be established in the present Truth? Answ. 1 Get a clear, and distinct Understanding in the things, and Truths of the Gospel: labour, not only to know, but to get a clear, and judicious apprehension, and cleverness in the Truths of Christ; Psal. 106. it's sa●d of the Israelites, That when they saw the Egyptians drowned in the Sea, They sang the Praises of God, and believed his Words, verse 12. yet they so●n forgot his Works, verse 13. And why so? but because they had no clear Understanding in them, verse 7. Our Fathers understood not thy wonders in Egypt: And this Apostle Peter, doth join the un-learned, and un-stable man together, 2 Pet. 3. Which they that are unlearned, and unstable, wrist to their own destruction, verse. 16. Some would have it read thus: Graecum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proprie signific●t indociles qui nolunt rectius inst●ui et informari, qui monstratae ex verbo Dei Coelesti veritati locum dare renuunt. Gerard in Loc. Which those that are unteachable, and do refuse. But unlearned, suits well enough with the Original, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: For what is the Reason that men are so unstable, but because they are not grounded, and studied, in the Body of Divinity? They take up some Truths by hear-say, and Education; and not being studied in them, they are soon removed from them: Study therefore, and get a clear, and distinct knowledge in the great Mysteries, and Truths of the Gospel. Answ. 2 Take heed of unsettling Principles; for they will baptise your Judgement into a Conformity with them; such as the Apostasy of Saints, Cum improbarem illam novatorum sententiam, qua docebant non justificari nos à Deo nisi justitia aliens videremque illius sententiae Authores in dicto illo B. Pauli Fides credentis reputatur ipsi in justitiam vocem fidei non p●oprie accipere sed per Catalepim aut Metonymiam ita Scil. ut per fidem non ipsa fides sed objectum fidei. Christus scil. vel obedientia. Christi significaretur; ostendi non tamen id●● Scriptures esse alienum sed etiam nervos Religionis, hoc est studium bonorum operum ea sententia succidi suscepi ergo adversus Sibrand. Lubbertum, acerrimum novae illius arrogantis et prophanae Opinionis Patronum grave certamen hic ergo primus fuit me● ad fidem Catholicam Conversionis gradus. Petri Bertii Ora●io qua rationem reddit cur Romano Catholicam fidem amplexus sit. ●. pag. 19 and falling from Grace. If a man hold that he may be a Saint to day, and none to morrow; a Saint, the third day again, and none the fourth day; must not he needs be unsettled in his Judgement? It's commonly known, that Bertius wrote a Book de Apostasia San●●orum, of the Apostasy of the Saints; and as well known, that being then a Protestant, he after fell away unto Popery: and when he came to France, and made a Renounciation of his former Faith, and shown the Reasons of his Conversion to the Popish Faith, he tells us in his printed Oration, That Primus Conversionis gradus, The first step to his Popish Conversion was, The knowledge of, and contending for, that Doctrine, that Faith, as an Act justifies; and that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Credere, is imputed to us for our Justification in the sight of God. And well might that Principle have such an influence upon him, being brought forth by his former unsettling Principles. Unsettling Principles, will make an unsettled Judgement; and an unsettled Judgement, will bring forth an unsettled Life, and Practice. Take heed therefore of unsettling Principles. Answ. 3 Be sure that you do not make any Impression, the Rule and Square of your Judgement; judge not Doctrines by Impressions; We have a more sure Word of Prophecy, whereunto ye shall do well, that you take heed, as unto a light shining in a dark place, saith the Apostle, 1 Pet. 1.19. Where do ye find in all the Scripture, that God hath put Heart-Impressions into the Chair, to be Judge of Doctrines? If I judge of a Doctrine by an impression made upon my soul, the Devil knows how to fetch me off quickly from the Truth: What Settlement, or Establishment of Soul can there be, whilst men will make their Light within them, the Rule of their Judging Doctrines? The Word of God without, is my Rule; the Light within, is my Help to understand that Rule: But if I judge of Doctrines by Impressions of the Word on my heart, I can never be settled; therefore take heed of that. Answ. 4 Get into the House of God: God's House, is an House of Establishment; there he commandeth his Blessing, and Life for evermore; there, if one fall, another may help him up; and if one err, another may inform him; there the Lord hath promised to make men Pillars for Steadfastness: And he that overcometh, I will make him (saith Christ) a Pillar in the Temple of God, and he shall go no more out, Rev. 3.12. Ye know how it is with the Bee: so long as it is fair, and Sunshining weather, it is abroad in the Fields; but if the winds be high, and rough, it doth then keep its Hive. Now, as Solomon saith, Learn of the Pismire; so say I, Learn of the Bee. Are the winds high, and rough? Keep your Hive; and your Hive, or rather Gods House, will keep you. Answ. 5 Go not into those Companies, and Meetings, where the false Prophet, and unclean Spirit are, and where false Doctrine is taught; False Doctrine is a great Leaven. Ye read of three Leavens in the New Testament: 1. The Leaven of Hypocrisy, Luk. 12.1. Beware of the Leaven of the Pharisees, which is Hypocrisy. 2. The Leaven of i'll Company, and Society, 1 Cor. 5. A little Leaven, leaveneth the whole Lump. 3. The Leaven of false Doctrine, Matth. 16.6.11, 12. Gal. 6.8, 9 This Persuasion, is not of him that calleth you; a little Leaven, leaveneth the whole Lump, verse 9 Possibly all these three Leavens may be in such a Meeting: but the two last are certainly. And can you think to be under the power of these Leavens, and to come away unleavened? It argues unsetledness to go to such a Meeting; and by your going, you will be more settled in your unsetledness: As men are confirmed in that Grace which they bring to God's Ordinances; so they will be confirmed in that Sin, which they carry to the Devils Ordinances: Who can come freely off from the Devil's ground? Will men tempt God, and think to prosper? And what is it to tempt God, but to put him upon an unnecessary Protection, and Preservation of us? Take heed therefore, how you come at such Meetings, lest you leaving God, he do leave you. Answ. 6 Whatever Truth you know, do not only know it in a Spiritual way, but put the same into practice; for he that know. Truth carnally, is not far from error; and the way to be established in the Truth, is to walk therein; As ye have therefore received Christ (saith the Apostle) so walk in him, rooted and built up in him, and established in the Faith, 2 Col. 6.7. Answ. 7 Then go to God for his Establishing Grace, and put your Judgements into the hand of Christ, to keep them for you: even as you would put your Children, or Family into God's hand, to keep them for you, when you are absent from them; so put your Judgement into God's hand, to keep it for you also: For it is God alone who doth settle us, even the God of all Grace; and he hath said, Prov. 16.3. Commit thy Works unto the Lord, and thy thoughts shall be established: It is he that hangeth weights on the wings of the wind, who hath founded the Earth on nothing; and therefore though your thoughts be as ●leeting and uncertain as the wind; yet he can hang weights upon them, he can make you solid, stayed, sober, who do now stagger to and fro like a Drunken man. And if you put your Judgement into Christ's hand, he will keep it for you; for faithful is he who hath called you, who will also establish your hearts in the Truth received. Quest. 2 But what shall I do, that I may be more settled in my Life, and established in the good Ways of God? for I want Settlement in my Ways and Practices. Answ. 1 First: You must be very sensible of your own unsetledness, and be humbled for it: He is not far from Grace, that is sensible of his sin, that is contrary to it; he is not far from Humility, that is sensible of his Pride; nor far from Sincerity, that is sensible of his Hypocrisy; nor far from Faith, that is sensible of his Unbelief; nor far from Establishment, that is very sensible of his own Unsetledness. Answ. 2 Secondly: Labour for a serious Spirit, a stayed, solid, and a serious Spirit; a serious Spirit, and an established heart go together, Prov. 4.26. Ponder the path of thy feet, and let all thy Ways be established. Young men generally, are more unsettled, than Ancient men: and what is the reason of it, but because Ancient men are the more serious, and ponderous? young men are the less serious, and so the more unsettled. Labour therefore to be more serious, for the more you think of the greatness of God, and the great things of your everlasting Estate and Condition, the more serious you will be. Answ. 3 Thirdly: Be sure that you do not live upon your Condition itself, but on the God of your Condition: that is perpetual, which hath a perpetuating Cause. God is perpetual, Perpetuum est quod habet causam perpetuantem. but your Condition is uncertain, although it be never so firm and good; therefore live not upon your Condition I say, but on the God of your Condition. Answ. 4 Fourthly: Take heed of a divided heart, that you have not a mind, Et dabo eis cor unum. 1. Mihi soli deserviens non idolis, nunc enim divisum quando habent cor quo et me et idola colunt sic interpretatur R David eodemque sensu vertit Chald. Paraph. Alii cor unum, 1. Simplex vocari putant quasi dicat faciam ut me simplici ac since●o ●nimo colant: alii unum id est amicum atque consentiens quod in Christianis sactum fuisse scribit, Lucas Act 4. multitudinis autem credentiam erat cor unum et anima una. Septuag. videntur pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 legisse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alterum, ve●terunt enim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 et dabo illis cor alterum 1. Novum qui sensus magnopere mihi placet, id enim videtur dicere voluisse cum dixit unum et cum dixit spiritum novum, confirmat hanc interpretationem, Ezek. 36.25 hanc eandem repetens sententiam non dixit dabo vobis cor unum, sed dabo vobis cor novum et spiritum novum quanquam, Jer. cap. 32 39 cor unum et viam unam dixit quid autem vocet cor alterum et spiritum alterum declarat statim cum dicit aufetam cor lapideum de carne corum et dabo eis cor carneum. Maldonat. in Ezek. 11. cap. 19 and a mind; The double-minded man, is unstable in all his ways, saith the Apostle. Now a man may h●ve a mind, and a mind, thus; when his Conscience runs one way, and his Affection another way. So it was with Herod, his Conscience told him, that John was a just, and an holy man, and a powerful Preacher; therefore his mind was to deliver him; but his affection was to gratify the Damsel which begged John's head, and so his mind was to kill him. Pilate also had a mind, and a mind; the mind of his Conscience was to deliver Christ; but the mind of his Affection, w●s to gratify, and pl●●e the Jews. Zedekiah had a mind, and a mind; th● mind of his Conscience was ●o spare J●●emiah; but th● mind of his Affection was to gratify hi● Nobl s: And between these two ●●nds, how unconstant was he? So now, if the Mind of your Conscience lie one way, and the mind of your Affection ●e another way, you will be wrung like Paul's Ship, between two streams; one while you will be a Servant unto your Affection, another while a Servan● to your Conscience, and so between both, you will never be settled: take heed therefore of this divided heart; the Lord hath promised to give us one heart, Ezek. 11. oneness in regard of God, that we shall be one with him; oneness in regard of men, that we shall be one wi●h them; oneness in regard of ourselves, that we shall not be divided in our own souls: Therefore pray unto him for this Oneness, and he will fulfil this his Promise. Answ. 5 Fiftly: Be sure that you put on the whole Armour of God; for if you do not withstand in the day of Temptation, ye cannot stand; for ye fight not with flesh and blood, saith the Apostle, but with a more crafty, powerful enemy: and therefore, if any place lie open, he will be sure to find it out. You know how it was with Ahab; A man drew a bow, and shot an Arrow at a venture, and wounded him between the Joints of the Harness. Now Satan knows where your naked, open place is, and therefore if you be not harnessed all over, with every Duty, with every Truth, and with every Ordinance, you cannot withstand him: wherefore saith the Apostle, Take unto you, the whole Armour of God, that you may be able to withstand in the evil day, and having done all, to stand; stand therefore, having your loins girt about with Truth, having on the Breastplate of Righteousness, and your feet shod w●th the preparation of the Go●pel of Peace: Above all, take the Shield of Faith, and take the Helmet of Salvation, and the Sword of the Spirit, and pray always with all manner of prayer, and supplication, and watch thereunto, etc. Ephes. 6.13, 14, 15, 16, 17, 18. Answ. 6 Sixtly: The more delight and contentment that you find in the good Ways of God, the more your hearts will be fixed, established, and staked down to them: Comfort, and Establishment go together, 2 Thes. 2.17. A man will never hold to that work long, which he finds no comfort and delight in: when the Devil draws a man from Duty, he doth not tell him at the first, that the Duty is naught, or evil; but he labours to clog the way of that Duty with many Difficulties; for saith he, if I can make this man draw heavily, and uncomfortably in his Duty, he will soon cast it off. And indeed, what is the reason that men are so off and on, to and fro, in the good Ways of God, but because they do not find delight and contentment in them? Do you therefore desire to be fixed and established? labour more and more then, to make your way to Heaven, easy, and comfortable to you. Now that the way to Heaven, may be made sweet and easy to you. 1. Be sure that you do not separate between God's Commandment, and his Promise: there is no one thing which God hath commanded us to do, but he hath promised strength, and Grace to perform it with: If I look upon the Command alone, than the Work doth seem hard to me; but if I take in the Promise, than it is most sweet and easy. 2. Be sure that you apply yourself unto God's Work, according unto God's Method; let that be first, which he hath made first; and that last, which he hath made last: A Fig, or ●●llet, is easily drawn from the Stack, if you begin alo●●; but if you will take out that first, which doth lie below, it will come ha●dly: So in regard of Duties; there are some Duties which do lie above, and some that lie beneath; some are to be performed fir●t, and some after: first you must believe, and then do good; Trust in the Lord (saith the Psalmist) and do good: But if you will do good before you believe, than it will come off with difficulty. God's own Method observed, makes his way sweet and easy. 3. Be sure that you improve, and make use of that variety which God hath given you: Varietas refocillat. variety refresheth, and God's variety is most refreshing: But if I will hold myself only to one Duty, when God hath given me many, and so neglect God's variety, no wonder that his Work is made hard and tedious: Are you therefore, weary with praying? Apply yourself unto Reading. A●e you weary in Reading? Away then to Conference. Possibly you● heart may be backward to Prayer; but by that time you have been a while Reading and Meditating, you shall be fit for Prayer; and having been a while at Prayer, you shall be more fit for Conference: but if you will keep yourself only to one Duty, your way to Heaven, will be more difficult. Observe therefore God's variety, and neglect not the same. 4. Be sure that you do not stint yourself unto any Work, or Duty, so as to say; Thus far will I go, and no further. If a man be in a Journey, and hath fixed all his Stages, he rides in continual pain and fear, lest he should not reach his appointed place, by his time appointed: But if he say, I will go as far as the Providence of God will carry me, than he rides more at ease in his mind all the day long. So in our Journey to Heaven; if you say, thus far I will go this day, and no further; than you will go in continual pain, lest you should not reach your appointed Stage: but if you say, I will pray morning, evening, and as much as I can, hear as much as I can, read, and meditate as much as I can, I will go as far for H●●ven this day as I can, than the Work or God will come off w●th more ease and sweetness, and with less difficulty: I speak not this against set ti●● of P●ayer, and Du●y; but against stinting, and ●●nting God, ●nd your own hearts. O! let us take heed of ●●a●. 5. If you would so sweeten the Ways of God, as that you may be more fixed and established therein, then labour more and mo●● to natur●●ze them unto your own souls; violent things nev●● hold, natu●●● things do: The Sun is constant in rising every 〈◊〉, for it's natural: The Stone, if thrown up into the A●r, doth descend constantly; for it's natural. So, i● the Wo●k of God be Natural to you, you will be constant in it; and though you be pu● by it, yet you will return again, and again. Labour therefore to naturallize the Work of God to your own soul; so shall it be more and more sweet, and easy; and you will be more fixed, settled, and established therein; for it is delight that doth give fixation. Answ. 7 Seventhly: If you would be fixed, and established in the good Ways of God; then consider these ensuing Motives. 1. Thereby you shall rid, and free yourselves from Temptations, which will otherwise press in, and return upon you. The Jews saw, that Pilate was wavering, and not fixed for Christ; so they came upon him with new volleys of Temptations, and carried him at the last: but when the Disciples saw, that Paul's heart was fixed on his Journey to Jerusalem, they gave over their siege, and l●ft him to his own thoughts; and though Naomi did persuade Ruth to return unto her own Country, and Kindred, ye● at the last, she left speaking to her; for saith the Text, She saw that she was steadfastly minded, to go with her, Ruth, 1.18. As an unsettled Spirit doth lie open unto new Temptations, and doth invite them; so a settled, fixed, and established heart, shall be freed from them. This fixation of Soul, is a great honour unto your Profession, and thereby ye shall walk worthy of the Gospel, Phil. 1. he that is unsettled, unconstant, and uneven in his course, doth bring no honour unto his Profession, but lays stumbling-blocks before the blind, and doth offend the World; do you not see, say they, Qui servat constantiam, servat dignitatem. what a giddy, and unsettled People, some of these Professors are? but there, or there is a man, that doth walk closely with God, there is a Christian indeed; he that keeps his constancy, keeps his dignity. Thereby you shall rejoice the hearts of those that are set over you in the Lord, who do watch for your Souls. If you stand fast, we live, say they, and your constancy is our rejoicing. You have been constant in seeking earthly things, which are in their own Nature unconstant; Multos annos laborant homines et constantes sunt pro rebus mundi inconstantibus et fugitivis; quia inconstantes sumus pro aeterna et constanti gloria. and will ye be constant in seeking unconstant things, and not constant in seeking those things that are most constant, and durable Riches? If you be not constant in good, you will be constant in what is evil; if not settled in the Truth, you will be tenacious of Error: which is the greatest evil, renacity in Error, or instability in Truth, I say not; but seldom any are unstable in good, but they are most tenacious in what is evil. And the more unsettled you are, the more you make the way to Heaven difficult, and uneasy: you think, and say, O! Difficile putabis perseverare at difficilius est iterum incipere, multo molestius inceptare sepius, equi minorem vim faciunt cum continuant iter, trahentes currum quam cum repetere volunt postquam steterunt; non fugiunt difficultatem qui cessant ab opere, nam perseverando facillius ●●et, si potuisti incipere quod difficilius est, poteris continuare facilius. Euseb. Nierem. de adorat. Lib. 3. Cap. 7. this Work of God is exceeding hard, and very difficult, and therefore you leave it off; than you come to it again, and then you leave it off again; but by your leaving it off, you do make it difficult. If an Horse be ●●dden with an even hand, he will go well all the day; but if sometimes you ride him upon the Spir, and then he stand a while, and then ride him on the Spir again, and then he stand and take cold again, he will sooner tyre: And what is the reason that many men are so often jaded, tire, and give in, but because they do not keep an even pace in good? Now therefore, as you do desire that the way to Heaven may be 〈◊〉 easy to you, that you may not be tenacious in what is evil, that you may not grieve the Ministers of the Gospel, Instruments of your Good and Conversion, that you may not lie open unto sad, and new Temptations, and that you may not be a scandal to the good Name of God (for what hurt hath the precious Name of God done to you?) labour to be more settled, fixed, and established; which that you may be, think, and think much on these Motives, And lastly: Go to God by Prayer, for this Fixation, and Establishment of Soul; he is apt, and ready to pardon your former unevenness, and want of Establishment: Psal. 78.37. it's said of the Israelites, that they were not steadfast in the Covenant; Yet God being merciful, forgave their Iniquity, verse 38. and he it is alone, who hangeth weights on the wings of the wind; and therefore though your Spirits have been as light as the wind itself, yet he will hang weights upon them; therefore go to him, For be is the God of all Grace: Who having called you to his Eternal Glory, after you have suffered a while, will restore, strengthen, establish, and settle you. FINIS. TWO SERMONS: I. The great Things Faith can Do. II. The great Things Faith can Suffer. Preached by William Bridge, sometimes Fellow of Emmanuel College in Cambridg; and now Pastor of the Church of Christ in Great Yarmouth, in Norfolk. blazon or coat of arms 1216. LONDON: Printed by Peter Cole in Leaden-Hall, and are to be sold at his Shop, at the sign of the Printing-Press in Cornhill, near the Royal Exchange. 1656. THE EPISTLE TO THE READER. Reader, ALthough some of the Notions in these two Sermons, may be already published in some former Works of this Author; yet the Subject being both useful, and seasonable for these times, which are calling upon the Saints to Do, and Suffer great Things: and the publishing of them being much desired by many who heard them, I have perused them, and look upon them as conducing much to thy spiritual good. And that the blessing of the Lord may go along with, and make them very advantageous to thy soul, both in doing, and suffering for Christ, is the prayer of Thy true Friend, William Greenhil. June, 13. 1656. Reader, THe Contents of these twenty five Sermons, are now collected by the Printer, for thy ease and Benefit. THE GREAT THINGS Faith can do. Hebrews, 11.32. Preached at the . Decemb. 23. 