SCRIPTURE-LIGHT, The most Sure LIGHT.
Sermon I.

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 Comliness in the Eyes of God. Now this Duty is urged, and amplified; urged by divers Arguments; some taken from the excellency of the Word it self. First, It is [...], a Word of Prophesie, or a Prophetical Word, written by Divine Inspiration; the same that is spoken of in verse 20. called Pro­phesie [Page 4] of Scripture. Secondly, It is [...], a more sure Word: Some think the Comparative, is put for the Superlative; as Acts, 25.10. [...], as thou very wel (or best) knowest; But I take it rather to be meant Compara­tively; for the Word of God written, is surer than that Voyce which they heard in the Mount (whereof he spake in the former Verse) More sure is the Word written, than that Voyce of Re­velation; not ratione veritatis, not in regard of the Truth utte­red, for that Voyce was as true as any word in the Scripture; but more sure, ratione manifestationis, more certain, setled, and established. Secondly: Some Arguments are taken from the use­fulness of the Word to us; for it is as a light shining in a dark place; and therefore it is good for us to take heed thereunto: But how long must we take heed to it? even as long as we live, and whilst we are in the dark especially, even till the day dawn, and the Sun shine in his ful strength and brightness in your hearts; which is the Second thing, whereby this Duty is amplified.

1 Some think that is to be understood of a Supernatural Revelation, and Light, which God doth set up in the Soul; which when a man hath obtained, then he is to take heed to the written Word no lon­ger: But that cannot be: 1. Because the Apostle doth here pre­fer the written Word before a Revelation from Heaven: Now if he do prefer it before a Divine Revelation, then it is not to give place to the dawning of some special Light, and Revelation in the Heart; for then he should destroy in the latter part of the Verse, what he had affirmed, and built up in the former part. 2. One Scripture is to be explained by another; but Esai. 3.20. the Lord saith, To the Law, and to the Testimony, if they speak not according to this Word, it is because there is no Light, or mor­ning in them. If therefore, any man do pretend Light, or the shining of the morning Star in his Soul, so as to lay by the Word written, that Light is no true Light; and so this Interpretation can be no true Interpretation of these words. 3. This Interpreta­tion doth suppose, that this morning Star did not shine in the A­postles Time, and that then the Apostles, with the Saints of those Times, had not this Light within them; for the Apostle saith, We have a more sure Word, and ye do well that ye take heed thereun­to. Al the Saints, and People of God then, did walk by, and take heed unto the written Word; yet they had Light within them. This Interpretation therefore, is contrary to the sence of [...]he Apostle here.

2 Others think that these Words are spoken to the beleeving Jews, in reference to the Prophets of the Old Testament: as if the Apostle should say; The glorious Light of the Gospel hath not yet fully conquered your hearts; and therefore til your Gospel-Light [Page 5] be more cleer, you shal do wel to take heed to the Prophets of the Old Testament, who do al testifie with us of Christ. But this wil seem to argue, That when Gospel-Light, doth more fully rise upon us, then we may lay by the Prophets of the Old Testa­ment.

3 Others think that this day dawning, and the Day-star arising, doth note that ful and cleer Vision of God and Christ, which is yet to come. Now, because the whol Earth shal be filled with the knowledg of the Lord in the latter daies (in respect to which Time, it's promised, Revel. 2.28. I will give him the morning-star: and in Chap. 22.16. Christ doth appear to the Saints un­der that Title, saying, I am the bright morning-star.)

1 Therefore it is conceived by some, That the Apostle here doth relate to that time, and so the sence of the words should be this: Though now ye be in the dark, yet ye have the Light of the Scrip­ture to walk by; whereto ye shal do wel that ye take heed, til ye be brought to, and under a more glorious, and cleer Dispensation. But the word used for the morning-Star, Revel. 2.22. is not the same that is here used, and translated the Day-Star.

2 The Scripture shal not be out of date in the daies of those glorious Times; for the Wals of that City, the New Jerusalem, which shal come down from Heaven, hath twelve Foundations, and in them, the names of the twelve Apostles of the Lamb, Revel. 21.14.

3 This Interpretation doth suppose that the morning Star, or the Sun (for so the word may be rendred, [...]. Suid. as Suidas saith) doth not shine in our hearts now, and that it hath not shined already, where­as it is said, Luk. 1. concerning Christs first coming, verse 78. Whereby the Day-spring from on high, hath visited us to give light to them that sit in darkness, &c. And the Apostle Paul saith; the day is far spent, and ye are the Children of Light, and of the day. Surely therefore, the day had then dawned in those Times; and therefore these words cannot only relate to the glo­rious Times that are yet to come.

4 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?

5 Therefore I think the word Ʋntil, is not to be taken exclusive­ly; but as in other Scriptures, Psal. 110. Sit thou on my right hand, until I make thine Enemies thy foot-stool. Shal Christ sit on Gods right hand no longer? Shal he not sit there for ever? Yea, he shal sit there for ever, after al Enemies are sub­dued: But the words shew what Christ shal enjoy, and do, whilst [Page 6] the Enemies rage; he shal sit in power, judging on the right hand of God; not that he shal not sit there when they are subdued. So here, Ye do well (saith the Apostle) that ye take heed to the Word, till the day dawn, and the Day-Star arise, and shine in your hearts; that is, til ye have more cleer Light; not that ye lay by the Word then, but because ye are now in the dark; I'le tel you, saies the Apostle, what ye shal do whilst ye are in the dark, even take heed to the Word written. And so the Doctrine from the whol Verse, is this:

For the opening, and prosecuting whereof, Four things wil fal 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.

I 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 [Page 7] 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,

1 A good man may live, and dwel in a Place, or Town, where no means of Grace are; in a poor, dark, and ignorant corner of the World. Did not Job dwel in the Land of Ʋz? 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 tels us, that he was in the Wilderness of Judah: and if ye look into 1 Sam. 26. ye shal 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 sate in darkness, and in the shadow of death; yet here did Peter, and Andrew dwel, when our Savior called them to follow him; there did James, and John dwel 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 dwel, and be in a Town, or Place, or Parish, where there is no Means, and no Light shining.

2 As he may live, and dwel in such a place as this; so he may be in some great Affliction, and Persecution; for the dark places of the Earth, are ful of the habitations of Couelty: Persecuting Times, are dark Times. When do Beasts go forth to their Prey, but in the night? And when are Theeves bold, but in the night? In times of Persecution, the Enemies of Gods People are very bold, and those Beasts do go forth to their Prey. Surely there­fore, this Time is a dark time with the Saints.

3 If a good man may be in such streights, 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, til 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 behavior; 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 Savior) And when a man is in such streights, as that he doth not see his way, then he is in the dark indeed.

4 A good man may be much offended: Times of Offences, are dark Times; He that walketh in darkness, stumbleth: and so [Page 8] 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 al the Saints, yet he may be under much offence: All you shall be offended (saith our Savior to his Disciples) because of me. And if a good man may be offended, then he may be in the dark, on a dark ground, and in a dark Con­dition.

5 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 Hangings for every Room; and the Hangings of this Room, are not fit for that; and the Hangings of that, are not fit for another: So God hath several Hangings of Truth, to furnish several Gene­rations; and those that are fit for this, are not fit for that: Non­nulla video non visa beato Augustino (saies 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, shal 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 stil 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.

6 If a good man may be engaged in some division, and dissention; then he may be in the dark: Dividing times, are dark times; and possibly a great division, and dissention, may fal amongst good men. So great and sharp a division fel between Paul, and Bar­nabas, that they forsook one another. I read of two good men [Page 9] (whom Epiphanius makes mention of) that were fellow-Sufferers for the Christian Faith; [...]. and being condemned, and sent to work in the Mettal Mines, there fel so great a difference between them, that they drew a partition wal between them in the Mine, and would not hold communion each with other, in the Service of Christ, for which they both suffered. Cyprian doth impute the great Sufferings, and Per­secutions of the Primitive Times, unto the discord,Epist. 4. Lib. 4. and dissention of brethren: 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, &c. Hujus­modi ignis vagatur per totam Reformatam Ecclesiam quae vel abs. mit plurimos vel mole­sta est reliquis dum restinguere nituntur. Brightm. in Apoc. 15. 404. Ye have heard of the difference be­tween Chrysostom, and Epiphanius; and of that between Jerom, and Ruffinus; and of that between Ridley, and Hooper. In Luthers time, the Contest was so hot, and great, and violent between him with his Party, and Zuinglius, Oecolampadius, and others, that though they met together with divers Prin­ces for Reconciliation, and they did at that Meeting draw up several Articles of Faith, wherein they did all agree, and whereto they did all subscribe; yet Luther would not cal the Calvinists, Brethren. And in these Daies of ours, what scuffling is there between Brethren, fighting one with another? Why? but because they are in the dark? If Bre­thren fight, and scuffle one with another, who wil not say they are in the dark?

7 A good man may be under some Desertion. God may with­draw from him, and when God withdraws, then he is in the dark. Desertion Time, is a dark Time; and such a Cloud as this, may go over the heads of the best. Surely therefore it is possible, that a very good man may be much in the dark.

8 And if a good man may be under some Temptation, and Sin, then he may be in the dark: Temptation time, is a dark time. When a man cannot see his own hand, though he lift it up before his Eyes, then he is in the dark indeed. Now possibly, a good man may be in such a Temptation, that he shal not be able to see the lifting up of his own hand in prayer, saying, I go to prayer, but I cannot pray at al; and that which I do perform, it is no Duty. Somtimes it is so with him, that he cannot read his own Graces, nor see them. Though the Fish lie playing upon the Water, and you may see them in a fair Sun-shine; yet in a storm, or night, ye see them not, though they be in the Pond, or River stil. So here, though when the Light of Gods Countenance doth shine upon the Soul, he is then able to see, and read his own Graces; yet if it be a [Page 10] 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.

II Secondly: Though a good man may be in the dark; yet he hath Scripture-Light to walk by; God hath not left him com­fortless, and without Light, in obscure darkness, as the wicked are; but he hath Light within him, and that great Light of the written Word without, whereunto ye do well that ye take heed, (saith the Apostle) as unto a light shining in a dark place. This Scripture-Light he hath alwaies by him; To the Law, and to the Testimonies, saith the Prophet Isaiah, chap. 8. if they speak not according to this word, it is because there is no Light in them: 'tis a dark time, which [...]he Prophet speaks of; For many shal stumble, and fal, and be broken, and be shared, and be taken, verse 15. The Lord hideth his face from the house of Jacob, verse 17. Behold I, and the Chil­dren whom the Lord 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 [Page 11] good man seeth the things themselves that are con­tained in the Scripture; and therefore it is that the knowledg of Christ, is called Christ, T [...]ll Christ be formed in you, saith the Apostle; that is, til the knowledg of Christ be formed: The thing is put for the knowledg of it, Why? Because in knowing, the Saints know the things themselves. Wicked men know, and have the notion of them: for there is a knowledg of things in the notion of them, which wicked men may have: and there is a knowledg of the things themselves, which the Saints, and People of God have.

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 al 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 mans 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.

2 Though a good mans 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 wil 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 smoak do come in withal; I'le venture, and hazard the smoak, for light I must have, and I cannot be without it. So, if a man be in health for his [...]oul, he cal for the opening of the Win­dows: possibly some Errors, and Smoak, 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 Smoak, 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.

3 Though a good mans 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 [Page 12] 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.

4 And though some Scripture Truths, may be hidden from him somtimes; 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 Pinacles 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, then 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.

5 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 al other dark­ness. Matth. 28. ye read that when Christ rose from the dead, the stone was rowled 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.

III Thirdly: This Scripture-Light, is the most excellent, safe, and sure Light: It is the Light of Lights; the most excellent Light of al, under God in Christ. For,

1 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 Savior) 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, your self, and al 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 [Page 13] seen especially, and Christ seen; there also you see your self, 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 al comforts, and Relations. This is that manifesting Light under Christ, that is true Light indeed.

2 As it is a true Light, so it is an admirable, and wonderful Light; for there are the wonderful things of Gods 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 marvelous Light; and the more ye look into the Scripture, and know, the more ye wil admire: In other Knowledges, the more ye know, the less ye admire; Amor noti, admiratio ignoti: but in Scripture Knowledg, the more Light ye have, and the more ye know, the more you wil lift up your hands, and admire at your own Ignorance, and at Gods Grace. It is a most admirable Light.

3 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 fals 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 sence 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.

4 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 shal be his Portion for ever, then 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 depart 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.

5 As it is a pleasant, satisfying Light; so it is a ful, 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 [Page 14] be Regulato suo adaequata. Surely therefore it is sufficient, to administer help unto al Conditions: It's a Lanthorn to our seet; 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 wil find a Commandement for your Rule, and a Pro­mise for your assistance and reward: It is able to reach unto al con­d tions; for it is a ful, and sufficient Light.

6 As it is a ful, and sufficient Ligh [...]; so it is a cle [...]r 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 al the knots and difficulties of Scripture?Passimur aper­tis exercemur obscutis, illie fames pellitur hic fastidium. Austin. Pauls 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 cleer? For this Comman­dement which I command thee this day, is not hidden from thee, neither is it afar off: It is not in Heaven, &c. Nor is it beyond the Sea, &c. 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. &c. Ʋnto 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 cleer, and a shining Light.

7 As it is a cleer Light, so it is the best Light in the World, the most excellent Light, a Light beyond al 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 shal find, that this is that on­ly Light, which doth exceed them al; and that there is no more Light in them, than what they do borrow from it.

Instance I. Answ. 1.This Scripture-Light, as you have seen, is a ful Light, a Light which did [...]hine forth at once, in, and by Jesus Christ. Revelati­ons and Visions, are more particular; though God did somtimes speak in that way and manner, yet then he spake drop by drop, guttatim: but now he hath in these last daies, spoken his ful mind by his Son: These were but as the Apples which did fal from the [Page 15] 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 fal from it, so great a difference there is between th [...]s, and those.

2 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 chuse 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 whol 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 liv [...]ly pictured, described, and set forth before our Eyes: 'Tis not so in Revelations, and Visions.

3 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 Voyce 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, &c. And who doth not know that the Devil wil speak an hundred Truths, that he may crowd in one Lye 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 saies the Apostle Paul, I fear, lest by any means, as the Serpent be­guiled Eve through his subtilty, so your minds should be corrupted from the simplicity that is in Christ. And how did Satan beguile Eve, but by perswading 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 fal out accordingly? then read what the Lord saies in Deut. 13.1. If there arise among you, a Prophet, or a Dreamer of Dreams, and [Page 16] 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 wil cleave unto him. Or wil ye know a true Revelation, from a Delusion, by your Tast, per sapo­rem, which is said to be the way whereby they did know that thing was of God? Then what an un­certainty wil here be, that your whol Salvation shal hang upon, and be ruled by your own Tast. But now the written Word of the Lord is certain, sure, and stedfast; Heaven and Earth shall pass, but not one tittle of the Word shall pass: the least apex, and tittle of it, is more established than the Mountains.

4 There is no danger in tending upon, and taking heed to this Scripture-Light. 1. But if men do at­tend to Revelations, and Visions, how easily may they be drawn to despise the Scripture, and such as do wait thereon. There were a Generation of men in Luthers daies, that pretended unto great Disco­veries, and Revelations; men of great Parts, and of high Language; insomuch as Bucholcerus saies of them,Swenckfeldiani sunt ter mise­ri, nec se nec alios intelligunt, non se que non intelligunt se dicere pugnantia non alios id­que non tam naturali sua tardi­tate ingeniorum quam eo quod tenentur irretiti suis quibusdam enthusiasticis laqueis unde se ex­tricari summam putant impie­tatem, dementabant multos magnifecis istis verbis quae sem­per illis in ore Illuminatio, Re­velatio, Deificatio hominis in­teriotis et spiritualis, &c. Scultet. Anual. an. 1525. pag. 269, 270. That they neither understood themselves, nor others; nor others them; but w [...]re alwaies speaking of Revelations, Visions, Deifications, &c. As for other men that kept close to the Scripture, they called them Vocabulists, Literalists, Gram­matists, and Creaturists. And so now it wil be al­so, if men once do attend, and take heed unto Visi­ons, they wil easily despise the Scriptures, and such as do take heed thereto. Yea, 2. And if men do attend to these Visions, and Revelations, how easily may they be drawn into Popery, and Superstition? How did Mahomet set up his Alcoran, but by per­swading the People to attend unto Revelation? And how did the Papists so much prevail upon the Nations of the World, but by their Visions, and Revelations? Search the Stories, and you shal find, that both the Turkish Alcoran, and the Popish Re­ligion, had their Foundations here: And if Luther [Page 17] had hearkened to Revelations and Visions, and not kept close to the Scripture, what had become of his Reformation? Nay, but saies he, Pactum feci cum Domino Deo meo, &c. I have made a Covenant with the Lord my God, that he may not send me Visions, or Dreams, or Angels; Contentus enim sum hoc dono, quod ha­beam Scripturam: I am content with this Gift, That I have the Scripture, which doth abundantly teach, and supply al those things that are necessary for this Life, and for the future. Yea, 3. If a man do once come to attend, and take heed unto Visions, and Revelations, how easily may he slide, and depart into Atheism? for what difference is there between an Atheist, or a Pagan Infidel, and a Christian, but only this, That the Christian is for the Scrip­ture, and doth adhere to that, the other not? Take away the Scripture from me, and there wil be little difference between me, and an Infidel. But now the more a man doth attend unto Visi­ons, the more his heart and hands wil be loosed from the Scripture Surely therefore, there is a danger in this; but Scripture-Light, is a sure, and a safe Light.

Answ. Yes, without al doubt he may: God is not to be limited, he may speak in what way he please. If God wil, he may say to a man, as he said to Abraham; Go and offer up thy Son Isaac to me: but is not that Commandement, Thou shalt not kill, a more sure, and c [...]rtain Rule for me to walk by? God may, if he wil, say to a man as he once said to Hosea; Go and take thee a Wise of Forni­cations: But is not that Commandement, Thou shalt not commit Adultery, a more sure, and certain Word and Rule, for me to walk by? What God may do, I wil not dispute: he may thus speak to men, if it please him; yea, and if we may give credit unto known Histories, the Lord hath spoken in this way somtimes, to some of his Servants since the Apostles Time. Cyprian tels us of Four Revelations, which the Lord gave him, before that Perse­cution did come upon them. Mr. Fox in the Book of Martyrs, tels us of many Visions, which one Gallus a French Martyr had; and of one which Mr. Philpot had, Scultetus also, and Sleiden tels us, that God did reveal it to Luther, That there should be no War in Germany whilst he lived. Yet there is a great deal of dif­ference between Faith in the Promise, and a Vision, or R [...]velati­on. Possibly then, the Lord may speak in such a way as this is, to some of his Servants. But now (that you may have a Loundary in this Matter.)

1 Though God may thus speak to some of his Servants, yet if I [Page 18] have an itching desire after Visions, and Revelations, it's ill: The Lord may work a Miracle, and being wrought, I am bound to re­ceive it; but I may not put God upon the working of a Miracle. So here; if God wil speak in this way to me, he may; but I may not put him on it without Tempting of him; yea, I am to be so far from desiring God to speak in this way of a Vision, as I am bound rather to be backward to it.Revela iones caute recipien­das. Aluarez de vita spiritua­li de discretio­ne spirituum. Lib. 5. Cap. 4. For as Alvarez observes wel, If a Master be abroad in the night, and the Servant be backward to open the door unto him, and to let him in, lest some Thief should counterfeit his Voyce; the Master wil not take it il at the Ser­vants hands, that he made him stay so long before he did open the door, but will rather commend that Servant. So saith he; Though a man be backward to receive these Re­velations; yet knowing what Deceit there is abroad in the World,Alter sanctorum Patrum dum sibi daemoni transfiguratus in Christum diceret ego sum Christus personaliter te visitans qui dignus es, confestim clausit oculos utraque manu vocife­rans, nolo hic Chris [...]m videre satis est ipsum in gloria si vi­dero. Gersom. de probatione spiri­tuum. God wil not take it ill at his hands, but will commend him for it. An itching desire after Visions, argues that a man is not content with the Scripture; and is it not enough for us to see Christ in Heaven? Gersom tels us of an Antient Father, who (when the Devil did appear to him in the shape and Image of Christ, saying, I am come in person to visit thee, for thou art worthy) did with both his hands, shut his Eyes, saying, Nolo hic Christum videre, I wil not see Christ here, 'tis e­nough for me that I may see him in Heaven.

2 Though God may possibly speak in this way to some of his Ser­vants, yet if the Revelation be contrary to, or diverse from the Scripture, it is not Gods, but the Devils; for saies the Apostle, Though we, or an Angel from Heaven, do preach any other Go­spel to you, than that which we have preached unto you, let him be accursed, Gal. 1.8. which he repeats again, and therefore good for us to mark again: I say now again, If any man preach any o­ther Gospel unto you, than that which ye have received; let him be accursed, verse 9.

3 Yea, Though the Revelation, or Vision, be not contrary to the Scripture; yet if it be brought to try, or confirm the Doctrine of the Gospel, it is not the Lords; for the Doctrine of the Gos­pel is confirmed already, and that sufficiently. Heb. 2.4. we read indeed, That when Peter was at first to go and open a door to the Gentiles, then the Lord did appear to him in way of a Vision; but after that Truth was confirmed, That the Gentiles should be called, then God appeared no more by Vision for the confirmati­on thereof. Now the Doctrines of the Gospel, are al confirmed by Miracles, and Gifts of the Holy Ghost; and therefore if any man have a Revelation to try, or confirm any Gospel Doctrine, [Page 19] 'tis a delusion of Satan, not a Revelation of God.

4 Though God may somtimes lead a man in extraordinary waies, and work by waies and means extraordinary; yet if a mans heart be drawn off from the ordinary Means, by what is extraordinary, it is not right. Mr. Greenham (famous for resolving Cases o [...] Con­science) being once asked (as his Book tels 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 mans Faith is suspitious. And I pray, what is the reason why the Lord wil not have us to beleeve the Prophet in D [...]ut. 13. that doth foretel such things [...]s do come to pass? The reason is, Be­cause he seeks to turn you to oth r gods, whom ye have nor known; and because he hath spoken to t [...]n you from the Lord your God, and from keeping his Commandements. Do I therefore come unto you, and pretend Vision and Revelations, that I may thereby turn a people from the good Waies and O [...]d [...]nces of Christ? then I am a Deceiver: And if you receive me, o [...] the pretended Revelation, you are deceived also.

5 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 saies the Apostle, If an Angel from H [...]aven, [...] any othe [...] [...] spel, than what I have preach [...]d unto [...] him be accursed. Surely therefore, th [...] [...] [...] ­velations are to come under the examin [...] [...] Word, and Gospel: And therefor [...] [...] Revelation that refuses to be examined by [...] it is a Thief, and a Robber, an Illusion o [...] [...] Vagrant, and not sent by God. And [...] [...] ture be that only Lydius Lapis; that [...], whereby all our Gold is to be tried; that Light, whereby we are to try al our Revelations, and Visions; then this Scripture-Light, is the more excel­lent Light in compare with the other.