1655. And what shall I say more? for the time would fail me, to tell of Gideon, and of Barak, and of Samson, and of Jeptha, of David also, and Samuel, and of the Prophets; who through Faith subdued Kingdoms, wrought Righteousness, obtained Promises, stopped the mouths of Lions, quenched the violence of fire, escaped the edge of the Sword, out of weakness were made strong, waxed valiant in fight, turned to flight the Armies of the Aliens, women received their dead, raised to life again, etc. IN this Eleventh Chapter to the Hebrews, you have a little Book of Chronicles; wherein the Believers of the old Testament, do stand upon Record for their great Work of Faith. In the former part of the Chapter, the Apostle doth instance in several Believers at large: In the latter part, he is more compendious, and draws up the Instances into a narrower Room; for saith he, The time would fail me to ●●l of Gideon, of Barak, and of Samson, and of Jeptha, etc. Now these Believers that he doth instance in, in the latter part of the Chapter, are of two sorts: some famous, and of good reports for their actions; and some for their sufferings: some did great things, and some suffered great things, and both by their Faith: Those that suffered great things, are mentioned in the following words: Others were tortured, not accepting of deliverance. Those that did great things by their Faith in these Verses: their Persons are mentioned, and the fruits and effects of their Faith, for which they are mentioned in these Verses. Their Persons are mentioned in Verse 32. ye have their Names there; their State, Condition, and their Order: their Names, Gideon, and Barak, and Samson,, and Jeptha, and David: their State and Condition, some were Kings, some were Judges, some were Prophets: Faith runs through all Conditions, and Ranks of Men; Faith, and true Grace, is able to make a Plantation upon every Condition of men. And as for their order here, Gideon is before Barak, and Samson is before Jeptha: yet if you look into the Story in the Judges, you shall find Barak is before Gideon, and Jeptha before Samson; and here Gideon set first, and Samson first, why? because they excelled in Faith, and those are most excellent in God's eyes, who are most eminent in Faith; those are most excellent in God's Eyes, who most excel in Faith. But now as for the Fruits and Effects of their Faith, they are many, here are no less than ten mentioned in these Verses. First they subdued Kingdoms, verse 33. who through Faith subdued Kingdoms; so the Judges did, and so David also. And 2. They wrought Righteousness; so Samuel did, Whose Ox have I taken? and so David did When he spared Saul. And 3. They obtained Promises; Promises, that is the thing promised; God is so Faithful, saith Beza, in fulfilling his Promises, that the Promise is put for the thing promised; they obtained the Promises, that is, the thing promised. Now the Promise they obtained, it was not the great Promise of the Messiah; for so at verse 39 They received not the Promise, that is, the great Promise of the Messiah; but the Promises they obtained, were particular Promises of deliverance, Victories, and Kingdoms; so they obtained Promises, and so Gideon, and Barak, David, and others did. And then they stopped the mouths of Lions; so David, and Daniel did. And they quenched the violence of Fire; so the three Children did. And escaped the edge, or mouth of the Sword; so Elijah, and Elisha did. And out of weakness were made strong; so He●ekiah was. And they waxed valiant in Fight, and turned to flight the Armies of the Aliens; so the Judges, and David did. And Women received their dead, raised to Life again; so the Woman of Sareptha, and the Shuna●●te did. So that now here you may see what great things the Believers of the old Testament did by Faith: And so the Doctrine that I shall pitch upon at this time, riseth from all the words, and not from any particular Clause, or passage, but from the whole. Doct. That true saving faith, will do very great things. It is true Faith that the Apostle here speaks of, as appears by the whole Chapter; and these things that they did, as appears to the Reader at first view, were great things: So that I shall not need to spend any time for clearing of the Doctrine from the words that it doth arise from; and all these Verses and words, they are witnesses to it, they cry out this Doctrine with one Voice, True saving Faith, will do very great things. For the opening and clearing whereof, I shall labour to show, 1. That true saving Faith, is a doing, working, stirring Grace. 2. That true saving Faith, will do great things. And, 3. How Faith comes to do such great things. First: True saving Faith, is a doing Grace, an active, working, doing, operative Grace: the more Spirits any thing hath, the more active it is: Faith, true saving Faith, hath the Spirit of the Gospel in it; the Gospel is the Ministration of the Spirit, and true saving Faith, it hath the Spirit of this Spiritful Dispensation; and therefore it must needs be a very spiritual, and a working Grace. It is called a work itself, in 1 Thes. 1.3. Remembering without ceasing, your work Faith; and in 2 Thes. 1.11. The work of Faith with power. Our Lord and Saviour Christ saith, it is the Work of God; This is the Work of God, that ye believe; it is in itself a work. And, Secondly: It is a friend to work: true saving Faith, it is a Work, and it is a great Friend to work; it is not an idle Housewife. What is our Sanctification, but our Faith incarnate; it works Love, and it works by Love; and Love is very inventive, active, and expensive: it is a friend to work; a work in itself, and a friend to work. And Thirdly: It is also the first worker in the Soul. Trust in the Lord, and do good; not first do good, and then trust in the Lord, trust in the Lord first, trust in the Lord, and do good: it is the work that sets other works on work, the wheel that sets all other wheels a going; without which, a man is idle, though he be at work. As a Child may be very busy at his play, yet but play; and a Servant may be very busy about his own employment, and yet his Master counts it an idleness, because he is not about his work appointed him. So now, a man may be very busy in regard of the world, and yet he may be idle God-ward, Nisi a Deo agendo, nil ages; Faith must be the first Worker, and if Faith be not the first, all other works are as nothing. Yea, Fourthly: As Faith is a Work, and a Friend of Work, and a first Worker; so it is an Universal Work: Faith is that Grace that can turn its hand to every Work; some can work exactly at one thing, but they are bunglers at another: but Faith, true saving Faith, can turn its hand to every business: Possibly a man may be sick, and he cannot pray himself; but yet he may believe; though Prayer cannot turn its hand to this Condition, yet Faith can. Possibly a man may be very poor, and is not able to help another; Liberality cannot turn its hand to this Condition, but Faith can work in it. Fiftly: And not only so, but Faith works best, when it works alone, when it works all alone; If Comfort come, and sense, and feeling come, Faith knows how to use these; but though a man have no Sense, and no Comfort, yet Faith can work, and Faith works best, when it works alone, when it work● all alone, without these auxiliaries. Sixtly: Yea, Faith works best sometimes, when it works in the dark; as it works best when it works alone, so sometimes, it works best in the dark. Men can work well in the light, but not in the dark; but though a man's condition be very dark, yet Faith can work then; Faith works best when it works in the dark: Faith loves to work like Christ, and Christ's greatest action of Obedience, was in the darkest time, when he was on the Cross. I remember a Speech of that good old man, Mr. Dod, when a man that was troubled in his mind lay a dying, he said to him, Sir, what will you say to Christ? when he was dying, did he not say, My God, my God, why hast thou forsaken me? And was not Christ's highest piece of Obedience upon the Cross, in the dark, in a dark condition? Faith works best sometimes in the dark. Seventhly: Yet further, Faith, it works best at the last, and the longer it works, the better; for Faith grows by experience, and the longer that Faith works, the more experience it gets; and the more experience Faith gets, the stronger it is, and therefore Faith works best at the last. Now put all these together, Faith is a Work, and Faith is a Friend to Work, and Faith is the first Worker, and Faith is an Universal Worker, and Faith works best when it works all alone, and Faith works best sometimes in the dark, and Faith works best at the last; and certainly you have the first, namely this, That true saving Faith is a doing Grace, it is a working Grace. But Secondly: You will say, What are those great things that Faith will do? for we have heard that Faith is a doing Grace, that is the Doctrine; Faith will do, and do great things; but what are those great things that Faith will do still? Answ. Faith will do as great things now, surely in Gospel times, new Testament times, as ever in old Testament times; and I shall not instance in those ten Particulars, only so far as to make forth the general Doctrine, and to bring it unto ourselves, I shall show you what great things Faith will do still, and shall speak to that more Positively, and absolutely; and then Comparatively. Faith, true saving Faith, it will resist great Temptations; it will perform great Performances; it will suppress all your Fears, it will mortify all your Cares; it will assuage and subdue all your Griefs; it will make you a stranger in this World; it will keep your hearts steady and upright, in all the turn and changes of your Life; it will make you faithful under all your Betrustments; it will reallize Eternity to you, and make those things visible to you, that are in themselves invisible; and it will make you live in continual dependence on Christ, and fetch all from him: All these things are great things, and I must not dwell upon any of them, but only touch upon each of them. Is it not a great matter for a man to resist, and overcome great Temptations? Joseph did so; sorely tempted by his Mistress, but he overcame the Temptation, How? He believed, How shall I do this evil, and sin against my God? Is it not a great matter for a man to perform Duties to the hazard of his Life? Thus Daniel did, set open his Windows when he went to pray, prayed and kept to his Duty to the hazard of his life, why? Because he believed. Again, Is it not a great matter to mortify your Fears, and all your Fears, your great Fears? This Faith will do; What time I am afraid, I will trust in thee. Again, Is it not a great matter to mortify your Cares, and extreme thoughtfulness? This Faith will do. In Prov. 16.3. Commit thy Work unto the Lord, and thy thoughts shall be established: Commit thy work, there is Faith, and thy thoughts shall be established. And, It is not a great matter to have your griefs assuaged when they are great? Faith will do it. Hannah was a Woman of a sad, and a sorrowful Spirit, and the Lord gave her in a word, a particular word, and she believed, and was no more sad. Is it not a great matter to be kept strait, and even, and steady, in times of Changes, the great turn and Changes of your life? This Faith will do. Job met with many Changes, but his heart was kept steady and upright in the midst of all; Lord, though thou kill me, yet will I trust in thee. Again, Is it not a great matter to be a stranger to the World, to be a stranger from the World? Faith will do this. It is said of Abraham in Heb. 11.9. By Faith he sojourned in the Land of Promise, as in a strange Country: Mark the Expression, he sojourned in the Land of Promise. There are some outward Blessings that we have by Prayer, that we have by Promise; it may be a Child, or such a Relation, that we have by Prayer, and by Promise, and we think we may be very indulgent to our Affection in regard of that mercy: but see here, Abraham was a stranger her in the Land of Promise, as in a strange Country. And then again, Is it not a great matter for a man to be Faithful under all his betrustments? Caleb and Joshua were so; they were sent to spy out the Land of Canaan, and when the other Spies brought up an ill report, they were faithful in their Report, why? Because they believed, The Lord hath given them into our hands as bread (say they) Faith will make a man faithful under all his Betrustments. And, Is it not a great matter for a man, to see those things that are invisible, to reallize Eternity, and to see those things that are invisible? By Faith Moses saw him that is invisible. And, Is it not a great matter for a man to live in continual dependence on Christ, and fetch all from him? Faith will do this; for as Christ could do nothing without Faith, he could do no great things there, because of their Unbelief; so Faith can do nothing without Christ, I live, yet not I, but Christ liveth in me, why Because I live by the Faith of the Son of God. Faith will make a man live in continual dependence on Christ, and fetch all from him. Now Beloved, these are great things, every one of these is a great matter: but true saving Faith will do all these things. But then to speak to it yet more Comparatively; there are two or three great Agents in the World, that are close at work, and Faith will out-work them all, and do greater things than any of them. 1. There is a Carnal Policy, with Power, which is a great Agent, and Worker, in reference to the Affairs of the World. 2. There is Civil Honesty, a great Agent in reference to our dealing between man and man. And 3. There are Gospel Gifts, Parts, and common Grace, which are great Agents in reference to our Religion. Now, not to show the difference between them, but to give you a little taste, that I may make out the general Doctrine, That Faith doth work beyond al. And First of all: If you compare it with Power, Power clothed with Policy, or Policy clothed with Power: Faith will do more than all Policy and Power can do. And I pray turn unto 2 Chron. 13. where you shall see this clearly proved to you, verse 3. There is a great Battle fought; And Abijah set the Battle in Array, with an Army of valiant men of war, even four hundred thousand chosen men: Jeroboam also set the Battle in Array with eight hundred thousand chosen men, being mighty men of Valour: Jeroboam had as many again, Abijah but four hundred thousand. Now if you look into verse 16. it is said the Children of Israel fled before Judah, and Abijah, and his People, slew them with a great slaughter, verse 17. So there fell down slain of Israel, five hundred thousand chosen men, such a slaughter as you shall not hear of: Abijah had but four hundred thousand men, and they slew five hundred thousand, Why? they had power enough, they were as many again: What was the matter, did they wane Policy? it is said verse 13. But Jeroboam caused an Ambushment to come about them; so they were before Judah, and the Ambushment was behind them: here was Power, and here was Policy, and yet this great Army is beaten with half the Company, and five hundred thousand slain: How comes this to pass? Indeed you read of the Children of Judah, That they cried unto the Lord, They cried unto the Lord, at verse 14. But if you will have the reason, look to verse 18. Thus the Children of Israel were brought under at that time; and the Children of Judah prevailed, because they relied on the Lord God of their Fathers. See Faith can do more than all the Power and Policy in the World can do; true saving Faith can do more in reference to the Affairs of the World too: What Power is able to turn the Tide? if the Tide come in, and go out, you may bring in your Vessels with it, or send out your Vessels; who is able to turn the Tide? What power on Earth is able to turn the Tide? And what power of men can turn the power of Providence? or Policy of men, can turn the Tide of Providence? But Faith can do it, true saving Faith can turn the Tide, even of Providence; and therefore it can do greater things than all Power, the greatness of the World joined with Policy. Secondly: There is another great Agent in the World, and that is civil honesty, and morality, which deals much between man and man; How may it appear that Faith can do greater things than this? That appears plainly thus: Civil Honesty, and Morality, doth trade but in small matter●, and therefore the Civil, Honest, Moral man, he never breaks in his Profession, Why? Because he trade's not in great matters. When do you hear a noise of a poor man's breaking? when a great, rich Merchant breaks, you have the noise of it through the City: When do you hear of Ships, or Vessels miscarrying in narrow Waters? in the Seas, Ships that launch out to Sea, they are Shipwrecked; but those that trade in narrow Waters, they seldom, or never Shipwreck. So those Professors that launch forth into the Ocean of the Gospel, they break sometimes; but the civil, moral man, he blesseth himself when he sees this; These (says he) are unconstant men, these are uneven men, sometimes for this, and sometimes for that Opinion; but I am constant: Whereas the Truth is, it is because he trade's in Warrow Water, in small things, and so never breaks, never suffers Shipwreck. But now, true saving Faith trades in the high things of the Gospel. Though Civility, and morality may do much between man and man; yet it will never make a man to leave all, to follow Christ: The young man that came to Christ, said, All these things have I done; but saith Christ, Go and sell all that thou hast, and give to the poor, and come, and follow me; he could not down with that: So that Civility, and Morality, will never make a man part with all to follow Chtist, but true Faith will: If Christ say, Fellow me, Saith Faith, I will follow thee wherever thou goest. And though a civil man may do much in a way of Righteousness between man and man, yet he doth not deal with God through Morality, doth not deal with God through man; Faith doth, true saving Faith doth; I was dumb, and opened not my mouth, for thou Lord hast done it: Morality can say the first part. Suppose a Moral, and Civil man be reviled, out of the goodness of his Nature, he can say the first part, I was dumb, and opened not my mouth; but Morality cannot speak the second part, because thou Lord hast done it. Morality doth not deal with God through man, but Faith doth, and so it doth greater things than this Agent. Thirdly: How may it appear that true saving Faith, can do greater things than Gospel Parts, Gifts, and common Grace? It appears thus: Though Gospel parts and Gifts, are very useful, and profitable for the edifying of the Body, for edifying of other; yet they will not humble a man, and cause him to walk humbly with God: Magnum non est magna facere, it is no great matter to do great things; but for a man to do great things, and think himself nothing, this is great. Now Parts and Gifts, they puff up; but true saving Faith doth humble. Mark the opposition in Hab. 2.4. Behold, his Soul which is lifted up, towered up, saith the Hebrew, his Soul that is towered up, is not upright in him; but the just shall live by his Faith. True saving Faith hath a, yet not I: If you look into the new Testament, you shall find there is a threefold, yet not I: one that relates to sin, in Rom. 7. I sin, yet not I: one that relates to Spiritual Life, I live, yet not I: one that relates co Duties, I have laboured more abundantly than they all, yet not I True saving faith hath this, yet not I; Parts and Gifts know not this, yet not I Though Parts and Gifts may be very useful unto the Body, yet they will never make a perfect change in a man: Suppose a man hath very good Parts and Gifts, and withal he be given to passion, ye shall observe, his Gospel Parts and Gifts, will never take away his Passion, but he is as passionate now, as ever he was: Gospel Parts and Gifts never make a through change in a man, Faith doth, and Faith makes such a change, as a man is directly contrary unto what he was before. Zacheus, an Oppressor before, now saith he, Lord, behold, the half of my Goods I give to the poor; Why? Because he was a Son of Abraham, a Believer: and so the Jailor; he whipped and scourged Paul, and Sylas; but when he came to believe, he takes them into his Hou●e, and set meat before them; why for he believed, and all his House. True saving Faith will make a perfect change; but Parts and Gifts will never do it. As for common Grace, Though a man may rise to a very great Profession thereby, he will never hold it; these Colours are not laid in Gospel Oil, and it will never hold, it is but a varnish, and it will off. But saith the Apostle, We are kept by the Power of God through Faith; Faith will hold. You see how it is with the Leather that a man wears on his , it will wear out; there are some poor people that go without Shoes, and their Skin is thin, not so thick as the Leather, and yet it wears not off, Why? Because there is a Life in it; the one grows thicker, and thicker; the other thinner, and thinner; Why? Because there is no Life in it. So Parts, and Gifts, and common Grace, they wear out because there is no life in them: but now, true saving Faith, there is life in it, and it will not wear out. So that thus you see, true saving Faith is above all others, considered alone: it will resist great Temptations, it will perform great Performances, it will mortify all your fears, it will subdue all your Cares, it will assuage all your Griefs, it will make you a stranger in this World, it will keep your hearts steady, and even, and upright in all all the turns and Changes of your Life, it will make you faithful under all your betrustmen●●, it will reallize Eternity to you, it will make those things visible to you, that are in themselves invisible, it will make you to live in continual dependence on Christ, and fetch all from him, it will do greater things than Policy joined with Power, it will do greater things than Morality, and Civility, it will out-shoot that in its own Bow, and it will do greater things than Gospel Gifts, and Parts, and common Grace: Surely then, true saving Faith, will do great things. But than Thirdly: You will ask me, How comes it to pass, that true saving Faith can do such great things? Answ. 1 Faith goes forth in the might of God's Power, the Almighty power of God, and therefore saith our Saviour, If thou canst believe, all things are possible. And if you look into the Scripture, you shall find that the great Works of God, of his Almighty Power, are ascribed to Faith, both in the old Testament, a●d in the new. In the old Testament, the great Works of God were much expressed in Victories over Enemies; and in the new Testament, the great Works of God much in Cures of Diseases; and both these are given to Faith: the great Victories of the old Testament given to Faith; and the great miraculous Cures of the New Testament given to Faith; and will you know the reason? God will ascribe much to that Grace, that ascribes much to him; and set the Crown upon the Head of that Grace, that sets the Crown upon the Head of his Son. Now the more that any man can wait upon God in the use of low, and mean, and poor, and no means, the more he doth ascribe unto God, and to his Power. It is said, By Faith the Walls of Jericho fell down; Did Faith pull down the walls of Jericho? No, but it was the Almighty power of God that pulled down the walls of Jericho; but this is said to be done by Faith, why? Because they did wait upon God in the use of Rams Horns; and when a man can wait upon God in the use of Rams Horns, than a man is said to live by Faith. As Faith goes forth in the might of God's Power, so in the might of Gods Promise; the Promise is made to Faith, the Promise of doing great things is made to Faith. In John, 14.12. Verily, verily, I say unto you, he that believeth on me, the works that I do, shall he do also, and greater wo●ks than these, shall he do, because I go unto my Father: So ●ha● not only the Promise is made to Faith, but the Promise of doing great things, is made to Faith. As Faith doth go forth in the strength or the Promise, so Faith doth go forth in the strength of Gods Cal: there is much might in Gods Call, Faith goes forth in the strength, and might of Gods Call. Read what the Lord said to Gideon, in Judges, 6.14. And the Lord looked upon him, and said, Go in this thy might, and thou shalt save Israel from the hand of the Midianites: what might was this? Go in this thy Might, have not I sent thee? here is the Might; Go in this thy Might: what Might? the Might of my Call. God's Cal is a Might, and when a Man doth go forth in the Might of Gods Call, he goes forth in a mighty strength; Faith goes forth in the Might of Gods Call. As Faith goes forth in the Might of Gods Call, so it doth go forth in the Sense of what God and Christ hath done for the Soul; I know Faith, and Sense, and Feeling differ; but I say, Faith is very sensible of what the Father hath done, and what Christ hath done for poor sinners; and when a man is very sensible of what great things God hath done, and Christ hath done, then saith a man, Shall God do such great things for me? and shall Christ do such great things for me? and shall not I do great things again for God and Christ? Faith is very sensible of what God and Christ hath done for sinners. And thus Faith makes a man do great things for God, Faith goes forth in the Might of God's Power, Faith goes forth in the Might of God's Promise, Faith goes forth in the Might of Gods Call, and Faith goes forth in the Sense of what God and Christ hath done for the Soul. And thus it comes to pass that Faith will do very great things. And thus now I have done with the Doctrinal Part; I come to the Application. Applic. 