And thus now I have done with the first Thing, which doth pretend to much Light in these daies of ours; namely, Visions, and Revelations. The Second followeth, viz. That of Dreams, and Voyces.

SCRIPTURE-LIGHT, The most Sure LIGHT: Compared with Dreams and Voyces.
Sermon II.

Instance 2 AS for Dreams and Voyces; the Scripture, or the written Word of God, is more excellent than those; and the Light of Scripture, is the best Light in compare with any Light that may come from them. For,

1 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 [Page 21] upon our attendance on the [...]e: But saies the Apostle, Let the Word of God dwel in you richly; there is no check on that.

2 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, then they are of God, Because (saies Pilates Wife) I have suffered many things this night in a Dream: and this Dream of hers (say they) was of God. But others think rather, that it was from Satan, who would have hundred the death of Christ, and so the great Work of Mans Redemption. But if ye look into Job, 7. ye shal find that he saith to God, Thou skarest me with Dreams; yet it was Sa­tan that did it: for as before, when Satan by his Instruments, took all from Job, he saith, The Lord hath taken away; so here, when Satan vexed and skared him with Dreams, he saith to God (acknowledging his Providence) Thou skarest me with Dreams; and yet I say it was Satan: for he was put into Satans hand, and whatever affliction he met with, it was from Satan, and his Instru­ments: So that the trouble, and suffering of the Dream, doth not argue that it is from God. It is a very hard thing to know whe­ther it be of God, or from Satan: And in case that the Dream be of God, yet it is an hard thing to know the meaning, and Interpre­tation of it: for Pharaoh had a Dream; but al his Magitians could not interpret it; that was a work for Joseph: And so though Nebuchadnezzar had a Dream, and that might be o [...] God; yet neither he, nor his wise men, could tel the Interpretati­on thereof; that was a work for Daniel, the work of a Prophet. A wicked man may have a Dream from God; but it requires the Spirit of no less than a Prophet, to give the Interpretation thereof. But now, Are we at such Uncertainties in reading the Word? Can none but a Prophet understand the Scripture? The Priests and Levites gave the Sence of the Word to the People ordinarily; yet they were no Prophets. The Word of the Lord, is a Light, and Lanthorn unto al our feet, plain and easie to be understood, in al those things that are absolutely necessary unto our Salva­tion.

Quest. But may not God speak unto us by a Dream now, if he will?

Answ. Wi [...]hout doubt he may, if he please; God is free. But where do we find in Scripture, that Dreams are an Ordinance of God now, wherein he hath commanded us to wait upon him for the expectance of any Mercy?

And if God should speak to me by a Dream, yet if I make that a sign of mine own Godliness, or of Gods Love to me, then am I under a delusion; for even wicked men have had their D [...]ms from God, Balaam, and Pharaoh, and Nebuchadnezzar, and others. Do I therefore dream a strange Dream, and conclude that therefore I am in Gods Love, because he thus speaks to me? then am I deceived, What wise man is there in the World, that wil, or dare lay, and venture his Soul, and Salvation upon a Dream, or the Interpretation of it? But you may, and must say, and venture your Souls and Salvation upon the Scripture. Surely therfore the light of Dreams is not to be compared therewith.

Quest. But suppose that I have an immediate Voyce; is not that to be compared with the Scripture?

Answ. An immediate Voyce, say you! Either that immediate Voyce, is from Hel, or from Heaven: If it come from Hel, to report, and certifie you of the Torments thereof, that you may repent of your Sins, then hear what our Savior saith of that, in compare with the Scripture; Luke, 16.31. they have Moses, and the Prophets, And if they hear not Moses, an [...] the Prophets; neither will they be perswaded though one rose from the dead. And if that Voyce which you have, do come from Heaven; then either it is the voyce of an Angel, or of God himself: If it be the Voyce of an Angel; then see what the Apostle saith of that in compare with the Word and Scripture, Gal. 1.8. Though we, or an Angel from Heaven, preach any other Gospel unto you, than that which we have prea­ched unto [...]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 Voyce which you have, do come from God hims [...]l [...], then see what the Apostle saith here of that, in compare with the Scripture, verse 17. There came a Voyce 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 Prophesie, which is the written Wo [...]; for saith he, no Prophesie of Scripture, &c. So that ye see, this written Word of God, or the Scripture, is beyond al Dreams, and immediate Voy­ces. It may be some wil say, But may not God [...]peak by an im­mediate Voyce to a Soul now? To which I answer: What God may do, is one thing; and what he doth in the way of a setled Ordinance, wherein we are to wait on him, and expect from him, is another thing: ye read in Heb. 1.1, 2. thus: God, who at sundry times, and in d [...]vers manners, spake in time past by the Prophets, hath in these last daies, spok [...]n by his Son: In time past, he spake by Visions, Dreams, and Voyces. If there be such [Page 23] an Ordinance stil, wherein we are stil to wait on God, why doth the Apostle make this difference between times past, and the pre­sent time of the Son? Nay, saies Luther, but there is such a suffi­ciency in the Scripture, That th [...]ugh some men should have Visi­ons, Dreams, and Voyces, yet the Scripture is so ful, that nec curo, nec desidero, I neither care for, nor desire them. I read of a certain Woman, a Religious Lady of the Emperesses [...]ed-Cham­ber, whose Name was Gregoria, that being much troubled about her Salvation, did write to Gregory, that she would never cease importuning him til he had sent her word that he had received a Revelation from Heaven, that she should be saved: To whom he returned this Answer; Rem difficilem postulas, et inutilem; Thou desirest an hard matter, and unprofitable; hard for me to obtain, and unprofitable for thy self to have. And so say I; If any should come to me, desiring to implore God for such a Voyce, or Dream, or Revelation; I must answer, Man or Woman, thou desirest an hard work for me to do, and a thing unprofitable for thy 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 al Revelations, Visions, Dreams, or immediate Voy­ces. And thus I have done with the Second Instance.

Instance 3 As for Impressions made upon the Soul, whether by a particular Word, or without it; the Scripture, or the written Word of God, is more sure than those, and the Light thereof; the best, and most excellent Light, in compare with the Light of Impressions. For,

1 First: Impressions (though good) are not our dayly food. Aqua vitae, or strong Water, is good in a quothing, fainting fit; but it is not good to make it our dayly Drink. So here, In case the Soul be in a fainting fit, it's good to have the Impression of some particular Word, or Scripture. But this Impression is not dayly Food; the Word of God written, is our appointed Food, our dayly 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.

2 Secondly: If al that Light and Comfort, which men have from Impressions, be d [...]rived from the Word, then 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 it self: For if any Impression, have not the Impression, and stamp of the Word upon it, it is Adult [...]rate Coyn.

3 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 Knowledg in the study of the Scrip­ture, by comparing Spiritual Things with Spiritual: thereby some are alwaies kept unsetled in their Spiritual State and Condition; for if a Word come, then they have Comfort; but when none comes, then doth their Comfort fail: thereby also some are mis­led, and carried from the good Waies of God, and his Ordinances; for I pray, what is the reason that so many in these daies 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 Waies 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 it self. 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 streights, not knowing which way to take. Two waies may be before him, both Comfortable, both Lawful; yet a man is troubled, and would sain go that way where­in he may do God most Service. If a particular Word be set up­on his heart, whereby he is enclined one way, rather than another, it may be some guide to him.

Answ. 3 Or in case that a man doth see his way cleer before him, yet knows that he shal meet with many difficulties, and much opposi­tion; if now God do give out a particular Word to him, it will [Page 25] strengthen his heart, and hands much, as in that case of Joshua, Chap. 1.

But though God do speak much by Impressions somtimes, and there is much Light and Comfort, riseth in the Soul by them; Yet,

1 If I do make an Impression the certain Judg of Doctrines, then am I much deceived. This is the great Priviledg of the Scripture, saith the Protestant, against the Papists, to be the only Judg 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 Judg 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 tels 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 tel 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 Voyce, 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 tripode, 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 Voyce, 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 (saies he) with the help of some Godly Merchants, and found the Yeers 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 al 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 [Page 26] she was delivered, verse, 2, 3. Yet this good and holy man thought, that that must needs be the mea­ning of the forty two Months, because the Interpre­tation came to him with such an impression. Possi­bly therefore, a good man may be much deceived by Impressions, especially when they come with a par­ticular word. But where do we find in al the Scripture, That we are to judg of Doctrines by Im­pressions? No, but by the written Word of God: that is the only Rule, whereby we must judg, com­paring Spiritual things,Foxus in Apoc. 13. p 216. with Spiritual things, and one Scripture with another.

2 Though there may be much comfort found in the way of Impressions, especially coming with a word; yet if the word be not set upon the heart, according to the true sense and scope of it, we have cause to fear that the Impression is not of God, but an illusi­on of Satan: For where do we find in Scripture, That ever God did set a Word upon the Soul, but in the true sense and scope of it? The Devil brought a word to Christ, and appli­ed it, not according to the true Scope thereof; Cast thy self down (saies he) he shall give his Angels charge over thee: this was not according to the Scope of the Scripture. But if God set on a Scripture with a deep Impression, it was alwaies according to the true sense and scope of the Scripture. For example: Nehemiah being at Prayer, as ye read, Chap. 1. God gave him a word, with a sweet Impression, and it was according to the true sense thereof. So Acts, 4. the Apostles were at Prayer, and God gave a word to them out of Psal. 2. and it was according to the true scope thereof. Where do we find that ever God did set on a particular Word, but according to the true meaning of it? Have I therefore an Impression with a Word? yet if the Word be not set on my Soul, according to the true meaning and scope of it, then have I cause to fear, that it is rather a delusion of Satan, than the Impres­sion of God.

3 Though the Impression be of God, yet if the Application be be­yond the Impression, I am stil in an Error. There is an Impressi­on of a Word, and there is the Application of it: the Impression may be Gods, and the Application may be mine own. The Lord gave Abraham a Word, that his Seed should be as the Stars; but he made a false Application thereof, when he went unto Hagar for the fulfilling of that Word. So the Lord gave a Word to Eliphaz, Job, 4.12. Now a thing was secretly brought to me, and mine ear received a little thereof, fear came upon me, and trembling, verse 14. Then a Spirit passed before my face, it [Page 27] stood still, but I could not discern it: then I heard a Voyce, saying, Shall mortal man be more just than God, verse 15. Here was an Impression with a Word, and this was from God; but he applies this to, and against Job, Chap. 5.1. the Impression was of God, but the Application was his own. Possibly then a man may have an Impression from God with a Word, yet the Application may be his own; but though the Impression be never so [...]ul, and deep, yet if the Application be beyond the Impression, he is stil in an Error. And therefore, seeing that it is an easie thing, and usual, even for the Children of Abraham, to make Application beyond the Impression, the safest, sure I way, is to keep clo [...]e to the writ­ten Word of God, which is both the Judg of al our Doctrin [...]s, and the only Rule of al our Practices; and therefore above, and beyond al Impressions, whether with, or without a Word. And thus I have done with the Third Instance.

Instance 4 As for that Light, and Law of Grace, which is in the Saints, the Light of the Scripture is beyond, and more excellent than that. For,

1 The Light, and Law within us here, is imperfect; for we see but in part, and know in part, 1 Cor. 13.9. Now we see through a Glass darkly: And lest any man should think, that Paul spake this only of some Babes in Christ, he speaketh out yet more ex­presly, putting himself into the number, ver. 12. Now I know in part; and this in part, is set in opposition to what is perfect; for saies he, verse 9. We know in part, and prophesie in part; but when that which is perfect is come, &c. verse 10. So that whate­ver Law, or Light, or Knowledg is within us now, is imperfect; but the Word of God written, the Scripture, and the Light there­of, is perfect; for saies the Psalmist, The Law of the Lord, is per­fect, Psal. 19.

2 The Law of Grace within, and the Light within, is not able to convince others. If I feel a Light, and Law within me, and say this must needs be so, for I find it thus within me, I have a Light within me for it; this wil not convince another. But the Scripture by the breathing of the Spirit of God with it, wil convince another, and is able to convince another: Tit. 1.9. Holding fast the faith­ful Word, that he may be able by sound Doctrine, both to exhort, and convince gain-sayers: How are gain-sayers to be convinced then? what by the Light, or Law within? No: but by sound Doctrine fetched from the faithful Word.

Quest. Is there then, no use of the Law, and Light, and Spirit within us? doth not God speak, and direct thereby?

Answ. 1 Yea: The Spirit of a man (saith Solomon) is the Candle of the Lord, searching al the inward rooms of the Belly. When God doth set up a Light or Candle in the Soul, he may thereby go in­to al the inward Chambers of the Soul, discovering those heaps of sin that are in the Soul.

Answ. 2 Yea, This inward Law, and Light, doth not only discover evil, but it doth incline to good, and strongly incline the Soul thereun­to; therefore it is called a Law: not because it is a Rule to us (for the body of death and sin, is called, the Law in your Members) but because of its power and force to incline the Soul unto what is good.

Answ. 3 Yea, It doth not only incline a man unto what is good, but it enables him thereunto. It is that Principle, upon which al his good actions grow, and from whence they spring. All true good must proceed from a good Principle; and this Law, and Light, and Spirit within, is that Principle, whereby a man is enabled un­to what is good. But,

II 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,

1 If the Law, and Light, and Spirit within, be our Rule, then what need the Scripture, or the Word without, any longer? But the Scripture, and the Word of God written, is a Rule stil; it is setled in Heaven, and doth endure for ever, Psal. 119. For ever, O Lord, thy Word is setled in Heaven, verse 89. And saith Paul to Timothy, I charge thee, in the sight of God, that thou keep this Commandement until the appearing of our Lord Jesus Christ, Epist. 1. Chap. 6. Ver. 14. Timothy doth not live in person to the appearing of Christ; but those that succeed him, do, and shal [...], unto whom this charge is made: And if ye look in­to Chap. 3. ye find that Paul saith to him; These things write I to thee, that thou mayest know how thou oughtest to behave thy self in the House of God: yet Timothy had a Light, and Law, and Spirit of God within him. So that though a man have the Spirit, Light, and Law within him, he is yet to be ruled by the Word of God written; the Scripture, and the Word written, is yet to be a Rule unto him; and as many as walk according to this Rule, peace shal be upon them.

Object. But if the Spirit that is in me, be the same Spirit with that which did write the Scripture, what need I wait on, or be ruled by the Word without, or the Scripture any longer?

Answ. Because when the Spirit comes, it takes of the things of Christ; and opens them to you; it is sent to open the Scripture to you, [Page 29] not to take away the Scripture from you; it is not sent to be your Rule, but to be your help to understand the Rule.

Because, although ye have the same Spirit which did write the Scripture, yet you have not the same Inspiration of the Spirit. All Beleevers in Pauls time, had the same Spirit that Paul had; but not the same Inspiration of the Spirit; that is very divers: 1 Cor. 12.11. the Apostle speaking of diversities of Gifts: But (saith he) all these worketh, that one, and the self same Spirit, dividing to every one as it pleaseth him. So that though a man have the same Spirit wherewith the Scripture was written, yet he may not have the same Inspiration. But because People under­stand not this, therefore they think that if they have the same Spi­rit, they may lay by the Scripture, as to their Rule. But

2 If the Law, and Light, and Spirit, that is in me, be my Rule; then I may do any thing without Sin; I may whore, be drunk, steal, or any thing without Sin; for it's no sin to do what the Rule commands me: and if the Spirit, Light, and Law within, do command me to do it, it is no sin to me, because my Rule commands me to do it, and Sin is a transgression of a Rule: but the Law, Light, and Spirit, may command me to do such things as these, if it be my Rule; for it may command any thing but Sin; but it can­not be Sin if the Spirit do command; for the very commanding of the Spirit, takes off the sin of the Action, because the Rule com­mands it. O! what abominable Practices wil this Doctrine lead a man into, viz. That the Law, Light, and Spirit within, is his Rule.

3 Yea, Thirdly: If the Law, and Light, and Spirit that is in me, be my Rule, then am I my own Rule, and so I am God; for he that is his own Rule, is God: But if the Law, and Light, and Spi­rit within me, be my Rule, then am I my own Rule: And what is al this, but horrid blasphemy? Surely therefore the Law, and the Word without me, is not my Rule. Though the Law, and Light, and Spirit in me, be my Principle; yet it is not my Rule, that is the Word and Scripture only.

2 Though the Law, and Light, and Spirit within, be a great help unto us in our way to Life, yet it must be tried by the Word writ­ten: For if it be not tried by the Scripture, then it must be tried by nothing: But John, 1.4. he saith, Try the Spirits, whether they be of God, or no. 2. That Law, or Light, or Spirit within you, is Christ in you: but Christ in you, is to be tried, and exa­mined, 2 Cor. 13.5. Examine your selves, whether you be in the Faith, prove your own Souls; know ye not that Christ is in you, unless ye be Reprobates? And if Christ without us, Christ in the daies of his Flesh, did submit himself to the tryal of the Scriptures; Search the Scriptures (saith he) for they testifie of me; then [Page 30] surely the Spirit of Christ in us, wil not refuse the same: Christ in us, is not more priviledged than Christ without us; but Christ without, was tried by the Scriptures, therefore Christ within us much more. And if al that Light, and Law, and Spirit within us, be to be tried by the Scripture, then surely the Light of the Word written, is a more excellent Light, than that Light which is within. And thus I have now done with the Fourth Instance.

Instance 5 As for Experience, Christian Experience; the Word of God written, and the Light thereof, is more excellent than Experience, and the Light of it simply considered. 1 For so much Light as there is in Experience, is borrowed from the Scripture, and the Word of God written.

2 It is short of the Scripture; for Scripture-Light extendeth un­to al our Actions, a light unto our Paths; there is nothing hid from the Light thereof, no Duty incumbent upon us that is hid from the Light thereof: But though I have much Experience in this way, yet I may have little or none in another; my Experi­ence cannot say, nothing is hid from me, and from my Light.

3 Though Experience be a great help to our Faith, yet take it alone, abstracted from the Word, and it cannot heal our Unbe­lief. The Staff that is in a mans hand, is a good help to him; but it cannot heal his lameness. So is this Staff of Experience, though it be a good help in my way, yet it cannot heal the lameness of my unbeleeving heart; but the word can, and the Scripture doth.

Quest. Is there then no use of our Experiences? Is there no Light therein?

Answ. 1 Yea, much: for it 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 al our Experience, we do evil.

And if al our Experience is to be reduced to the Word written, then the Scripture is more excellent than al Experience; but all our Experience, is to be reduced unto Scripture. Surely there­fore the Scripture, or the Word of God written, is more excel­lent than al Experience, and the Light thereof. And thus I have done with the Fifth Instance.

Instance 6 As for Divine Providence; the Scripture is a more sure Light than it. For,

1 God doth somtimes try us by his Providence, he doth somtimes lay a Providential Dispensation before us, to try, and see what we wil do. So he led the Children of Israel in the Wilderness forty Yeers, to try them, and to know what they would do, and to humble them. But the Scripture is the Rule of our doing, and therefore a more safe, and sure Light to walk by.

2 And if the Providence of God, extendeth unto al our Actions, good and evil, and to evil, as wel as unto what is good; then there is no certain Rule, or Judgment to be made up from thence. Now so it is, that the Providence of God extendeth unto al our Sins: the Jews crucified Christ, Gods Providences did extend unto that, Being delivered up by the determinate Counsel, and fore-know­ledg of God, ye have taken, and by wicked hands, ye have cruci­fied him, Acts, 2.23. When Jonah fled from God, there was then present, a Ship that was bound for Tarshish: here was a Providence. And when Josephs Brethren sold him into Egypt, there came by certain Merchants, who did trade into Egypt: here was a Providence. Now if the Providence of God, do thus extend to our very Sins, then we cannot make up our Judgment, our Rule from a bare Providence: but you may make up your Judgment and Rule from the Scripture, and the Word of God written.

Quest. Doth not God speak by Providence? guide, and direct by Pro­vidence somtimes?

Answ. 1 Yea, He doth somtimes guide us with his Eye, as the Psalmist speaks. Thus when the King could not sleep, he called for the Records, and [...]ound therein, that Mordecai had been faithful to him; the Providenti [...]l Eye of God, did guide the King to do somthing for Mordecai. And when Abrahams Servant prayed, and the Damsel came forth to meet him according to his Prayer, The Providence of God, did lead, and guide to that Marriage of Isaac and Rebecca.

2 But though the Lord doth somtimes guide us with the Eye of his Providence; yet if I make the Providence of God, the Rule of Lawfulness, or Unlawfulness; then am I in a great error, and ex­posed thereby unto al sin; for then may I say, if I be tempted to kill, or murder my self, the Providence of God is the Rule of Lawfulness, or Unlawfulness. Now here is a Knife, a Rope, a Pond, or an Instrument of Death, which fals in my way by un­expected Providence; therefore I wil, and must now murder my self: Understand the thing rightly therefore I pray you, thus: In case that two things are before me, and both are Lawful; Pro­vidence opening a door to one, and shutting the door upon the o­ther, it doth direct to that one, and not to the other: but the Pro­vidence of God, doth not make a thing Lawful, which is in it's self unlawful; it doth direct us in doing of a thing Lawful, but it doth not make a thing Lawful; it is not the Rule of Lawfulness, or Unlawfulness: but the Scripture, and the Word of God is, it is the only Rule whereby I may, and must make up my Judgment of Lawfulness, and Unlawfulness; it is that only which doth stamp Lawfulness upon an Action. Surely therefore the Light of the Scripture, is more excellent Light, than Divine Providence. And thus I have done with the Sixt Instance.

Instance 7 As for Humane Reason, and the Light thereof, Scripture-Light, is more excellent than it. For,

1 Though Humane Reason be a Beam of Divine Wisdom,Morn. praefat. Lib. de vera relig. prefat. Lib. de Euch. Ames. de traductione pecca­toris ad vitam et de lum. nat. et Grae. Dr. Vort. de ratione hu­mana de rebus fidei. Alting. Loc. com. pars 1. Loc. 2 dg. Tunc solum vere Deum cog­noscimus quando ipsum esse credimus supra omne id quod de Deo cogitari ab homine possibile est. Aquin. contra Gent. Lib. 1. Cap. 5, 6. yet if it be not enlightened with an higher Light of the Gospel, it cannot reach unto the things of God as it should; it is Panis pauperum, the poor mans Bread, compared by some to the Dough, which the Israelites brought out of Egypt, which was prepared with much Labor, and then called Panis Pauperum, Deut. 16.3. But the Word of God in the Scriptures, is compared to Manna, called the Bread of Angels; for the Gospel did come down from Heaven in a special manner; for though Rea­son be the Gift of God, yet it doth proceed from God as he is God, and General Ruler of the World: But the Gospel, and the Light thereof, did proceed from the Father, by the Son, to the Church, Rev. 22.1. And he shewed me a pure River of Water of Life, cleer as Crystal, proceeding out of the Throne of God, and of the Lamb. John, 1.17, 18.