1 If this Doctrine be true, True saving Faith will do great things, and very great things; then we may here see the reason why men do no great things for God, why men do no great things in their Generation, and why there are no great things in their Generation, and why there are no great things found in men's Conversation, no great things for the most part; It is because men do want this true saving Faith, it is a working Grace, an active Grace; and therefore if I be not a worker for God, it argues I have none of this Faith: True saving Faith, it will do great things for God; what shall we say to those that cannot do small things? It's a small thing to leave drunken Company, a small thing to leave a foolish Fashion, a small thing to leave an idle word, Faith, or Troth; men cannot do small things; true saving Faith will do great things, and very great things. O! What shall we say of those that are so far from doing gre●t things, that they cannot do small things? have they Faith? Let not men be deceived: I say agiin, true saving Faith will do very great things. Was it not a very great matter for a young man brought up in the Court, to leave all the Court Preferment, and to choose Affliction wi●h the People of God, rather than the Preferments of the Court? this Moses did by Faith. Was it not a great matter for a People to venture into the Sea, merely upon a Command? thi● Faith made the People do. By Faith Peter ventured on the waters of the Sea; by Faith Israel entered into the Sea: true saving Faith is a venturing Grace, it will venture far for God, and far after God. Was it not a great matter for Rahab the Harlot; an Innkeeper, a Whore to become a Saint, a Believer? for a Drunkard, and for an Adulterer, to become a Believer? is it not a great matter? By Faith, Rahab the Harlot believed. Certainly, where there is Faith in truth, it will make a man do great things, there will be something that is great, found in his Life and Conversation: Thus it was with these men, Gideon and Barak. It will be said that their Faith was a Faith of Miracles, and they wrought Miracles by it; Indeed some did, all did not; for by Faith they wrought Righteousness, the Text saith, and that is not a Miracle: this is one of the great things. O! but their Faith was strong, and ours weak. But gideon's Faith was weak, he was fain to have two or three signs to underprop his Faith: and Baraks' Faith was weak, he would not go forth against the Enemy without the Woman Deborah. O! but these men were busied about great Works, and great Employment. Mistake not, you may do great things by Faith, in small Employment: It was no great matter of employment for the poor Woman to give two Mites, it was a great matter she did, Why? Because she did it by Faith. And so the Woman of Sarepta, when the Prophet said, give me a Cake first; it was no great matter that her Faith was employed about, a Cake, and a little that she did; but a great matter in giving him first: So that I say, Faith may do great things, although it be not employed about great matters. O! but I do great things, and therefore I hope I have this true saving Faith; I do great things: that is well. But I pray, only consider this, Those things are great, which are great in their own present Generation; that which was a great matter heretofore, may be a small matter now; and that which was a small matter heretofore, may be a great matter now. In the times of the Bishops, it was a small matter then to keep the Doctrine of Religion, and a great matter to oppose the Ceremonies: Now it is a small matter to oppose the Ceremonies, and a great matter, to keep the Truth, and the Doctrine of Religion. I say, that which was a great matter before, may be a small matter now; and that which was but a small matter heretofore, may be a great matter now. But if your Faith be true, you will do great things, there will be some great thing or other found in your Life, and such as are great indeed. Applic. 2 If this Doctrine be true, In case Christians, that you have any great work to do, call in for Faith, call in for Faith. In case ye have a great outward employment, you will send to the most skilful man in that Faculty: If it be to build a House, or go to Law, you will call in for the most skilful Agent. True saving Faith is a great Agent, a great Worker; and therefore if you have any great work to do, call in Faith, look to your Faith. It is said of Mr. Tyndal in the Story of his Life, there being a Conjurer in the Low Countries, where he lived, that would undertake to fetch a Dish of Meat off any Prince's Table, and make a great Dinner for his Friends; and it being reported he had often done it, they being met together to behold this Skill, Mr. Tyndal would go in among them, and he sets himself to believe that this Fellow should not be able to do it; and when all his Company was met together, he could not do it; saith he, There sits the man that hinders me. O! Faith can do more than all the Conjurers in the World. Have you any great matter to do, Christians? Call in for Faith: And certainly, there are yet great things to do; Antichrist to fall, the Jews to be called, great things to be done for this Land; God hath done great things, yet greater things are to be done; God hath done great things for your, and my Family, there are yet greater things to be done; God hath done great things for your Soul, there are yet greater things to be done. When any great thing is to be done, Christians, Christians, Cal in for Faith, set Faith a work now. Quest. You will say, What shall we do, and bow shall we so improve our Faith, as we may do great things thereby? Answ. 1 First of all: Study much the greatness of God; for the more you study the greatness of God, the more will your mind be grandeured, greatened, and your Faith strengthened. Children do little things, because their minds are not upon great things: Kings and Princes are the great men of the Earth, they do great things, for their minds are great; they have great minds, Why? Because their minds are exercised about great things. Saith Solomon, I will build a House, a great House, Why? For it is to the great God. Would you do great things? study much the Greatness of God. Thus will your mind be great, and your Faith strengthened to do great things. Secondly: If you would to improve your Faith, as you may do great things thereby, keep close to the Ordinances of God: Faith lives upon God in the Ordinances. Those that cast off the Ordinances, do not live by Faith; What then? By Experiences, by Revelations, Impressions, and Visions, I had almost said by Fancies, they do not live by Faith; Faith lives upon God in the use of Ordinances, and it gathers strength thereby. Look I pray again, into 2 Chron. 13. and you shall see how Abijahs Faith was raised; by Faith he overcame Jeroboam, and slew five hundred thousand of them together: but I pray how did he strengthen his Faith? Mark the words; And Jeroboam came out against him, and Abijah stood upon a Mountain, and said, Hear ye me Jeroboam, and all Israel, verse 4. Ought ye not to know, that the Lord God of Israel, gave the Kingdom of Israel to David for ever? And verse 9 Have ye not cast out the Priests of the Lord, the Sons of Aaron, and the Levites, and have made you Priests after the manner of the Nations of other Lands? So that whosoever cometh to consecrate himself with a young Bullock, and seven Rams, the same may be a Priest of them that are no Gods. But as for us (see how he strengthens his Faith) the Lord is our God, and we have not forsaken him; and the Priests which Minister unto the Lord, are the Sons of Aaron, and the Levites wait upon their business, and they burn unto the Lord, every morning, and every evening, Sacrifices, and sweet Incense; the Shewbread also set in order upon the pure Table, and the Candlestick of God, with the Lamps thereof, to burn every evening: for we keep the Charge of the Lord our God; but ye have forsaken him, and behold, God himself is with us for our Captain, etc. He argues God had not forsaken him, because they had not forsaken the Ordinances. Would you therefore, so improve your Faith, as you may do great things thereby? keep close to Ordinances. Thirdly: If you would so improve your Faith, as you may do great things thereby, do not check your Faith, do not rate off your heart from believing, do not chide off your heart from believing, let your heart believe to the utmost. Our Lord and Saviour Christ, hath given us a very good encouragement in this respect; for (saith he) I say unto you, Whatsoever things ye desire when ye pray, believe that ye shall receive them, and ye shall have them: Do but believe it, saith our Saviour Christ. I charge you saith he, do not doubt, do not chide off your Faith, do not check your Faith, do not rate off your heart from believing; there are many do so, they check their Faith by doubting, and rate off their Faith by Unbelief. Fourthly: If you would so improve your Faith, that you may do great things thereby, use your Faith to do small things, put your Faith to work every day, use your Faith to do small things. It is a good Rule; Do not commit any sin, because it is small; do not neglect any Duty, because it is not great: and though the thing be small, put your Faith to work in ordinary matters, put your Faith to work. Sometimes you come to a great matter, and you put on your Faith there; but because your Faith is not used to small things, your Faith will not come on here. I remember a Speech of Mr. Greenham concerning Suffering; saith he, If you would suffer hard things from Papists, be content to suffer small things from Protestants; and if you would be able to suffer hard things from Enemies, you must be content to suffer small things from Friends; saith he, you will never be able to suffer great things from Enemies, if you are not able to suffer small things from Friends. So say I in the point of Doing; You will never be able to do great things by Faith, if your faith be not used to do small things. And therefore Christians, in all things you do, the Life you live in the flesh, put your faith to work in your particular Callings, in small things; and when your faith is used to do small things, you will be able to do great things; but you will never be able to improve your faith to do great things, if you use not your faith to do small things. Fiftly, and Lastly: Study much, and look much upon the Call you have to any Work, and do not stand poring upon your own ability, or upon the difficulty of the work: Thus these Worthies, when the Lord called them, the work was great awed difficult, and they were weak; but they looked upon Gods Call, and they did not stand poring upon their own Abilities; but as Abraham considered not his own Body, so these, and therefore they did great things by faith. Possibly a man is called to a Place in the Magistracy, and he looks upon it as a great Work; I am not able (saith he) it is beyond me: So a man is called to the Ministry, I have no Parts, nor Gifts, the Work is beyond me. So for believing, a man is commanded to believe, but I cannot believe, my heart is dead, I cannot believe: whereas now, if men did but look upon the Cal of God, they would be able to do great things for God. Either Christian, thou art commanded to believe, or not: If thou are not commanded to believe, than Unbelief is no sin; and if you are commanded to believe, than you are called to it; do not stand poring upon the Difficulty of your Work, but look upon the Cal of God; and thus shall your faith work, and do great things. And thus I have done with the main Doctrine that grows out of these words. There are some particular Notes, that as little Twigs, do grow from this great Oak, which I shall draw out, and so conclude; and that is out of the 32. Verse. First; In that the Apostle saith, What should I say more? for the time would fail me, etc. The number of Believers in the times of the old Testament, it seems was not small: The time would fail me (saith he) to t●l of the Believers of the old Testament: few shall be saved indeed comparatively; but through Grace, many there are that do believe. If there were many in the old Testament times, certainly then there are many now, in the new Testament times, that do believe. Secondly: In that the Apostle doth here instance in Gideon, and Barak, and Samson, and Jeptha: Gideon and Barak, he instances in them, thus much you may note; God will own that Faith that is but weak at first. gideon's faith was weak at the first, Bara●ks faith was weak at the first; it is more like to live, this faith that is weak at the first, than that which is born with Teeth; faith that is weak at the first, God will own. It is true, not only for Faith that is weak at first, but all weak Faith; God will own the weak faith, and commend the strong faith; he will bear with the weak faith, and commend the strong faith. See it in the case of Thomas; Thomas, saith he, Reach hither thy hand, and thrust thy finger into my side: Lord, saith he, I believe, my Lord, and my God: well saith Christ, Thomas thou believest: here he owns his faith though it is weak, but commends the strong faith; Blessed is he that hath not seen, and yet hath believed. Christ will own the weak faith, and commend the strong faith; but I say, he will own the faith that is weak at the first. May be here are some that are Believers, that begin to look after Christ, some young Christians that begin to look after God, and turn from their evil ways, and begin weakly at the first; remember this, God will own that faith as weak as it is. But God see here, Gideon before Barak, and Samson before Jeptha. The Second Note from thence is, Though the Lord will own the weak faith, weak at the first; yet God doth most highly esteem of them that do most excel in faith; Gideon is before Barak, Samson before Jeptha: those are in most account with God, that do most excel in faith. But then, Thirdly: In that the Apostle doth here instance in Samson for a Believer. It is possible that a great sinner may become a true Believer; yea, possibly a man may have true faith, yet he may fall foully, so Samson: but if he do fall foully, and be a Believer, he is like to pay dearly for it, so Samson, both his Eyes went for it: but though a man do pay dearly for it, yet God will return again, and own his faith, and record his faith: so Sampsons' faith is. Fourthly: In that the Apostle doth here make mention of Jeptha: Jeptha, who was a Bastard, under a reproach, yet recorded for a Believer. Possibly a Bastard may become a Believer, one that lies under great reproach in regard of Parentage, may become a true Believer. Behold what that is, that will roll away reproach from a Family, it is faith, true saving faith: behold, here was a reproach upon Jeptha and his family as a Bastard; now he believes, and faith rowls away the reproach from his person, and from his family, and he is recorded for a Believer. Let none be discouraged in regard of any reproachful Condition that they are in; true faith will roll away the reproach, and by faith you may become of good report. Fiftly: In that the Apostle doth speak of David: Of David also, and Samuel, and of the Prophets: Consider I pray, these were extraordinary men. When then, God hath any extraordinary work to do, he will raise up extraordinary men to do it; and when God doth raise up a man extraordinarily, he will give extraordinary Gifts. But mat I would have you consider thence, is this; That we may make use of extraordinary Examples, to strengthen our ordinary faith: here are extraordinary cases, and brought in by the Apostle to this end and purpose to strengthen our faith. Be not discouraged then, when you go into Scripture, and read of extraordinary Examples; Satan tells you, I, but this is an extraordinary Example, and it reacheth not me: do not say so, God will make use of extraordinary examples, to strengthen ordinary faith. But to end all: you see what high esteem God hath of faith, these men did great Matters, Gideon, and Barak, and Samson, and Jeptha, and David; yet their great Actions are brought in here upon the account of their faith, Fides nobilitat omnes; it is faith that raiseth a man: great things they did, but those things are upon record only as they were wrought by faith, and their faith was weak, and laboured under many Infirmities. Look into this 11. of the Hebrews, here is no mention made of Sampsons' Infirmities, here is no mention made of Rababs' Infirmities; here is mention of their faith, but their Infirmities passed by, and not once mentioned; their faith is mentioned, and all the great things that they did, mentioned only upon the account of faith. What a great esteem hath God of faith! What a mighty encouragement than should this be to all that hear the Word of the Lord this day, to get faith, to strengthen your faith. O! you that have no faith at all (and some such there may be here) you that have no faith at all, get faith, get faith; and you that have true saving faith, improve it to do great things by it; and the Truth is, if you have true saving faith, you will do it, and there will be some great things found in your Conversation: for you remember the Doctrine, True saving faith will do very great things. And thus I have done with the first Rank of Believers: Their Doing is first mentioned, their Suffering follows. THE GREAT THINGS Faith can Suffer. Hebrews, 11.35. Preached at Olaves in Silver-street. Decemb. 27. 1655. And others were tortured, not accepting deliverance, that they might obtain a better Resurrection: And others had trial of cruel mockings, and scourge: Yea, moreover of bonds, and imprisonment. They were stoned, they were sawn asunder, were tempted, were slain with the Sword; they wandered about in Sheep skins, and Goat skins, being afflicted, destitute, tormented; of whom the world was not worthy, they wandered in Deserts, and in Mountains, and in Dens, and Caves of the Earth. THis Eleventh Chapter of the Hebrews, being a a Chronicle of the old Testament-Beleevers; we find here the report of a doing, and a suffering F●ith. The Doing Faith is described, and commended by several Instances at large in the former part of the Chapter; and more compendiously, and briefly, at verse 32. What shall I say more? for the time would fail me to tell of Gideon, and of Barak, and of Samson, and of Jeptha, of David also, and Samuel, and of the Prophets: who through Faith, subdued Kingdoms, wrought Righteousness, obtained Promises, stopped the mouths of Lions, quenched the violence of Fire, escaped the edge of the Sword; out of weakness were made strong, waxed valiant in fight, turned to flight the Armies of the Aliens, women received their dead raised to life again. In the Words that I have chosen to speak unto at this time, you have another sort and Rank of Believers, famous in their Generation for their Suffering Faith. I have spoken unto the former in a Neighbouring Congregation, having showed, that this Faith will do great things. Now in these words, we have a Suffering Faith; for by faith they should be carried through these Sufferings; thus are the words to be understood. Others by faith were tortured; and others by faith had trial of cruel mockings, and scourge; and others by faith were stoned, lawn asunder, etc. It seems then, that these the Apostle here speaks of, were such as lived in the time of the Macchabees; they did not l ve after Christ, for it is said at verse 39 They received not the Promise, Christ was not come when they lived. And they did not live in the times of the Prophets, or before; for the Apostle had brought down his Chronicle unto the days of the Prophets, as ye read in verse 32. So that these must needs live in the times of the Macchabees. It seems then that Ecclesiastical Histories, may at some times be made use of, in the preaching of ●ai●h. Now the things that these Believers suffered, were great, hard, and very many. Here ar● nine sorts of Sufferings set down in the Text. 1. It is said that they were racked, or tortured: some read it, beaten with Clubs, b●t it comes all to a reckoning; for when they were racked th●y were beaten with Clubs: And the Apostle saith, that they accepted not deliverance, that they might be partakers of a better resurrection; upon which words, some do think that there are degrees of ●lory, and that the Suffering Saints should have a better degree of Glory at the Resurrection; but the word better, is spoken in comparison with that deliverance that was offered to them. In Scripture Phrase, Afflictions are Deaths, and when a man is delivered from an Affliction, he hath a Resurrection: When a man hath been sick, and at the Grave, and raised to health again, he hath a Resurrection, in Scripture Language: Now this Resurrection, or deliverance, is refused, hoping for a better Resurrection, having an eye to the great, and last, and better Resurrection. That is the first, They were tortured, or racked. And 2. They had cruel mockings; there is a mocking, and there is a cruel mocking, when a man shall insult over another, and laugh at him in his misery, this is a cruel mocking; as the Jews derided our Saviour on the Cross; this is a great aggravation of Affliction, this they endured: that is a second, They had trial of cruel mockings. And 3. They were scourged, and whipped up and down like Rogues, as if the World was too good for them, they not worthy to live. And 4. They were in bonds, and Imprisonment. 5. They were stoned. 6. They were sawn asunder. And 7. They were tempted; some read it burned, by the change of a Letter or two, they read it so, and were burned: but it s●ems their Afflictions were filled with Temptations, and Temptation is a great aggravation of Affliction: so they were tempted. And 8. They were slain with the Sword. And 9 They wandered up and down in Sheep Skins, and Goat Skins, being destiture, afflicted, tormented, in Mountains, and Caves, and Dens of the Earth, driven from their own Habitation; and these are such, of whom it is said here, the world was not worthy: And these hard things they endured by faith, faith the Apostle. So that here now you see what hard things faith will suffer, true saving faith (for of that the Apostle speaks here) is a suffering Grace, a bearing Grace, it will carry us through all Afflictions, although they be never so great: and so the Doctrine from all the words is this: True saving Faith ●an, Doct. and will suffer very hard things. It is that Grace that will carry us through all afflictions, and sufferings, though they be never ●o great: True saving Faith can, and will suffer very hard things. This Doctrine lies upon the surface of the words, and all the words together speak it; but for the further opening, and clearing of it. First I shall labour to show you that it is possible that a true Believer, one very precious in the Eyes of God, may meet with most unworthy things from the hands of men. Secondly: That faith will carry through these. And Thirdly: How, and by what means faith will carry a man through these. First: It is possible that a true Believer, one very precious in the eyes of God, may meet with most unworthy usage from the hands of men; these were hard things, and unworthy that these Believers suffered; yet they were such of whom the world was not worthy. You know there is an old enmity between the Seed of the Woman, and the Seed of the Serpent; a malignant disposition in the men of the world against the Saints, and People of God, they must work as they are; the wicked, and men of the world, are an unworthy people. But because you judge yourselves unworthy (saith the Text) Lo, we turn to the Gentiles, because ye judge yourselves unworthy. Go (saith our Saviour unto his Disciples) and preach, and if any be worthy stay; the men of the world are unworthy, an unworthy people: Yea, they are an unreasonable people, absurd men, impertinent men that have not Faith. They are compared in Scripture unto beasts for their unreasonableness; Beware of Dogs, saith the Apostle. When our Lord and Saviour Christ, did send out his Disciples to preach the Gospel, Beware of men saith he; I do not say, tak● heed, and beware of Lions, and Bears, but beware of men, you shall find such unreasonable dealing by men, therefore beware of men. Now if the men of the world, be an unworthy People, and unreasonable, will ye wonder that the Saints, and People of God, meet sometimes with unworthy usage from them? It is possible. To raise it a little higher; possibly, the more precious a man is, the more unworthy usage he may meet withal. The Apostle Paul was a most precious man in his day, and Generation, and yet what unworthy usage had he? It is said in 1 Cor. 4.11. Unto this present hour, we both hunger and thirst, and are naked, and are buffeted, and have no certain dwelling place, and labour working with our own hands; being reviled, we bless; being persecuted, we suffer it; being defamed, we entreat: we are made as the filth of the world, and the offscouring of all things unto this day: We are the filth, we are made the filth of the world, and the offscouring of all things unto this day. Some think that the Apostle here, doth relate unto that of one man dying for the People, the guilt of all the People being upon him. Others, that it is a similitude taken from a kind of Tumbril, and Vessel that goes up and down the City, that ye throw all the filth into. But I rather take the two Greek words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to relate unto that in Lament. 3. verse 45. Thou hast made us as the offscouring, and refuse in the midst of the People. In the Hebrew, Thou hast made us the off scouring, and the filth, and refuse in the midst of the People: Thus Paul was made, and yet Paul a precious man; he laboured more abundantly than they al. So that I say, it is possible that the more precious a man is, the more unworthy usage he may meet withal from men Yea, to raise it a little higher: It is possible that a man may meet with most unworthy deal therefore, because he is precious in the eyes of God; not only in regard of men; but in regard of God: For God doth sometimes so order things in his Providence, that he doth put men to suffer hard things, because they are precious in his Eyes. Unto you it is given, not only to believe, but to suffer. Suffering sometimes is a Gift, it is a great Gift: A suffering Gift, saith Chrysostom, is a greater Gift, than the Gift of Miracles; for saith he, if God do give me a Gift to work Miracles by, I am in God's debt; but if God do give me a suffering Gift, he is pleased thereby to become my Debtor; suffering sometimes becomes as a reward for Doing. Ye read of the Heifers that brought home the Ark out of the Philistims Country, that when they brought the Ark home, the Israelites they take the Heifers, and they offer up the Heifers unto God for a Sacrifice; why so, saith one? it is an i'll requital to the Heifers: No, the Heifers could not have a higher Honour put upon them; this their Suffering, is a Reward for their Doing. And so, what greater Honour can a man have after all his Doing for God, than to be called forth to Suffer, and to bear witness to the Truth? Indeed we do not think thus, but you will say, O! surely God doth not love me, because he puts such hard suffering work upon me. But I pray tell me, Suppose that a General should have some great Work or Service to do, and he should single, and pick some half a dozen Soldiers for to go upon this work; would these Soldiers say, surely the General doth not prise us, he doth not honour us, nor love us, because he puts us upon this hard Service: No, but they will say the contrary; surely the General prizeth us, loves us, and honours us, because he puts us upon such a hard Service as this is. So here, it doth rather argue that the Lord doth honour, love, and prise you, in that he puts you upon a hard work, and Service. But now, if these things be true, then surely this first Branch is sufficiently made out, That a man may be very precious in the Eyes of God, and yet meet with most unworthy usage from the hands of men. That is the first thing. Quest. Secondly. You will say, How shall a man be able to go through these hard things, and Sufferings? what will carry him through them? Answ. True saving Faith will do it, and nothing but this Faith will do it; I had verily fainted in mine affliction (saith David) but that I believed. It is Faith, and Faith alone, that will keep from fainting under suffering. And to make this out a little unto y●u. First: The more assurance of God's Love any man hath, the more able he will be to encounter with Sufferings, and with afflictions: the sight of G●ds Love, doth cause Love in us to God, Amor amoris causa, Love is the cause of Love, and much Water cannot quench Love, it endures al. Now the Assurance of God's Love grows upon Faith, it is the Flower of Faith; Faith is the Stalk, Assurance is the Flower; Assurance is the Cream of Faith, Let us draw near with full assurance of Faith. Secondly: The more that any man is ●ble to gather up, and to manage his Experiences, the more able he will be to suffer, to encounter with Sufferings; Experience is a great Help in Suffering times. Now it is Faith, and only Faith, that can gather up, and manage Experiences. The Lord (saith he) that delivered me from the Lion, and the Bear: it was Faith that did gather up this Experience, and did manage it. So in Psal. 56. When I cry unto thee (at verse 9) then shall mine Enemies turn back: how do you know this? saith he, this I know, how? for God is for me; this I know, for God is for me: I have this experience of God, that he is with me, and for me; and therefore I know it. But Thirdly: The more that any man is able to apply the Promise, the more able he will be to suffer, to encounter with Sufferings; the Promise is a great Shelter in a rainy day. Now there is nothing but Faith that can apply the Promise, the Promise is the Plaster that none but the warm hand of Faith can lay on upon the Sore; if it be laid on by any other hands, it will not stick. I have heard of a poor, doubting Soul, drawing near to her Death, and the Minister pressing one Promise after another; O Sir (saith she) these are gracious Promises; but they will not stick upon my heart. And what is the Reason that the Promise indeed doth not stick upon many hearts, but because it is laid on by the chill, and cold hand of Unbelief? Remember Faith hath a warm hand, and only Faith hath a warm hand to lay on the Promise. But then again. Fourthly: The more that any man doth see his Call clearly, his Cal to Suffer, the more able he will be to encounter with his Sufferings. Now it is Faith only that doth Trade with the Call of God; Gods Call is a great Wal, a strong Wal; Gods Call can make a Wal of Water. When the Children of Israel went through the red Sea, the Water stood like a Wal on each side; it was Gods Call that made those Walls: there is nothing but Faith that doth converse with the Call of God, and makes out the Cal of God. Three things call us to suffer: 1. The Commandment of Christ, If thou wilt be my Disciple, thou must deny thyself, and take up thy Cross. 2. The Example of Christ, for thereunto are we called, in 1 Pet. 2.5. Christ hath left us an example of Suffering. And 3. Suffering strength with suffering opportunity. Now there is nothing but Faith is able to discern these things; and therefore Faith, and Faith alone, is that Grace under Christ, which can carry us through our affliction, and Suffering, although they be never so great. Object. But you will say, We have heard, and read of many that have suffered hard things, and yet had none of this Faith, no true saving Faith, and yet have suffered great, and hard things. Answ. True, you have heard, it may be, of some Jesuits, dying for their Religion; it is possible that a wicked man may suffer much, and that upon the account of his Religion too: but as Austin speaks, There is an unlikeness of suffering in the likeness of Suffering; As saith he, Gold is in the same Fire with the Wood, and with the Straw; with the same Fire, the Straw is consumed, and the Gold is refined: Things suffered may be alike, and yet a great unlikeness in the suffering. And to clear up this to you, that you may see that Faith alone is able to do this. First: Though a wicked man may suffer very great, and hard things, yet he may also suffer as an evil Doer: If ye suffer for evil doing (saith the Apostle) what thanks have ye? But Faith, true saving Faith, it doth well, and suffers ill. And Secondly: Though a wicked man may suffer much, and very hard things, yet he doth not suffer upon choice, he would choose rather, if it were at his choice, to make a breach upon Conscience, than a breach in his Estate, for to lose his Conscience, than to lose his Life; he doth not suffer upon choice. Faith doth. By Faith Moses chose rather to suffer Affliction with the People of God. True saving Faith, it suffers great, and hard things, and that upon choice. And Thirdly: Though a wicked man may suffer much, yet he doth not lay the stress of all upon the word of Faith, the stress of all is laid upon somewhat else. Faith loves to suffer, and it lays the stress of all a man's Sufferings, upon the word of Faith. Fourthly: Though a wicked man may suffer much, and that upon an account of Religion; yet it may be he is sullen, or froward, or discontented, not cheerful: but Faith suffers cheerfully. Paul, and Silas, sung in the Stocks, and the Primitive Christians took with joyfulness, the spoiling of their Goods. And so the Martyrs in Queen Mary's days. It is reported that when Mr. Philpot was in the Dungeon, the Bishop sent to him to know why he was so merry? Seeing a pair of Stocks in the Dungeon, (saith he) there's a pair of Organs that I have not played on yet, making himself cheerful in the time he was in the Dungeon: And meeting with a Minister that had recanted, and informing him better, the Minister made a Recantation of his Recantation, and was as cheerful as any others. Faith suffers cheerfully. Fiftly: Though a wicked man may suffer much, and that upon the account of his Religion; yet he will rest upon his Sufferings. Faith will make one suffer, and keep one from resting upon one's Suffering. As in regard of Duty, Faith will make one perform a Duty, and it will keep one from resting upon that Performance: So in regard of Sufferings, Faith will make one suffer, and it will keep one from resting upon one's Suffering: In case that a man hath done much, Faith will put him on to suffer, as if he had done nothing; and in case a man hath suffered much, Faith will put him upon doing, as if he had suffered nothing: according to that of our Saviour; He that will be my Disciple, let him deny himself, and take up his Cross, and follow me; follow me, when? after a suffering; not to sit down, and rest there, but to follow me after a Suffering. Again Sixtly: Though a wicked man may suffer much, and that upon the account of his Religion, and be very confident; yet he will give in at last. I have read of a great Atheist that was burnt to Death in Paris, for blaspheming of Jesus Christ; and as he was going to the Stake, saith he to the Friars and Priests that followed him; Behold! how boldly I go to the Fire: as for your Lord and Master Christ, he went trembling to his death, and sweat drops of blood; but I, in the strength of Reason, under which I sacrifice my Life, go with boldness unto these flames: But when he came there, and his Tongue was cut out for Blasphemy, the Story saith, that then he cried out, and roared out like a Bull; vidi ego hominem, saith the Author, I saw the man, I saw him when he was at the Stake: In the time of his Liberty, he was lose; in the time of his Imprisonment, he was sullen; and when he was at the Stake, he was mad, with horror of Conscience, mad. O! but true saving Faith will not flinch, and give in at last. The three Children, did not only come to the Fire, but rid out the storm. But I say no more in this, only thus. Seventhly: Though a wicked man may suffer much, and that upon the account of his Religion; yet he doth not bring forth the quiet fruit of Righteousness: but true saving Faith doth, it suffers, and brings forth the quiet fruit of Righteousness. So that now you see by all this, that it is Faith alone; it is true saving Faith, and Faith alone, that will carry a man through Sufferings. But then, Quest. Thirdly. You will say, How, and by what means, can Faith do this? What is there in Faith to do it, to carry a man through hard things, and through all Sufferings, although they be never so great? Answ. 1 First: It is the work of Faith, to make a man resign, and give up his will, to the will of God; and when a man can do so, what may he not suffer? Answ. 2 Secondly: It is the work of Faith, the proper work of Faith, to cleave close unto the Commandment of God. True, Satan, I am an unworthy Creature; but God hath commanded me to believe: True, I am a great Sinner; but God hath commanded me to believe. Faith doth peremptorily stick unto the Commandment, and it leaves God to answer unto the Objections, and Inconveniences that follow upon his Obedience to the Commandment, it leaves that to God. By Faith Abraham, when he was called to go out, obeyed, not knowing whether he should go. Now when a man can do this, what may he not suffer? Answ. 3 Thirdly: It is the proper Work of Faith to close with the Gospel, whereby the Soul doth receive the fullness of the Spirit, the Promise of the Father. Now when a man's heart is filled with the Spirit of God, what may he not suffer? Pray do but consider the Apostles, after that the Spirit came upon them, you know they would suffer any thing, though it were never so great: before the Spirit came upon them, though they had the Personal presence of Christ, they could not suffer any thing, though it was never so small. Now Faith doth close with the Promise of the Gospel, whereby the Soul doth receive the Spirit of God, the Promise of the Father. Answ. 4 Fourthly: It is the proper Work of Faith, to look upon the recompense of Reward. By Faith Moses had an Eye to the recompense of Reward, and so chose Affliction with the People of God. Saith our Saviour to his Disciples, Let not your hearts be troubled; How so Lord? Saith he, I go to prepare a place for you: In my Father's House, there are many Mansions. Faith shows one the Glory, and the Joys of Heaven; and when a man sees those things, what may he not suffer? Answ. 5 Fiftly: The more that a man can see the hand of God as a Father upon the Rod, the more able he will be to suffer, and the more cheerful. Ye bring a Child to School, and he sees the School hung with Rods, in every corner a Rod, and the Child is afraid: but if his Father's House be set with Rods, the Child is not afraid in his Father's House. Now Faith, true sav●ng Faith, will show one the hand of a Father upon the Rod. The Lord giveth, and the Lord taketh away, saith Faith: I was dumb, and opened not my mouth, for thou Lord hast done it, saith Faith. Answ. 6 Sixtly: The more a man can see to the end of his Affliction, and Suffering, the more able he will be to go through it. Now Faith tells a man that there is an end: No temptation (saith the word of Faith) hath befallen you, but what is common; and with the Temptation, there is an outlet, there is a door, a door in the Ark, although the door may be under water, and the outlet may be under water. Faith doth not only tell a man that there is an end, but that the end shall be good, and all shall work together for his good; yea, it tells a man, that his affliction shall be but for a moment, and that moment shall be recompensed with abundance of Comfort, Psal. 30. ver. 5. For his Anger endureth but a moment; in his Favour is Life: Weep may endure for a night, but Joy cometh in the morning. So also in Isa. 54. verse 7. For a small moment have I forsaken thee; but with great mercy will I gather thee: In a little Wrath I hide my Face from thee for a moment; but with everlasting kindness, will I have mercy on thee, saith the Lord thy Redeemer: Faith tells us this. Now when a man knows, and considers this, what may he not suffer? Answ. 7 Seventhly: It is the proper work of Faith, to look on both sides of the Dispensation; there is a dark side, and there is a light side, in Affliction, and Suffering: Sense and Reason looks only on the dark side, but Faith looks to both sides of the Dispensation. It is written of Mr. Latimer, the blessed Martyr, that when he was to go to the Stake, taking leave of his fellow Prisoners, saith he, Be of good Comfort, O my Friends, and Brethren; for though we go to the Stake to day, and be burnt to Fire, we shall light such a Candle in England, as shall never be put out; we shall make such a Fire in England to day, as shall never be quenched: he saw both sides of the Dispensation, because he believed. Faith will show one both sides of the Dispensation. Answ. 8 Eightly: It is the proper Work of Faith, to see one contrary in another, or through another: it will see the Smiles of God, in the midst of Frowns; it will see Love, in the midst of Anger; it will see Order in the midst of Confusion; it will see Mercy in the midst o● Misery; it will see a door of Hope in the Valley of Anchor. Faith, it looks upon things with the Prospective of the Promise; and the Promise speaks on this wise, in Deut. 32. verse 36. saith the Lord there, The Lord shall judge his People, and repent himself for his Servants, when he sees that their power is gone, and there is none shut up, or left. Faith (I say) sees one contrary in another, or beyond another; and when a man can do so, what may he not suffer? And Answ. 9 Ninthly, and lastly: If God do engage to help and succour in afflictions, and if the Lord do count himself engaged to succour, deliver, and help in Affliction, because men trust in the Lord; surely Faith can do very much in the day of Affliction. Now I pray look into Scripture, and you shall see that the Lord is engaged upon this account, in Psal 37. last; And the Lord shall help them, and deliver them; he shall deliver them from the wicked, and slave them, because they trust in him. So in Isai. 26. verse 3. Thou wilt keep him in perfect peace, whose mind is stayed on thee, because he trusteth in thee. Mark the words, Thou wilt keep him in perfect peace, so you read it; but in the Hebrew, the words run thus; Thou wilt keep peace, peace; not peace and doubting, not peace and trouble; but peace, peace, why? because he trusteth in thee. But I cannot trust in God, I have no assurance of God's Love: Mark the words, he will keep him in peace, peace, whose mind is stayed on thee; he doth not say, who hath assurance of God's Love, but if it be but a Faith of Reliance, though it be not a Faith of Assurance; he will keep him in peace, peace, whose mind is stayed on thee, because he trusteth in thee. Now if the Lord be thus engaged to help, and succour men that do believe, then certainly Faith can do very much in a suffering day. Now I have given you an account of the General, how it comes to pass that Faith can do it: Faith will carry us through all our Sufferings, though they be never so great, and you see how Faith can do it, and so the Doctrine is clear. Now for Application. If true saving Faith be such an accommodation unto all our Suffering, Applic. then in case that any of you are to suffer any great Suffering, the first thing you do, call in for Faith: As I said upon the former Doctrine, seeing that Faith will do great things; and therefore if you have any great thing to do, call in for Faith: So now I say upon this Doctrine, Seeing that true saving Faith can, and will suffer very hard things, in case you have any thing to suffer, first call in for Faith, call in for Faith. If you have a great sickness, you will send for the best Physician that hath the most skill at such a Disease. Faith hath the best skill at your Suffering, and therefore send, and call in for Faith as soon: as ever you come to the brink of these Waters, call for your Faith, and look to your Faith. Object. You will say, But these are no suffering times, the Winter is past, and there is no suffering now. Answ. Then bless God, and praise the Lord that you have so much Gospel Liberty as you have. But our Lord and Saviour saith, that in the last days, there shall be such great tribulation as never was; and I am sure we are fallen into the last days: our Brethren in the Valleys of P●edmont, they have suffered; and the Apostle commands us to be in bonds with those that are in bonds, and to be afflicted with those that are afflicted; what do you know what your Faith may do for them? But to come a little nearer ourselves; Is there never a Servant here that suffers from an evil Master, that would fain go to the Ordinance, frequent the Ordinance, but checked, scorned, and despised by his Master? Is there never a Husband here, or Wife here, that suffers hard things from his, or her Relation, merely upon the account of Religion? Is there never a man or woman here, that hath suffered hard things from the hand of his, or her Kindred, since they began to look towards Christ? Is there never a Professor here that suffers from the hand of some Professor? what devouring among us, biting, consuming one another? Of all reproachings, and sufferings, you will find those most bitter that come from Professors, when one Professor doth reproach another, and slander another, and persecute another. Now, if there be any here, unto you I speak, call in for Faith, whatsoever your Sufferings be, call in for Faith. But suppose there be none of these Sufferings among us, who knows how soon you, or I may be called forth to Sufferings, if not in the Public, yet in our Particular? I have heard of a good man, and woman, that were feasting at a great Dinner upon the account of God's Goodness, and Mercy to their Family; and while they were at Dinner, celebrating the goodness of the Lord to their Family, them and their Children, comes a Messenger in, and saith, One of your Children is dropped into the Well, and drowned Beloved in the Lord, Who knows how soon a Relation of yours, or mine, may be in the Well? how soon such a Comfort of yours, or mine, may be in the Well? Wherefore call in for Faith, in all your Sufferings call in for Faith. Quest. You will say unto me, What shall we do that we may so strengthen, or improve our Faith, as that we may bear up in a way of believing against Sufferings; for I am a man, or a woman that (I confess) have met with Sufferings, and I am seldom out of Sufferings, sometimes in my Body, sometimes in my Name, sometimes in my Estate, sometimes in my Relation, and the Lord knows what I may be called to suffer; what shall we do, that we may so strengthen, or improve our Faith, that we may bear up in a way of believing, against all our Sufferings? Answ. 1 First of all, Consider frequently what great things the Lord hath done for you already: I will remember the years of the right hand of the most high; I will remember all thy wondrous works, saith the Psalmist; stirring up his Faith, and getting strength from Faith. The Consideration of what great things God hath done for you already, will engage your heart, and make you willing to suffer: For Example, go along with me a little, and I will instance only in that great matter of your first Conversion, and turning to God. That day that thou were converted, and brought home to God, all thy sins were pardoned, past, present, and to come; I say, virtually those that are to come. That day that thou were converted, and brought home to God, thou wert made the Child of God, and Heir of the Kingdom which is incorruptible, undefiled; and which fadeth not away. That day thou wert converted, and brought home to God, thou hadst the Key of the Scripture put into thy bosom, I say, thou hadst the Key of the Scripture put into thy bosom to wear it, I mean the Spirit of God: That day that thou were converted, and brought home to God, thy old Nature was taken away, and thou were made partaker of the Divine Nature. That day that thou were converted, and brought home to God, thou wert received into Union with Christ, and into Communion, thou wert received into Union, and into Communion with the Father, and with Jesus Christ. That day that thou wert converted, and brought home to God, thy Soul was freed; those that the Son makes free, they are free indeed; though your will were not libera, yet it was liberata; as soon as a man is converted, and brought home to God, he is free to Duty, though not free from Duty; and he is free from his sin, though he be not free to his sin. That day thou wert converted, and brought home to God, thou wert received unto the special Protection of God, though not to free, yet to sanctify, and sweeten your Affliction. That day you were converted, and brought home to God, you had a Right, and Title given you unto all the Ordinances, Jus ad rem, though not in re; they are your Father's Plate, and as a Child you may drink out of your Father's Plate. That day thou wert converted, and brought home to God, thou hadst a special Right and Title given thee unto all the Creatures: you may look up to Heaven, and see the Stars, and say, these are my Father's Candles; and when you hear the Thunder, you may say, this is my Father's Voice, and when you see the Sea, you may say, this is my Father's Fishpond; and when you see the Godly men of the World, you may say, these are my Father's Children; and when you see wicked men, you may say, these are my Father's Dishclouts to make his Children clean; and when you consider of the Devils, you may say, these are my Father's Hangmen, his Executioners; and when you see the Gold, and Riches, and Wealth of the World, you may say, this is my Father's Dunghill. I say, that day thou art converted, and brought home to God, God doth great things for you in that moment. Now the more that you consider what great things God hath done for you, the more your heart is engaged to God; and the more your heart is engaged, the more willing, and able you will be to suffer. Secondly: If you would strengthen your Faith to suffer great, and hard things, study much the Book of the Revelation, which is a standing Cordial for the relief of the Saints, in suffering in Anti-christian times; and study, and read, and commend to your Children, the Book of Martyrs, where you have Examples to the Life, of the People of God, dying for the Faith: but above all things, study much the Sufferings of Christ. Faith, true saving Faith, it loves to dwell in the Wounds of Christ; and believe it, the sight of a suffering Christ will teach one to suffer; nothing like it: the example of Christ, especially the sight of Christ's Sufferings, will not only teach you to suffer, but will sanctify your heart by the Suffering, and will provoke you to suffer. What! shall the Lord Christ suffer such great things for me, and shall I suffer nothing for him? Study the Sufferings of Christ. Thirdly: If you would so strengthen your Faith as you may be able to suffer hard things, consider much, and frequently, the great gains of Suffering, possess your heart therewithal. Beloved, Suffering times are gaining times; and if your heart, and mind were but possessed with that Truth, it would not be a hard thing to suffer hard things, and that by Faith: I shall therefore spend a little time to make out this, for the strengthening of your Faith, that suffering times are gaining times. Suffering times are Teaching times; Blessed is the man whom thou chastisest, correctest, and teachest out of thy Law: Schola Crucis, Schola Lucis: The Cross is God's free School, where we learn much: Suffering times are teaching times. As Suffering times are teaching times, so suffering times are sin-discovering times; Afflictions recall sins past, and prevent sin to come; Afflictions show us the emptiness