2 Though Reason be the Gift of God, and a Beam of the Wisdom of God; yet it cannot sufficiently discover a mans Sins unto him; not his secret sins, [Page 33] not his Original Sin, not his Sin of Unbelief, and against the Gospel; but the Word of God, the Scripture Light can, and doth.

3 And as meer Humane Reason cannot make a sufficient discovery of Sin, so it cannot strengthen against Sin, and Temptation: Temptations answered by Reason, wil return again; it cannot con­vert the Soul. But the Word of the Lord, is perfect, converting the Soul, P [...]al. 19.

4 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 shal go to Hell, and miscarry to al Eternity? But the Light of the Scripture, Gospel-Light, is saving Light: Surgunt indocti (said a great Bishop, and learned man) et capiunt Calum et nos cum omni Doctrina nostra trudimur in infernum. Poor men arise, and take the Kingdom of Heaven by force, when we with al our Learning, are thrust into Hell. Why so? The poor receive the Gospel; not many wise, not many Learned. Father, I thank thee (saith Christ) thou hast revealed these things to Babes. 'Tis Revelation-Light from the Gospel, that doth bring to Heaven: meer Humane Reason cannot do it.

Quest. Is there then no use of Reason, and of the Light thereof?

Answ. 1 Yea, much: Not only in Civil things; but in the things of God, comparing Spiritual things, with Spiritual.Dr. Voeti, p. 5, 6, 7. de ratione humana in rebus fidei. Did not Christ himself make use of Rea­son to 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, then 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 then we must hold with the Papists, That the Bread in the Lords 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 wel 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,

[Page 34] [...]. 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. [...]. &c. 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 agat, 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, &c. 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 Hand-maid; and therefore [...]f Hagar wil p [...]k above her Mistriss, the Scripture, she must be [...]ned out of doors.

And [...]ough you do make use of your Reason in the th ng of God; yet if you wil not yield unto Scripture Truth, and Gospel Truth, [...]l you can see Reason [...]or the thing beleeved, and how in a way of Humane Reason such a thing can be, then 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 Commandements of God, The wisdom of the World (saith the Apo [...]le) 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 [...]postle in this Text, though you do at [...]e d to the word of Prophesie, 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 Prophe­sie of Scripture was written by the Inspiration of the Spirit, and did not come from man. The School­men speak wel; 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, saies Luther; we must crucifie 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 (saies 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 crucifie the Scripture, nor renounce [Page 35] the Scripture. Surely therefore, t [...]e Light of the Scripture, and the Word written, is beyond, and more excellent than al 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 cryed up as a great means of Light in these dark times of ours. Thereby men wil undertake to tel how things may be found, that are lost; what Persons shal be joyned together in Marriage; what shal be the is­sue, and end of Suits in Law, and Diseases; what ends men shal come to, in reference to their Lives; and what Plagues, and Mor­talities in Common-wealths; and what not? This is, I say (this Judicial Astrology is) cried up as a great Light in these daies 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 Star-gazers (as the Word cals 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 Inchanter, or a Witch, or a Charmer, or a Necromancer. The Observation of Times, is one of these things: the e were the waies 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.

2 This destroies Prophesie; for if a man can foretel future things by the Stars, then what need of Prophesie? The Lord tels us in Esai. 47. that he wil bring evil upon his People, which they with al their Astrologers, should not be able to foresee, and hide themselves from, verse 11. Therefore shall evil come upon thee, and thou shalt not know whence it riseth: No! but we wil (might they say) go unto our Astrologers: Do so, saies God, verse 12. Stand now with thine Inchantments, and with the multitude of thy Sorceries, if so be thou maist be able to profit: and verse 13. Let now the Astrologers, the Star-gazers, the Monthly Progno­sticators, stand up and save thee: Behold they shall be as stubble, verse 14. I [...] A [...]rologers, and Star-gazers, can foretel the several Changes in States, and Common-wealths, and what great things [Page 36] shal come to pass therein, and how they come to pass; then why doth God say here, that in spight of al 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 Knowledg to be had from the Stars? and do not the Heavens teach and declare the Lords handy­work? will ye condemn all Astronomy?

Answ. 1 Astronomy? No. There is much difference between Astro­nomy, the Lawful knowledg of the Stars; and Judicial Astrolo­gy, whereby men would foretel al 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 al th [...] [...]tures; yet this [...]ea­ching is not able to convert the Sou [...] [...] therefore when the Psalmist had said in Psal. 19. The [...]avens declare, &c. he comes to shew 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 daies, and for yeers. But how for Signs? of the Weather: As the Sun when it setteth with a red Skie, foresheweth a fair day to follow, Matth. 16.2. Yea, and somtimes they import, and are signs of Gods 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 Marriners 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 neather World, are signs of weather, and have a teaching pow­er with them, as al other Creatures have: Yet if a man shal under­take by the Stars, to foretel future Events, which are accidental, depending on the Wils and Actions of Men, he doth plainly step into the Chair of God: this is Gods great Prerogative; therefore saith he, Esai. 41.23. Shew the things that are to come hereaf­ter, that we may know that ye are gods. Those men therefore, that wil undertake to shew 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 stil? Qui fa­tum ponit, Deum tollit; he that sets up a Fate, doth destroy God; and if al things come to pass by Influence of the Stars (else they cannot pretend to foreknowledg of them) then al things must come to pass by a Fate. Yea, what doth this practice otherwise, [Page 37] than (as Austin observes wel) 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 &c. 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 &c. Austin in Psal 31. Omne Corporale signum vel est effe­ctus ejus cujus est signū 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 &c. 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 foretel future things, which depend on the Will of man, and that by the Stars, then the Stars, and their Influ­ence, must be the cause thereof. For as Aquinas observes, If such a Constellation be a Sign of an Event, then 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 al sinful Actions, then God must be the cause of al sin, for he hath made the Star, and given it such an Influence. This doth so cleerly follow, that Austin (telling the Story of a mans converting from this wicked Art) saith, the man did confess that whilst he practiced that Art, he with others held, that Adulterium non faci [...]bat volun­tas propria sed Venus; A mans own will was not the cause of Adultery, but the S [...]ar Ve­nus; a mans own wil, was not the cause of Murder, but the Star Mars. Thus, saith h [...], doth this Art of Judicial Astrology, lay the Sin of al 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 shal come to pass hereaf­ter, when the Scripture saith, Who can tell what a day will bring forth? And Eccles. 10.14. A man cannot tell what shall be, and what shall be after him, who can tell? Again, Chap. 8.7. For he knoweth not that which shall be; for who can tell him when, or how it shall be? These Astrologers do indeed hit the matter somtimes, and have foretold that which hath come to pass, and where such a thing lost, may be found again: But I'le tel you how; The Devil doth assist them therein, and as they erect their Scheam, he doth suggest unto them, and leaves his Impressions upon their hearts con­cerning the matter, it being easie for him to [Page 38] make discovery of those things which pass through his own hands.Occulto instinctu instinctu fieri Spiritu [...]m n [...]n bonorum Austin de civit. Dei, Lib. 5. Cap 7 Sunt haec Astrorum indicia ex n [...]cti cum aemonibus et in­sti [...] [...] [...]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 pesti [...] a socie tate 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 knowledg of this Mystery to be called Light? No, it is darkness, and a work o [...] darkness. But the Light of the Sc [...]ipture i [...] a pure Light, a cleer 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 Vnions; more excellent than that of Dreams, and immediate Voyces; more excellent than that of Impressions; more excellent than that of the Law and Light within; more excellent than that of Christian Experience, or that of Divine Providence, or that of Humane Reason; more excellent than this pretended Light (but in truth darkness) of Judicial Astrology. Surely there­fore, it is the most excellent, safe, and sure Light in the World. Shal we then forsake the Scripture, and cleave to pretended Lights, and lying Vanities? No: but if the Scripture be the best Light, the most safe, & sure Light, then it is the Duty of al the Saints to take heed thereunto, and that especially in their dark Times and Seasons, which is the Fourth Ge­neral Thing propounded. And thus I have done with the Third General, viz. That Scripture-Light is the most safe, sure, and the best Light. The Fourth followeth.

SCRIPTURE-LIGHT, The most Sure LIGHT.
Sermon III.

AS Scripture-Light, is the most excellent Light, the best, and most sure Light, in com­pare with al other Lights, or whatever may pretend to Light; So it is our Duty, the Du­ty of all the Saints, and People of God, The fourth General Proposition to take heed thereunto, and that especially in their dark times and places, which is the Fourth thing propounded [...]o your Considera­tion, and which doth necessarily fol [...]ow from th [...] [...]ther For if the Scripture, or the written Word of God, be our great, and most sure Light; then it is our Duty, the Duty of al the Saints and People of God, to take heed thereunto especially in their dark times and places. Yet further, ye shal do wel that ye take heed [Page 40] thereunto, for the Doctrine of the Gospel written, Is,

1 The Word of the Son of God: The more excellent the Person is, that speaks unto you, the more diligently ye wil take heed un­to what he saith. Now the Gospel, or the Word of God written, is the Word of the Son. Some there are, who say, That Christ only is called the Word, or the Word of God; and that the Do­ctrine preached, or written, is not the Word, or the Word of God. But though Christ be called the Word, John 1. yet I do not find in al the New Testament, that he is called the Word of God for the present; there is a time a coming when he shal be called King of Kings, Lord of Lords, and the Word of God; but for the pre­sent he is called the Word: And if the Doctrine preached, be not called the Word of God, why doth our Savior say, The Sower went forth to sow, and some [...]ell in the high way, some on stony ground, and some on thorny ground, and the Seed is the Word of God: Is that Christ? what doth Christ himself in person fall on the high-way ground, and stony ground? and is Christ divided? for the Seed is the Word of God, and some of it fel on one ground, and some on another: doth Christ himself fal thus? No, but the Doctrine preached doth, and therefore that is called the Word of God: And if the Word written, be not called the Word of God, what doth the Apostle mean, when he saith, Rom. 9.6. Not as though the Word of God hath taken none effect? doth he mean Christ thereby? No, but he speaketh plainly the Word of Promise, which is written in the Scriptures: Yea, the whol Scrip­ture is so ful of this, that I need not turn to any particular place. The Scripture is every where called the Word of God; and if the Word of God written, be the Word of the Son, then we are to take heed thereunto; for saies the Apostle, Heb. 2. Therefore ought we to give the more earnest heed to the things which we have heard; for if the Word spoken by Angels, were stedfast, how shall we escape 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.

2 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 Lanthorn to our paths, Psal. 119. It is the Wisdom of the Church, and People of God, Deut. 4. It is that which we may not turn aside from, either to the right hand, or to the left, Deut. 28. [Page 41] It is that whereby Doctrines are to be rejected, or admitted, Acts, 17. It is that which nothing must be added to, or taken from, Deut. 4. Rev. 22. It is that which we are all to have recourse unto for Comfort and Direction, Es. 8. To the Law, and to the Testimony, if men say not so, it is because there is no Light in them. Now if the Scripture, and the Word of God written, be a Light unto our paths; the wisdom of the Church, and People of God; if it be that whereby Doctrines are to be admitted, or re­jected; if that; from which we may not turn, either to the right, or to the left; from which nothing may be taken, and to which nothing may be added; and if it be that which we are to resort continually unto, for comfort and direction; then it is the Rule, and only Rule of our Lives. But so it is, as al these fore-mentio­ned Scriptures do plainly prove; and therefore it is the Rule, and the only Rule of our Lives.

3 As the Scripture, and the Word of God written, is the only Rule; so it is that Salt which doth season all your Enjoyments:Omne quod extra Dei ver­bum est, est Idolatria, omne quod fit in verbo est verus cul­tus sicut omne quod fit sine fide est peccatum et omne quod fit in fide est bonum opus: quod inter verbum et fidem est con­jugium indissolubile. Luther. It's the Rule and Measure of your Worship; for if you do not worship accor­ding to the Appointments of God in his written Word, your Worship is but Idolatry and Supersti­tion: Superstitio est quicquid est supra Statutum. It's the great relief of your Souls in time of Tempta­tion. Hereby Christ answered to all his Tempta­tions: It is written, and again it's written, and a­gain it's written, and Christs Practice must be your Rule. It's that which Sanctifieth al your outward Comforts, even amongst the Creatures; for saies the Apostle, 1 Tim. 4.4. Every Creature of God is good, if it be received with thanks-giving; Anima omnibus rebus carere potest excepto verbo Dei, ego quidem sine verbo ne in Paradi­so optarim vivere at cum verbo etiam in Inferno facile est vi­vere. Est verbum talis thesaurus qui tractando crescit et distribuen­do servando autem petir. Luther Scriptura est Communis a­nimarum officina. Basil. Omnipotentis Epistola ad homines missa. Gregor. [...] nutrimentum et cibus animae. Athanas. for it is sanctified by the Word, and Prayer. I profess (saies Luther) I cannot live without the written Word of God; I can want any thing but the Scrip­ture, or the written Word of God: If I were in Hell, I could live with a Promise; and though I were in Paradice, yet if I had not the Word with me, I could not live there. O! saith he, the Word is so great and deep a Treasure, that it doth encrease by distributing; yea, it is even Genus ge­neralissimum omnium bonorum; that general good thing under God and Christ, that hath Influence in­to al good things. And shal the Word of God writ­ten, be such a blessed Treasure, and shal we not take heed thereunto?

4 As it is the Salt of al your Comforts; so it is, land shal be your Judg at the great day: Christ is the only Judg then, but this Book of the Scripture, and the Word of God written, is that whereby he wil Judg you, and me, and the World; for at the last, and great Day, when men come to be tried for their Eternal Lives, the Books shal be brought out; not one Book, but Books, Revel. 20.12. And I saw the dead, both smal and great, stand before God, and the Books were opened, and another Book was opened. It seems then, that three Books shal be opened at the great Day; one Book is the Book of Life; two other there are, the Book of Gods Records; for a Book of Remembrance is written upon all our Actions, Mal. 3. and the Book of the Scripture, or the Word of God; for saith our Savior, John, 12.48. The Word that I have spoken, the same shall judg him in the last day. Now this Word that Christ hath spoken, is written, and therefore men shal be judged thereby: but if the Scripture, and the Word of God written, be that Book whereby men shal be judged at the last; then surely it is our Duty in special manner to take heed there­unto.

5 As the Scripture, is that Book whereby we shal al be judged; so it shal be established upon us, if we be not established by it: for saies the Apostle, Heb. 2. If the Word spoken by Angels, was stedfast, and every transgression, and disobedience, received a just recompence of reward; how shall we escape, if we neglect so great salvation, which at the first began to be spoken by his Son? What then? Therefore we ought to give the more heed to the things we have heard, lest we let them slip; Why? For if we be unstedfast, yet the Word of God is stedfast: The Word that God spake by Moses, was stedfast, and established upon them that disobeyed. So now, much more, saies he, if you be not stedfast, and establish­ed by the Word, it shal be established upon you, unto your De­struction: O! what infinite reason is there then, that we should take heed thereunto?

Object. But the Text saith, That we shal do wel to take heed thereun­to, til the day dawn, and Day-star arise in our hearts: but the day hath dawned on me, and the day-star hath arisen in my heart; and therefore now, what need I take heed to the Scripture, or the written Word any longer?

Answ. Yea, Stil you have need to do it: for did not the day dawn, and the day-star arise on the hearts of the Apostles, and Christians in their daies, according to your sense and meaning? yet they still attended on the written Word of God. Surely therefore, the meaning of the Text is not according to that Conjecture. Some [Page 43] therefore would have the words to be read thus: Till the day-star arise on your hearts; and so think they are spoken of the Day of Judgment, con­cerning which time, Paul saies, 1 Cor. 4, 5. That Christ will bring to light, the hidden things of dark­ness, and will make manifest the Counsels of the heart. [...] emphatice solet sumi pro [...] etiam donec et continui­tatem significare seu consecutio­nem non exceptionem vel ex­clusionem futuri temporis. Genebrad. in Psal. 109. But as ye have heard in the Explication of the Text, the word Ʋntil, in Scripture Phrase, is not alwaies taken exclusively: for Example; Da­vid saith, Ps. 57.1. My soul trusteth in thee, O God, and in the shadow of thy wings will I trust, till this Calamity be over-past. What would David trust in God no longer? Yes: but he would do it especially whilst that Calamity continued. So Psal. 123. he saith, Our eyes wait upon the Lord our God, till he have mercy upon us: What would they wait on God no longer? Yes: but in their distress especially. So Cant. 2.16, 17. I am my beloveds, and my belo­ved is mine, he feedeth among the Lillies, until the day break: What doth Christ feed among the Lillies no longer? wil he not feed among the Lillies after the day break? Yes: But the word Till, or Ʋntil, is not alwaies to be taken exclusively. And I'le give you but one Scripture for it, amongst many in the New Te­stament, Matth. 12.20. A bruised Reed will he not break, and the smoaking Flax shall he not quench, until he bring forth Judg­ment unto Victory: What wil Christ break the bruised Reed then? and quench the smoaking Flax after he hath brought Judg­ment to Victory? No: but the word Ʋntil, in Scripture Phrase, is not alwaies to be taken exclusively. And so here in this Text, Ye do wel, that ye take heed to the word of Prophesie, until the day dawn, and the day-star arise in your hearts: Hac enim particula [...] donec Scriptura atque adeo Lingua Hebraica affirmat quod in du­bitationem possit incidere. Genebrad. Ibid. not, that then you should cease taking heed to the Word, but because you are now in the dark; now, and now especially, ye are to take heed there­unto.

Quest. But why are the Saints, and People of God to take heed unto the Scripture, and the written Word of God, especially in their dark times and seasons?

Answ. Because they are then in most danger of stumbling, and falling: he that walketh in the dark, stumbleth; and who is not then apt to fal? But by taking heed to this sure Light, they shal be kept from the power of their darkness. The Scripture tels us of dark­ness, and of the power of darkness: A good man may be in the dark, but he is kept from the power of it, by taking heed unto [Page 44] this great, and most sure Light; yea, though he be in the darkness of some Error (for the greatest Errors lie neerest to the sweetest Truths) and though he do not see that Truth for the present; yet if he do take heed unto the Word, the sweetness of that Truth shal ouse through the Error, and preserve and keep me from the Power of it. But if ye look into 2 Tim. 3. ye shal find the Apostle doth inform Timothy of very sad and dark times, that shal be in the lat­ter daies, verse 1. In the last daies, perillous times shal come. 1. He tels him wherein the peril of these times shal consist. 2. He tels him the signs thereof. 3. He comforts him under it. 4. He shews how he, and we may be kept from the power of that dark­ness: In the last daies, perillous times shal come; for saies he, Men shal be Lovers of themselves, covetous, Boasters, proud, Blasphemers, disobedient to Parents, unthankful, unholy, with­out Natural affection, truce-breakers, false accusers, incontinent, fierce, despisers of those that are good, having a form of Godliness, &c. ver. 2, 3, 4, 5. It seems then that men may be thus wicked, yet may bear up to a form of Godliness. 2. He tels Timothy the sign of these perillous times, and who these persons are, Such as creep into Houses, and lead captive, silly women laden with di­vers lusts, verse 6. Who also shall resist the Truth in the Ministry, as Jannes and Jambres withstood Moses, ver. 8. 3. He comforts him against the evil of these dark Times, verse 9. But they shall proceed no further; for their folly, or madness, shall be manifest to all men. 4. He directs him, and us by him, how to stand, and hold fast, ver. 14. and that is two waies: First, by avoiding, and turning away from these corrupt men, verse 5. From such turn away, speak not to them, or with them; go not to them, but turn away from them. Secondly, By taking heed to the Word of God preached and written, verse 14. But continue thou in the things that thou hast learned, and hast been assured of, knowing of whom thou hast learned them, and that from a child thou hast known the holy Scriptures, which are able to make thee wise to Salvation. So that here the Apostle doth refer him, both to the Word preached and written; as if he should say, the only way to be kept from seducers (verse 13. men of corrupt minds, reprobate concerning the Faith) is to take heed unto the Scripture. And indeed, what is the reason that so many in these daies of ours are deceived, but because they do not take heed unto this great, and most sure Light? This is that great, and most ex­cellent Light, which we are to take heed unto at al times, but espe­cially in our dark times, and places, and thus we shal be preserved.

Object. But if this be such a preservative against the power of darkness, why then are so many men in the dark? who doth not run to Scrip­ture? [Page 45] What Heretick is there, or ever was, who did not plead, and lay claim to Scripture?

Answ. All Hereticks do not lay claim to Scripture: Some deny the Scripture, some do not: Some (as Theodoret observes of the Hereticks in his time) wil make use of those Scriptures which seem to make for them; [...]. Si videant peti­tis è Scripturae demonstrationi­bus stultitiam suam constringi, tum Scripturae recusant et sco­pum et usum; si quando vero putant sibi favere nudum ali­quod effatum á genuina recisum orationis serie ad suum proposi­tum accommodant suis confir­mandis. Tecod. opus. contra varias Hereses quae sunt in 2. Tom. oper. Athanas. but as for those Scriptures which are plainly against them, they reject, and if close pres­sed, wil deny the very Body of the Scripture as any Rule to them.

But it's one thing to cite Scripture, and another thing to take heed thereunto. The Devil cited Scripture to our Savior Christ, but he did not take heed unto it, as to his Rule of life. If we take heed thereto, then we shal be kept, and preserved by it, even from the power of that darkness which we may labor under. And thus now I have done with the Fourth General Thing propounded, and have cleered the Doctrine.

Applic. 1 If this Doctrine be true, then what cause have we to bless God, and not to despise Humane Learning: Mistake not, I shal not go about to preach up Humane Learning in the Church of God; but though I do not preach up the Excellency of Meat, Drink, and Cloathing, or outward Blessings; yet I may cal upon you, and my self, not to despise the same, but to bless God for them: So, though I do not preach up the excellency of Humane Learning; yet I may cal upon you, and my self, not to despise the same, but to bless God for it: For if Scripture-Light, be so excellent a Light; and the Word of God written, that whereunto we are all to take heed; then what a Mercy and Blessing is it, that this Word and Scripture, is translated into the English Tongue: it was not first written in English, but in Hebrew, and Greek; it could not have been brought forth into English, but by the help of Humane Learning; and wil ye then de [...]pise Humane Learning, and not bless God for it? O! ye wanton hearts, remember how the poor Martyrs in Queen Maries time, did bless God for the English Translation; and how could that be without Humane Learning? Then let us bless God for it, and not despise it.