of the Creature, the fullness of God, the vileness of sin. When Adonibezek had his Thumbs and Toes cut off, he could remember his own sin. You see how it is in Winter, when the Leaves are off the Hedges, you can see where the Birds Nests were; when the Leaves were on in Summer time, you could not see those Nests: And so in prosperous times men do not see the Nests of their hearts and lives; but when their Leaves are off, than their Nests are seen. Suffering times, are sin-discovering times. As Suffering times, are sin-discovering times; so Suffering times, are Self-bethinking times. You see many a man run on in the day of his Prosperity, and never bethinks himself. When the Prodigal was pinched, than he bethought himself; and Manasses in Prison, than he bethought himself: and saith Solomon, praying for the People in Adversity, If then they shall bethink themselves. There is many a man that (I may say) doth owe his Conversion to his Affliction, and can say. If I had not been afflicted, I had never been converted. Suffering times, are Self-bethinking times. As Suffering times, are Self-bethinking times; so Suffering times, are fruitful, and growing times: Every Branch in me he pruneth, that it may bring forth more Fruit. Suffering times then, are growing times. As Suffering times, are growing times; so Suffering times are Truth-advancing times: In the time of Prosperity we lose Truth, in time of Adversity we find Truth, and bear our Testimony for Truth, than Truth is advanced. It is a good Observation that Marloret hath upon Dan. 8. to show that Truths were advanced by Suffering; verse 11. it is said of the little Horn, He hath magnified himself even to the Prince of the Host, and by him the daily sacrifice was taken away, and the place of the Sanctuary was cast down: And an Host was given him against the daily Sacrifice by reason of Transgression, & it cast down the Truth to the ground, and it practised, & prospered: That is (saith he) not the Horn, as it is ordinarily carried; for it is in the Feminine Gender, which only can relate to the word Truth, not to the Horn; he cast down the Truth, and the Truth practised and prevailed. So that Suffering times, are Truth-advancing Times. As Suffering times, are Truth-advancing Times; so Suffering times, are uniting time's: In times of Prosperity, Professors they wrangle, fall out, divide; but when the Shepherd's Dog comes, than the Sheep run together. Suffering times are uniting times. As Suffering times, are uniting time's; so Suffering times, are Praying times: He that will pray, we say, let him go to Sea, there he will be sick, and that will make him pray, that is the meaning; In their affliction they will seek me early. Suffering times, are praying times. As Suffering times, are praying times; so Suffering times, are Soul-assuring times: There is many a man or woman goes up and down many years doub●ing, and hath no assurance; and when they grow sick, God doth send in his Evidence for Heaven by the hand of that sickness, and he hath Assurance for Heaven that never had it before: according to that in Hos. 2.14. I will allure her, and bring her into the Wilderness, and speak to her heart. Comfort ye, comfort ye my People, saith your God: speak ye comfortably to Jerusalem, because her Iniquity is pardoned: When? In the day of her Warfare: for her Warfare is accomplished, her Iniquity is pardoned; for she hath received double from the hand of the Lord. Suffering times, are Soul-assuring times. As Suffering times, are Soul-assuring times; so Suffering times are Weaning times: when this Mustard is laid upon the Breast of the World, then are we Weaned. Suffering times, are Weaning times. last: Suffering times, are Heavenly times, and glorious times; when the World is most bitter, Heaven tastes most sweet, and glorious; for saith the Apostle, Then shall the Spirit of God, and of Glory rest upon you: When? In Suffering times, When the People of the Lord doth Suffer, the Spirit of Glory shall rest upon them. Suffering times, are Glorious times. And if all th●se things be true, then surely you will say with me, Suffering times are gaining times. And if you would but think of this, and possess your heart with it, you would be more willing, and able to suffer. Christians, they boggle at Sufferings, and they startle at Sufferings; what is the reason? they do not know the Gains of Suffering. But is this true, That Suffering times, are garning times? that Suffering times, are teaching times? that Suffering times, are Sin-discovering times? that Suffering times, are Self-bethinking times? that Suffering times, are growing times? that Suffering times, are Truth-advancing times? that suffering times are Uniting time's? that Suffering times, are praying times? that Suffering times, are Soul-assuring times? that Suffering times, are Weaning times? that Suffering times, are Glorious times? then surely, Suffering times, are Gaining times. And if thou wouldst strengthen thy Faith (Christian) so as thou mayest be able to endure hard things, think upon this much, and press it upon thy own Soul, carry this away with thee, if no more; Suffering times are gaining times; O my Soul, Suffering times, are gaining times: and thus you shall be able to hold out, and suffer. And thus I have done with the main Doctrine. There are two or three Observations that lie about the words; I will only give you them, and so conclude. First you may consider here, what the Persons were that suffered hard things; the Text saith, they were such, of whom the World was not worthy: then greatness of Sufferings, and Affliction, are no sufficient reason why you should doubt of God's Love, or of your own everlasting Condition. Here were very hard things that these Believers suffered, and yet they were such of whom the World was not worthy: Shall I then doubt of my Condition, or question God's Love, because my Afflictions are great? I must not. But you will say, My Afflictions are very strange, and none like mine; one cannot hear of such an Affliction as mine is, not in an Age. And I pray, in your Age, have you heard of a Man or Woman sawn asunder? thus were these, of whom the World was not worthy. But my Afflictions are thick, they come very thick. And so did theirs here. But my Afflictions are filled with Temptations; I am not only afflicted, but I am tempted, and Temptations grow upon mine Afflictions. So it was with these here, they were tempted, not only afflicted, but tempted, and yet such of whom the World was not worthy. But my Afflictions are such as make me Unserviceable. So in the eye of Reason these Afflictions made these Believers, they were whipped up and down like Rogues: and I pray you tell me, who would ever have thought in the eye of Reason, that Paul's Ministry should have done any great good, after he had been whipped up and down like a Rogue? yet Paul's Ministry was blessed, and though you think your Afflictions make you unserviceable, if God call you to them, he will take care for your Service. But my Afflictions are such as find me all alone; I am afflicted, and afflicted, a man or woman of Affliction, and I have none to pity me. So it was here with some of these; they wandered in the Wilderness, and they were in the Caves, and Dens of the Earth, and such of whom the World was not worthy. Possibly then, thy Afflictions, man or woman, may be very great, and yet thou mayest be precious in the Eyes of God, and such a one of whom the world is not worthy. And therefore now, if there be ever a man or woman here in all this Congregation, that labours under any great burden, I say to that Person, question not thy Condition, doubt not concerning God's Love, because of the greatness of thy Affliction; thy Affliction may be very great, and yet thou mayst be a Person, of whom the World is not worthy in God's account. I will give you this Parable, apply it yourself: Suppose you see a company of children playing together one while, and may be afterwards fight; and than you see a man come and carry away one of these Children, and he strikes him, but he lets the other alone, and he strikes them not; which of these Children, will you say, this man is a Father unto? will ye not say, in all likelihood he is a Father unto that Child that he carries away, and striketh. I leave you to apply it. Secondly: You may observe upon what account they suffer these hard, and grievous things; upon the account, saith the Text, of a better Resurrection: Then what shall we say to those that would steal away from you, the Doctrine of the Resurrection? It may be, men will not speak out here with you, but they have done it with us, and nibble at this Doctrine: What shall we say to them? they are Enemies to your Faith, they are Enemies to your great relief in Suffering times, they are Enemies to your good Conscience, a good Conscience is a great matter in Suffering times. I remember a Speech of a good Minister, when he was silenced in the Bishop's time, and had his Living taken from him; Well (saith he) I praise the Lord, though I have lost my Living, I have saved my Conscience and this Conscience is a great matter in Suffering times. Now by their having an expectance of a better Resurrection, they refused the present Deliverance, and so kept their Conscience. Do there therefore come in men among you, to steal away this great Doctrine of our Resurrection? avoid them, avoid them, that they may be ashamed, hold close to this Doctrine: As you desire (Christians) to have Comfort in a rainy day, and a bottom for your Faith in Suffering times, hold fast this Doctrine of the Resurrection, and this Doctrine that you have been instructed in from the Word. Thirdly, and so to end: Ye may observe here, by what means they suffered these hard things, and that is, as you have heard, by Faith; surely then, it is no easy thing to believe, with this true saving Faith; a hard thing to believe. This true saving Faith can do great things, and it can suffer hard things; true saving Faith will make it easy to do great things, and easy to suffer hard things. But it is hard to get this true saving Faith. You will say, If a man were in the Sun, he might go round the World in a day; but it is hard to get into the Sun. So this true saving Faith, will make a man to do great things, and to suffer hard things; but it is a hard thing to get it, and few there be that have it. We read of Elias, that when the Lord had given him a power to shut Heaven, that it reigned not for three years, and an half, he went away, and hid himself; they could find him before: ordinary men might be found; but Elias that did this great Work, could not be found. So an ordinary Faith may be found out; but this true saving Faith, that doth great things, and suffers hard things, is hardly to be found. There is a common Faith that grows every where: As it is in your Flowers and Plants; ye have your Field Time, and your Garden Time; ye have your Field Rose, and your Garden Rose; your Field Rose grows every where, but your Garden Rose grows not every where: You have Pibble Stones every where, but Diamonds are not to be found every where. So there is a Pibble Faith, and a Field Faith, an ordinary Faith, and this you may have every where: But this Diamond, this Garden Faith, to suffer hard things, it is hard to be found, few there be that have it, and therefore few can do great things for God, or suffer hard things from men. Wherefore beloved in the Lord, give me leave to end with this Exhortation, to beseech you in Christ Jesus, to get this Faith, above all getting, get this Faith; you that have not this true saving Faith, get it. Some there be here, it may be, that have Faith good enough to swear by; but not Faith good enough to live by: true saving Faith, a Believer can live by, but he cannot swear by it. A true Believer is very sensible of his Unbelief; saith he, there was never a more unbelieving heart than mine, I think there is not a man, or woman in the World, is troubled with such an unbelieving heart as I. True saving Faith is sensible of Unbeleef; and therefore you that have not this true saving Faith, labour to get it; above all get it: Get this true saving Faith, and you that have this true saving Faith, improve it, use it, do great things for God, and suffer hard things from man; yea, certainly, if you have this true saving Faith, you will be able to do great things for God, and to suffer very hard things from man; for that is the Doctrine at this time, True saving Faith can, and will suffer very hard things. FINIS. SCRIPTURE-LIGHT, The most Sure LIGHT. The Contents. Sermon I. THe Words opened Page 1 An Exhortation to a great Duty ibid. The Duty commanded, commended ibid. The Duty is urged, and amplified by divers Arguments. 1 It is a word of Prophesy. ibid. 2 A more sure word Page 4 It is meant comparatively. Arguments taken from the use. Fullness of the ●o d to us. How long we must take heed to it; which is the second thing whereby this Duty is amplified ibid. 1 It is not understood of Supernatural Revelation. ib. 2 It is no● spoken to the believing few, in respect of the old Testament ibid. 3 It is not meant only of those glorious time● yet to come Page 5 4 It is not meant of Heavenly Glory ibid. 5 The word Until, not taken exclusively ibid. DOCT. Scripture Light is our greatest, and most sure Light; whereunto we shall do well that me take heed, etc. Page 6 Opening of it Page 6 1 A good man may be in the dark, in a dark place, state, and condition ibid. 2 Though he be in the dark, yet God hath not left him without Scripture Light to walk by. 3 The Scripture Light, in the most excellent, safe, and sure Light. 4 It is the duty of all the Saints to take heed thereunto, and to walk thereby, especially in dark times and places. I. A good man may be in the dark ibid. 1 Proved by Examples of persons and places Page 7 2 From times of Affliction. ib. 3 From great straits ibid. 4 From times of Offences. ib. 5 A good man may err, and be mistaken in erroneous times Page 8 6 A good man may be engaged in some dissension ibid. 7 He may be under some desertion Page 9 8 He may be under some temptation ibid. II. Though a good man be in the dark, yet he hath Scripture Light to walk by Page 10 Quest. 1. Have not wicked men Scripture Light to walk by in their darkness? ibid. Answ. It is n●●●ght to them ibid. Quest. 2. M●● 〈…〉 man's Eyes be 〈…〉 the Scripture 〈…〉 Page 11 Answ. 1 In some things they may ib 2 He doth not shut his eyes from any Scripture Light, if he be in health, and not under some temptation. ibid. 3 A good man feels more than he can speak ibid. 4 He hath his intervals of sight, though some things be hidden from him Page 12 5 Though he be in the dark, yet God doth not leave him so ibid. III. Scripture Light, the most excellent, safe, and sure Light ibid. 1 It is a true light ibid. 2 It is an admirable wonderful light Page 13 3 It is a safe and sure light. ib. 4 It is a pleasant satisfying light ibid. 5 It is a full, and sufficient light ibid. 6 It is a clear light in all Truth's necessary to Salvation Page 14 7 It is the most excellent Light, compared with seven or eight false Lights, in these days cried up by men for great lights ibid. 1 Revelations or Visions. 2 Dreams. 3 Impressions on the heart, with, or without the Word 4 Experience. 5 The Law and light within 6 Providence. 7 Reason. 8 Judicial Astrology. Quest. Wherein doth Scripture light exceed Revelations or Visions? Page 14 Answ. 1 It is more full ibid. 2 It is the highest light Page 15 3 It is more certain and sure, the other are uncertain ibid. 4 There is no danger in taking heed to Scripture light; to the other there is, for three Reason's Page 16 Quest. May not God speak extraordinarily in our days, by Visions and Revelations? Page 17 Answ. affirmatively. He may. ibid. The matter set with bounds. 1 We must not have itching Ears after Visions and Revelations, though we are bound to receive them when God speaks by them; for we may not tempt God Page 18 2 If the Revelation be contrary to Scripture, it is from the Devil ibid. 3 It is not from the Lord, if it be brought to confirm the Gospel; for the Doctrine of the Gospel is sufficiently confirmed already ibid. 4 By extraordinary means a man's heart must not be drawn off from the ordinary means Page 19 5 All Visions and Revelations must be tried by the Touchstone of the Scripture ibid. Sermon II. INSTANCE, TWO Scripture Light compared with Dreams and Voices Page 20 Scripture Light the best, comparatively ibid. 1 Dreams are commonly vain ibid. 2 Dreams are uncertain to know whether they be Natural, or Supernatural; from God, or from the Devil Page 21 Quest. May not God speak to us by a Dream now if he will? ibid. Answ. Affirmatively. He may if he please: but we have no order to wait for it: nor is it a sign of God's love to me ibid. Quest. Is not an immediate voice from God to be compared with Scripture? Page 22 Answ. It may be from Hell, or Heaven, from an Angel, or from God himself? yet the Scripture is beyond all Dreams, and immediate Voices. ibid. INSTANCE, III The written Word is better than Impressions upon the Soul Page 23 1 The written Word is our daily 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 Judge 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 sense 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 Saint's 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 Unbelief 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 sometimes try us by his Providence, to see what we will do; but the Scripture is the Rule of our doing ibid. 2 The Providence of God extendeth to all our actions, be they good or evil; and therefore no certain Rule from thence, to make up our judgement by; but you may make up your Judgement, and certain Rule from the Scripture ibid. Quest. Doth not God speak by Providence? guide and direct by Providence sometimes? ibid. Answ. Affirmatively 1 Yea, he doth sometimes 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 unlawfulness, is a great error. The Providence of God maketh nothing lawful that is in itself unlawful: but the Scripture is the Rule only, whereby to make up our Judgement, 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 man's bread, but God's 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 God's 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. Affirmatively 1 Yea much: not only in civil things, but in the things of God ibid. 2 Reason is but an Handmaid; and Reason's before faith less●●; ●u● after saith they strengthen it Page 34 3 In things of God, we must deny ou● Reason, but we must not deny the Scripture. ibid. INSTANCE, VIII Judiciu● Astrology cried up as a great light in these da●● Page 35 1 Bu● 〈◊〉 in truth a work of da●● 〈◊〉 forbidden by God. ibid. 2 It desi●●yeth Prophesy. ib. Quest. Is there no light of Knowledge 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 knowledge of the Stars, and Judicial Astrology, to foretell future events. ibid. 2 The Stars are for signs of Wether, and have a teaching power in them; but he that would foretell future events by them, makes himself a God, sets up Fate, and destroys God, makes God the Author of all the sin in the World ibid. A brief of the whole matter repeated 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 all 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 Judge 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 Heretics lay claim to Scripture-Light Page 44, 45 Answ. Some do, some do not. 'Tis 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 fo●●ake, or deny the Scripture, are ●n a sad Condition ibid. 3 Take heed to the Scripture. Page 46 Quest. What must we do to take heed to Scripture? ibid. Answ. Three things 1 Take heed to understand it 2 Take heed to keep it 3 Attend to walk by it. I. For understanding the Scripture ibid. Hold fast the Letter of it; for if you deny the Letter, how can you understand the true sense? ibid. An Objection answered ibid. Quest. How can we keep fast the Letter when there are so many Greek Copies of the new Te●●am●● Page 47 Answ. 1 There is no material difference between them ibid. 2 You must diligently inquire out the true meaning of the Scripture ibid. Object. One Scripture hath many Senses, etc. Page 48 Answ. Negatively, Nay, one Scripture hath but one entire sense, though it hath divers parts and applications ibid. 2 The Scripture is to be understood sometimes literally, sometimes figuratively; yet always spiritually ibid. 3 For Direction Page 49 1 All fundamental Doctrines of our salvation, are laid down literally ibid. 2 When the literal sense must be lest ibid. 3 Mystery doth not destroy the History. ibid. 4 Nothing in Scripture set down mystically, but is literally expressed in another place of Scripture. Page 49, 50 Object. When a Scripture lieth under con rov●●sie, what must be done? ibid. Answ. Something by way of Observation, something by Practice. ibid. 1 Observation; if you be able, consult the Original; if not able, consult those that are able ibid. 2 Coherence, and Scope, and Context, good means to open the true sense Page 51 3 Compare one Scripture with another ibid. 4 S●ve●ve not from the proportion of Faith ibid. II. More Practically Page 52 1 Go to God for the spirit ib. 2 Take heed of a fleshly mind. ibid. 3 Study your Condition by Scripture, and the Scripture by your Condition ibid. 4 Be not too indulgent to your own Condition, Disposition, or Opinion ibid. 5 Join nothing in Commission with the Scripture for your Rule Page 53 2 You must keep the Scripture, if you will attend to understand it ibid. Directions how to keep the Word Page 54 1 Observe the things whereby men have been drawn from it, and those are chief three ibid. 1 The corruption of man's Nature ibid. 2 Corrupt Principles ibid. 3 Playing with the Scripture Page 55 2 Rules to keep particular Truths of Scripture in your heart, are ibid. 1 Many Saints have suffered willingly the loss of all to maintain them ibid. 2 Consider that the Saints have generally maintained these Doctrines in opposition to the world ib III. To take heed to the Scripture, is to walk thereby Page 56 1 Therefore prise it much ib. 2 Love the truth you know ib. 3 Let it be your continual Companion ibid. Christ in Travel. ON Isaiah, 53.11. Sermon I. THe Text Opened Page 61, 62 DOCT. Christ shall see the Travel, of his soul, and be satisfied Page 63 The opening of this by three Arguments ibid. 1 The Travel of Christ, or Christ in travel 2 His assurance of Issue 3 The Contentment that he doth, and shall find therein His travel was very painful, For ibid. 1 It was a sore Travel 2 A long Travel 3 A helpless Travel ibid. I. It was a sore travel, in regard of Soul and Body ib. 1 For his Body ibid. 1 It was universal, in regard of the parts in which he suffered, and persons he suffered from ibid. 2 It was most extreme Page 65 3 They were long and linger Page 65 2 For his Soul. His was a sore Travel Page 66 Proved in four Propositions. 1 Christ did truly suffer in his soul 2 That he suffered in his soul immediately 3 That he did encounter with the wrath of God 4 That he did suffer the very torments of Hell in this life. ibid. The first Proposition proved. ibid. The second Proposition proved. Page 67 The third Proposition proved. Page 68 The fourth Proposition proved. Page 69 Quest. Whether one can endure the very torments of Hell in this Life? Page 70 Answ. Affirmatively. Christ did not endure all the misery we should have done. ib. Arg. 1. He suffered all the threatening produced; but not what proceed from the disposition of our persons Page 71 Arg. 2. What Christ delivered us from, that he endured for us Page 72 Arg. 3. Christ established the Law by his death ibid. Arg. 4. Christ hath suffered God's Wrath and Justice for the Elect ibid. Reasons 1 The Law is not satisfied unless the debt be paid ibid. 2 Christ satisfied the Law in his sufferings Page 93 3 No evil is equivalent to the wrath of God ibid. II. Christ's Travel was long and tedious, not only in his death, but in his life all along ibid. III. It was a helpless Travel: for he trod the Wine-press of his Father's wrath alone. Page 94 Quest. Suppose Christ was thus in travel for us, what then? ibid. Answ. Our duty is to come in, and behold this hard labour he suffered ibid. Observations. 1 All the Attributes and Perfection● of God, are here in Commission in Christ crucified ibid. 2 We shall hence value, and love Christ more Page 95 3 We shall hence prise all our enjoyments more ibid. 4 Men are hereby made more willing to suffer any thing for Christ his sake ibid. 5 We shall hereby be made more unwilling to put Christ to a new suffering ibid. 6 Hereby we are more enabled to overcome all our temptations, and corruptions, and to become more profitable, and gracious in our lives. ibid. 7 Hereby we are more enagaged to his Commandments and Ordinances ibid. 8 Hence conclude the willingness of God to save sinners. Page 96 9 It is an encouragement for poor sinners to come to Christ Page 97 10 Hereby our hearts are confu●ed, and our faith confirmed ibid. Sermon II. Christ's Assurance of Issue Page 99 The Introduction ibid. O●ening of the words ibid. 1 What this Issue is Page 100 2 What assurance he had ib. I. It is all the effects of his sufferings, whereof some are immediate, some remote ib. Quest. What are the immediate effects ibid. Answ. Negatively. 