Applic. 2 If this Doctrine be true, viz. That Scripture-Light is so great a Light, which al are to take heed unto; then what a sad condi­tion are those in, who do deny, and forsake the Scripture? they are in the dark indeed. I confess a good man may be tempted, as to other sins, so to this, To doubt of the Truth of the Scripture: [Page 46] But do I hear a man that hath been a Professor? one that hath known God, and his Waies? one that is under no Temptation? Do I hear such an one denying the Scripture, as any Rule to him? Write that man Childless, write him Faithless, without Christ, and without God in this World. Ah! poor soul, here is one whose Foundations are plucked up, twice dead, plucked up by the roots. O! the sad condition of this poor Creature, he hath forsaken the Light, and now is under the power of darkness: Whither should he go? for he hath left the words of Eternal life; yet Lord, how many have these times brought forth, that are come to this height of wickedness? But beloved, I do not only hope, but am assured better things of you: only hear the word of Ex­hortation, and that is,

Applic. 3 Take heed, and attend to the Scriptures; for they are our great, and most sure Light, whereunto ye do wel, if ye take heed, as unto a Light shining in a dark place: O! then take heed there­unto.

Quest. What must we do, that we may take heed, and attend unto Scripture?

Answ. Ye must do three things. 1. Ye must attend to know and un­derstand it. 2. Ye must attend to keep it. 3. And ye must attend to walk by the same. And

I First: For your knowledg in, and understanding of the Scrip­ture, and the written Word of God, ye must,

1 Observe, keep, and hold fast the Letter of it; for though the Letter of the Scripture be not the Word alone, yet the Letter with the true sense and meaning of it, is the Word. The Body of a Man, is not the Man; but the Body and Soul together, make up the whol man: the Soul alone, or the Body alone, is not the Man. So here; [...] &c. [...] in lego sine Scrip­turis non est li­tera a qua non pendent magni montes Doctri­narum. Rab­bim. though the Letter of the Scripture alone, do not make up the Word; yet the Letter, and sense together, do: and if ye destroy the Body, ye destroy the Man; so if ye destroy the Letter of the Scripture, you do destroy the Scripture; and if you deny the Letter, how is it possible that you should attain to the true sense thereof, when the Sense lies wrapped up in the Letters, and the words thereof?

Object. But if I attend to the Letter in my Practice, then I shall be a Professor of the Letter: and if a Preacher do attend to the Let­ter, then he shall be a Minister of the Letter.

Answ. Not so: For when the Apostle saith, We are not Ministers of the Letter, but of the Spirit, his meaning plainly there is, not [Page 47] of the Law, but of the Gospel: for in that 2 Cor. 3. he cals the Ministration of the Law, the Letter; and the whol Ministration of the Gospel, the Spirit: Those therefore that preach, or walk according to the Ministration of the Law, are Ministers, and Pro­fessors of the Letter: those that preach, or walk according to the Ministration of the Gospel, are Ministers, and Professors of the Spirit: And therefore those that depart from, and despise the Mi­nistration of the Gospel, do depart from, and do despight to the Spirit: It's one thing for a man to keep the Letter of the Scrip­ture, so as not to deny the same; another thing to keep to the Letter, only for the meaning of it: It's one thing to preach from the Letter; another thing to preach the Letter. Our Lord and Savior Christ, when he expounded that Esai. 61. (as ye read Luke, 4.) did not preach the Letter, yet he preached from the Letter. So now, we may preach from the Letter of the Scripture, yet not preach the Letter, or be Ministers of the Letter; and you may practice the Word from the Letter of the Scripture, and yet not be Professors of the Letter, that is, of the Law, and the Mini­stration of it.

Quest. How can we hold, and keep fast, the Letter of the Scripture, when there are so many Greek Copies of the New Testament? and those diverse one from another?

Answ. 1 Yes, well: For though there are many received Copies of the New Testament; yet there is no material difference between them. The four Evangelists do vary in the Relation of the same thing; yet because there is no contradiction, or material variation, we do adhere to al of them, and deny none. In the times of the Jews, before Christ, they had but one Original of the Old Testa­ment; yet that hath several readings: there is a Marginal reading, and a Line reading, and they differ no less than eight hundred times the one from the other; yet the Jews did adhere to both, and denied neither; Why? Because there was no material difference. And so now, though there be many Copies of the New Testa­ment; yet seeing there is no material difference between them, we may adhere to all: For whoever wil understand the Scripture, must be sure to keep, and hold fast the Letter, not denying it.

Answ. 2 If you would have the true knowledg, and understand the Scripture, and so behold this great Light in its full glory and brightness; you must diligently enquire into the true sense and meaning of it: for the true sense and meaning, is the soul thereof. Now the Scripture, or the Word of God written, may be expoun­ded: for Ezra stood up before the People in a Pulpit, and gave [Page 42] [...] [Page 43] [...] [Page 44] [...] [Page 45] [...] [Page 46] [...] [Page 47] [...] [Page 48] the sense of the Scripture. Christ himself is said to expound: and 2 Pet. 1.20. No Scripture is of any private Interpretation: The word [...], signifies, Exposition; it's the same word that is used in Luke, 4. Christ stood up, and expounded. Now saith the Apostle, No Scripture is of any private Exposition; there­fore it may be expounded; and if not, why were Gifts given to men by the Ascention of Christ? It's a very dangerous thing to bear false witness against the Truth of Christ. Now if a man do not take heed unto the true sense and meaning of the Scripture, but wil rigidly adhere to the Letter of the Scripture, he may quick­ly bear false witness against the Truth. Mark, 14.56. it's said, that many did bear false witness against Christ, but their witness agreed not together: But how did they bear false witness? They testified that Christ said, I can destroy the Temple of God, and build it again in three daies, which our Savior Christ spake of his Body; they applied to the Temple of the Jews, and so they are said to 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 shal be found false witnesses against him and his Truth. Search the Scriptures, saith our Savior; why search? even because the sense and meaning doth lie deep. And therefore it is not enough for us that we do adhere to the words, but we must diligently enquire into the true sense, and the meaning of them.

Object. But one Scripture hath many Senses; a Literal Sense, and a Spiritual Sense; a Literal Sense, and a Mystical: How shall we be able then, to find out the true Sense, and the Meaning of it?

Answ. 1 Nay, but the same Scripture hath but one intire Sense. In­deed Papists tel us, that one Scripture hath many Senses; but the Protestants hold,Excipiendus est Michael Medina. That there is but one intire Sense of a Scrip­ture, though divers applications of it. As for Example: The Old Testament saies, Thou shalt not muzzle the mouth of the Ox, which the Apostle applies to the maintenance of the Mini­sters. The Sense is but one in divers parts, thus; as the mouth of the Ox is not to be muzzled, so Ministry is to be maintained. There is but one whol sense of a Scripture, though divers parts and appli­cations of it.

Answ. 2 Though the sense of the Scripture be but one intire sense, yet somtimes the Scripture is to be understood Literally, somtimes Figuratively, and Metaphorically (but alwaies Spiritually, for when it is taken Literally, it is taken Spiritually) for saies the [Page 49] Apostle; If thy Brother offend thee, heap coals of fire upon his head. that is not to be taken Literally, but Metaphorically. So when our Savior saith, If thine eye, or hand, or foot offend thee, pull it out, and cut it off; this is not to be understood Literally, but Metaphorically.

Answ. 3 Though the Scripture be applied Mystically somtimes, and doth receive a Mystical application; yet for your direction herein, ye must know,

1 That there is no Fundamental Doctrine of our Salvation, but is laid down plainly, and without Mysticalness: The Covenants of the Law, Thou shalt have no other god but me; and Thou shalt love they Neighbor as thy self; Faith in Christ, and love to our Neighbor: all the Fundamental Doctrines of our Salvation, are laid down plainly, and literally.

2 Though the great matters of our Salvation, be expressed plainly and literally; yet if the literal sense of any Scripture, be contrary to common sense, or reason, or to modesty, honesty, and good manners; then we are to bawk the literal sense: For example, our Savior saith, This is my Body, in the Lords Supper; if these words be taken literally, it is against common 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 Savior saith, If thine eye offend thee, pull it out; if thine hand offend thee, cut it off: If this be understood Literally, it would fight with that Commandement, Thou shalt not kill: therefore the Literal sense is somtimes to be baw­ked.

3 Though we are not alwaies to adhere to the bare Letter, for the meaning of the words;In interpretatione Scripturae sacrae illud apprime observandum est ne ulla vis inferatur literali. August. de quivos. Disput. de sensu Scripturae. Verborum sacrae Scripturae Germana intelligentia impri­mis quaerenda et instituenda, non quod tropo-logicam intel­ligentiā 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.

4 And though the words of Scripture be somtimes applied Mystically, yet you must know that there [Page 50] 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. ad Vincent. Donat. Si animus est allegori [...]m t [...] ­ere vide inprimis, ut interpre­tationis ejus quam meditatis sententia a [...]ibi in Scripturis 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 shew me any Truth set down Mystically in one place, but I wil shew it literally expressed in another. Some would have al the Scripture to be understood my­stically: But doth any man tel you this and that Scripture is not literally, but mystically to be un­derstood? then let him shew you where the same Truth is set down literally in another place, else you may not beleeve him: and if you walk by this Rule, and Rules, you shal 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 Controversie: One laies claim to it for his Opinion, and another laies 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. Somthing you must do by way of Observation; somthing by way of Practice.

1 As for Observation, in case you be able, you must consult the Original: For as old Mr. Dod, once answered to a yong 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 Controversie. As for Example: the Apostle saith of Women, They shal be saved by Child-bearing; which some Books read thus; They shall be saved by bearing of Children: whereupon a Controversie 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, [...] &c. [...]er filiorum g [...] ­ratio [...] [...]. [...]. they shall be saved by Child-bearing, 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 anothers Learning: for i [...] you ask three or four, how such or such a verse should be [...]anslated, and they do al 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.

2 If you would understand the true sense and mea­ning of a controverted [...]cripture; then look wel in­to the Coherence, the Scope, and the Context there­of: For as the He [...]ew Rabbin saies wel,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 i [...]to the Coherence, & the scope ther [...]of, we shal find that the Apostle [...]peaks of the work of Fai [...]h in oppo [...]ition to the Profession of Faith; for saies he, ver. 14. W [...]t wil 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 beleeve 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 ju­stifie, 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 Cont [...]versie, take you the Bible, and look wel unto the Scope, and the Coherence of the Text controverted.

3 If you would understand the Scripture rightly, then compare one Scripture with another: for saies 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 apprehen [...]ion; for it is n [...]t of our own Exposition: it came not by the wil of man, but divers holy m [...]n wrote it, as they were inspired with the Holy Ghost: And t [...]e [...]e­fore if one place be doubtful, it is to be compared with ano­ther.

4 And be sure that you swerve not from the proportion of F [...]th; for saies the Apostle, Rom. 12. Or if any man prophesie, 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 Controversie, it wil be good for you to observe these Rul [...]s.

II 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,

1 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 breaths. So saies 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.

2 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 savor them. Ye see how it is in the Eclipse of the Moon, when the Earth comes between the Sun and the Moon, then the Moon is eclipsed, because the Earth keeps the light of the Sun from it. So if the Earth, and the World come between you, and the Truth, there wil be an eclipse, and darkness upon al your Soul: Then shall ye know (saith our Savior) of my Doctrine, whether it be of God, if ye do what I command you. Those that wil not do what they know, shal not know what to do.

3 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 Scrip [...]ures which do concern such Desertions: and whatever your Condition be, study those Scriptures which do con­cern your Condition, and this wil help you to un­derstand rhe Scriptures.

4 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 [Page 53] his Sense from the Scripture, than carry his Sense to the Scripture. We are very apt to interpret Scripture according to our own opini­on, or disposition. Interpretation ordinarily follows disposition, or opinion: As when there was a great Controversie in the Popish Church, betwixt the two Liturgies of Ambrose and Gregory; by common consent of both Parties, it was agreed, that both the Mass Books should be laid on the Altar, expecting the decision of the matter by Revelation: and the doors being opened the next morning, Gregories Mass-Book was rent and torn in many pieces, and scattered abroad in the place; but Ambroses lay whol, and open upon the Altar, which some thought signified thus much; That Gregories Mass-Book should be cancelled; others, as the Pope himself said, nay, but this renting and scattering of the Leaves, signified the dispersing of it over al the Christian World. Thus men interpret things, according to their own Dispositions and Opinions, even when they come to Scripture also. Would you therefore see cleerly into the mind of God in the Scripture? then, as when you come to Christ for Righteousness, ye come with na­ked shoulders; so when you come to the Truth of Christ, take heed of your own Disposition, and Opinion: you must come to Christ as a Prophet, as wel as to Christ as a Priest, with naked shoulders.

5 Fiftly: If you do desire so to understand the Scripture, as it may be a Light to al your paths; then be sure that you put no­thing else in Commission with it for your Rule. 'Tis with the Scripture in this respect, as with God, Christ, and the Spirit; If you come to God for help, yet if you joyn another God in Com­mission with him, he wil not give down his help: so if you joyn any thing with Christ in the matter of Mediation, though you come to him, he wil not give in the comfort of his Mediation to you: so for the Spirit, though you come unto him for comfort, being the Comforter; yet if you joyn any thing else in Commission with the Spirit, it wil not give down his Comfort. And so here; though you come, and tend, and wait upon God in the Scripture; yet if there be any thing else which you do make your Joynt-Rule with the Scripture, any Light within you, or Precept of Man without you, it wil not give down its Light to you, but you wil be left in the dark. Do you desire therefore, to understand and know the true sense and meaning of the Scripture? then take heed that you joyn no other thing in Commission with it, as to the mat­ter of your Rule. And thus I have done with the first thing that we must do in taking heed to the Scripture; we must take heed to know, and understand the same.

2 If you would so take heed unto the Scripture, as it may be in­deed a Light unto you in a dark place, then you must keep it; [Page 54] 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,

1 First, Observe what those things are, whereby men have been led off, and carried away from the Scripture, and above al things take heed of them. Now those are three especially.

1 Somtimes this evil doth arise from the corruption of a mans Na­ture, boyled up to a secret unperceived malice against the Word and Scripture. As in case two Professors be at varyance, and a third person stand by, and saith, Do you see these Professors what proud, wrangling people these are, they are al such; doth not this argue, that this third man hath an aking tooth at Profession? So when men shal observe some variations in Scripture, and they shal say, do ye see what Contradictions there are? they are al so: What doth this argue, but that these men have an aking tooth, and secret malice at the good Word of God, o [...] the Scripture. You know how it was with Moses, when he saw two men fighting, one an E­gyptian, and another an Israelite, he killed the Egyptian; but when he saw two Hebrews fighting, now saith he, wil I go and [...]concile 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 fighting with an Egyptian, an Heathen Author, or Apocryphal, he comes and kils [...]he Heathen, he kils the Egypti­an, or the Apocripha: but when he sees two Scriptures at vary­ance (in view, though in truth not) O saith he, these are Bre­thren, and they may be reconciled, I'le labor al I can to reconcile them: but when a man shal take every advantage of [...]eeming diffe­rence in Scripture, to say, Do ye see what Contradictions there are in this Bo [...]k, and not labor to reconcile them; what doth this ar­gue, but that the corruption of a ma [...]s Nature, is boyled up to an unknown malice against the Word of the Lord: take heed there­fore of that.

2 Somtimes 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 Meridi [...] 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 somtimes men think that the Light and Law within them, is their Rule; and therefore what need the Scripture as my Rule any longer? Somtimes men think that [Page 55] all Scripture is to be expounded mystically, and so, first they make a Nose of Wax of it; & then they cast it away. Somtimes men think that they are to judg of Doctrines by Im­pressions, Visions, Voyces, and Dreams, and so they cast away the Scripture. Would ye therefore take heed unto the Word so as to keep the same: Take heed of this ill Principle.

3 Somtimes this evil doth arise from dally­ance, 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 wil surely fal into them. So, though I say, God forbid that ever I should deny the Scripture, yet if I lie playing upon the confines of this sin, I shal certainly fal into it. 'Tis an excellent Speech that Luther hath, Wil any man play? let him play with his Wife, play with his Children, play with his Money; but let him take heed how he plaies with the Scripture, by turning al into Mysticalness; for who is it that dares play with the Thunder? Why? (saies he) for it is the Voyce of God: So is the Scripture, it is the Voyce of God. Would ye therefore, so take heed unto it, as to keep it, and not deny the same? Then take heed of that corruption of Nature which doth boyl up to malice; take heed of evil Principles about the Rule of your life; and take heed of playing with the Scripture, and of living up­on the confines of that great sin of denying it, lest God in just Judgment, give you up at last to the gross evil of it.

2 Secondly: And for particular Truths of the Scripture, that you may keep them in your heart and judgment, Consider,

1 Whether that Doctrine, which you are now about to deny, be not that Doctrine which hath seven times passed through the fire in the Sufferings of the Saints? whether it be not that Doctrine which many Saints have lost their Estates, Liberties, and their Blood for? And if it be so, then think with your self, how hard a thing it wil be for you to be sayed, denying that Truth which so many have shed their blood for.

2 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 your self, how hard a thing it wil be for you to be saved, denying that Doctrine which al the Saints generally have maintained a­gainst the World; but above al, take heed of an itching Ear. The Apostle tels Timothy, 2 Epist. 4.3. That the times should [Page 56] come, wherein men will not endure sound Doctrine, but after their own wills, shall heap up to themselves, Teachers, having itching Ears, such as shal not be contented with the setled Mini­stry of Gods Appointment, but shal after their own wils, heap up Teachers to themselves; and this they shal do from the itch of the Ear: Wel, but what shal this itch in the Ear bring forth? verse 4. They shall turn away their Ears from the Truth, and shall be turned unto F ables. Now therefore, that you may keep, and hold fast the Word in the particular Doctrines, O! then take heed of this itching Ear.

III Thirdly: Yet one thing more. If you would take heed to the Scripture, you must so heed the same, as you may walk thereby.

1 Therefore prize it much: Who takes heed to that which he don't prize? The Martyrs in Queen Maries daies, prized the written Word of God much: one gave a Cart-load of Hay for one Leaf of the Bible in English: another being at Sea, and swimming for his life on a Mast, and having al his Estate (which was five pound) in one hand, and the Bible in the other, and being com­pelled to part with one, chose rather for to keep the Bible, and throw away his five pound, al that he had. These then did prize the written Word of God, and they did walk thereby.

2 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.

3 And therefore that you may heed it so as to walk thereby, let it be your continual Companion, going where you go; if you go into the Fields, O! let the Word go with you; if into your Cal­ling, O! let the Scripture, and the written Word of God be with you: Thus shal you take heed unto it, as to a Light shining in a dark place. And I pray tel me, are not these times, dark times? The conjunction of Clouds, and Miseries, make dark times. Now the World is ful of Wars, and Rumors of Wars: now men say, lo, here is Christ, and lo, there is Christ; insomuch as (if possible) the Elect would be deceived. Now spiritual Judg­ments, and outward Miseries, are in Conjunction; a Cloud and a Cloud, a Conjunction of Clouds: surely therefore, these times must be dark times. The Eclipses of the Sun and Moon, and the falling of the Stars from Heaven, make dark times: And when were there more Eclipses, and falling of the Stars, and of great Lights from Heaven, than in these daies of ours? False Lights also make dark times; for the more False Lights are set up, the more men are drawn from the true Light, and so the more they are in darkness: And when ever were there so many false Lights hung [Page 57] forth, as in these daies of ours? Surely therefore, these are dark times; and if so, what cause have we al, to take heed unto the Word, which is as a Light shining in a dark place. What I ther­fore say to one, I say to you al, and to my own Soul; O! let us al take heed thereunto. And if any think, that he is not at al in the dark, he is therefore in the dark, because he thinks he is not in the dark: If any think these things concern not him, they do there­fore the more concern him than others, because he thinks they con­cern him not. Think therefore on al these things, and the Lord give you a cleer understanding in al things.

CHRIST IN TRAVEL.
Sermon I.

IN this Chapter, we have a ful Treatise of the Sufferings of Christ, wherein the Prophet Isaiah speaks with such cleerness, as if he ra­ther were an Apostle after Christ, than a Pro­phet before him. Bernard tels us that there are three things, which we are especially to mind, and behold in the Sufferings of Christ, the Work, the Manner, and the Cause thereof: In the Cause, he was Innocent; in the Manner, Patient; and in the Work, excellent, saith he. But the Prophet Isaiah, doth in­sist on four things: 1. The greatness of Christs Sufferings, which he expresseth in many Words, That he was despised, and rejected of men, a man of Sorrows, and acquainted with Griefs; that we hid our Faces from him, despised, and esteemed him not, ver. 3. that he was st [...]icken, smitten, and afflicted of God, ver. 4. Woun­ded, and bruised, ver. 5. Oppressed, afflicted, and brought as a Sheep to the slaughter, ver. 7. Imprisoned, and cut off from the [Page 62] Land of the Living, ver. 8. bruised by his Father, and put to grief, ver. 10. In travel of Soul, and numbred amongst Trans­gressors, ver. 11, 12▪ 2. The Cause of his Sufferings, which (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 toylsom, painful, and wearisom Labor; such a Labor (say some) as is used by those that grind in a Mil;Mercerus. such a Labor (say others) as Adam was to use in the sweat of his Brows, after the Fal,Avenarius. as a Curse of sin, unto which the Holy Ghost doth here re­late, because our Savior in these Sufferings, was made a Curse for us;Forerius, Es. 53. such a Labor, say others, so great, so painful, as women do endure in their sore Travel,English An­notations. and indeed the word signifies as much, and so it's used in Psal. 7.14, Behold he travelleth with iniquity, and hath conceived mischief, alluding to the pains of a Woman in Travel; and so it may be wel translated in this place: for the word Soul, is a Feminine term, as if the Holy Ghost, would de­cipher the Sufferings of Christ, by the pangs of a Woman in Tra­vel. Now this Travel is also said to be the Travel of his Soul, not only because it was a great and sore Travel, but because it did extend to his Soul. The word Soul, is indeed somtimes used for ones Life, and somtimes for the Person of a Man: But then it doth not exclude the Soul, but include it rather. So here, he shal see the travel of his Soul, that is, that travel which is not only in his Body, but his Soul too. This he is promised to see; He shall see the Travel, that is, the Fruit thereof: So Psal. 128.2. Thou shalt eat the Labor of thine hands, that is, the Fruit of thy Labor, what thine hand hath labored for▪ seeing doth note enjoyment, and the enjoyment of the thing desired: So Psal. 54.7. Mine Eye hath seen its desire upon mine Enemy: the word Desire, is not in the Hebrew, but the Original runs thus: Mine Eye hath seen upon mine Enemies▪ We ad Desires, because that is the Sense thereof: for Seeing, notes enjoyment of ones desires; and therefore, in that the Prophet saith, he shal see the Travel of his Soul, and be satisfied; the meaning is, That Christ shal so en­joy the issue, and fruit of his Sufferings, as he shal have ful con­tent and delight therein. And so the Doctrine from the whol, is this: ‘[Page 63] Doct. That Christ shall certainly see the Travel of his Soul, and be satisfied.’

He did not lay down his Life at a venture, nor suffer so many things at uncertainties; but he had assurance of success: He shall see (saith the Lord by way of Promise, both to him and us) the Travel of his Soul, and be satisfied.