1 Not to make God reconcilable to mankind ibid. 2 That actual reconciliation, and justification, is not the next effect of Christ's death, is proved by five Reasons. ibid. Object. But we were discharged from our sins, when they were charged on Christ Page 101 Answ. Negatively. 3 Christ died not to reconcile man to God, proved by seven Reason's ibid. 4 The next ●ffect of Christ's death, is not the forgiveness of original sin to all the wo●●d, proved by five Reason's Page 102 5 The obtainment of this Decree, that whosoever believeth shall be saved, not the n●x●●ffect of Christ's death, proved by four Arguments. ibid. 6 It was not to bring all the world unto the Covenant of Grace, proved by three Reason's Page 104 7 Christ hath not by his death obtained sufficiency of Grace for all men, proved by five Reason's Page 105 8 Christ died not to obtain a Dominion over all things, proved by six Reason's Page 107 Quest. What was the next effect of his death? Page 108 Answ. affirmatively. 1 He satisfied the Law and Justice of God for us, learnedly proved by six Arguments ibid. 2 He sanctified us Page 112 3 He merited Heaven for us. Page 113 4 He recovered the lost Image of God in us ibid. 5 He destroyed the power of Satan Page 114 6 He sanctified all things to us. Page 115 7 He confirmed the Covenant of Grace Page 116 II. The remote effects of Christ's death are many, whereof seven are set down Page 118 Quest. What assurance had Christ to see these fruits and effects ibid. Answ. 1 He had the assurance of salvation of many thousand souls before his death Page 118 2 He had assurance of his own merit, and his Fathers fai hfulness Page 119 3 He did not only merit the impetration of our Redemption, but the application of it also Page 120 4 He merited not only sufficiency of Grace for us, but the efficacy of Grace Page 121 5 He merited not only some blessings of the Covenant, but the Condition of the Covenant ibid. Application. 1 Christ did not die for all men Page 123 2 Consolation for those he died for ibid. Object. I fear he died not for me ibid. Answ. He died for his Sheep ibid. Sermon III. Christ's Contentment, which he doth, and shall find in his Assurance of Issue Page 127 The Introduction Page 128 Quest. Wherein doth Christ express this Con entment ibid. Answ. The Issue is, what he traveled with, or what be travelled for ibid. I. For his Seed, the Issue he traveled with: his the ight is proved by eight Arguments. ibid. Quest. Why doth Ch●ist take such contentment in his Issue? Page 133 Answ. 1 They are his own ibid. 2 They are given him of his Father ibid. 3 They have all relations to him ibid. 4 They are one with him ibid. 5 They are suitable to him ib. 6 By them also he liveth. Page 134 II. For the Issue he traveled for, his delight must be great. 1 He sees the good pleasure of God prosper in his hands. ib. 2 Thereby the reproach is ●owled away from his sufferings. 3 He thereby obtains the end of his sufferings ibid. Quest. How shall this appear that Christ ●aw this? Page 135 Answ. 1 It hath been cleared already. 2 It is proved further by Scripture ibid. 3 Nothing can hinder Christ from it ibid. An Objection answered: proving that Christ died for all. Page 136 Application. Use, 1. Universal Redemption is false Doctrine Page 137 Object. Christ died c nditionally Page 138 1 A●●w. negatively, and consumed by three Arguments. 2 P●●of that Christ's m●rits were not conditional Page 139 3 Proof etc. ibid. 4 Proof ibid. 5 Proof ibid. 6 Proof Page 140 7 Proof Page 141 8 Proof Page 142 9 Proof. The Covenant of Grace is free, absolute, and without Condition ibid. 1 The Lord delivered it without Condition ibid. 2 It is like the Covenant made with Noah ibid. 3 In the Covenant of Grace, there is a converting mercy promised ibid. 4 The Spirit is promised in the Covenant ibid. 5 The Covenant of Grace is easier than the Covenant of Works Page 143 Object. All Divines say, Faith, and Repentance, are the Condition of the Covenant ibid. Answ. Not all: not Luther, Zanchy, Junius, Dr. Ames. ibid. Use 2 The Saints cannot be Apostates Page 144 Use 3. This Doctrine looks upon Godly, and men Page 125 1 It calls on the Godly to be satisfied in Christ ibid. 2 The Godly are called upon to be contented with Christ, and to endeavour all for him Page 146 Quest. What must the Godly do to answer Christ's love? ibid. Answ. Many things 1 To bear the same mind to Christ, he bear to us ibid. 2 To use the means of Grace in public and private Ordinances Page 147 3 To use one Grace so as to make us fit for another ibid. 4 To be thankful for our present Condition ibid. 5Vse no company, but what you may receive some good from ibid. 6Vse your particular Calling, so as to be fit for a general Calling Page 148 7 Be merry, yet so as you may not grieve afterwards for your mirth ibid. 8 It is excellent to know what Gods design is, yet we must admire what we cannot understand ibid. 9 So mind the Truth of the Times, as not to neglect the power of Godliness Page 148, 149 10 Desire to die, yet be contented to live ibid. FINIS. A LIFTING UP FOR THE DOWNCAST. The Contents. Sermon I. THE Words opened in two Branches. Page 1 1 The sad Discouragements of a gracious Spirit. Page 2 2 The Remedies ibid. Three Doctrines observe● in the first Branch ibid. 1 That the Saints have an inward Peace ibid. 2 This Peace may be interrupted ibid. 3 The Saints have no reason to be discouraged. This is the main thing aimed at ibid. Doct. 1. proved 3 The Father, Son, and Holy Ghost, are engaged for their peace, Page 4 1 The Father is engaged 1 By his Prerogative ib. 2 By his Commandment ibid. 3 By Virtue of his Promise. Page 5 4 By Purchase ibid. 5 In regard of the Chastisements of the Saints ibid. 2 The Son is engaged Page 6 1 By his qualifications he received from his Father. ibid. 2 By his own disposition Page 7 3 By his Office. ibid. 3 The Holy Ghost is engaged, As Christ's Executor (be it spoken with Reverence ibid. As our Advocate, in some sense, though Christ alone be our Advocate. ibid. Object. Experience showeth the contrary, by the unquiet Condition of the Saints. Page 8 Answ. Doct. 2 Their quiet may be interrupted. Some distinctions ●herein ●o be considered ibid. 1 There is a Fundamental Peace naturally flowing from Justification. 2. There is an additional peace flowing from the sense of their Justification: the former cannot be lost, the latter may. ibid. 2 There is great difference between peace, comfort and joy Page 9 3 There is a peace in opposition to what one hath been, and a peace that lies in opposition to what one would be ibid. 4 There is a dormant peace, and there is a wakened peace ibid. Quest. What is the Issue of this? Page 10 Application. 1 See what a blessed Condition the Saints of God are in. ib. 2 Thankfulness of the Godly called for ibid. Object. May be the Peace I have, is not right, wherefore I cannot praise the Lord for it. Page 11 Answ. 1 I grant, that there is a false Peace that wicked men have, but there is a true Peace to th● Godly Page ●● T●e difference of true and false Peace ib●● Common Peace ariseth from the apprehension of God's common Goodness. Special P●ace ariseth from the apprehension of God's special favour. F●●se Peace is ● Guard to our Sins. True Peace is a Guard to our Graces. ibid. 2 True Peace is wrought by Faith ibid. 3 Tru● Peace will live in the sight of Sin ibid. 4 True Peace loves to be tried ibid. 5 True Peace is spoken by God ibid. An Appeal to any that doubt of their Peace Page 13 Object. I fear my inward Peace, because it doth not continue ●●id. Answ. The second Doctrine answers this ibid. Object. I fear my peace, because I came so lightly by it Page 14 Answ. All peace is the free gift of God for Christ his sake, not for our sufferings Page 15 Object. I want that Peace within, how shall I come by it? ibid. Answ. The Lord only can speak this peace to thee, which he doth speak in the way of his Ordinance ibid. Quest. What doth the Lord speak in his Ordinances that may quiet my Soul? ibid. Answ. 1 You are willed to consider much of the fullness of Christ's satisfaction. ibid. God for Christ's sake works all our works for us Page 16 2 Christ is our Peacemaker, we must go to him ibid. The manner how we must go. 1 Go in uprightness Page 17 2 Carry the Promise with you ibid. 3 Wait long on Christ, till Peace do come. ibid. Quest. Must we not be humbled for sins committed? ibid. Answ. In all your Humiliation, carry Christ along with you ibid. 4 Labour to mortify your affections ibid. 5 Walk not with doubting company Page 18 6 When God speaks a little peace to thee, refuse it not, for it will increase. Page 19 This is amplified Page 20 Sermon II. DOCT. 2. The Saints may be under much discouragement. Page 21 Two words in the Text most Emphatical, Cast down, Disquieted. ibid. The words opened by four Questions Page 22 1 How far a good man may be discouraged. 2 How it comes that he is discouraged 3 How discouragements can stand with Grace 4 How they may be cured. Quest. 1. How far may a good man be discouraged? Page 22 Answ. 1 A Saint may refuse Comfort for the Soul ibid. 2 For the Body also ibid. 3 A good man may refuse Duty Page 23 4 He may be weary of his life ibid. Quest. 2. Why doth God suffer his Children to be so discouraged? ibid. Answ. In general It is for their good. Page 24 More particularly 1 It is God's way to deal so with men ibid. 2 This way God sets a greater price on our inward peace Page 25 3 God will have us to love him only ibid. 4 He thus trains up his Children to more perfection. ib. 5 He doth this to keep his Chil-from security Page 24 6 This is explained by the similitude of a Chirurgeon dealing with his Patient. Page 26 Object. Can any man foretell a man's discouragement? ibid. Answ. Affirmatively. 1 It may be foretold when a man placeth his Spiritual Comfort on outward Blessings Page 27 2 When a man is unthankful for true peace, and not humbled for false Peace. ibid. 3 When a man doth raise his Comfort only from Grace within, and not from Christ without. Yet Grace within is, 1. A Cause sine qua non. 2. It removes all impediments of Comfort. 3. It is a witnessing Cause. 4. It is a confirming Cause. ibid. 4 When a man layeth his comfort on the impression or coming in of the Word, rather than upon the Word i● self. The words on Psal. 16.4. critically expounded Page 28 Quest. 3. How can all this stand with Grace? ibid. Answ. Affirmatively The Saints are never so discouraged, but there is some Grace left ibid. Quest. Is there no evil in Discouragements? Page 29 Answ. Affirmatively Very much ibid. Quest. 4. What must a poor Soul do to recover its peace lost? Page 30 Answered, partly by way of Question, partly by Direction ibid. 1 Hast thou quite forgot thy former peace? Page 31 2 Do you not use the means for restoring your Comforts? ibid. Some seek Comfort by way of reasoning with God. Some seek it in Duty, neglecting their Calling. Both are deceived 3 Have you not so far strained for some outward comfort, as to lose your inward comfort? ibid. Quest. What shall I do that my comforts may be restored Page 32 Answ. By Direction in three things. 1 Do what you would do to be justified ibid. 2 Seek whether God hath withdrawn his presence for your sin ibid. An Objection answered. Page 33 3 Read the Scriptures much ibid. Object. What if I do, they may not comfort me. ib. Answ. You cannot tell, till you prove it Page 34 Sometimes the Promise comes to us, sometimes we go to it ib. Object. I shall meet with threaten in the Scripture. ibid. Answ. Negatively, for Threaten lead you to the Promise Page 34 Object. There are many other things in Scripture that concern no● my Condition ibid. Answ. Negatively Christ cureth us sometimes by diverting our minds ibid. Quest. Where Peace returns, what must I do Page 35 Answ. 1 Be sure it be true Peace ib. 2 Fall upon Satan's Quarters ibid. 3 Put all your Comforts into Christ's hands ibid. 4 Spend all for Christ, comfort others Page 36 Sermon III. DOCT. 3. David's condition is put for a pattern Page 42 Habakkuks Condition ibid. A Godly man may rejoice in any Condition ibid. The Saints think they have reason for their Discouragements Page 43 The Saints may have reason for their Discouragements. ibid. Quest. What have the Saints that is a sufficient Bulwark against all discouragements? ibid. Answ. 1 A godly man hath a propriety in God ibid. How God is my God Page 44 2 God knows him, and his condition ibid. 3 God will not have his People to be discouraged: proved from God the Son, to God the Father Page 45 4 The Saints have no discouragement, but there is a greater Encouragement bound up with it Page 46 God makes our discouragements, causes of encouragements Page 47 5 A praying man can never be very miserable. Page 48 4 The matter of our discouragements, is but as a cloud ibid. Quest. How shall it appear to be but a cloud? ibid. Answ. 1 If this Cloud come after the Promise Page 49 2 If a man can see to work. Page 50 3 If there be some openings of light with the darkness, by intermission ibid. Application Page 51 Object. I have reason to be discouraged, for I have no feeling of God's Love ibid. Answ. 1 We do not live by feeling, but by Faith. ibid. 2 The great difference between a Godly man, and a wicked man in this Page 52 3 An Exhortation to the Saints, not to be dscouraged, for four Reasons ibid. 1 You rejoice Satan when you are discouraged. ibid. 2 You grieve the heart of God ib. 3 You do thereby make void the end of Christ's coming ibid. 4 You make yourself unfit for Christ's Service. ibid. Quest. What shall a man do to bear up against all discouragements? Page 54 Answ. 1 Never lay your Comforts upon any Condition ibid. 2 Think of Christ in a right way Page 55 3 Check yourself for being discouraged ibid. 4 Mix the thoughts of your Discouragements, with thoughts of Comfort ibid. 5 Mortify Self-Love Page 56 6 Question yourself for being discouraged ibid. So much for the Proof in general Page 57 Sermon IU. The Point is cleared, and proved, by nine particular Instances Page 58 1 Discouragements from gross sins Page 59 2 From weakness of Grace 3 From their failing in Duty 4 From want of evidence of God's Love 5 From Temptations 6 From Desertions 7 From Afflictions 8 From Vnserviceableness 9 From the Condition itself. INSTANCE, I. Proved by way of Question, and Answer. Page 60 Quest. How may this appear? ibid. Answ. 1 They know they shall never be condemned Page 61 2 Their sins shall never part God and them, proved by the Covenant made with No●h. Page 62 3 Their sins are occasions of more Grace, proved Page 63 Object. Suppose my sin be such that there is no such found to be pardoned in Scripture, may I not be discouraged? ibid. Answ. Negatively ibid. Object. Suppose a man sin against his conscience and knowledge. ib. Answ. Negatively Page 65 Object. Suppose it be an exceeding great sin a godly man hath committed ibid. Answ. Negatively ibid. Object. Suppose it be a sin of revol●ing, and back-sliding Page 66 1 Answ. Negatively 2 You may be mistaken 3 Christ died for sinners, were they young or old in their sins. Page 67 Object. Suppose a man cannot repent enough for his sin presently? Page 67 Answ. Negatively Page 68 And proved by three Reason's Quest. Should not a godly man be humbled for his sin? Page 69 Answ. Affirmatively Reasons to prove it by Page 70 Quest. What is the difference between humbled, and discouraged? ibid. Answ. 1 When a man is humbled, the Object of his grief, is his sin; but he is not discouraged: Cain was discouraged, but not humbled Page 71 2 True humiliation, is a real friend to spiritual Joy ibid. 3 True humiliation brings on Deity, Discouragement drives us from it Page 72 Quest. How shall a man be humbled, and not discouraged? ibid. Answ. 1 A man must be humbled for his sin, be it never so small; but not discouraged for his sin, be it never so great ib. 2 In your humiliation, do not part that which God hath joined Page 73 3 Mourn not for your sin in order to your condition; but mourn over your condition in order to your sin ibid. 4 In your humiliation, meddle not too much with God's Prerogative Page 74 5 The more you are humbled at the sight of God's free Grace, the less you will be discouraged: Sometimes we present the Lord to our souls, under the notion of his greatness; and sometimes under the notion of Goodness. Whence he citys a saying of Luther's ibid. 6 If you would be humbled, and not discouraged, lay the stress of all your sorrow upon your sin, and drive up your sin to your Unbelief Page 75 Sermon V ISTANCE, II. A Complaint of small Grace. Page 76 The Answer, negatively. God recompenseth weakness with wisdom Page 77 Every godly man is a wise man ibid. Quest. Is it no disadvantage to be weak in Grace? ibid. Answ. affirmatively 1 He is the more ready to stumble and fall ibid. 2 His Comforts are more easily quenched Page 78 3 He cannot glorify God, as the strong Christian may: for three Reasons ibid. 1 He doubteth oftener ib. 2 The more a man lives by hope, the more he glorifies God Page 78 3 A strong Christian will do great things for God Page 79 4 A strong Christian can tend the public, a weak Christian cannot ibid. 5 A strong Christian can wait long on God, a weak cannot. ibid. 6 A strong Christian is helpful to others ibid. Secondly, There is no reason of being discouraged. ibid. The Reason are two 1 Weakness doth not exclude mercy ibid. 2 The weak Christian hath as many Promises from God as the strong ibid. 1 If your weak Grace be true Grace, you have as great a share in Christ's Righteousness as the strongest Christian hath Page 80 2 The Promises of Scripture, are most to those that are weak in Grace ibid. 3 Weak Christians have most kisses from God Page 81 3 If I be weak in Grace, if Christ will condescend to mine infirmities, I need not be discouraged Page 82 4 Christ puts a Why, and a Wherefore, on the discouragements of weak Christians ib. 5 A Christian would be discouraged, if he did not sometimes find this smallness of Grace within him Page 83 Object. It is an uncomfortable thing to be weak ibid. 1 Answ. Negatively Page 83 2 There is difference between uncomfortableness, and less comfort ibid. Quest. How shall I know that my little grace is an earnest of more grace? ibid. Answ. 1 Because you have the Spirit of Adoption ibid. 2 If you mourn for little grace, and wait on God for more. ibid. Object. I am not discouraged at my weakness for the uncomfortableness of it, but for the unserviceableness of it. Page 84 Answ. 1 You ought not so to be discouraged, for the spiritual victory lies not in ourselves. ib. 2 Though your grace be weak, yet you may do much for God ibid. Object. I am most discouraged in regard of my own guiltiness Page 85 Answ. 1 You may be mistaken ibid. 2 If your sin have weakened your grace, you must be humbled, but not discouraged; for three Reasons. ibid. 1 If nothing have befallen you, but what may befall a true Believer ibid. 2 Though grace be weakened by sin, yet if it be true, it cannot fail. ibid. 3 If the Promise belong to you Page 86 Object. I fear my Grace is not true, but common Grace Page 86 Differences between true, and common Grace ibid. 1 True grace, though small, will not oppose much grace ibid. 2 It loves to be tried ibid. 3 It is very inquisitive after the ways of God, and further Truth's Page 87 4 It is much in humiliation ib. 5 It works proportionably to its strength ibid. 6 It is willing to learn of others ibid. 7 It is very sensible of its own weakness Page 88 Object. I am an old Professor, yet weak in grace ibid. Answ. You may be weak in respect of others, yet strong in respect of your former parts. This is cleared by three Reasons ibid. 1 The more extensive a man's Obedience is, the more he is grown in grace. ibid. 2 The more exact a man is in Duty, the more he is grown in grace ibid. 3 The more a man understands his Christian Liberty, and yet walks more strictly, the more he is grown in grace Page 89 Quest. If I be weak in grace, and temptations press me, what must I do? ibid. Answ. 1 Consider what a great charge God the Father hath given to Christ's ●f those that are weak. ibid. 2 Consider what charge Christ gave to his Apostles and Ministers, of those that are weak ibid. 3 Consider what a great mercy it is to have a little true grace Page 90 4 Think how your grace will grow weaker under discoucouragements ibid. Sermon VI. INSTANCE, III. Object. A dull heart in Duty causeth discouragement Page 92 Answ. Negatively, There is reason to be afflicted, but not to be discouraged. ib. Quest. How may that appear? Page 93 Answ. 1 Every good man is in Covenant with God ibid. 2 Though his Duty be done in weakness, there is somewhat of Christ in it. ibid. 3 Our acceptance of Duty must not come in by way of performance, but by way of Christ. Page 94 Object. I have no parts in Duty, therefore I am discouraged ibid. Answ. 1 God accepts the desire for Christ's sake Page 94 2 Thy parts are answerable to thy grace Page 95 3 Parts and gifts do not commend our Services unto God ibid. 4 Parts recompensed some other way Page 96 Object. I want the grace and holiness of Duty ibid. Answ. Pearls may grow on Rocks; so may some graces on thy rocky heart Page 97 1 Are you contented with the straightness of your condition? Answ. Negatively. ib. 2 If your condition here, be no other than the condition of the Saints, you have no cause to be discouraged ibid. 3 You would fain have enlargements represent your condition to God Page 98 4 It is God's way to restrain prayer, before he gives enlargements ibid. 5 Dulness in prayer is an ill sin, yet the sense thereof is a good sign Page 99 6 Prayer is not pouring out of many words, but the pouring out of the Soul unto God. ibid. Object. I am not only dull in duty, bu● full of distraction. Page 100 Answ. This is a great evil, yet no cause of discouragement; for three Reasons ibid. 1 All men have some distractions in d●ty. ibid. 2 Distractions shall not hurt us, because they please us not. Page 101 3 Our distractions move the Lord to pity us ibid. Object. I pray, and am never the nearer, should not that discourage me? Page 102 Answ. Negatively. 1 It is a great mercy that God will receive my prayer, though I never receive the thing I pray for ibid. 2 Gods Children usually think God hears not their prayers when he doth ibid. 3 The Lord not granting your prayer, is not always matter of discouragement, but sometimes of encouragement Page 103 4 Whoever waited on God by prayer, but be received more than he prayed for? Page 104 5 Should God presently answer our prayers always, we should be discouraged Page 105 Object. 1. I fear God denieth my prayer ibid. 1 Answ. Affirmatively. It may be so to his own children ibid. 2 If the thing you pray for, be good for you, and you continue praying, it is a sign that God rather delays, than denies you ibid. Object. 2. I fear God is angry with me. Page 106 Answ. Was not God angry with Jonah and the Canaanitish woman? Page 106 Object. 3. But she believed, there is much unbelief in my prayer ibid. Answ. Was it not so with David? ibid. Object. 4. I am self-ish, and pray only by reason of affliction ibid. Answ. So it was with Jonah ibid. Object. 5. My prayer is not well prepared ibid. Answ. Hezekiah prayed for those that came unprepared ibid. Object. 6. I am full of passions. ibid. Answ. What think you of Elijah? ibid. Object. 7. My condition is such or such. ibid. Answ. The condition of distressed men paralleled in Scripture, when they look toward Christ. ib. Application. 1 What encouragements here are for all poor souls to come unto Christ. Page 107 2 What a vast difference there is here, between a godly, and a wicked man ibid. Quest. What must I do against discouragements, that come from mine own failing in duty, or Gods not answering me? Page 108 Answ. 1 Lay not the weight of your comfort upon duty ibid. 2 Consider that difficulty commends duty ibid. 3 Leave the success of our spiritual things unto God himself Page 109 Sermon VII. INSTANCE, IU. Object. O! I want assurance of the love of God, must I not be then discouraged? Page 111 Answ. Negatively Yet it is a sore evil Page 112 He that wants the assurance of God's love, is neither fit to receive mercy from God, nor to praise God ibid. He that wants the assurance of God's love, converseth too much with Satan ibid. Quest. How may it appear we must not be discouraged, when we want this assurance? Page 113 1 Answ. negatively. For want of Assurance is not that unbelief that condemneth us. ib. 2 Want of Assurance shall turn to the Saints good Page 114 They gain experience by it, to see the emptiness of their own righteousness ibid. A man learns thus to comfort others Page 115 3 A good man may have comfort, though he want assurance Page 115 Object. I have no Promise to bring me comfort Page 116 Answ. Negatively, 1 That must not discourage a Christian, for have you not the word of the Gospel? ib. 2 The promise of grace belongeth to you: proved by three Reasons. 1 You do, or have rested on the Promise. 2. If the Command belong unto you, why not the Promise? 3. It is your duty to rest on the Promise Page 117 Object. 