For the opening, and cleering hereof, three great Arguments wil fal under our Consideration.

• 1. The Travel of Christ, or Christ in Travel.
• 2. His Assurance of Issue.
• 3. The Contentment that he doth, and shal find therein.

1 As for the Travel of Christ. His Sufferings were very painful, a Travel, and an hard Labor. Acts, 2.24. it's said, that he was somtimes in the pains of Death: some Books read it, in the pains of Hell; but the word rendred Pains, signifies the Pains and Pangs of a Woman in Travel.Haec vox [...] et par­tum significat et dolorem parturientem. Vict. Strigil. Perk. Gal. 4. It is the same word that is u­sed by Paul, Gal. 4. My little Children, with whom I travel in Birth: and it signifies, not only the Travel of the Woman at the Birth of the Child, but the painful bearing thereof before the Birth: these Pains and Pangs did as it were fal on Christ in his Sufferings. So that in al the Sufferings of Christ, ye may see Christ in Travel. He was in Travel for us, and this Travel was an hard Labor. For

It was

• A sore Travel.
• A long, and a tedious Travel. And
• An helpless Travel.

I First. It was a Sore Travel, both in regard of his Soul, and Body.

1 First: As for his Body. His Sufferings were very painful: For they were Universal, Extream, and Lingering.

1 They were Ʋniversal; for he suffered from al hands: Som­thing he suffered from the Jews, and somthing from the Gentiles: somtimes from Men, and somtimes from Women; from, and by the hand of Magistrates, Kings, and Princes; from, and by the [Page 64] 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 al 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: Wil ye instance in his Goods? he is bereaved of his Cloathes, and they cast lots for his Garment. Wil ye instance in his Name, and Honor? 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 Theeves; and as if al this were not enough, they reproached and jeered him; yea, and he was reproached by al, by Jews, Soldiers, and the Thief on the Cross; the Jews spit in his Face, before he came to the Cross, as if Christs Face were the fowlest 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 wil 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 Sences suffered also, and that at the same time; for in regard of his Feeling, he was whipped, pier­ced, and wounded; in regard of his Tast, they gave him Vinegar and Gal to drink; in regard of his Smel, they crucified him in a filthy place, the place of dead mens Skuls, 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 [Page 65] Suffering was very great, it was Ʋniversal.

2 As it was Universal, so it was most extream, the Schoolmen tel us, That his grief was greater than al other griefs; and indeed,Dolor 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 som­times benumb a man, and takes away the sence of his sickness: but Christ suffered a painful, cruel death in his ful 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 extream 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 sence, because there is a meeting of al the Ligaments and Sinews; and to be racked in those parts where our sence dwels, what extream torment is it? Those that were crucified (though they had somthing to stay their Feet) did hang by their hands: now to have the whol weight of ones Bo­dy hanging thus on our pierced hands, and so to die by degrees, what extream 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 succor the inferior part of Man hath from the Superior part of his Wil and Understanding, the more doleful is the pain in the Sences: Now when Christ suffered, he did willingly suspend those Com­forts from his Sence, which by way of Sympathy might Naturally have flown in from his Understan­ding, or supernaturally from the Love of God, and therefore his Sence being left alone as it were, to con­flict with those pains, they must be exceeding great, and very dreadful, exceeding doleful, and extream­ly painful.

3. As the Sufferings of his Body were extream, so they were long and lingering; crucified Persons died a lingering Death, they were two or three daies a dying; indeed our Savior 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 til 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; Extream, and Lingering, 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 powred out, and there especial­ly. The Papists would perswade 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 fighting (though it may be ignorantly) with their Weapons and Arguments) who are risen amongst us.

For the cleering therefore, of this profitable Truth (Christ suffering in his Soul) I shal deliver my self in these Four Propo­sitions:

• 1. That Christ did truly suffer in his Soul.
• 2. That he did suffer in his Soul immediately.
• 3. That he did suffer, and encounter with the Wrath of God.
• 4. That he did suffer, and endure the very torments of Hel, in this Life.

Prop. 1 Our Lord and Savior Christ, did truly suffer in his Soul; for it pleased the Father to bruise him, and hath put him to grief, Perspicuum est, sicut Corpus. flagellatum, ita animam vere doluisse, ne ex parte veritas, et ex parte mendacium credatur in Christo. Hierom. in Esa. 53. Isa. 53.10. And saith Christ himself, My Soul is heavy unto Death; he was in a great Agony, Luk, 22. insomuch as he sweat drops of Blood, verse 42. Now an Agony signifies the sorrows of Combater [...] entring the Lif [...]s with the sence of their utmost dangers of Life. [...]. Mat­thew tels us, that he began to be very sorrowful; [...], [...]. to be berounded, or besieged with Sor­row: Chap. 26.36, 37. My Soul (saith Christ) is exceeding sorrowful, [...]. Timorem significat sive me­tum impendentis mali et vixali­ter inveniri apud bonos autho­res vereque Graecos. Chamier, Cap. 16. Lib. 5. Tom. 2. [...]. Hesychius. Nam scopus loci est explicare infirmitates à Christo suscep­tas: et quamvis aliquando [...] 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 tels us, that he was sore amazed; amazement notes an universal Cessation of the Faculties of the Soul, from their several Functions; he was afraid, and he was sore afraid: the Apostle saies, that he was heard (Heb. 5.) in the thing that he feared, ver. 7. The word [...] here used, doth somtimes signi­fie Reverence, or Piety: but so it cannot be taken in this place; for it's said, he was delivered, or heard, [...], from his Fear. But Amaze­ment is more than Fear. And Mark tels us, that he began to be sore amazed, Chap. 14.33. Yea, he was not only amazed, but he was very heavy; and he began to be very heavy, so we read it: but the English word is too short, [...], he began to be so affected with evil, as that he was as it were, [Page 67] disabled for the minding of any thing else: the word is compounded of a privative, and [...], Peo­ple; as if he began to be out of the Body: [...] significat maxi­mam consternationem, adeo ut nulla admittatur consolatio. Nicol. Arnold. Relig. Soci­nia, pag. 501. it's the same word that is used in Phil. 2.26. And was full of heaviness. Now if our Lord and Savior Christ was thus sorrowful, and exceeding sorrowful; a­mazed, and sore amazed; heavy, and his Soul hea­vy even unto death; then surely, he did truly suffer in his Soul. But it may be that Crellius, and the Socinians, with their Friends, wil tel us, that his Soul suffered only by way of Sympathy, and fellow-feeling with his Body: Therefore,

Prop. 2 I ad in the Second place, That as he did truly suffer in his Soul; so he did suffer in his Soul im­mediately: for look where the Disobedience of the First Adam began, there the Obedience of the Se­cond Adam did begin also: Now the Disobedience of the First Adam, was not only in his Body, in eating with his mouth, the forbidden Fruit; but in his Soul likewise, and he did eat with his Body, be­cause he did affect with his Soul to be like God: there did his sin begin, viz. in the Pride and Unbe­lief of his heart; and therefore the Obedience of the Second Adam was not only to be performed with his Body, but with his Soul, and to begin there: the Soul is not properly said to suffer, when the Bo­dy suffers, and by way of sympathy; but when a grief is taken, or an affliction,Et sane nisi paenae fuisset par­ticeps anima corporibus tamen fuisset Redemptor. Calvin Institut. Lib. 2. Cap. 16. which doth first ar­rest the mind and heart of men. Now Christ did truly suffer in his Soul; for as his active Obedience was Spiritual in his Soul, as wel as Corporal in his Body; so was, and ought to be, his passive also: and if Christs Sorrow did not begin in his Soul, why is it said, that he troubled himself? [...]. John 11.33. When he saw her weeping, and the Jews weeping, he groaned in the Spirit, and was troubled; Quam pudenda fuisset haec mollities eousque torqueri ob communis mortis formidinem ut sanguineo sudore diffluerit, neque posset recreari nisi Ange­lorum conspectu quod illa pre­catio ter repetita, transeat caelix &c. annon ex incredibili amaritudine animi profecta o­stendit asperius et majus ardu­um fuisse Christi certamen quam cum morte communi. Calvin ibid. but ac­cording to the Original, and your Margent, he trou­bled himself; Why so, but because this trouble of his did begin from within? and upon this account he did sweat drops of Blood, when his Body was in good health, and free from every sickness: the Body wil not sweat, but when Nature is oppressed, when it's under some outward burden, then it sweats: Christ was under no outward burden of Disease; only death was now approaching, the fear of which [Page 68] alone, simply considered, could not make him sweat drops of Blood; for saies he, I have a Baptism to be baptized with, and how am I streightened till it be accomplished. Luk. 12.50. Surely there was some other evil, the apprehension whereof, did immediately fal up­on his Soul, which did run, and flow over into his Body. Christ did suffer in his Soul immediately: That's the Second Proposition.

Prop. 3 As Christ did suffer in his Soul immediately, so he did suffer, and conflict with the Wrath of God: I do not say,Neque tantum innuimus Deum fuisse unquam illi adversarium vel iratum, quando enim dilecto filio in quo animus ejus acquie­vit irasceretur sed hoc nos dici­mus, Divinae severitatis gravi­tatem eum sustinuisse, quoniam, manu Dei percussus et afflictus, omnia irati et punientis Dei signa expertus est. Calvin ibid. that the Father was wroth, or angry with his Person; some do here distinguish of the wrath of God; somtimes it is taken for the ha­tred of Persons, so the Reprobates are called Vessels of Wrath, Rom. 9.22. Somtimes it is taken for the execution of Corrective Justice; so God is said to be wroth with his own People, Deut. 4.21. Somtimes it's taken for the execution of Vindicative Justice, and in this sense (say they) God is said to be wroth with Christ. But I rather chuse to say that Christ is considered two waies. 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 Gods 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, wil 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 shal 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 saies rhe 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, then did he bear the Dispensation of the Fathers Wrath, and Anger. Now it is said expresly 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 Savior 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 al that misery of Hel, which we should have born, and which the Reprobates do, and shal bear in Hel, 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 Ʋnion, as it is with the damned in Hel, but only in regard of Vision; yet he did endure, and suffer for us, the very torments, and misery of Hel: for there are two things concurrent to the misery of Hel; the punishment of loss, and the punishment of Sence: now both these did our Savior 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 saies 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 saies 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 fel to the ground in so great a quantity as ran through his Cloathes (as some conceive) to the ground. Now can we imagine that he should be in this Agony, sweating 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 Savior more afraid of death, than the Martyrs? They went tri­umphing, [Page 70] 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 Savior? If it were only a Corporal Death▪ that Christ thus feared, then they should suffer with more boldness and courage than our Savior: 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. saies Gerard, and I wil tel you what is the Reason that our Savior was thus afraid, and they so bold: Our Savior, 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 Hel; 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 bare al 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 rejoyce 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 Hel 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 tast of Heaven before he come there, so possibly a man may have a tast 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 shal find that Dives cries out to Abraham, to send one with a drop of water to cool his Tongue. Why but saies Austin, the body of Dives is not yet in Hel; 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 Gods Wrath, was our dear Savior scorched with, whilst he was in his [Page 71] Arg. 1 Travel: For (by way of Reason, and Argument, whereby the former Propositions also, shal be the more fully proved) if Christ did bear our Griefs, then whatever miseries were inflicted upon us, and our Nature, by vertue of the Threatening it self, 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 al that we should have done. Whatever misery or punishment we should have born, or the Reprobates do, or shal bear in Hel, doth either proceed from the Threatening it self as the proper ef­fect thereof; or it doth proceed from the disposition and conditi­on of the Person whom the execution of the Threatening doth fal upon: the threatening it self 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 it self. Now when this fals 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 it self, proceeding from the Threat in it self considered, but pro­ceeds from the disposition of Man, upon whom the execution of the Curse fals: for no sin comes from Gods Threatening in it self 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 it self considered. Now look what the Threatening in it self doth produce, that Christ suffered for us, but it wil 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 Threatning fals upon: as ye see it is with the beams of the Sun; if they fal on Wax, they soften that; but if they fal 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 threatning in it self conside­red. Now, I say, look what we should have born as due to us from the threatening it self, that Christ did bear for us: For saith the Prophet Isaiah, [Page 72] chap. 53.Quod enim nos pro nostris debebamus sceleribus sustinere ille pro nobis passus est, &c. 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 it self considered. But if we had perished, and gone to Hel our selves, we should have suffered in our Souls, and in our Souls immediately, the wrath of God, and the very torments of Hel, upon the ac­count of the Threatning: and therefore al 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 bare our sin; he delivered us from the wrath of God, therefore he did conflict with that; and from the torments of Hel, therefore he did suffer them.

Arg. 3. Our Lord and Savior Christ, did esta­blish the Law by his Death. So saies the Apostle (speaking of Christs 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 Hel, 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 stil to suffer it: But the Elect are not stil to suffer it, and God doth not, wil 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 Hel, upon Soul and Body; Certainly therefore, our Lord and Savior 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 satisfie the Law, by enduring somwhat equivolent to the punishment due, according to the Letter of it. For

1 The Law is not satisfied, unless the thing be paid, or endured in the kind, which the Law doth require, although somthing be paid, or endured, which is equivalent to the dammage made by the tres­pass; [Page 93] As in case (the Law requiring an Eye for an Eye, and a Tooth for a Tooth) that a Jew did strike out his Brothers Tooth, and the Judg 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 Judgment: and in case that a man stole an Ox from another, five Oxen being to be restored by the Law, if the Judg 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.

2 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.

3 Either Christ did bear the Wrath of God, or not; either he did endure the punishment of loss and sence upon his Soul and Body, or not; if he did, then he did endure the same punishment in kind, that we should have done; if he did not, but somwhat 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 ther­fore he did endure our punishment in kind, even the Wrath of God, and the torments of Hel for us: so far as they were due to us by the Threatning in it self considered. And if Christ have thus suffered for us, both in his Soul and body, then his Travel was a sore Travel. But,

II 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 speres, 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 al 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 tels 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 [Page 94] dead,Chemnit. harmon. 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: wel 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, til the last, yet he had many pains and pangs al 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 whol 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 would'st not, but a Body hast thou prepared me. This Travel then, was a long, and tedious Travel.

III 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 trode the Wine-press of his Fathers Wrath alone. O! what an hard Labor 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 Labor. When Moses saw the Bush burning that was not consu­med, he said, I wil stand stil, 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; shal we not then stand stil, and behold this wonder of Love?

1 Hereby you see al 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 [Page 95] in every Flower, which the Bee can find and discern: but in the Hive, doth the several Honeys of the Creatures meet and dwel, that is the House thereof. So there is a sweet tast of the several Attributes of God in al the Creatures; but in Christ doth his ful­ness dwel bodily; and in his suffering you may see the Wisdom, Power, Justice, and Mercy of God in Conjunction, and so know God indeed; which knowledg was more worth to Paul, than al other Knowledges, for saith he, I desire to know nothing but Christ, and him crucified.

2 Hereby also, I mean by the consideration of this great, and sore Travel, you wil prize and value Christ more, and have your hearts drawn out with Love to him; for shal I not prize him, that suffered the Wrath of God, and the torments of Hel for me? The more you see his Love to you, the more wil 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 wil draw al 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.

3 Thereby you wil learn to prize al your enjoyments; for thus you wil see what they cost, what rate they are at in the Kings 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 al Spiritual Blessings. But did Christ suffer such hard things for my enjoyments? O! what infinite cause have I then to prize them al!

4 Hereby also, you wil 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 shal Christ suffer so hard a Labor for me in his Body, in his Soul? and shal not I suffer in my Estate, and Name for him? Shal he suffer the Wrath of God for me? and shal not I be willing to suffer the wrath of man for him? Shal he endure the very torments of Hel for me? and shal not I be willing to suffer a little on Earth for him?

5 Thereby you wil be made unwilling to put him to a new Suf­fering for you: those that fal away, and decline, do crucifie 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 shal 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 [Page 96] of Hel, and is not this enough? God forbid that ever I should so walk, that Christ should yet suffer by me, who hath suf­fered such things for me.

6 Hereby also, you shal be able to overcome your Temptations, Corruptions, and to be more fruitful and profitable, and gracious in your lives; here is the Shop of Vertues, Officina virtutum; whatever Grace, or Vertue you want, you may have in this Shop, if you wil come for it; Dost thou want hatred of sin? here you may see it in its own colors, and the reward thereof; for if God spared not his own Son, but he endured the Wrath of God, and the very Torments of Hel, when sin was but imputed to him. O! what an Hel, and flaming Fire shal those endure, who have sin of their own, and must bear it themselves! And (saies Gerard) would you see the Torments of Hel, 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 breakings of Christ, wil not break.

7 Hereby also, you wil be engaged unto his Commandements, 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 til he come? What is al our Prea­ching, and your Hearing, but of Christ crucified? What is Bap­tism, Lords Supper, or any other Ordinances, but that Bed wherein we have communion with a suffering Christ? and shal Christ suffer such bitter things for us in his Soul, and Body? and shal we throw up those Ordinances, whereby we are to have Com­munion with him in these Sufferings? God forbid.

8 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 sate down over against him, and lift up her voyce, Gen. 21.16. and wept) but to lay his own hands upon him, in reference to his Death, this is a grief beyond al 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 [Page 97] willing to do for that Child, whom she hath had a sore Travel for? Now Christs 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 beleeve, 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?

9 And upon this account, al poor sinners may be encouraged to come to Christ; for if Christ did come down from Heaven for you, wil he refuse you when you come to him? If he have suffered such hard and bitter things for sinners, do ye think he wil cast them away that do come to him? surely he wil not. O! what great encouragement doth this Doctrine proclaim unto al poor, and great sinners, for to come to Christ.

10 And hereby also, your Faith may be established, and your Hearts comforted, and setled, 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 wil 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 Hel, then you may be assured that he wil never forget you: Can a Woman forget her Child? No, Why? but because she hath tra­velled for it? But behold, here is a Travel beyond al Travels; Christ travelling in the greatness of his Love for poor sinners, tra­velling under the Wrath of God, his Father, and wil 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 your selves, he wil 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.

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 Labor 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 shal not miscarry; but before our Savior Christ fel 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 [Page 100] God hath given me, and he shal 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 cleering whereof, we must enquire,

• 1. What this Issue is, which Christ did travel for.
• 2. What Assurance he had of it.

I First: As for the Issue of Christs Travel, which he travelled for, it is al that fruit and effect of his Sufferings, which he did travel for. There are some immediate next effects, and fruits of Christs Death, and Sufferings, which I may cal the first Birth of the Death of Christ: There are other effects, which are more re­mote, and I may cal 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 shal see dayly.

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 shal answer to this Question, both Negative­ly, and Affirmatively.

• 1. Negatively.

1 First: Some think that the first, and immediate effect of Christs Death was, to make God reconcilable to Man-kind; 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 Christs 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 ful wil to shew 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 Man-kind were the cause of Christs coming into the World, then he was reconcilable before the Death of Christ.

2 Secondly: Others think that our actual Reconciliation, is the next, and immediate effect of the Death of Christ. But this can­not be, for our Savior tels us, That he which beleeveth 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, til he belee­veth. 2. When a man is actually reconciled to God, then he is justified; but we are justified by Faith, Rom. 5.1. and there­fore a man is not actually reconciled til he doth beleeve actually. 3. Those that are without Christ, being Aliens from the Common­wealth [Page 101] 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 Convertion, Ephes. 2.12. 4. The Apostle Paul saith expresly, 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 Theeves, nor Covetous, nor Drunkards, &c. shall inherit the Kingdom of God; and such were some of you: but ye are sancti­fied, but ye are justified, &c. 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 Christs 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 mans 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 beleeving not before, be­ing justified by Faith, ye have peace with God through our Lord Jesus Christ, Rom. 5.1.

3 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 shew 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 Christs 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 [Page 102] 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 shew 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 wil may be unjust, but Gods wil cannot be unjust; and therefore he cannot wil 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, then 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 ful Wil; and if Gods Wil may be im­perfect, and perfect; then his Knowledg also, may be Plena, et Semiplena, Perfect, and Imperfect; and so Imperfection wil be charged upon God. 5. The Apostle Paul tels 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 shal 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 Christs 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 Christs Death, much less the next effect of it.

4 Fourthly: Some think that the next, and imme­diate effect of the death of Christ,Remonstrantes sic declaratio sent. circa 2. Artic. Acta Synod. 286. Sociniani sic Crellius contra Grotium. p. 304. is the forgiveness of original sin unto al the World; none, say they, are damned only for original sin; this by the death of Christ, was immediately forgiven to al the Chil­dren of Men.

But this cannot be; for then al the World should be actually reconciled unto God, and justified; for [Page 103] according to their own Opinion, Justification, and forgiveness of sin, are one and the same thing: but the Apostle tels 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 al; but an application unto al, 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 fal 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 tels us, 2 Cor. 7. That the Children of Beleevers, are clean and holy, and upon the account of the Parents Faith: but if original Sin be pardoned to al the World, then the Children of Infidels, and Unbeleevers also, are holy; and if so, why doth the Apostle tel us, that our Chil­dren are holy, upon the account of the Parents Faith? 5. The Apostle Jude tels us, That the Sodomites endured the Vengeance of Hel, 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 Adams Transgression. And if the Wrath of God do abide upon al, til they do beleeve, then surely, original sin is not forgiven unto al the World, by the Death of Christ.

5 Fiftly: Others think that the obtainment of this Decree, viz. Whoever beleeves shall be saved, and whoever beleeveth not, shal be damned, is the next, and great effect of the Death of Christ.

Answ. But this cannot be the Effect of Christs Death: For, 1. We read of no such general Decree of God in the Scripture. We read of this Gospel Truth, Whoever beleeves, shall be saved; and whoever beleeves 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 wil write his Law in your hearts, is a Gospel Truth, and Promise; but this is not cal­led Gods 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 tels 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 be­leeves, shal be saved, and whoever beleeves not, shal be damned, there would need no Election of parti­cular [Page 104] 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 wil no more to one than to another; but Rom. 9. God doth wil [...] 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) then the wil of God should be undetermined as to the Sal­vation of this or that particular Man until he belee­ved, and so should be determined by some act of Man:Ego autem stultus à scientia Dei et vanus &c. 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 wil 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.

2 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 al Eternity: Surely therefore, this general Decree, is none of that Issue, whe [...]ewith our Lord and Savior Christ was in Travel.

6 Sixtly: Some think again, That the next, and great Effect of Christs Death, was to bring al the World into the Covenant of Grace; that whereas before they had broken the Covenant of Works by the first Adam, now al 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 whol World are not the Seed of Christ; for the Lord promising him to see his Seed, doth not promise him to see al the World. 2. The Apostle Paul tels us, That the Ephesians before their Conversi­on, were Aliens from the Common-wealth 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 al the World were taken into the Covenant of Grace by the Death of Christ. 3. If God deal with al Man-kind in a Covenant of Grace, then al Man-kind should certainly be saved: for, if whatever God requires on mans part, God doth by that Covenant, under­take that man shal perform: then al must needs be saved, if the Covenant be made with al; but whatever by this Covenant God requires on mans part, he undertakes to perform. Doth God re­quire that we should act from an inward Principle of Grace? I [Page 105] 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 wil take away (saith he) the heart of stone, and give you an heart of flesh; and I wil circumcize thine heart, Deut. 30.6. Doth he require Obedience at our hands? he undertakes for us also, that we shal perform the same, Ezek. 36.27. I wil put my Spirit into you, and cause you to walk in my waies. So that if God should deal with al the World of Man-kind, according to the Covenant of Grace, then al the World should be saved: but al the World are not saved, surely therefore, this is none of those effects which our Lord and Savior Christ travelled for.

7 Seventhly: Some think that Christ by his Death, hath obtai­ned a sufficiency of Grace for al men; so that al men may, or may not beleeve, if they wil: and this obtainment of this sufficiency of Grace for al, 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 al men have a sufficiency of Grace by Christ, to beleeve on him: for if al the men of the World have such a Power from Christ to beleeve 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, then it was possible that Christ should not have died by the hand of their Unbelief, and yet possible by vertue of Christs 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 fore-sight of Christs Death; for the same fore-sight, did fore-see that Christ should be put to death by the hand of their Unbelief. 2. If al men have such a Power to beleeve 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 then they should be Beleevers; for it is the inward ha­bit, and principle, which denominates the man, and not this, or that act, for a man is a Beleever, 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 al the men of the World, have not an inward principle [Page 106] of Faith and Grace; and therefore al the men of the World have not a power to beleeve. 3. The Apostle Paul, tels 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 beleeve, then he can receive them; for receiving is our beleeving, 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 meerly con­sidered in the state of Nature, abstracted from al Gospel Grace, and the means of Grace; for then 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 Savior Christ tels the Jews, John 10.26. Ye beleeve not, because ye are not of my Sheep; it seems then, that al the world are not the Sheep of Christ; for saith he, ye are not of my Sheep; and the reason why some do beleeve, is because they are of Christs Sheep; and why others beleeve not, is because they are not of his Sheep: Now if the reason why some beleeve, and o­thers not, is because some are of his Sheep, and others not; then al the world have not a power to beleeve: for if al the world have a power to beleeve, then those that are not of the Sheep may be­leeve; and if those that are not of the Sheep, can beleeve, why doth our Savior give this as a Reason why they did not beleeve, be­cause they were not of his Sheep? 5. The Apostle Paul saith, Rom. 10.14. How shal they beleeve in him, of whom they have not heard? and how shal they hear without a Preacher? and how shall they preach, except they be sent: But now al 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. Psalm, where it's said, that the Voyce of the Sun, Moon, and Stars, is gone forth unto al the Earth; but the Apostle doth not contradict himself; for he saith, How can they beleeve 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, then 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 beleeve 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 [Page 107] 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 beleeve on Christ, which the Main­tainers of this Opinion deny: Neither can it be said, That if al men have not a Power to beleeve,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. then God should be unjust in punishing so many for Unbelief; for (besides that, al had a Power in Adam) God doth punish and damn men for their will, not for their want of Power; for as Hugo observes wel, when a man cannot, if he wil, for the wil, the impossibility is not imputed, but if he wil not; for impossibility, the wil is not excused.

8 Eightly: Some again, do think that Christ died to obtain a Power, Dominion,Smalcius Cateches Racov. de officio Christi Regio. Theses Francis. Davidis Thes. 5. and Lord-ship over al 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 al, by vertue of the Hypostatical Ʋnion, then it was not meri ed by his Death; but this he had by that mysterious Union, and therefore as soon as he was born, the Angel said unto the Shepheards, For unto you, is born this day, in the City of David, the Savior, 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, then 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, &c. 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 [...]e­diatorian: [Page 108] 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 tels us plainly, that this Lord whom Esaiah saw, was Christ, Chap. 12.41. These things, said Isaiah, when he saw his Glory, and spake 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 al, 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, &c. Matth. 9. Now if he had this Power on Earth, then the obtainment of it was not the great, and next Effect of his Death; no, nor any thing which his Soul travelled for in his Death.

Quest. If these things, be not the next, and immediate Effects and Fruits of Christs 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,

1 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, satisfie the Law and Justice of God, for al 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; [Page 109] 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, then he was made an Offering, and a Sacrifice to God for a sweet smelling savor, Ephes. 5.2. But when he died for us, then 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 somtimes signifie 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 wil lose their own sense and apprehension, they wil 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 [Page 110] 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 shal be killed, verse 16. and he shal be cut off, verse 18. So Numb. 14.33. Your Children shal 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, shal die, and the Son shal not bear the iniquity of the Father; that is, the Son shal not be puni­shed for the Fathers 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 bare 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; Longe à salute mea verba delictorum meorum. Lon­ge 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 quādo 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, ô 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 my self, verse 17, 18. yea, and when our sins were thus charged on him, he did accept of that Charge, and cals 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 [Page 111] 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 baptized 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 baptized into; but one man may die for anothers profit and benefit (as the Martyrs have done) and yet the other may not be baptized into his Name: and the Apostle Paul saith in Rom. 5. Christ died for the Ʋn­godly, verse 6. scarcely for a righteous man wil one die; yet peradventure for a good man, some wil even dare to die, verse 7. Now Christ did so die for us, and in that sence that he saith, scarcely for a righteous man wil one die; and in that sense did Christ die for the ungodly, that he saith, peradventure for a good man, some wil even dare to die: But when the Apostle speaks of a mans dying for a righteous man, and for a good man, he doth not mean, that one wil 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 Christs 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 Savior 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 it self sufficient to pay al our debt, a price beyond al 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 al com­pute, in respect whereof, al the Silver and Gold in the World, are of no value; a price in it self infinite, and of infinite value; not only satisfying the debt by way of acceptation, but by that intrinsecal worth and value that was in it self; for if Christs Death and Obedience should only satisfie God for our sin by way of Divine Acceptation, then it should satis­fie no more than the Blood of Buls, and Goats might have done, for such Blood might satisfie by way of [Page 112] 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 shew that the Blood of Christ, is more efficacious in it self, than the blood of al the Buls and Goats; and therfore it was not satisfying in a way of Divine Accepta­tion only, but in a way of intrinsecal worth and merit. Now, if the price that Christ laid down for us, was in it self sufficient to satisfie, and this was not wrested from him, but he did freely of­fer it up unto God for us, and he did pay, and suffer al this in our room and stead, as a punish­ment due to us, and inflicted on him by the hand of the Father, then 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, Sit 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 satisfie the Law, and Di­vine Justice, for al his Seed; so he did by his Death, sanctifie, and set them apart for God, consecrating them, even al those that he travelled with, to the use and Service of the Lord: for as the first Adam did prophane, debauch, and de­file al his Seed, by his Disobedience; so the Se­cond Adam, did by his Obedience, consecrate, sanctifie, and set apart his Seed for God; for saies 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 Savior,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 san­ctifie my self, that is (saith Maldonate, accor­ding to al 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 Sa­vior Christ, when he died on the Cross, was then [Page 113] offered unto God, as our first Fruits; then al the crop, and lump, must be sanctified thereby; but when he died, he was offered up unto God, as our first Fruits; and therefore saies 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 sanctifie, and set apart al those whom he died for: and so the con­secration, and sanctification of his Seed, is another Fruit, and im­mediate Effect of his Death.

3 Thirdly: As he did consecrate al his Seed by his Death; so he did merit Heaven, and Eternal Salvation for them, opening the Gates of Paradice (I mean the Coelestial Paradice) for them a­gain: for as the first Adam by his Sin, and Disobedience, did bring Death, and Eternal Condemnation upon al 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 Paradice to be shut against him, and al his Posterity: so the Second Adam, did by his Death, and Obedi­ence, open the Gates of Paradice, and Salvation, for al his Seed; and therefore when he was on the Cross, he told the Thief, This day shalt thou be with me in Paradice; why did he not rather say, This day shalt thou be with me in the third Heavens? (for our Paradice, 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 Pa­radice, 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 shal 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 Christs Death and Sufferings.

4 Fourthly: As he did merit Eternal Life and Salvation for his Seed, opening the Gates of Paradice again for them; So he did by his Death, recover the Image of God unto al 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 [Page 114] did see the right thereunto, immediately setled up­on his Seed, and Children, whom he died for; for saith the Apostle, Heb. 9.12. But by his own blood, be entred in once, into the holy place, having obtained Eternal Redemption for us. So that be­fore he entred 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 peccatorū 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 al his Seed should be immediately freed from their vain Conversation; For as Parisiensis doth observe wel, 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, til they do beleeve, yet they have a right, both to Salvation, and Sanctifi­cation, immediately setled 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 til 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.

5 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 al his Seed: For as by the Sin, and Disobedience of the first Adam, Sa­tan got a Power over al 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 [Page 115] having spoiled Principalities, and Powers, Dicitur Diabolus duas habu­isse manus unam attrahentem qua trahebat omnes ad infetos quae amputata est et ei, quan­tum ad bonos per passionem Christi; et manum flagellan­tem quae debilitata est, quae vexat tamen bonos ad exerciti­um. Altissiod. Lib 3. Tract. 1, cap. 8. he made a shew of them openly, triumphing over them in it, that is, the Cross: So that when Christ died on the Cross, he did then break, and rout the For­ces of Satan, insomuch as al the Forces that he can draw up together, against the Seed of Christ, are but some rallied Troops: then was his Field-Army broken, and Christ triumphed over them al upon the Cross. Surely therefore, this breaking of the Power, and Force of Satan, is another Fruit, and immediate Effect of the Death of Christ.

6 Sixtly: As Christ did break the power of Satan, by the power of his Death; so he did thereby also sanctifie al things to his Seed, insomuch as when they should come of Age, al things should be then clean unto them: For as the First Adam by his Sin, and Disobedience, did defile al things, inso­much as al things were to be unclean, and accursed to his Posterity; so the Second Adam, did by his Death, and Obedience, sprinkle, clense, and sancti­fie al things to his Seed; for saith the Apostle, Heb. 9.19. When Moses had spoken every Precept to the People, he took the blood of Calves, and Goats, and sprinkled both the Book, and all the People: Moreover, he sprinkled with blood, both the Taber­nacle, and al the Vessels of the Ministry; and al­most al things, are by the Law, purged with blood; but the Heavenly things themselves, with better Sa­crifices than these, verse 21, 23. that is, with Christs own Blood. And if you ask, why the Law,Non quod prophanum in se quicquam haberet faedus, sed quod nihil tā 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 prophaned; and though the Book, and Word of the Lord be holy, yet it wil not, it cannot be efficacious, and profitable to us, Nisi Sanguine Christi dedicata, unless it be sprin­kled by the Blood of Christ. Now this sprinkling of the Vessels, Book, and al things; was performed when the Sacrifice was offered, and when the Testa­ment was dedicated; but the new Testament was confirmed by the Death of Christ, his Blood being [Page 116] the Blood of the New Testament, and he was sacrificed on the Cross; and therefore though his Seed are sanctified with inherent Holiness when they do beleeve, yet there was a sprinkling of al things, Ordinances, Afflictions, Dispensations, and al Conditions to them, by the Death of Christ; so that this Sanctification, or sprinkling of al things, in reference to his Seed, was another Fruit, and immediate Effect of the Death of Christ.

7 Seventhly: As Christ did sanctifie al things to his Seed, so by his Death, he did confirm the Covenant of Grace: For as the first Adam, did break the old Covenant by his Sin, and Disobedience; so the Second Adam by his Death, and Obedience, did confirm the new; For (saith the Apostle, Heb. 9.16.) Where a Testament is, there must also of necessity be, the Death of the Testator; for a Testament is of force, after men are dead, otherwise it is of no strength at al, whilst the Testator liveth, verse 17. And again, Gal. 3.15. Brethren, I speak after the manner of men, though it be but a mans Covenant, yet if it be confirmed, no man disanul­leth, or addeth thereto; and this I say, that the Covenant that was confirmed before of God in Christ, &c. ver. 17. So that the Covenant of Grace was confirmed by Christ in his Death:Quest. Qui vero sanguis aut mors Christi nobis voluntatem Dei confirmavit? Resp. Duplici ratione pri­mum quod nos manifeste de in­genti in nos Del charitate cer­tus reddiderit, idque adeo quod Deus volit nobis id donare, quod in N. Foedere promit­tat, unde sanguis novi Faede­ris est dictus et ipse Christus testis verus et fidelis. Cateches. Racoviae de Pro­phetico Christi munere, cap. 8. Socinus de Christo servatore pars prima; de justif. Synops. 2. Volkillius de vera Religione Lib. 3. Cap. 18. Crellius ad Librum Hug. Grot. respons. ad cap. 1. partic. 26. Only the Question is, How this Covenant was confirmed by the death of Christ? The Socinians say, That Christs death did confirm the Covenant by way of Testimony, or Declaration of the Truth of the Gospel; the Lord say they hath promised in the Gospel, that al those who repent and beleeve, shal be justified and saved. Now Christ preaching this Truth, and dying in it, hath confirmed this Truth, and the Gospel; and there­fore say they, Christ is called the true, and the faithful Witness. 1. But though Christ by his death, did bear his Testimony to the Truth of the Gospel, yet where do we find in Scripture, that his death did confirm the Covenant by way of Testimony? 2. Where doth it appear that the Covenant which he confirmed by his death, was this, If you repent, and beleeve, you shal be saved, and justified? The thing is true, and a Gospel Truth, but the Covenant which Christ confirmed, ye read of in Heb. 8. where the Lord doth promise both Faith, and Re­pentance also. 3. If the death of Christ did con­firm the Covenant by way of Testimony, testifying the Truth of the Gospel; then the death of the Martyrs should confirm the Covenant, more than the [Page 117] death of Christ: for the Socinians deny the Deity of Christ; and if Christ were only Man, then the death of thousands (some dying more painful deaths than Christ did) should give a greater Testi­mony to the Truth of the Gospel, and so confirm the Covenant more than the death of Christ: but where do we find in al the Scripture, that the death of the Martyrs is said to confirm the New Covenant?Vide, Essenii Triumph. Crucis, pag. 353. Lib. 2. Sect. 1. Cap. 1. Sib. Lubbert. de Jesu Chri­sto servatore contra F. Soci­num Lib. 1. Cap. 3. Nicol. 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 Ascention, 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 wel be said, if Christs Death should confirm it by way of Testimony. 5. If the Death of Christ, doth con­firm the Covenant by way of Testimony, then the blood of Buls 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 shee Goat of three yeers old, and a Turtle Dove, and a yong Pidgeon; and he took them, and divided them in the mid'st, ver. 9, 10. But the Apostle tels us plainly, Heb. 9. That the blood of Buls and Goats could not confirm the Covenant. 6. The Ordinance of the Lords Supper, doth testifie Gods willingness to forgive sinners; That Cup is the New Testament in Christs 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 Gods Love b [...] Christ; yet it is not a Seal of the Covenant, as Christs blood was, which did not only [...]eal to us, but was a Seal of the Covenant it self, as it lay between God the Father, and him. But if Christs death, did only confirm the Covenant by way of Testimony, then the Lords Supper might as wel be said to con­firm the Covenant, which is no 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 [Page 118] 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 brake 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.

II 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 al those Spiritual Priviledges 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. Al which, I cal the more remote Effects of the Death of Christ; which though he did not presently see the obtainment of, yet he shal surely see them. And so I come to the Second thing propounded, to be cleered 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 shal 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 Christs word, promising to die for sinners, and so saved many a­forehand. As the Son died, and took the Fathers Word for the Salvation of many after his Death; so the Father took the Sons 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 [Page 119] of al those things which he travelled for.

2 Secondly: He had the Assurance also of his own Merit, and his Fathers 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 incarnat. 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. Concil 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 Christs 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 wel 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. Wha [...]ever Grace is derived from Christ, and communica­ted by him to us, he merited for us; But of his Fulness, we do al 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; there [...]ore Christ hath merited, not only Glory, but Grace and Holine s. And 5. The Apostle tels us ex­presly in 2 Tim. 1.9. That we are called with an holy Calling, in, a [...]d by Jesus Christ; W [...]o 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 al Na [...]ural things by Second Cau [...]es, so he doth work al Super­natural things by Christ: By C [...]rist [...]e d [...]d make the old Creation, as he was the Ete [...]n [...]l 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, [Page 120] and happiness, but al 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 knowledg shal my righteous Servant justifie many, for he shal 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 shal therfore justifie many, because he did bear their sins, then he did merit this application for al those whom he died for. 2. If Christ did not merit this application, then there is some Grace which is not from Christ,Haec applicatio est maximum Dei donū 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 Christs Merits, and Redemption, is Grace, and there is no Grace which we have, but is al from Christ. 3. Our other Adversaries tel us, that no Child perisheth, or is damned only for Original sin, but that sin is taken off from al, by the Death of Christ; therefore the death of Christ, and his Me­rits, are applied unto al Infants; and if so, then he hath merited the application of Redemption for al, or else he did not die equally for al, as they say. 4. Look what God hath promised, that Christ hath merited; but he hath promised the application of Christs death & Merits, for saith he, My Servant shal deal prudently, he shal be exalted, so shal 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 wel as the impetration of our Redemption, then he merited no more for those that are in Heaven, than for those that are in Hel; no more for those that are saved, than for those that are damned: For he merited the impetration of Re­demption for al 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 Savior Christ, when he died, did not only merit the Impetration, but the Application also, of our Redemption.

[Page 121]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 al 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 wil, 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 wil put my Spirit into you, and cause you to walk in my waies, 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 wil 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, &c. 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 Hel; for he merited a sufficiency of Grace, say the Adversa­ries, even for those that are in Hel: 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 Christs 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; ther­fore we may, and do stil pray so, and that upon the account of Christs 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 [Page 122] a power for us to beleeve, 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 al that Grace which the Father hath promised, for al the Promises are Yea, and Amen in him; but the Father hath promised, not only to give us a powe [...] to beleeve, but to take away the heart of stone, that is, actual resistance, and to give an hea [...]t of flesh; that is, a yielding he [...]rt, and what is Faith, but a yielding unto God? And ye shal 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 beleeve, Lord, help my Ʋn­belief; 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 peccato­rū 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 beleeve? 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 tels us expresly, that the [...], the very work of Beleeving is given us upon the account of Christ; Ʋnto you it is given for Christ, not only to beleeve 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 Judgment, 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 beleeve 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 beleeve for Christs sake: Now look what the Father gives as an act of free Grace, that he gives upon the account of Christs Merit; for [Page 123] free Grace, and Christs Merits, [...] Versio Siriaca. Concil. A ausican. 2. can. 5. 25. Milevitan. ad Innocent. in Epist. 95. Austin. lih. de praedest. Storū 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 Pauls Epistles; but the [...], the work of Faith is given us as an act of free Grace; for saies the Apostle, [...]; and look what the Father gives for Christs 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 beleeve. So that when Christ died for us, he did not only merit a power to beleeve, and repent, but he did merit Faith and Re­pentance. Now if Christ did merit al 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 al those effects of his Death, which he tra­velled for, when he died.

Applic. 1 If the e be the Effects of Christs Death, and he had such ful as­surance to obtain them al; then surely, Christ did not die for al the particular men of the World; for he did not only merit Eter­nal Life, and Salvation; but Grace, and Holiness, Faith, and Re­pentance, for al those whom he died for; and he shal u [...]ely ob­tain al the ends and effects of his Death; but al the particular men in the World shal not be [...]aved, n [...]r beleeve, 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 al those that are [...]he [...]ed of Christ, whom he died for, and travelled with. You shal [...]ee the travel of Christs Soul accomplished in your Salvation, Sanctification, and Conso­lation; for he hath purchased, and merited your Glory, therefore you shal have the same; it was your Justification that he was in travel for, therefore you shal see the same; it was your Sanctifi­cation, and Holiness that he did travel for, and he shal not miscar­ry; it was your Comfort, and Consolation, and Salvation, that he was in Travel for, and therefore in due time you shal 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 al, 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 [Page 124] 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 Voyce, but know not the Voyce of a Stran­ger; and if you be in your Life harmless, profi­table, hearing the Voyce 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, al our Grace, is but the reflexion of his. 3. If he intercedes for you in Heaven, then he died for you on Earth; now he ever liveth to make Intercession for al 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, Waies, 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 Waies, 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 anothers burdens; Bear ye one anothers 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, meerly because the Father commands; his Command is the Childs Reason, for my Father bid me, &c. the Child is contented with the Fathers carving, goes to school about its business, and leaves its provision to the Father, living in dependance on him. Now thus it is with you; you do depend on Christ, leave your Co [...]dition to him, and obey, and do, because Christ, or God command [...] ▪ and are willing to be in­st [...]ucted by him; Surely therefore you are the Seed of Christ, and therefore Christ died for you, even for you in particular; and [Page 125] therefore though the great effects of his Death, may yet be hidden from you, yet he shal obtain al his ends upon you in your Justifi­cation, Sanctification, Consolation, Salvation; for he hath meri­ted al these at the hand of the Father, and the Father wil surely give out what Christ hath purchased, for he is Faithful; where­fore comfort your selves in these things, O al ye Seed of the Lord.

CHRIST IN TRAVEL. AND The Contentment, which he doth, and shal find in his Assurance of Issue.
Sermon III.

HAving spoken to the Second Branch of the Do­ctrine, viz. Chri ts 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 [Page 128] 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 Man-kind, the Fruit and Issue of his Travel? The Bread of the laboring man is sweet, saith Solomon; and the word [...] here used for the Travel of Christ, signifies such a toylsom labor, as the poor man doth exercise in the sweat of his Brows to get his dayly 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, Sa [...]isfied, is the same that is used in Psal. 107. The hungry he will satisfie 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 Savior tels us, that she forgets her Labor, and Travel, for joy that a Man-child is born into the world: Such a Travel was that of Christs Sufferings, and such contentment doth, and wil he find in his issue; and therefore as Jacob said, These are the Chi [...]dren 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, wil 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 wil the Joy be in the Conquest; and the lower Christ d d de­scend in his Sorrows and Travels, the higher he wil, and shal as­cend in his delights and satis [...]actions. Now when he [...]uffered, he did conflict with the Wrath of God, and did endure the torments of Hel: Surely therefore, as he did lie low in his Sufferings, so his heart doth, and shal 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 travelled with, namely, his Seed; or that which he travelled for, namely, the Fruit and Effect of his Death.

I First; As for the Issue that he travelled with, his Seed.

1 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. wil a man suffer an ordinary death for ano [...]her, whom he doth not delight much in? It's an ar­gument of the Martyrs 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 [Page 129] Honey in the Lyons Body: Some sung in their Prison, and some clapped their hands in the flames; why? but to shew 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 Christs 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.

2 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 Christs 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 God-head; 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 Oyl 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 Priest-hood, 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?