2. God's Promise in Scripture, runs upon some Condition which I cannot perform ib. Answ. 1 A good man may apply the Promise, though he hath not performed the Condition. ib. 2 The condition of one promise is the thing promised in another promise Page 118 3 The condition of the promise is performed for you, better than you can perform it ib. Object. Instead of a promise, there is a threatening on my Soul. Page 119 Answ. 1 God hath two Arms to draw his Children to him; the Arm of Love, and the Arm of Anger. ibid. 2 Joshua sometimes lost the sight of the promise: and for the threatening, you know how it was with David Page 120 3 A Threatening from God, may be repealed, but a promise shall never be repealed. ibid. The Reason is, God never repeals in the matter of the Gospel Page 121 Object. I have assurance of God's displeasure, must I not then be discouraged? Page 122 Answ. Negatively. 1 It may be you look on the back side of God's dispensation, wherein appears his Anger. ibid. 2 There is no such testimony of Reprobation in all the Scripture ibid. Object. I have been without assurance these many years, yet living under Gospel means; therefore I look for none Page 123 Answ. Negatively. 1 Our evidence for Heaven, is in Gods keeping. ibid. 2 Consider four Propositions. 1 A man may have saving Faith, who hath no assurance of God's love ibid. 2 A man may have strong Faith and assurance, yet many doubts Page 124 3 A man may have strong faith and assurance, yet for a long time be deprived of the feeling of it. ib. 4 A godly man may live and die doubting ibid. 3 Though some may die doubting, and yet be saved, a man may from Scripture fetch Arguments, from whence he may ordinarily conclude he shall be saved. Page 125 Arg. 1. There is a faith of Reliance, from whence we may conclude a faith of Assurance. Page 125 Arg. 2. God hath done great things for thy soul in trouble, thou mayest conclude he will do more ibid. Arg. 3. If thy heart be upright in the matter of assurance, God will give it thee. ibid. Arg. 4. If a man can praise God for what he hath, though his condition be very sad Page 126 Arg. 5. If the Lord be the health of your countenance, you shall have assurance of your salvation ibid. A Caution that no man may misapply this Doctrine. Page 127 Quest. Suppose I want assurance, how shall I bear up against all discouragements? Page 128 Answ. by way of Direction. 1 Seek earnestly after God's love, and Christ's satisfaction ibid. 2 Harken to no comfort out of an Ordinance, contrary to the comfort the Lord speaks in his Ordinance. ibid. 3 Be not discontented with your condition Page 129 4 Do not say, I shall never hav● assurance. ibid. 5 The less assurance you have, the more precious your Obedience may be Page 130 Sermon VIII. INSTANCE, V. I have been under Temptations many years, and yet find no comfort, must I not be discouraged? Page 132 Answ. Negatively. Temptations are great afflictions ibid. They are an immediate combating with the Devil Page 133 They commonly seize on soul and body, yet we must not be discouraged for them Page 134 Quest. How shall that appear? ibid. Answ. By four demonstrations. 1 Satan tempts God's people to discourage them ibid. 2 God pitieth us under Temptations Page 135 3 Christ overcame all Temptations for us ibid. 4 All temptations shall turn to our good Page 136 1 Thereby they are more humbled ibid. 2 Thereby they are more occasioned to love God ibid. 3 Thereby God's grace in Christ is more discovered. Page 137 4 Thereby their graces are more increased. ibid. 5 Thereby all the Saints triumph over Satan ib. Object. 1. I have been long tempted, yet find no deliverance Page 137 Answ. Christ was tempted in all things as we are. ibid. Object. 2. I doubt, being so tempted, whether I am the child of God. Page 138 Answ. Christ was so tempted in two of the three temptations, in his forty day's temptation. A comparison that illustrates the matter, and is very sit against discouragement ibid. Object. 3. I am tempted to make myself away, to blaspheme God, and to believe I have sinned against the holy Ghost. Page 139 Answ. I confess this is sad indeed: but I dare not say they are damned, though I read not of any such example in Scripture, of any godly man that killed himself, yet I dare not say they are saved. Page 140 Object. 4. But I am weak, and yield to many temptations, must I not be discouraged? Page 141 Answ. Negatively. For out of weakness, we are made strong ibid. Three sorts of People are in the world; Old Men; Middle aged; Children. The time of young men is the overcoming time: Yet the Apostle John writes unto them all. So though you be weak, yet you may overcome Page 142 Object. 5. I have been overcome in my temptations ibid. Answ. You are never overcome so long as you keep your weapon in your hand: you may be overcome in skirmish, yet overcome in battle ibid. Object. 6. My temptations are not such as God's children meet withal Page 143 Answ. Negatively. 1 For the godly are tempted to presume, to despair, unbelief. The differences. ibid. 2 The godly accuse themselves when they fall to sin by temptation; but the wicked lay it on others, and on the temptation ibid. 3 When a godly man is tempted to evil, he rather startles at the sin, than at the burden of it; but the wicked startle at the punishment more than the sin Page 144 Temptations use to be greater after Conversion ib. 1 Peter did not deny Christ before he was converted to Jesus Christ ibid. 2 God never measures his children by what they are in temptations. Page 145 Quest. What shall I do then that I may not be discouraged? Page 146 Answ. If temptations arise from natural causes, Physic is to be used ibid. 1 Expect not too much from any one means of help; but wait on God Page 146 2 Say not of a Temptation, this is no Temptation Page 147 3 Consider that Christ is engaged to help you, when you are tempted. ibid. 4 Think not to relieve yourself under temptations, with physical and moral Reasons. Page 148 5 Advise with others that have been tempted, though weaker than yourself ibid. 6 Especially converse with the Promise ibid. 7 The greatest Consolations do sometimes follow the worst Temptations Page 149 Sermon IX. INSTANCE, VI Spiritual Desertions, are just cause of discouragement Page 150 Answ. Negatively. I know no affliction so great to a gracious heart as this, yet God's children must not faint here Page 151 Quest. How may this appear? Page 152 Answ. 1. How God is said to forsake a man ibid. 1 In regard of union, God never forsakes his own. ibid. 2 In regard of his Power, Grace, and Strength, he never forsakes them totally ibid. 3 In regard of Vision, and comfortable feelings, he forsakes them but for a time, and returns again: None of these can discourage us ibid. 2 God forsakes his People that he may not forsake them. Page 153 3 Though God's People are left sometimes in the dark, they have always light enough to work by Page 154 Object. 1. I fear Christ hath withdrawn himself from me in regard of Union. ibid. Answ. Negatively. You cannot judge of Grace under spiritual Desertions. ib. Object. 2. I find God's Displeasure, etc. Page 155 Answ. Negatively, For this hath been the Saint's condition before you. ibid. Object. 3. I have drawn this displeasure on my own head, therefore, etc. Page 156 Answ. Negatively. For God will hid his face, and smite too, yet not forsake ibid. Object. 4. My condition is worse every day, therefore etc. Page 157 Answ. Negatively For so were the Israelites in Egypt. ibid. Object. 5. I find in Scripture a final rejection, therefore etc. Page 158 Answ. Negatively 1 The Saints usually think so, that their Desertion is final. Page 159 2 The Promise usually takes off this Objection. ibid. 3 Scripture will make it clear to you. ibid. Six Questions to resolve this by Page 159 1 Did you ever read in Scripture that a man was finally forsaken of the Lord, but that an evil spirit from the Lord did seize upon him presently? Page 160 2 Did you ever read that God did forsake any, that were not willing to forsake God? ibid. 3 Did you ever read that God forsook any man who was sensible of this forsaking, and complained of it simply for itself? ibid. 4 Did you ever read of any man forsaken by God, who was tender in the point of sin? ibid. 5 Did you ever read that Christ did forsake a soul, in which he left his Soul furnished with spiritual houshold-stuf? Page 161 6 Did you ever read that Christ forsook any man who longed after him as the greatest good? ibid. Quest. What shall I do when Christ hides his face from me? Page 262 Answ. 1 Do not measure Gods Eternal affection by some present Dispensation ibid. 2 Let fall no despairing speeches Page 263 3 Hear indifferently on both sides. ibid. 4 Labour more to live by Faith. Page 264 Your own Experience will convince you. Page 265 Sermon X. INSTANCE, VII. The case was Davids, therefore you need not be discouraged. Page 267 Obj. But besides National miseries, I have many Personal Afflictions; therefore etc. Page 268 Answ. Negatively, for 1 It is no new-thing for the Saints to be personally afflicted. ibid. 2 When they are afflicted, they are in some respects more sensible of their affliction than the wicked are ibid. 3 As they will be sensible of affliction, so they are very apt to be much discouraged by reason of them. ibid. Four things considerable to clear this Truth Page 269 1 What the Sufferings of the Saints are. ibid. 2 Whence they proceed. 3 What accompanies them. 4 What follows them. Page 269 For the first. 1 They are parts of Christ's Purchase for them. ibid. 2 They proceed from God's love. Page 270 3 Much supporting Grace accompanies them. Page 271 4 They bring forth quiet fruits of Righteousness Page 272 Object. 1. My afflictions are without end, therefore etc. Page 273 Answ. Negatively: For God takes away your comforts for a time, that you may not be drunk with them ibid. Object. 2. My Afflictions are not usual, but new ones, and strange. Page 274 Answ. You think so, but not truly. ibid. Object. 3. I want all kinds of Mercies, my Afflictions have no bottom. ibid. Answ. It was David's case ibid. Object. 4. But my dearest friends hate me, therefore etc. Page 275 Answ. negatively: For Our greatest Enemies may prove our greatest Friends. ibid. Object. 5. But my afflictions expose me to all Temptations, therefore etc. Page 276 Answ. negatively: For 1 May be you are mistaken. ib. 2 God by affliction calls a man to some other work. ibid. 3 No affliction doth expose a man to a new sin, that makes him sensible of his former sin. ibid. 4 When a man thus fears, it is a sign of Grace Page 277 Object. 6. My sin is the cause of my affliction, and I know not what sin it is, therefore etc. ibid. Answ. negatively: For So it was with Jonah, so with David, etc. ibid. It is sometimes better for a particular sin to lie undiscovered Page 278 Object. 7. But I fear my afflictions come from God's displeasure, therefore etc. ibid. Answ. negatively: For 1 Afflictions argue Gods love rather than his hatred. ibid. 2 Is there any thing in God that is not a friend to all the Saints? ibid. 3 But what are those visible Characters of love engraven. on affliction? Page 279 1 If affliction be a blessing, than it comes from love. ibid. 2 If affliction end in our love to God, than it comes from God's love t● us. ib. 3 If affliction teacheth the mind of God, than it doth come from love ibid. 4 If i● be but in measure, and at a seasonable time, than it comes from love. ibid. 5 God is more especially present in affliction than at other time's Page 279 Object. 8. But our whole Nation is afflicted, therefore etc. Page 280 Answ. negatively, This is a sad thing. If ever England had cause to be humbled under the hand of the Lord, it is now: Yet say to the Righteous, in evil times it shall go well with him. ibid. Quest. What must we do to bear up against all discouragements? Page 282 Answ. 1 If you have assurance of God's love in Christ, hold to that; if you have it not, this affliction shall bring you to it. ibid. 2 Remember much your Fellowship with Christ in his Sufferings. ibid. 3 Labour more to be a stranger to the world, and to live by Faith ibid. 4 Consider what Christ hath born, and left you to bear. Page 283 5 Consider frequently, and seriously, what abundance of good, you, and others may get by your afflictions ibid. 6 When afflictions come, look not only on the evil of it, but on the good of it too. ibid. Sermon XI. INSTANCE, VIII. Object. Either men think they are not called forth to work for God, or they want abilities, or they have no success, therefore. Page 285 Answ. negatively: For 1 Is Family work nothing? There is a threefold sweat saith Luther, Political, Ecclesiastical, Domestical. Page 286 2 Is it nothing to be trusted with the work of your Christian Station? ibid. 3 Is it nothing to be employed to comfort others? ibid. Object. 1. But God doth not employ me in the world, I am an useless Creature, therefore etc. ib. Answ. 1 It is a great blessing to be employed in any Service of God ibid. 2 The more a man doth for God, the more he doth honour God Page 287 3 By being employed, we are kept from Temptations. ibid. 4 Great employment is the mercy promised. ibid. 5 The more serviceable a man is for God, the more will God be apt to pardon his failings. Page 288 6 If a man be faithful in God's work, God will bless him. Page 288 7 The serviceable man for God is the only man that doth live and speak when he is dead. ibid. I may be God's Servant, though I am not employed by him in his Service: For Page 289 1 The Service of God is twofold; either public, or private. The private Service is the saving Service, though we have no public employment. ibid. 2 Special, or public employment, is various also; either in a mean, or a great employment. ibid. 3 Though God do not use me at present, he may use me afterwards. Page 290 4 A man may be so employed, and yet go to Hell; and he may not be employed, and yet go to Heaven. ibid. 5 You must rejoice when others are employed. ibid. Object. 2. But I want abilities, therefore etc. Page 291 Answ. negatively; For 1 Gods greatest works are not always done by the greatest abilities ibid. 2 Our best abilities are from God ibid. 3 The Spirit of God, doth not always breath alike. Page 292 4 If God call you to a work, he will give you needful assistance in that time. ibid. Object. 3. I fear I intrude into God's work because I want abilities. ibid. Answ. Negatively. 1 God sometimes first calls a man, and then gives abilities afterward. ibid. 2 If Gods doorkeepers do judge you able, you must rest on their judgement. Page 293 Though I am to judge of mine own grace, yet others, and not I, must judge of my abilities. ibid. Object. 4. I fear I am an intruder, because I meet with so many difficulties. ibid. Answ. 1 What good action doth not? ibid. 2 The greatest Call from God, usually finds the greatest difficulties. Page 294 Obiect. 5. God I believe hath called me to his Service, but I am unserviceable. ibid. Answ. That is ill indeed. ibid. But this complaint, showeth you are willing to serve God, therefore be not discouraged. Page 295 Object. 6. I work, and have no success in my work, therefore etc. ibid. Answ. Negatively. 1 You may mistake the success. Page 296 2 Gods dearest Children here, sometimes laboured all night, and caught n●thing. Page 296 Object. 7. I fear God hath employed me in the way of judgement, and not of mercy, therefore Page 297 Answ. negatively: For 1 If you love God the more for your imp oyment, it came from God's love to you. ibid. 2 If God d●th any way acquaint me with his design therein, he doth employ me in love to me. ibid. 3 He that is employed in love, hath high thoughts of the employment, b●t low thoughts of his own actings under it. ibid. 4 He that is employed in love, is very tender of the Name of God. Page 298 5 He that is employed in love, doth grow in grace ibid. 6 He will not pocket up much for himself in God's Service. ibid. 7 He will do Gods work without any great noise of himself. Page 299 8 He is willing to be used, and contemed to be laid by. ibid. 9 He will do Gods work fully, though he do his own work by ha●fs. ibid. 10 When God calls a man in judgement, he ha●h ordinarily more skill to destroy what is man's, than to set up what is Gods. ibid. Quest. Suppose that God shall not use me ●n his Service, or if he do, I meet with such difficulties, what must I do then, not to be discouraged? Page 300 Answ. 1 If you are not called to public Service, than 1 Consider you have the more time to mind your own soul. ibid. 2 If you be not called to work, and yet be willing to work, you shall be paid for that service you never did. ibid. 2 In case you be called forth, Page 301 1 Consider, the greater the difficulties are you meet withal, the more is your obedience in carrying on the work. ibid. 2 The more assistance m●y you look for. ibid. 3 In case you have no success in your work, ibid. 1 Consider, that the less success you have, the more are you free from envy. Page 302 2 Hereby are you kept from that great temptation of resting on your own labour. Page 302 Sermon XII. INSTANCE, IX. My afflictions are seated in my condition itself, therefore etc. Page 304 Answ. negatively: For 1 A good man's outward condition may be very bad. Page 305 2 It may be worse in regard of the world than the condition of a wicked man. ibid. 3 It may be worse after his conversion than it was before. ibid. Yet a godly man must not be discouraged. For 1 I demonstrate: If a good man's condition be carved out by the hand of his Teacher, he hath no reason to complain ibid. 2 If a man doth not live upon his condition itself, but upon his call to it, he ha●h no reason to be discouraged Page 306 3 If there can be no condition of a godly man without mercy Christ hath paid for, than he may n●t be discouraged Page 307 But I am a poor man, in so mean a condition that I cannot serve God as the rich may, therefore etc. ibid. Answ. Negatively. For, Do you know the burden of prosperity? B●rden and Service go together, Numb. 4. Page 308 Luther did a greate● wo●k in way of Faith, than Alexander did in conquering the world. The more riches, the more debts. Page 309 Object. 2. I am in an unsettled condition, sometimes high, sometimes low, therefore etc. ibid. Answ. Negatively. 1 For what settlement would you have in this world of vanity? Page 310 2 If God loves you in your unsettled condition, you need not be discouraged ibid. Object. 3. I am troubled, not for my outward condition, but for the condition of my soul, have I not cause now to be discouraged? Page 311 Answ. Negatively For 1 If you want Ordinances, God will make that want to be an Ordinance to you. ibid. 2 If you want memory, know that there is a head memory, and a heart memory: the last is the principal, and will suffice, if the other be wanting Page 313 3 As for yoar deadness, it is some life to feel ones own deadness ibid. 4 A● for your unprofitableness under means, there is great difference between less fruitful, and unfruitful, for ib. 1 Though a g odd man be unfruitful, he will be sensible of it Page 314 2 Though a good man may be too unfruitful, yet he doth not cumber the ground ibid. 3 He desires to use means to bring forth fruit ibid. 4 God will prune him, but not cut him down ibid. Object. 4. I fear I am an Hypocrite; therofore etc. Page 314 Answ. Negatively. For 1 Though you have lain long dead under the means, Christ may at length roll away the stone ibid. 2 Gods Children usually think they are Hypocrites Page 315 3 Did ever Hypocrite long for God's presence in Christ, as the best good? ibid. Object. 5. But a few are elected, and I fear I am not one, therefore etc. ibid. Answ. Negatively. For This is no prejudice to the growth of your comfort. Page 317 1 As for Election. It is true that there is a certain number only that are elected. ib. 2 This number is unalterable ibid. 3 God knows them all certainly ibid. 4 A man may know himself to be one of those Elect. ibid. Three things here to be noted, Page 318 1 That some are elected. ib. 2 That a man may be assured he is one of them. ibid. 3 The way to know it, is not to begin aloft, but at your Vocation, as Paul did, putting Election last. ib. 2 Christ died for all men, both Jew and Gentile, but not for every particular man, with intention to save him ibid. Universal Redemption is an enemy to an afflicted soul. Page 319 I shall clear this Point thus. 1 This Doctrine makes void the satisfaction of Christ for actual sins; for they that hold Universal Redemption, say, That thousands are damned for those sins which Christ hath satisfied for. ib. 2 The intercession of Christ joined with the death of Christ, is a great comfort to a Christian; but this Doctrine parts Christ's death and intercession, telling us Christ died for all, but that he doth not intercede for all Page 320 3 This Doctrine is an enemy to free Grace ibid. 4 It destroys the assurance of Salvation Page 321 5 The mercy of God, is made by it, to depend on our performance of Condition's Page 322 Object. 6. If Christ did not die for all, how can I know he died for me? ibid. Answ. They that make this Objection, holding Universal Redemption, do answer it themselves. Yet to know further Page 323 1 There is a faith of Reliance, and a faith of Assurance. I have ground to rely on Christ, because he died for sinners. ibid. 2 The act of Reliance is below the act of Assurance; but he that relies on Christ, shall be saved ibid. Object. 7. I am persuaded that never any good man was in my Condition. Page 323, 324 Answ. Negatively. For 1 The Saints usually think so ibid. 2 If it were so, God works new things ordinarily ibid. Application. 1 What great necessity we have to consider our condition, whether we be in Christ or no, for every one will say he believeth ibid. 2 If you do not believe, you are here invited to it by this Doctrine. Page 325 3 If you do believe, then see that you walk answerable thereunto ibid. Sermon XIII. Means against Discouragements. Page 327 DOCT. Faith is the Help against all Discouragements. Page 328 For your better understanding, consider, 1 What is Hope. ibid. 2 That Faith quiets the heart in sad times. ibid. 3 It is the day of all the Saints to trust in God, especially at that time ibid. 4 What there is in faith, and how faith can do it ibid. Quest. 1. What is it to trust in God? ib. Answ. 1 To trust in God, is to rely on God for help, etc. ibid. 2 He that trusteth in God, doth trust unto him for some good thing that lieth out of sight. Page 329 Quest. 2. How may it appear that Faith will quiet the soul? Page 330 Answ. It is proved several ways out of Scripture ibid. Faith gives free access to God. Page 331 There are three Vails in Scripture. 1. Of Obscurity. 2. The Veil of covering guilt. 3. A Veil of shame Page 332 Quest. 3. How may it appear, that when discouragements arise, Faith must then be exercised, and then especially? ibid. Answ. It was David's case, and the Scripture is express for it. ibid. Quest. 4. What power hath Faith to allay discouragements? what is in faith can do it? and how doth faith do it? Page 333 Answ. 1 Faith gives a man the true prospect of things past, present, and to come: And all Discouragements arise, because men do not see things as they are ibid. 2 True saving Faith sees that in God, and in Christ, which answers all our fears Page 335 3 Faith puts the Soul under God's Commandments to answer all Objections. Page 336 More briefly of saving Faith. 1 It is the proper work of Faith to resign our wills unto Gods wil Page 337 2 It is the proper work of Faith to apply a suitable Promise ibid. 3 True faith will not venture without Gods Call. Page 338 4 True faith sees the hand of God in every dispensation ibid. 5 True faith looks on both sides of God's Dispensation, and of our own Condition ibid. 6 Fath sees one contrary in another? ibid. 7 It is the work of true faith to engage God to suffer. ibid. Application. Then if discouragements arise, exercise your faith ibid. Quest. Will every faith quiet a man's heart? ibid. Answ. Negatively. For There is a feigned, and uneffectual; and there is an unfeigned, and effectual faith: A counterfeit faith will not quiet a man's soul, etc. ibid. Quest. How then shall a man exercise his faith, that he may bear up against all Discouragements Page 339 Answ. 1 You must be humbled for your unbelief, etc. ibid. 2 Go not to God without Christ. Page 340 3 Trust in the Lord himself, and not in your own duties. ibid. 4 Trust in the Lord, before you do act in your business ibid. 5 Trust in Jesus Christ before you trust in the Promise. Page 341 6 If God give you a Promise, never let it go, though you see nothing but the contrary. ibid. Object. I fear I should presume, and tempt the Lord ibid. Answ. To doubt after so much experience, were rather to tempt the Lord Page 342 Quest. If God give me a Promise, and I see no performance, how shall I not be discouraged? Page 343 Answ. Either it is thy Duty to believe on Christ, or not: if not, why dost thou believe at all? If it be thy Duty, why shouldest thou not rely on him? ibid. Be of good comfort: for 1 If you want assurance in God, look on Christ Page 344 2 If you want assurance, turn your eyes from those Objections that invade your faith. ibid. 3 Believe that you do believe. Helps for Faith. Page 344 1 God never leads his People to any great mercy, but he puts the sentence of death on all means that tend to it. ib. 2 It is a great sin to limit God's mercy, as to limit his power ibid. 3 When God gives a Promise, he sometimes trieth whether we will believe, or not. ibid. 4 God often times fulfils one Promise, and denieth another. ibid. 5 When we see nothing but what is contrary to help, then is Christ's time to help. Page 345 6 Be your Affliction ordinary, or extraordinary, you must trust to God for mercy ibid. 7 Questions to ask a man's own Soul, to encourage us Page 346 8 Consider frequently, and seriously, what a blessed thing it is to trust in God. Page 347 It is reasonable to wait on God, For 1 He waited on you for your Repentance ibid. 2 You have waited on men will you not wait on God? ibid. 3 When you give over waiting deliverance may come to your shame Page 348 4 If you give over waiting, you lose all your former labour. ibid. 5 If you wait on God, he will not always forget your work of Faith Page 349 The Sin against the Holy Ghost. ON Matth. 