3 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 al their suf­ferings? Thus it is, they have communion with him in his Comforts, and he hath communion with them in their Sorrows; once he bare 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 shal 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 shal be subject to the wil of the Saints, as the wil of the Wife is to be subject to the wil 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 al his afflictions: So Christ doth carefully tender, and is solicitous for the Saints good, his heart as it were, running up and down for them, and being afflicted with them in al their afflictions, she saith here, and his desire, or his running up and down affection, is towards me. Now what greater argument of delight, and contentment can there be?

4 Is it not an high expression of his delight, and satisfaction in them, to spend and lay out his time, and eternity for them, and on them? Thus it is, before he came into the World, he saith Prov. 8.31. I was by him, rejoycing in the Habitable Parts of his Earth, and my delights were with the Sons of Men: When he came into the World, he came to, and for them, Isa. 9. For un­to us a Child is born, unto us a Son is given: while he lived here, he lived for them, Behold thy King comes to thee, meekly riding on an Ass: when he died, he died for them; The Just for the unjust; he died for our sins: and when he rose again, he rose for them, who died for our sins, saith the Apostle, and rose again for our Justification: when he went to Heaven, he went for them; I go to prepare a place for you (saith he, John 14.) when he as­cended, he did ascend for them, that he might give Gifts unto men; and when he appeared before the Father, he did appear for them, Heb. 9.24. and now he continues in Heaven for them; Seeing he ever liveth (saith the Apostle) to make Intercession for us, Heb. 7 [Page 131] there he negotiates for them stil, and doth transact al their busi­ness; why should not we negotiate for him on Earth, who doth negotiate for us in Heaven? why should not we spend of al our time for him, who hath, and doth spend of the daies of his Eterni­ty for us? But if Christ do thus spend, and lay out himself, and day, and time, and eternity for his Seed; then surely he doth, and must needs take much contentment, and satisfaction in them.

5 Is it not a great Argument of his delight and satisfaction, in his Seed, that he wil not suffer a cold wind to blow upon them to hurt them? When a Mother is so render of her Child, that she wil not suffer a cold wind to blow upon it, you say, see how she loves, and delights in that Child. Now Christ hath said concerning his People; He that toucheth you, toucheth the Apple of mine Eye, Zach. 2. The Eye of man, is the most tender part you know, and men are the most tender of that; but I pray observe what kind of men they were that Christ was thus tender of: in Deut. 32.10. it's said that God kept the People of Israel in the Wilder­ness, as the Apple of his Eye: There they were in a low and sad condition, yet there was the Love of their youth expressed in fol­lowing God; but now these men were in Babylon, and they were that part of the People of the Jews, which did stay behind, when o­thers were gone to re-build the Temple; and through Unbelief did this part stay behind; therefore saith the Prophet, verse 6. Come forth, and flee from the Land of the North; yet concerning these, even these rebellious, and unbeleeving Residue, doth the Lord say, He that toucheth you, toucheth the Apple of mine Eye, verse 8. Surely then, if Christ had [...]uch tender care of the [...]e, in reference to al that might touch, or hurt them, I may truly say in regard of his Seed, he wil not suffer a cold wind for to blow upon them: here­in is his delight, and love manifested.

6 The neglect of himself (whilst he lived) in reference unto their good and Salvation, speaks thus much also. If a Child be fallen into the fire or water, the Mother laies by al other business to pul it out, she laies by her very Meat, and Drink, and dressing; forgets and neglects her self, til she have obtained the safety of her Child, and this argues her delight in it. So it was with Christ in the daies of his flesh, he forg [...]t and neglected himself altogether, til he had setled the great business of Mans Salvation; I have Meat to eat that ye know not of, saith he: he had not whereon to lay his Head, and did not mind himself, but was restless til he had set al things in safety, in reference to the Salvation of his Seed; why? but because of that great delight and satisfaction which he took in his work, and their good.

7 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 [Page 132] have them wear in their Bosoms til he comes again, I mean the Lords Supper: Do this as oft as ye do it (saith he) in remem­brance of me. When a Man goes from a place, and doth leave his Friends, he bestows some token of Love upon his best Friends; or if he die, he gives his choyce, and beloved Friend a Token of Remembrance; he doth not so by those whom he loves not, but by such as he loves much, and delights in: Thus did our Savior Christ, when he went away, and died, he left a Crucifix, as I may so cal it, this Ordinance of the Supper, to be worn in the Bo­som of al the Churches, as a Memorial, or Remembrance of him. The Socinians, who are Enemies to the Cross of Christ,Ex istis Pauli verbis apparet graviter errasse illos qui exi­stimarunt, verbum (ut vulga­ta et Erasmi interpretatio ha­bet) commemorationem, quod in Graeco est [...] muta­ri debere in recordationem, ne­que enim dicit Paulus mortem Domini recordamini &c. Non est igitur quod quis ex verbo illo colligat ernam Domini in eum finem institutum fuisse ut nobis suggerat et in memori­am revocet mortem ipsius Do­mini, id quod nulla alioqui sacratum litterarum authoritate, nullave ratione probari potest. Faust. Socinus de usu et fine [...]nae Domini. tel us that the word [...], Remem­brance, should rather be translated Celebration; do this in the Celebration of me, and that the word doth signifie Celebration, and not Remembrance: but if ye look into Heb. 10.3. ye shal find it's said, But in those Sacrifices, there is a remembrance a­gain made of sin every year: it is the same word that is used for the Lords Supper, and should it be translated a Celebration there? should the words be read thus but in these Sacrifices, there is a Celebra­tion of sin every year? surely no: wel then is the word translated in the Institution of the Lords Sup­per, do this in remembrance of me, and in that Christ hath left such a remembrance for his Seed; what doth this argue, but that they should delight in him, as he doth delight in them?

8 And lastly: Is it not a very great, and high ex­pression of his Love, and delight in them, that he car­ried al 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 Breast-plate, 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 al 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 al 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 al 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 ful. Prov. 8. he [Page 133] 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 Savior Christ, take such delight and satisfaction in his Seed?

Answ. He hath travelled for them, saith this Doctrine, and wil 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,

1 They are his own, and men do naturally delight in their own. Now they are not his own only as a mans Goods are his own,P [...]oprietas delectationis causa. but they are his own, as his Wife is his own, and his own Body.

2 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.

3 They are related to him, with al the Relations of Love; they are his Brethren, He is not ashamed to call them Brethren, Heb. 2.Unumquod­que in quantū 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 beleeve (for so I speak of them now) they are related to him with al the Relations of Love; If any man (saith Christ) hear my words, and do them, he is my Mother, and Brother, and Sister.

4 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.

5 And they are very like him too, and suitable to him: al delight arises from a conjunction of suitables: Christ,Omnis dele­ctatio oritur ex conjunctione convenientis cum conveni­enti. Aquin. and his beleeving Seed, are not only joyned 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.

6 By them also (I mean his beleeving 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 al Generations; He shal prolong his daies, saith I [...]aiah, 53.10. But how so? He shal see his Seed, and so shal prolong his daies: 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 Savior Christ, doth take so much delight, contentment, and satisfa­ction in them: surely his delight in them, is be­yond al expression; for saith he, Cant. 7.6. How fair, and how pleasant art thou, O Love for delights?

II Secondly: As for the Issue of Christ, which he travelled for; namely, The Fruits and Effects of his Death, his delight and sa­tisfaction must needs be great in the sight thereof. For,

1 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 mans 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 Fathers 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, then he sees the good pleasure of the Lord prospering in his hands, and so his heart is at rest.

2 Thereby the reproach is rowled 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 rowled away: So when the Cross, and Sufferings of Christ do bring forth, then the reproach and scandal of the Cross is rowled 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.

3 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 Labor. Now the effects of Christs [Page 135] 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 travelled for, and aimed at?

Answ. 1 This hath been cleered already; yet further thus: The Will of Christ, and the Wil of the Father, are one, I and my Father (saith he) are one: they are one in Nature, and therefore there is but one wil 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 somth ng can come between his Wil, and the Execution of it; but the Executive Power, and the Wil of God being one, and his Wil, and Act being one, nothing can come between his Wil, and his Act; and therefore look whatever he wils, he shal certainly ob­tain, and cannot be frustrated of his Ends.

Answ. 2 If you look in [...]o the Scripture, you shal find that the same things which are the Effects of Christs 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 washi [...]g, and sanctifying of the Church by his Death? Ephes. 5.25, 26. This clensing, 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 shew that he shal certainly obtain al those gracious ends, which he travelled for.

Answ. 3 If there be nothing tha [...] can keep our Lord and Savior Christ from the obtainment of his Ends, then 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 sanctifie, wash, and clense those that he died for, Ephes. 5.25 to destroy him that had the power of death, the D [...]vil, 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 clense us, and wash us, and to redeem us from al Iniquity; why then are not those redeemed from al Ini­quity [Page 136] that he died for? Wil ye say, because they wil not, or because they do not beleeve? he came to redeem us from those un­beleeving won'ts for that Unbeleef; and that won't is a Sin and Iniquity, and he came to redeem us from al, not from some, but from all Iniquity. Surely therefore, if he did die for al particular men, he should redeem them al from al 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 Beleevers only, and not all the particular men in the World.

Answ. Very true: But if he came to redeem Beleevers only from all Iniquity, and not others; then he did not die equally for al men; for he died to redeem some from all Iniquity, and not others: But those that say Christ died for al, say also that he died equally, with equal Intentions of Love and Mercy for al; and if he did die to redeem al particular men from al Iniquity, why are not al parti­cular men redeemed from al Iniquity? Wil it yet be said, because they wil not? why, that wil not, is an Iniquity: Wil it be said, Because of their Unbelief? why, that Unbelief is an Iniquity, and a Soul-disease. Now if a Physitian come to cure al 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 clense a pot from its filthiness, and he returns with it unwashed, unclensed, and he tels you that he did not wash it, be­cause there was filth in it; wil you take this for a good reason from him? Surely no. Now Christ came to wash us, and clense us from al Iniquities, and wil 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 shal certainly see the Travel of his Soul in the obtainment of al 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 ful content­ment, and satisfaction to the Soul; The obtainment of ones End, and The knowledg 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 knowledg of that fruiti­on do meet, there is ful contentment and satisfaction. Now Christ shal not only obtain his Ends, but he shal know, and set the Travel of his Soul, and therefore he shal have ful delight, con­tentment, and satisfaction therein. And so the main Doctrine is now cleered, in al the three Parts thereof.

Ʋse, 1 If Christ shal 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 shal 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 shal 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, then 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 al may be saved, and so have their sins par­doned; and if mens 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 satisfie for these very sins, which men are damned for, then shal God punish the same sin twice, which even a just man wil 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 tels us, Heb. 10.3. That in those Sacrifices, there was a remembrance again made of sins every yeer; but here shal be a re­membrance again of sins made, not every yeer, but unto al Eterni­ty: O! how unsatisfying is this to the heart of Christ, that instead of seeing the Travel of his Soul, he shal see those damned that he died for, yea, damned for those sins that he satisfied for? al 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 al the men of the World are not san­ctified, clensed, and redeemed from their vain Conversation, and from al Iniquity. Surely therefore, if he should die for al 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, then al the men of the World must be gracious, and holy, or Christ must [Page 138] never come into his purchase, nor obtain what he hath merited; and can that be satisfying to the he [...]rt 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 Savior 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 C [...]venant, yet Christ shal not lose his Ends, nor the thing pur­chased by his Death; because if men do not perform the Condition, he never did intend they should have the blessing, or the thing pur­cha [...]ed.

Answ. But did Christ merit Grace and Holiness cond [...]tionally? the Question now is: not about Salvation, or Justification; but a­bout our Sanctification. If you speak of our Salvati [...]n 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 intend that our Holiness, and Sanctification should be bestow­ed on us, upon condition of Faith and Repentance; then a man may repent and beleeve▪ 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 [...]erited that Grace shal 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 Christs 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 Wil 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 wil the bestowing of the blessing: but the Father doth not wil our Grace, Holiness, and Sancti­fication upon condition; for the Maintainers of that Doctrine of Universal Redemption, say, That Gods secret Wil, and his revea­led Wil, are one and the same, nothing different; if therefore, God doth wil our Sanctification, and Holiness, upon Condition, then, when he commands us to beleeve, repent, and obey, his Com­mandement [Page 139] must be Conditional: and when he commands us to forsake our sins, his Command (for that is Gods Wil) must be Conditional; and if those Commandements be conditional, then they cannot be resisted, nor his Wil resisted, yea, then it wil be no sin not to keep Gods Commandement; for if his Commandement be to be observed upon Condition, then if I do not perform that Condition, I do not transgress his Commandement; as if you com­mand your Servant to do a thing if he will; if he wil not, he doth not transgress your Commandement: Surely therefore, the Wil of God, and his Commandements are absolute; such therefore is the Merit of Christ.

2 But Secondly: If Christs 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 al Iniquity; therefore from Un­belief, hardness of heart, and from al the Disobedience of our Lives, and therefore he merited our Redemption from these.

3 Thirdly: If Christs merits were thus Conditional, then the Wil of God the Father must be pendulous, wavering, u [...]certain, and undetermined, til it be determined by some act of Mans; for if man do perform the Condition, then 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 Wil determined. But as God is the first Being, the first Agent, and the first Mover; so he is the first Determiner, and his Wil 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 Wil is the most perfect, than which, no wil can be imagined to be more perfect; but it is a greater perfection to be determined by it self, than by another; and to determine mans wil, is more perfect than to be determined by m [...]ns wil. Brad­wardin observes wel: 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 decl [...]re by publick Edict, That he which doth such a good, or evil, shal receive this, or that, and so he remains indifferent, and indetermined in his wil, 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 wil, or not wil, what he wils, or not wils.

4 Fourthly: If Christ did merit that the Bles­sings of the Covenant, should thus be bestowed upon Condition, then he did merit that we might merit at the hand of God, at least 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 tel 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 al: 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 saies 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 (saies he) he doth me­rit ex congruo, cui debetur, unto whom the re­ward is due out of Grace. But no Protestant, unless tainted with Popery, wil say that Christ did merit for us, that we might merit at the hand of God.

5 Fiftly: When our Lord and Savior 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 [...] it self, or the Ransom money? When the Morgage 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 First-born, 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 Priviledges of that Redemption, were obtained upon the payment thereof: Now if our Lord and Savior Christ, did lay down his Life as a Ransom, a [...], then al the Priviledges 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 al those Redemptions in the old Testament, which were Types of this; yea, contrary to the Nature of al Redemptions whatever.

6 Sixtly: If our Lord and Savior Christ, did merit the Bles­sings of the Covenant, to be given out Conditionally upon the Faith and Repentance of al those that he died for; then if he died for al [Page 141] the particular men of the World,Ex ore tuo &c. 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 primū 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 defens. armin. contra Tilen. p. 66. this Truth should have been published to them, that they shal have Salvation by Christ, upon condition that they beleeve in him, and that if they do not, then they shal be damned; but this Gospel, or Truth, was not alwaies published to al the particular men of the World; for saies 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 sheweth his Word unto Jacob; his Statutes, and his Judgments unto Israel; he hath not dealt so with any Nation; and as for his Judg­ments, they have not known them: He doth not say, they have not known them as Israel; but he saith, The Lord hath not dealt so with other Nations; as for his Judgments, they have not known them: neither can it be said that God was ready to have made known this Truth unto al the World, but did not, because of their sin; for then it should have been declared to them that such Truths of the Gospel should be made known to them, if they did not sin: but that hath not been declared to al the particular men of the World; and therefore Christ did not die for al men thus conditionally.

Seventhly: If Christ did die and merit thus conditionally for al men; then al the particular men in the world, are under a Covenant of Grace; for those that he died for, are to receive the Bles­sings of the new covenant upon the performance of the Condition, saith this Objection: But al the particular men of the World are not under the Covenant of Grace; for the Apostle saith of the Ephesians before their Conversion, that they were strangers from the Covenants of Promise, having no hope, and without God in the World, Ephes. 2.12. And God wil write his Laws in the hearts of all those that are under the Covenant of Grace, Heb. 8. But al the particular men in the World, shal not have the Laws of God written in their hearts; therefore the Covenant of Grace is not made with them, and therefore Christ hath not merited that the Blessings of the Covenant shal be given out unto [Page 142] al the World upon Conditions.

8 Eightly: If al the Benefits of Christs Death, and Blessings of the new Covenant, should be given out upon some Condition to be performed by us, as Faith, and Repentance; then our Faith should give us a Right, and Title unto al those Blessings and Bene­fits: As if I sel a thing upon Condition that a man pay me so much Money, his payment of the Money being the performance of the Condition, gives him a Right, and Title to the thing: Or if I pro­mise to give a man an hundred pound, upon condition that he go of such an Errand for me; if he go, his very going gives him a Right, and Title to the hundred pound, because he performs the Condition. But though Faith be our hand whereby we receive the Benefits of Christs Death, and Blessings of the Covenant, yet it doth not give us any Right, or Title to them; al our Right, and Title, is in Christs Blood, his Death, his Satisfaction, and his O­bedience, and in that alone.

9 Ninthly: This Objection doth suppose the Covenant of Grace to be Conditional: but the Covenant of Grace, is free, absolute, and without al Conditions to be performed by us. For,

1 The Lord hath delivered it without al such Conditions: We read of the Covenant of Grace in Jer. 31. in Ezek. 36. in Heb. 8. but where do we find any Condition annexed to it? And if God make no Conditions, why should we? Shal I hang my Pad-lock upon Gods Door of Mercy?

2 This Covenant, saish the Lord, is as the Covenant which he made with Noah: Did he promise Noah that the World should be drowned no more upon Conditions of our Faith or Obedience? No, but saith the Lord, I will not again curse the ground any more for mans sake, although the Imaginations of mans heart be evil, Gen. 8.21. It may be you wil translate the Hebrew [...], because; but it comes al to one.

3 In the Covenant of Grace, the Lord saith, He wil write his Laws in our hearts, there is Converting mercy promised; and that we shal al know him, there is enlightening Mercy promised: both the Habit, and the Act of Grace promised, and he gives this reason; For I will be merciful to your unrighteousness; and your sin, and iniquity, I will remember no more, Heb. 8.11, 12. Now if forgiving mercy be the reason of sanctifying Mercy, if our for­givene [...]s be the cause of our holiness, then no act of our Grace or Holiness, can be the Condition of our forgiveness, or of the Co­venant.

4 The Spirit of God is promised in the Covenant; I wil put my Spirit into you, saith God: but Faith and Repentance are not before the In being, or Gift of the Spirit: Surely therefore, all the Blessings of the Covenant, are not given out upon these Con­ditions.

5 If the Covenant of Grace should be thus Conditional, then the Covenant of Grace should be harder than the Covenant of Works, made with Adam in Paradice; for, then the Condition was to be performed by our common Person, who was strong, and free from al sin; but now we are weak, and ful of al sin, and therefore if the performance of the Condition lie upon our hands, the terms of this Covenant wil be worse, and harder for us, than the terms of that Covenant of Works; neither can it be said, that if al men have a sufficiency of Grace, and power to beleeve, that the perfor­mance of the Condition of this Covenant, wil be easier than of that; for who doth not know that it is an harder thing for one of us sin­ful Creatures to beleeve, than for Adam to abstain from eating the forbidden Fruit? But surely the Covenant of Grace, is easier, and sweeter than the Covenant of Works; and therefore the Conditi­on thereof, was performed by Christ our Second Adam, and there is now no Condition of the Covenant to be performed by us: Yet it is our Duty to beleeve, and repent, and obey, which we are commanded to do by the Gospel; but al our Repentance, Faith, and Obedience, is a Fruit of that Covenant, not the Condition of it: As in case Adam had stood, his Seed should have obeyed; yet their Obedience should not have been the Condition, but the Fruit of the Covenant; and as his Posterity could not have had Life, unless they had obeyed, yet that their Obedience was not the Condition of that Covenant: So though we cannot be justified unless we beleeve, nor be saved, unless we repent and obey; yet our Repentance, Faith, and Obedience, is not the Condition, but the Fruit of the Covenant: Christ, and Christ alone, our Second Adam, did perform the Condition; as to us, the Covenant of Grace is free, absolute, and without al Conditions.

Obj. But all Divines say, That Faith and Repentance, are the Condition of the Covenants.

Ans. Not all: not so Luther, Duplices sunt promissiones Dei, legales quae nituntur deorsum in nostris operibus, sicut illae, si feceri­tis, bona terrae comedetis; aliae sunt promissiones gratiae, sicut Jer 31. scribam legem meam in cordibus eorum; hae promissiones non ni­tuntur deorsumsed simpliciter boni­tate et gratia Dei; quid ipse velit facere. Luther in Gen. 4. cap p. 88. Hos. 2. Desponsabo te mihi in per­petuum: sine ulla interjecta vel pe­nitentiae vel fidei conditione abso­lutissime ait desponsabo te &c. hujusmo­di autem absolutissimae promissiones ad solos veros et secundum spiritū 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 &c. 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: [Page 144] The manner of Expressing the fore­mentioned Promises of the new Covenant is absolute, so as God undertaketh to per­form them all, I wil put my Law into your minds, I wil be to them a God, All shal know me; I wil be merciful unto their sins: hereby it is manifest that the Priviledges of the New Covenant are ab­solutely promised to be performed on Gods 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 Wil 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 Wil of God; which is the thing I deny, and have disproved al 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 beleeving, 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 Wil, 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 Savior 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 al conditions; and therefore if he died for al men, he must needs lose his Purchase, a thing most un­satisfying to the heart of Christ: yet this is the first-born of that Doctrine of Universal Redemption. Now therefore, as you de­sire to stand free from al those Opinions that are unsavory to the heart of Christ, take heed of that Doctrine of Universal Redemption. Yet further.

THE GOOD MAN'S PEACE.
Sermon I.

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 exprest 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, saies David. And as the Sea in the time of a storm, is much disquieted; so art thou also disquieted wi [...]hin 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, [Page 2] 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 shal 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 implyed.
• Secondly, It is possible that this Peace may be inter­rupted, so far, as Gods 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. VVhy 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 saies 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 alwaies beat thus high in this way of Discouragement; but ordinarily he had Peace and [Page 3] 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 arayed 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 Revelat [...]on, doth attend much unto the Jewish cus­tomes, and among the Jewes, they had their Mourning, & their Re­joycing 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 goe ye in Black, because of the oppression of the enemy? So that the mourning garmen [...] was the Black garment; the Black garment, was the mourning garment. And the white garment, was the Reioycing g [...]ment; therefore Eccles. 9.8. it is said, let thy garments be alwayes white and, let thy h ead lack no oyntment. Upon which [...]ccount the nobles amongst the Hebrewes were cal­led [...] becan [...] they were clothed with white rayment. 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 somtimes 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 shal walk with me in white, for they are worthy; but ordinarily it notes the joy fulness and comfortableness of our state, so in: Rev. 7. the Saints are brought in, in white, not onely because of their pu­rity and cleaneness but because of their rejoycing. 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 (saies the Psalmist) and nothing shal offend them. Rom. 2.10. But glory, honor, and peace, to every man that worketh good, to the Jew first, and also to the Gentile. Let him be what he wil be, if he be godly, if he work that which is good; Glory, Honor, and Peace, shal be upon him: not onely an outward, but an inward peace he shal 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 shal find, that this acquaintance bringeth rest & peace. Acquaint now thy self with him, and be at peace. The Saints and people of God, are (as I may so speak) of Gods 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 al consolation; they have [Page 4] 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 Holy-ghost (with whom the Saints and people of God have communion and fellowship) are engaged for their peace.