12.31, 32. THere are two Arguments in the words Page 353 1 The largeness of God's heart in forgiving sins to men. ib. 2 The unpardonableness of the sin against the Holy Ghost, ibid. I had rather speak first to the former; but to prevent Objections from some distressed soul, I shall fi●st speak to the latter Page 354 For opening the words Quest. 1. Whether the Jews our Saviour spoke then to, did then sin against the Holy Ghost? ib. Answ. Some think, No; But I rather think, Yes; for the Reasons in the Text. ibid. Quest. 2. Is there any so giveness of sins in the world to come? ibid. Answ. It is an unusual Phrase, noting the eternity of misery. Page 355 DOCT. The Sin against the Holy Ghost, is an unpardonable sin. Page 355 The Truth opened by the enquiry into two things: 1 What the Sin against the holy Ghost is ibid. 2 How this sin is unpardonable beyond other sins ibid. For to say, what this sin is? ibid. I answer, Negatively, and Affirmatively. ibid. 1 Negatively. It is not that sin whereby men do barely deny the Deity of the Holy Ghost, etc. ibid. 2 Nor is it every opposition to the work of the Holy Ghost, etc. Page 356 3 It is not necessary that every man who sins against the holy Ghost, should be an universal Apostate, as i● is ordinarily thought ibid. There is a twofold Apostate, Either one that declineth from the profession of the Truth; Or one that rebels against the Truth revealed, and will go no further, cleared by an example Page 357 4 Final Unbelief, and Impenitency, is not the sin against the holy Ghost; neither that a man lives and dies in, nor that he purposeth to live in to the last, for many have so purposed to live, yet have been converted ibid. 1 The Jews did then commit this sin, yet they had not continued in it to their death. ibid. 2 Final unbelief, is rather sin against God the Son. ibid. 3 If final unbelief be this sin, than Christ should threaten that he which dieth in his sin, should not be forgiven whilst he liveth Page 358 4 He that dieth in any sin against the Father, or the Son, shall never be forgiven 5 This is asserted from 1 Joh. 5.16. ibid. 6 A man may sin this unpardonable sin whilst he lives ibid. 7 It is a sin a man may know another man to be guilty of whilst he lives ibid. 8 A man may speak a word against the holy Ghost whilst he lives ibid. 9 All wicked men dying impenitently, under the Gospel, should sin this sin. ibid. 2 Affirmatively ibid. 1 It is a malicious, wilful opposing the holy Ghost ibid. 2 He that commits this sin, blasphemeth the peculiar work of the Holy Ghost. ib. 3 It must be malicious blasphemy Page 359 Quest. How can a man sin maliciously, since he will is always carried to what is good? ibid. Answ. Affirmatively: For, 1 That good, is either moral good, natural good, or profitable good; but the will is not always carried upon that which is honestly good in appearance, etc. Page 359 2 If this were a reason, the Devils do not sin maliciously. ibid. 3 Though every man sins ignorantly, yet every man doth not sin out of ignorance: for then, Page 360 1 Why is there so vast a difference between a sin of ignorance, and presumption? ibid. 2 If every sin should arise from ignorance in the understanding, the will would be always carried upon honest good, at least in appearance. ibid. 3 If it were so, the will could not fall off from the dictate of the Understanding. Page 361 4 If the will always follow the understanding, than the created, and defiled will of man, cannot tend unto any object, upon any reason, upon which the Divine will of God cannot ●end unto its object. ibid. 5 All men confess a sin of malice, and a sin of ignorance ibid. 4 Suppose that some ignorance in the understanding, be the remote cause of the sin, yet malice is the next, and chief cause Page 362 5 A Question answered, how the will should be always carried upon that which is good, and yet a man may sin maliciously ibid. 6 It is a malicious sin against the Holy Ghost, after he hath been convinced by the Holy Ghost Page 363 Quest. 2. Why is this sin unpardonable above all others? ibid. Answ. 1 It is not because it is hard to be pardoned Page 364 2 It is not only unpardonable in regard of event ibid. 3 Nor is it greater than God's mercy ibid. 4 Nor because it is a sin against the means of pardon ibid. 5 Nor because a man doth not repent thereof. ibid. But it is unpardonable, because God hath appointed no sacrifice for it ibid. Application. 1 If the sin against the Holy Ghost be unpardonable, than the Holy Ghost is God. Page 365 2 There is great necessity to know what this sin against the Holy Ghost is, that if a man have sinned t●is sin, we may not pray for him. ibid. 3 Think on God's mercy that hath kept us from this great sin ibid. Object. 1. I fear I have sinned this great sin, because my sins are so great Page 366 Answ. How great may that sin of yours be, and not be that sin? Page 366 Object. 2. I fear it, for I have fallen foully into it gross sin ibid. Answ. So did David ibid. Object. 3. But I have lost my communion with God ibid. Answ. So did the Church of Ephesus. Page 367 Object. 4. I have resisted God's Spirit. ib. Answ. A man may do so, and yet not sin against the holy Ghost. ibid. Object. 5. I have denied the Truth ibid. Answ. So did Peter ibid. Object. 6. I have been a blasphemer ibid. Answ. So was Paul Page 368 Object. 7. I have sinned maliciously ibid. Answ. Maliciously is taken three ways: Either sinning from some ill habit, as all wicked men do; Or out of passion, as Paul did; Or out of liberty of his own will, and selfconviction. Had you sinned this last way, you would not be troubled about it, but well pleased with it ibid. Object. 8. I have forsaken God, and God hath forsaken me ibid. Answ. David thought so ibid. Object. 9 I despair Page 369 Answ. You know what Heman said, All thy waves are gone over my head. ibid. To clear this, I ask five Questions ibid. 1 Art thou willing to forgive men that have trespassed against thee? ibid. 2 Have you opposed the ways of God out of malice? ibid. 3 Do you not desire to be humbled for your sin? ibid. 4 Do you not desire above all things, the breathe of God's Spirit upon your heart Page 370 5 Where do you find in all the Bible, that they that sinned against the Holy Ghost, are afraid that they have sinned it. The great misery of that man who hath sinned against the Holy Ghost. ibid. What great comfort is here for Believers that cannot commit this sin? Page 371 Applic. 4. If this be unpardonable, what great cause have we to look to ourselves? ibid. Quest. What must we do to be kept from this unpardonable sin? Page 372 Answ. 1 Do as David did against presumptuous sins ibid. 2 Be always humbled for lesser sins Page 372 3 Fear always ibid. 4 Resolve to do good Page 373 5 Do not blaspheme what you understand not ibid. 6 Never blaspheme the way of God that thou hast found to be true ibid. 7 Take heed of all declinings. ibid. 8 Forsake not the assembling yourselves together, as the manner of some is ibid. Of SINS of Infirmity. ON Matthew, 26.43. THe difference between the true, and the false Disciple. Page 377 The Text divided ibid. Here is the Disciples sin, and the Lords Grace Page 378 1 They slept ibid. 1 The Cause; for their eyes were heavy ibid. 2 The Repetition; he found them asleep again ibid. 2 Christ comes again ibid. DOCT. Though a man sin again and again, yet if it be a sin of Infirmity, Christ will come to him again. ibid. Three things considered in the opening of the words ibid. 1 A good man may fall oft into the same sin. 2 This sin may be but a sin of infirmity. 3 That Christ will not leave him for it. ibid. I The first Proposition proved Page 379 TWO The second Proposition proved. And to clear it, consider what a sin of Infirmity is. Page 380 1 It is a sin of weakness in Scripture Phrase ibid. 2 Infirmity is a defect in one that hath life Page 381 3 It ariseth not from wilfulness, but from want of strength to resist ibid. Quest. 1. Is every sin a god●y man commits a sin of Infirmity? ibid. Answ. Negatively, with the Reasons ibid. Quest. 2. Is any sin a wicked man commits, a sin of Infirmity? ibid. Answ. Negatively, with the Reasons ibid. Quest. 3. Can any great, foul sin, be a sin of Infirmity? ibid. Answ. Negatively, with Reasons ibid. Quest. How may I know a sin of Infirmity? Page 382 Answ. First, Some mistakes are observed. Secondly, It is answered Negatively. Lastly, Affirmatively Page 382 1 There are mistakes on both hands: Some think they are sins of Infirmity, when they are not: And some think they are not, when they are. ibid. The first kind of mistake is on the left hand: . 1 Some think it a sin of Infirmity, because it is a small sin. ibid. 2 Because they are drawn on by others Page 383 3 Because they strive against it ibid. 4 Because they are troubled after it ibid. The Second mistake, on the right hand, is threefold: Page 384 1 Because they sin knowingly ibid. 2 Because they fall into the same sin again ibid. 3 Because they fall into it after admonition ibid. Object. 1. My sin can be no sin of infirmity; for I sin against my conscience, and knowingly ibid. Answ. It is one thing to sin knowingly, and another to sin against knowledge ibid. Object. 2. I fall into my sin again, and lie in it, therefore etc. Page 385 Answ. There is much mistake about lying in sin; he that complains of it, lies not in it ibid. Object. 3. I fall into it after admonition, therefore etc. ibid. Answ. So did the Disciples in the Text ibid. Quest. How then shall we know a sin of Infirmity? Page 386 Answ. Negatively 1 That is no sin of infirmity that is gross and scandalous, committed with deliberation ibid. 2 A ring-leading sin to other sins, is no sin of infirmity. ibid. 3 A sin of Presumption, is no sin of infirmity ibid. 4 A reigning sin, is no sin of infirmity Page 387 Sin reigneth in a man, 1 When it commands his Spiritual Duties ibid. 2 When men do yield the Members of their Bodies, as weapons of unrighteousness Page 388 3 Sin reigneth when it usually riseth by opposition ibid. Quest: How shall we know a sin of infirmity, affirmatively? ibid. Answ. 1 If it proceed from want of Age in Christianity ibid. 2 If it be no other sin than what is incident to all the Saints Page 389 3 If it be such a sin as you cannot avoid ibid. 4 If your sin be your burden ibid. 5 An infirmity will hardly acknowledge itself to be a sin of infirmity Page 390 6 If your sin rise chief from some outward cause ibid. 7 Infirmity loves admonition Page 391 8 Infirmity is an ill sin, but a good sign ibid. 9 Sins of infirmity ●re Servants to Grace ibid. 10 Infirmity keeps a man's heart humble Page 392 Quest Suppose my sin be a sin of infirmity, what then? Page 393 Answ. Then Christ will never leave you ibid. Quest. Is there no evil in a sin of infirmity? ibid. Answ. Yes, very much; it is a Gibeonite, though it se●ve Grace ibid. III. Though there be much evil in it, Christ will not cast us off for it. For Page 394 1 It is an honour to a man to pass by infirmities, much more to Christ ibid. 2 The Cov●nant of God is conjugal, and passeth over infirmities ibid. 3 The Saints are Members of Christ's Body Page 395 Object. The back-slider shall be filled with his own ways ibid. Answ. 1 There is great difference between the relapses of the Saints, and the back-slidings of Hypocrites ibid. 2 The meaning of that is explained, how a man is said to be satisfied with his own ways Page 396 Application. See what great necessity we have to examine our sins, and to know what they are ibid. Quest. What advantage hath this sin of infirmity above other sins? Page 397 Answ. 1 Very much; for if it be a sin of infirmity, though it be very g eat, it shall not hinder the acceptance of my Duty ibid. 2 It shall n●t hinder the sense of my Justification ibid. 3 There is a pardon lies of course for it ibid. 4 It shall n●ver bring a scourge on a man's family ibid. 5 It will never spoil a man's Gifts ibid. Quest. Suppose I find a sin of infirmity, and fall ●nto it again, what must I do? Page 398 Answ. These Duties 1 I will observe God's design in it, and labour all I can to advance God's design ibid. 2 By God's Grace I will never believe Satan's false reports of Christ, that he is a hard Master Page 399 3 I will not question my spiritual estate for every sin ib. 4 I will not cast off myself, and others for sins of infirmity. 5 I will not cast off the things of Christ, because of any infirmity may hang to them Page 399 6 I will never be discouraged from doing my duty ibid. 7 I will commit no sin, because it is but a sin of infirmity. ib. Quest. What shall we do not to fall into this sin again? Page 400 Answ. 1 Forget not your former sin ibid. 2 Quench your sins in the blood of Christ ibid. 3 Watch and pray ibid. The False Apostle, tried and discovered. ON Revel. 2.2. IT is held that these seven Epistles, written to the seven Churches in Asia, contain the state of Christ's Church unto his coming again Page 405 The first Epistle is written to languishing Ephesus ibid. Christ's commendations of this Church ibid. 1. For her Labour. 2. Patience. 3. Zeal. Page 406 Her Zeal is described two ways. First, By the Persons they dealt withal, false Teachers. Secondly, By their exercise of their Zeal, and that in two things, 1. By the discovery of false Teachers. 2. By the hatred of their deeds. ibid. The discovery of false Teachers was a work concerned the Apostles then living ibid. DOCT. It is a work of great Commendation with Jesus Christ, to try, and discover false Teachers. To clear this Point, consider, ibid. Arg. 1. What dangerous people false Teachers are Page 407 Arg. 2. It it hard to discover them Page 408 Arg. 3. It is an excellent thing to discover them Page 409 Object. Is it lawful to go to their meetings to discover them? Page 410 Answ. Negatively, No more than you must go to Rome to try, and find out Papists ibid. Quest. How then shall I try all things? ibid. Answ. Mark this Scripture well, 1 Thes. 5.20, 21. ibid. Application. We should all take pains in this work, because Christ commends it Page 411 Quest. If we may not go to their Meetings, how shall we discover false Teachers? Page 412 Answ. All Teachers are to be discovered three ways. By Their Call Their Doctrine Their Fruits, or Lives. ibid. I. For a man's Call to preach: He is called either to a particular work, or to an Office. The first is called Prophecy: and so some men are called to preach. If men be so called, than they must preach, 1. According to the Analogy of Faith. 2. If so called, they must have a Gift to profit others by 3. He must submit what he saith, to the judgement of others, or he is a false Prophet in this kind ibid. Secondly, If a man be called to Office, than his Office is either Extraordinary, or Ordinary ibid. 1 If Extraordinary, he is either a Prophet to foretell what is to come; or an Evangelist, whose Office is to minister to the Apostles. Page 412, 413 2 If a man be called 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 tried 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, will 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, Master's Page 416 8 True Apostles, never preached against the resurrection and ascension 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 Sheep's Clothing, how shall I know they are Wolves? ibid. Answ. Yes, 1 A Wolf is a Wolf in Sheep's clothing, for he is fierce and cruel Page 417 2 He howls at the Sheep, and barks at the Shepherd's ib. 3 He rends the Sheep Page 418 Quest. What fruits doth our Saviour 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 falls short of him he would seem to be, yet in show 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 a●e spoken, Page 425 The Author's 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, Establish, 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 settled. 2 It is a great mercy for a Church to be settled. 3 It is a great mercy for a particular soul to be settled. I. The first part proved by scripture Page 429 II. The Second part proved, by five Arguments Page 429 1 When the Church hath this settlement, than it is edified. 2 It is the mercy God hath promised to the Church Page 430 3 It is that the Apostles laboured for ibid. 4 That they prayed for ibid. 5 It is sometimes the signal mercy of Christ's 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 p●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 ar● 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 ●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 settled, must have all the Officers and Ordinances of Christ. 3 Let all Churches know, and keep the word of God's Patience ibid. 4 If difficulty arise in a Church it must call for help from other Church's Page 440 5 Especially all 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 settled in my Judgement, and in the Truth Page 442 Answ. 1 Get a clear understanding in the truth of the Gospel ibid. 2 Take heed of unsettling Principles Page 443 3 Make no Impression, the Rule and Square of your Judgement ibid. 4 Get into God's 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 shall I do to be more settled in my practice? ibid. Answ. 1 You must be very sensible, and humbled for your own unsetledness. ibid. 2 Labour 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 whole Armour of God ibid. 6 The more you delight in God's ways, the more will your heart be established. Page 447 Rules to make the way to Heaven, sweet and easy to a man ibid. 1 Do not separate between God's Commandment, and his Promise ibid. 2 Apply yourself to God's work according to God's Method ibid. 3 Improve that variety which God hath given you ibid. 4 Do not stint yourself 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 ways of God ibid. 1 Free yourself from temptations ibid. 2 The fixation of your soul, is a great honour to your Profession Page 449 3 You shall thereby rejoice the hearts of those that are set over you in the Lord ibid. 4 You have been constant in seeking Earthly things, it is shame to be inconstant in seeking heavenly things ibid. 5 If you be not constant in Good, you will be constant in evil ibid. 6 The more unconstant you are, the more you make the way to Heaven difficult Lastly, Go to God by Prayer for fixation Page 450 FINIS. The Contents. The great Things Faith can do. On Hebrews, 11.32. Sermon I. THe Text Opened. Page 1, 2 DOCT. Saving Faith will do very great things. Page 3 Opened by three Propositions: 1 Saving Faith is a working Grace. ibid. 2 Saving Faith will do great things 3 How saving Faith comes to do great things First Proposition proved. ib. 1 True Faith hath the spirit of the Gospel in it ibid. 2 'Tis a friend to work. ibid. 3 'Tis the first worker in the soul ibid. 4 It is an universal work Page 4 5 It works best alone ibid. 6 It works best sometimes in the dark ibid. 7 It works best at last ibid. II. What are those great things Faith can do? Page 5 Answ. Faith will do as great things now, as it did under the old Testament ibid. 1 Is it not a great matter to overcome temptations? ibid. 2 Is it not a great matter to perform duties to the hazard of life? ibid. 3 Is it not a great matter to mortify fears? ibid. 4 Is it not a great matter to mortify your cares? ibid. 5 Is it not a great matter to have your griefs assuaged? ibid. 6 Is it not a great matter to be kept steady in times of changes? Page 6 7 Is it not a great matter to be a stranger to the world? ibid. 8 Is it not a great matter for a man to be faithful under all his betrustments? ibid. 9 Is it not a great matter to see things invisible? ibid. 10 Is it not a great matter for a man to live in dependence only upon Christ? ibid. More Comparatively. There are three great Agents in the world; ●ut Faith works beyond them all Page 6 1 Compared with Power Page 7 2 Compared with moral Honesty. This is Proved by three Reasons ibid. 3 How it may appear that faith can do more than Gospel Gifts, and common grace. It is made to appear by four Arguments Page 8, 9 III. How comes it to pass that true faith can do such great things? Page 10 Answered by four Reasons. 1 It goes forth in the might of Gods Promise ibid. 2 It goes forth in the might of God's Power. ibid. 3 It goes forth in the strength of Gods Call ibid. 4 It goes forth in the sense of what God and Christ hath done for the Soul Page 11 Application. 1 The Reason why men do no great things in their Generation, is because they want Faith ibid. 2 If you would do great things call in for faith Page 12 Quest. How shall we improve our faith to do great things? Page 13 Answ. 1 Study much the greatness of God ibid. 2 Keep close to God's Ordinances ibid. 3 Do not chide off your heart from believing Page 14 4Vse your faith to do small things ibid. 5 Look much upon the Call you have to any work Page 15 Notes from Verse 32. 1 The number of Believers under the old Testament, it seems was not small ibid. 2 God will own that Faith that is but weak at first ibid. 3 From Samson I collect it is possible a great sinner may be a true Believer ibid. 4 Note from Jeptha, a bastard may be a true believer ibid. 5 From the mentioning of David, Samuel, and the Prophets, etc. consider, when God hath extraordinary work to do, be raiseth up extraordinary men Page 17 Lastly, You see what high esteem God hath of Faith. ib. The Great Things Faith can suffer. ON Hebrews, 11.35. Sermon II. The Text opened Page 20, 21 DOCT. True saving Faith will suffer great things. ib. Three Propositions. 1 A true Believer may suffer hard things 2 Faith will carry him through them. 3 How Faith can carry him through them. ibid. The first Proposition proved, Page 21, 22, 23 Quest. Secondly. How shall a man be able to go through these hard things? ibid. Answ. True saving Faith will do it. Proved by four Reasons. Page 23, 24 Object. We have read of many that suffered hard things, yet had not this faith ibid. Answ. 1 A wicked man may suffer as an evil Doer Page 25 2 A wicked man doth not suffer upon choice ibid. 3 He doth not lay the stress of all upon Faith ibid. 4 He suffers not cheerfully, but discontentedly ibid. 5 He will rest upon his sufferings ibid. 6 He will yield at last Page 26 7 He doth not bring forth the quiet fruits of Righteousness. ibid. Quest. Thirdly. By what means can Faith do this ibid. Answ. 1 It is the work of saith to submit to Gods will. ibid. 2 It is the work of Faith to cleave to the Commandment of God ibid. 3 It is the work of faith to close with the Gospel Page 27 4 It is the work of faith to look upon the recompense of reward ibid. 5 The more one sees the hand of God as a Father in sufferings, the more able a man will be to suffer. ibid. 6 The more a man can see to the end of his affliction, the better he will go through it ib. 7 It is the proper work of faith to look on both sides of the dispensation Page 28 8 It is the proper work of faith to see one contrary in another ibid. 9 If God engage to help us, faith can suffer much in afflictions ibid. Application. If any man be to suffer great things, let him call for faith. Page 29 Object. These are no suffering times. ibid. Answ. Bless God for your Gospel Liberty. Consider the sufferings of your Brethren. ibid. Particular applications to several conditions ibid. Who knows how soon suffering times may come? Page 30 Quest. How shall we strengthen our Faith that we may be able to suffer? ibid. Answ. 1 Consider frequently what great things the Lord hath done for you already ibid. 2 Study much the Book of the Revelations, which is a standing Cordial for suffering times Page 31 3 Consider frequently, the great gain of suffering Page 32 That suffering times, are gaining times, proved by ten Arguments Page 32 1 Suffering times are teaching times ibid. 2 Suffering times are sin-discovering times ibid. 3 They are self-bethinking times ibid. 4 They are growing times. ib. 5 They are truth-adorning times ibid. 6 They are uniting times. Page 33 7 They are praying times ib. 8 They are soul-assuring times ibid. 9 They are weaning times. ib. 10 They are Heavenly, and glorious times ibid. Three Observations from the Words Page 34 1 Consider the Persons that suffered, mentioned in the text, whence I collect, That greatness of sufferings, are no argument to make you doubt of your Salvation. ibid. 2 They suffered in hopes of a better Resurrection; whence consider, what those men are that would steal from you the hopes of a better Resurrection Page 35 3 They suffered all by faith, whence observe, That it is no easy thing to believe Page 36 FINIS.