1 I. The Father is engaged to give peace unto them. He is engaged by his Prerogative, by his Commandement, by his Pro­mise, by Christs Purchase, and by the Saints Chastisements.

1 He is engaged by his Prerogative. Kings and Princes wil stand (ye know) for their Prerogatives. And this is the great Perogative 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.

2 He is engaged also, by vertue of his Commandement. And therefore if ye look into Isay. 40.1.2. Ye shal 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 al her sins. Suppose a mans 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. Wel, saies 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 onely speak to the heart, but cry; lift up your voice and cry unto her. Wel, but what are they to speak and cry? There are three things which wil comfort a poor distressed soul, [Page 5] and they are here to be spoken. Say, 1. That her warfare is ac­complished; Affliction and Temptation is at an end, it shal 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 al her sins, God hath no more against her, no quarrel, no controversie, 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 ingaged himself to work. Thus I say, the Father is ingaged by vertue of his Commandement.

3 He is ingaged also, by vertue of his promise. And therefore if ye look into Psal. 29. ye shal see what the Lord hath promised. vers. 11. The Lord wil give strength unto his people: the Lord wil bless his people with peace. Here is the promise, the Lord wil bless his people with peace. Yea, if ye look into Isa. 26. ye shal find there, that the Lord hath promised to keep the peace of his people for them, vers. 3. Thou wilt keep him in perfect peace whose mind is stayed on thee. So ye read the words, but accord­ing to the Hebrew, [...]hey ought to be read thus; [...] Thou wilt keep peace, peace; twice peace. Thou wilt keep peace, peace, for him whose mind is stayed on thee. So that the Lord is not one­ly ing [...]ged to g [...]ve peace unto his people, but he is by promise also ingaged to keep their peace for them

4 Yea, the Lord is ingaged by Purchase. Christ hath purchased peace for his people: and what Christ hath purchased for them, God the Father is ingaged to give unto them. Read the purchase in Eph. 2.13.14. But now in Christ Jesus, ye who were somtimes afar off, are made nigh by the blood of Christ. For he is our peace, who hath made both one, and hath broken down the middle wal of partition between us. Having abolished in his flesh the enmity, even the law of commandements, for to make in himself of twain, one new man, so making peace. vers. 16. And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby; and came and preached peace unto you that were a far off, and to them that were nigh. So that thus ye see its the purchase of Jesus Christ: this inward peace and quietness of soul, it is Christs purchase; and what Christ the Son hath purchased, God the Father is engaged to give.

5 Yea, the Father is engaged to give peace unto his people, by al those Chastisements that they do meet withal. And therefore in Isa. 40. (which I named before) The Lord commands us to comfort, and speak comfortably unto his people, upon this account, For she hath received of the Lords hand double for al her sins. Even because a fullness of Chastisement had been upon [Page 6] them. Thus I say, God the Father, by vertue of his Prerogative, by vertue of his Commandement, by vertue of his Promise, by vertue of Christs Purchase, by vertue of Chastisements that are laid upon his people, is engaged to give peace unto his children.

2 II. But now proceed a little, and ye shal see, That as the Father is engaged, So the Son also is engaged to give peace, inward peace, and quietude of soul unto his Servants.

1 He is engaged by those Qualifications, and endowments that he received from God his Father, for this end and purpose. The spirit of the Lord is upon me (saies he) and he hath anointed me; Isa. 61. Why? that I might comfort those that mourn. That is one end. But I pray look into Isa. 50. and consider the 4. vers. The Lord God hath given me the tongue of the learned, that I should know how to speak a word in season to him that is weary: he wakeneth morning by morning, he wakeneth mine ear to hear as the learned. They are plainly the words of Christ, as wil appear to you, if you read but the following words, The Lord God hath opened mine ear, and I was not rebellious, neither turned I away the back; I gave my back to the smiters, and my cheekes to them that plucked off the hair: I hid not my face from shame and spit [...]ng. So that these are the words of Christ. Wel, 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 sayth Christ, he hath given me the tongue of the learned. Wel, but al learned men have not Wisdom to speak in season. Mark what follows. He hath given me the tongue of the learned, that I should know how to speak a word in season to him that is weary. But hath Jesus Christ such skil at this work, in comforting those that are troubled? Yes! He wakeneth morn­ing by morning. As a Master is early up in the morning to teach his Schollers, So hath God the Father been teaching of Christ from al eternity this great skil, morning by morning. He wake­neth morning by morning, he wakeneth mine ear to hear as the learn'd. This is the piece of learning (saies Christ) which I have been learning morning by morning of my Father from eternity and this is that great learning which he had attained unto. So that in regard of this endowment which he hath received from the Father, he is engaged to give peace unto his people, for he hath received the tongue of the learned for this end and purpose, that he might speak a word in season to them that are weary.

2 He is engaged also, by his own Disposition; his sweet, loving, and tender disposition. He is a Lyon (indeed) of the Tribe of Judah; but not that roaring Lyon, seeking to devour. He is a King (indeed) but he comes meekly, riding upon an Asses Colt. He doth not lift up his voyce in the streets. When our Lord and Savior Christ left the world, he saies unto his Disciples, My Peace I give unto you; my Peace I leave with you: Joh. 14.27. not as the world gives Peace, but my Peace I give unto you. And assoon as ever Christ rose from the dead again, and met with his Disciples, what doth he say unto them? When they were all met together, Peace be unto you. Joh. 20.19. As it was his last words when he left them, so it is the first word that now he useth when he seeth [...]hem again. But, O Lord, we have sinned greatly since we saw thee. Be it so, yet Peace be unto you. But, O Lord, here is Peter among us, that hath denied thee since thou sawest us. Be it so, I know it very wel, yet Peace be unto you. Peace when he went away, and Peace when he came again: this is his Lan­guage, and this is his disposition still. Thus he is engaged.

3 Yea, He is engaged by Office to give Peace unto his People. Ye know the Apostle calls him our great High-Priest. It was the work of the High Priest in the Old Testament, to bless the People; and when he did bless the People, What did he say? But, The Lord bless ye, and give ye Peace. Now then, If Jesus Christ be our great High-Priest, and it be the Office of the High-Priest to bless, and to give Peace; then Christ by vertue of his Office also, is engaged to give Peace unto his People. Take all these Three together; Christ the Second Person is engaged: By his Endow­ments he received from the Father: By his own Disposition: By his Office. And it appears plainly that there is a great engagement upon Jesus Chri [...]t to give Peace unto his Servants.

3 III. As the Father and the Son are engaged to give Peace, and quietude unto the Saints and People of God: So also the Spi­rit, the Holy Ghost is engaged to give peace unto them. For (as I may so speak with Reverence) he is, as it were, the great Exe­cutor of Jesus Christ When Christ died, he made his Will, and gave a Legacy to his Disciples, My Peace I give unto you: and then he sent the Comforter, the Spirit from Heaven on purpose to beget peace within their souls.

Yea, The Holy Ghost is not only this Executor, to see this Will of Christ fulfilled; but he is, as it were, our Advocate. In­deed we have but one Advocate, that is Christ: But I say, we have, as it were, two Advocates; One in Heaven above, and one in our bosom. When a man sins, a godly man sins, Satan accuses him in Heaven: And therefore saies John, If any man sin, 1 John, 1.2. we have an Advocate with the Father, Jesus Christ the Righteous. [Page 8] But if a godly man sin, Satan doth also accuse him to himself. And therefore saies the Apostle, We have the Spirit within us, making intercession. John, 14.16 [...]. Et sic tran­slat. Syriac. And saies our Savior Christ, I will send another Comforter: So ye read it; but it is the same word that is tran­slated, Advocate; I wil send you another Advocate. Yea, the Spirit of the Lord is our Witness also: For the Spirit shall bear witness with our Spirits, that we are the Children of God. Now when the Spirit bears witness with a mans spirit, that he is [...]he child of God, then he hath peace and quiet. So that, if you consider al the [...]e Ingagements; the Father ingaged, the Son ingaged, the Ho­ly Ghost ingaged, for the peace and quiet of Gods Children, Must you not needs conclude this Point and Doctrine, and say, Sur [...]ly, there is an inward peace and quietness of soul, which ordina [...]ily 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 daies; O! saies one, I have been a long while afflicted, troubled, two, four, six yeers, and never yet had Peace and quiet within me: Either therefore this Doctrine is not true, or else I am not Godly.

Answ. All that may be which you speak of, and yet this Doctrine may be true. General Rules have alwaies some exceptions. Though the Garment that the Saints do ordinarily wear, be white, yet here and there some do go in black, and go so a great while. But that there may be no stumbling concerning this matter, I shall de­sire you to consider with me, some few Distinctions.

1 First: Ye must know, That there is a Fundamental Peace, which the Saints and People of God have; and there is an Addi­tional Peace. A Fundamental Peace, which does Naturally a­rise and slow from their Justification: Being justified by Faith, we have Peace with God; Rom. 5. And then there is an Addi­tional Peace, which arises from the sence of their Justification. Possibly a Child of God may for a long time lose the latter, but the former he shal never lose. As a Woman that hath a great Joynture, goes abroad some Journey, and meets with Theeves, and they take away all the money that she hath about her; but yet (saies she) though they have taken away my spending Money, they cannot take away my Joynture, I have not lost my Joynture. So now the Saints somtimes, may lose their spending money, they may lose the peace that arises from the sence of their Justification; but as for the Peace that ariseth and issues from their Justification [Page 9] it self, the first Peace, that they shall never lose. Peace is the Churches Joynture, and that Peace they shal never lose.

2 Secondly: Ye must know, That there is a great difference be­tween Peace, Comfort, and Joy. A man may have Peace that hath no Comfort; a man may have Comfort that hath no Joy: one is beyond the other, one a degree above the other. As now, it may be day-light, and yet the Sun may not shine forth; the Sun may shine forth, and yet not noon-day. Possibly a man may have Peace, and yet not much Comfort, only stayed upon God; possi­bly a man may have Comfort, and yet not much Joy. But now, many a poor soul thinks, because he hath no Joy, therefore he hath no Comfort; and because he hath not much Comfort, there­fore no Peace. Labor to know the difference between these.

3 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.

4 Fourthly: Ye must know, That there is a Secret, Dormant Peace; and there is a wakened and Apparent Peace: Peace in the Seed, and Peace in the Flower. As it is with many a wicked man, for the present he hath great Comfort; but when affliction comes, and the day of death comes, then he hath trouble; trou­ble in regard of sin; Why? the sin, and guilt was in his heart be­fore, only it lay sleeping there, but now it is risen. So with a Godly man in regard of his Peace: possibly for the present, he may be full of trouble; but when affliction comes, and the hour of death comes, then he hath Peace and Comfort; Why? it was there before, it was at the bottom, only he was not aware of it, he did not know of it. For now, ask such a weak Christian who is thus full of fear for the present (ye see there is a Drunkard, a Swearer, a Wanton) Would you be in his Condition? would you be contented to be in that mans condition? O no, saies he, I would not be in such a condition for all the world. And why doth he say so, but because there is a peace and quietude at the bot­tom, although he be not aware of it? It is true, the Saints grieve, but then, dolent et de dolore gaudent; they rejoyce 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 [Page 10] 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, wil 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 al these distinctions, and you wil 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 wil be able to hear al your burthens,Pro. 18.14 The spirit of a man wil sustain his infirmities. But a wounded spirit who can bear? Some bear Agues and Feavers; some bear Stones, and Collicks, Rackings and Tormentings; but a wounded spirit who can bear? O but the spirit of a man wil sustain his infirmities, if he have peace within; if he be Heart-whole, as they say, if he have peace within then wil he be able to bear al his burthens. Ye see into what times we are now fallen; we cannot promise our selves peace for a day together; suddenly a cloud may arise, in a night, and al 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 my self here against al 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 (saies our savior) are those that mourn for they shal be comforted. Are those blessed for the present that shal be comforted? how blessed are those then that are comforted, and that have peace, and quiet already.

This Doctrine lookes 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 prophane 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 musick they have then ye do not wonder; but ye rather wonder at your selves that [Page 11] 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 rejoycing 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 musick these people have within, you say not they are mad, but you rather wonder at your selves, that you should wonder at them. Hereupon the Marquesse hearing this similitude, was so stric [...]e [...] 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 musick the Saints have within, peace and quiet within, ordinarily, though here and there, there may be some exception; yet ordinarily, [...]hat musick 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 thankfulne [...]s, that you should praise the Lord for the peace and quiet that you have. You wil 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, then ye wil praise God [...]or peace. You that are Godly, and have peace, have had a war within, a Civil war within your own bosomes, and ye have felt the [...]mart of trouble of conscience, and now ye have peace; and wil ye not be thankful? wil ye not prai [...]e the Lord, that hath given you this peace, and rest.

I confess indeed, it is the Duty of al 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 passe when he heareth the words of this curse, that he blesseth himself in his heart, saying, I shal have peace, though I walk in the imagination of mine heart, to ad 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 shal go wel with me. Questionless, there is a peace of security; there is a peace and a rest of sleep, as wel as of health. A man that is wounded and ful of aches and paines, 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 paines within, because he is asleep, as wel as because he is in health. [Page 12] But there is also a peace that is the fruit of the Holy-ghost; 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 shal I say, that al my money is counterfeit, because there is counterfeit gold abroad?

But to help a little in this; I wil speak something of the diffe­rence of true and false peace; and yet very briefly, thus.

1 True saving peace is the child of Grace, and the mother of Grace. There is a peace th [...]t arises from the apprehension of Gods com­mon goodness; which is common peace. And there is a special peace, that arises from the apprehension of Gods special favor, 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 sayes the Apostle, The peace of God that passes all understanding, keep, or guard your minds and hearts. This saving peace, is a Guard unto al our Graces. As fal [...]e peace is a guard to our sins; so true peace is a guard unto al our Graces.

2 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 beleeving, (saies 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 onely: or the Emanation of a natural Conscience; or such as is wrought out by time, time working out ones trouble.

3 True saving peace, wil live in the sight of sin. False peace doth not indure 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 al his peace arises from a not sight of his sin.

4 True saving peace, loves to be examined, is willing to be ex­amined, it loves to be tryed. But false peace, cannot indure ex­amination, it flyes from the light, it doth not love to be tryed.

5 True saving peace, is spoken by God. I wil hear what the Lord wil say, Psal. 85.8. for he wil speak peace; saies 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 al expression; The peace of God that passeth al 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, [Page 13] 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 al expression, a peace beyond al 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 wil 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 chusing, 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 al 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 tryed: and truly, I could not hope that my peace were right, if I were not willing to have it examined. Wel, 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 Beleeving? 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. Wel 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 mens Elbows, and speaking peace, where none ought to be spoken: but (I say) if it be thus with thy soul, notwithstanding al 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 mans 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 [Page 14] and have lien 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 spak peace yet unto my soul.

Answ. Doest thou say Lightly? how lightly? hast thou stollen 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 tel me, did those who have had al 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 al 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 bare 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 al 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 wel 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 wel as he that hath born the heat of the day. If any should complain, those that have born the heat of the day, that have been so much troubled should in reason be the persons, but hath the Lord taken you, and given you a penny, the same peace with him who bare the heat of the day; and wil you complain and say, surely, my penny is fal [...]e coyn, and my peace naught, because, I have not born and indured so much trouble as another hath? you know, some children are born into the world with more pain than others, some with less pain: should the Child that is born with less pain, say, I am a Bastard, because I was not born with so much pain as the other was? When Christ is formed in the souls of men & women, some are regenerate and born again with more pain, some are regenerate and born again with less pain: should he that is born with less pain, say, I am a Bastard, and not a true Son, because there was not so much pain at my first regeneration as such a one had? you know how it was with Zacheus; Christ comes unto his house, and the same day that he came, he said to Zacheus, This day it Salvation come to thy house. He had assurance the first day. But Paul is conver­ted; and he lyes troubled, and is three dayes blind. Should Zacheus now say, Surely, I am not Converted, for I never lay three dayes [Page 15] blind, nor was so much troubled as Paul was? No surely, no more may you say, that your Peace is false because you have not such abundance of trouble as others have; you are not to make a­nothers Measure, your Rule: God goes several waies with his People, as well in regard of Peace, as in regard of Grace. This therefore I say unto you; Look unto your Peace it self: Have you peace and quietness of soul? Then bless and praise the Lord for that peace of yours: Yea, do not only praise the Lord for your peace and quiet; but praise the Lord that ye came so sweet­ly by it, in a way of Free-grace; and if for any thing you are to be troubled, it is for this, That you should nick-name the Grace of God, and call it little, or false: Christ calls it free, and you call it false. O be humbled for this, and praise the Lord for any measure of quiet and peace that he hath given unto thee.

Object. But (wil another say) All this doth not come up to my case; for I have no Peace, nor Quiet in my soul to be thankful for: Some there are that have Peace and Quiet indeed, and they (no question) ought to be very thankful for it; but my poor soul hath been long afflicted, troubl [...]d, and I never yet had assurance of Gods 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 saies, I will hear what the Lord will say, for he will speak Peace unto his People, Psal. 85.8. It is not in my power, or in the power of any poor Creature, to speak Peace unto you; but it is the Lord only that must speak Peace unto thy soul; and the Lord speaks Peace in the way of an Ordi­nance.

Quest. But what does the Lord say? what does the Lord speak from his Word in the way of an Ordinance, that I who was never yet setled, may attain unto this inward Peace and Quietude of soul?

Answ. 1 First, He wills you to study and consider much the Death, Sufferings, and Fulness of the Satisfaction made by Jesus Christ; Go down into the Grave of Christ; Christs Blood is the Object of Faith, and Faith brings Peace: Unbelief is a painful sin, and Faith is an easing and quieting Grace. Being justified by Faith, we have Peace, &c. Rom. 5.1. The more you see the free and infinite Love of God, the more will your heart be at rest and quiet within you. And where shall you see the Love of God, but in the Death of Christ? By seeing Christ on the Cross, you see Divine Love in triumph. All true Peace within, arises from sight of Peace made without: Where shall you read of that, but in Christ's Death? And therefore saies the Prophet, The Chastise­ment of our Peace was upon him. In Psal. 41. ye have a Pro­mise [Page 10] [...] [Page 11] [...] [Page 12] [...] [Page 13] [...] [Page 14] [...] [Page 15] [...] [Page 16] made of great Blessing unto him that considereth the Poor, Blessed is he that considereth the poor. Who is this poor? Tar­novius tels us, from the 10. verse, That it is Christ in his Suffe­rings: for (as he observes) this Psalm, is a Psalm of Christ, verse 9. Yea, mine own familiar friend in whom I trusted, which did eat of my bread, hath lift up his heel against me. They are the words of Christ, and Christ speaks this Psalm; and this poor to be considered, is Christ in his Sufferings: Saies he, I will not here debate the truth of this Interpretation; but if true, the Lord promised here a blessing to him that doth wisely consider the Death and Sufferings of Christ: And wherein doth that blessing he and consist?Pauper hic Christus est: et beatos istos predicat qui dolores et cru­ciatus ipsius quos pro nobis sustinuit, grato et fideli animo recte conside­rant. Tarnovi­us in Psalmum 41. The Lord will deliver him in the time of trouble, [...]: In the evil day, or in the day of evil, saith the Chal­dee Paraphrase: In the day of vexation, saith Symmachus. Now the day of Temptation, Doubts, and great Fears, is an evil day, and a day of vexation: This Day will God deliver him from, who doth wisely ponder on the death of Christ: Could we see the heart of Christ, we should doubt no more, and in his death you may see his heart, in his Blood you may see his heart. Ye know what the Prophet Isaiah saies, Lord, wilt thou not ordain Peace, who hast wrought all our works for us? And where shall ye find that God hath wrought all our works for us, but in Christs Grave and Death?

2 Secondly: Ye must not only go unto the Grave of Christ, and study his Death; but you must go unto Christ Himself for Peace, He is the great Peace-maker, hath a Commission to take up all Differences without us, and within us. Ye know his words, The Lord God hath given me the Tongue of the Learned (saies he) that I may speak a word in due season to him that is weary. Go then to Christ, and press this engagement, and say, Lord, thou hast therefore received the Tongue of the Learned, that thou may­est speak a word in due season to him that is weary. And O Lord, I am one of those wearied souls; wearied with my Temptations, wearied with inward trouble; now Lord speak a word in due season to this poor, wounded, and wearied soul. Thus go to Christ.

1 Only in your Addresses to Christ; Be sure that ye go in Up­rightness. Take heed that you do not desire peace meerly for the comfort of it, but as an help unto your Grace: He will give Grace and Glory, and no good thing will he with-hold 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.

[Page 17]2. And when you go unto Christ for peace, Carry the Promise with you, go in the way of the Promise. 3. Go and waite long on Christ, wait upon him onely, 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 affraid 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 wil answer that question too, onely now for the present wait on him, and keep his way.

3 But, because it wil 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 al your Humiliation, carry Christ along with you. When you go to mourn for sin, begin aloft with Christ: and do not alwayes think to begin below with sin, and so to come up to Christ; but begin aloft with Christ, and so by your Humiliation, fal down upon sin. You say, O! but, I would be first Humbled before I do go to Christ, but I pray tel 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 shew you the misery, ug­liness, and damning nature of sin, as the death of Christ? If you begin with Christ, then you wil certainly come down to your sin and be Humbled for it; but if you begin with sin you wil not certainly come up to Christ. There is many a poor soul that hath said, I wil be first humbled for my sin, and then I wil 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 wil 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, then you wil 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 alwayes with sin to go up to Christ, but rather begin at Christ, and so fal down upon sin.

4 In the Fourth place, labor to Mortify your affections, and to get your will melted into the wil of God: As the winds are to the Sea, so are the affections to the soul of man; so long as the Sea is hurryed 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 [Page 18] wee have not yet resigned up our wils to the wil of God? tis our own wil that troubles our peace;Propria volun­tas turbat pa­cem. get but your wil Mor­tifyed into the wil of God, and you'l say, Lord, I would fayn have peace; yet not my wil, but thy wil be done; I would have peace presently, yet I have no wil but thine; therefore Lord when thou wilt, and as thou wilt, not my wil, but thine own wil be done. Thus do, and you are at rest presently.

5 Fiftly, Doest 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 ful 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 ful of doubtings, should go and lean upon those that are strong and have ful assu­rance; and you that have assurance, should give the shoulder to those that are weak, and say, come, and lean upon me, and I wil be an help unto you. You know how it is with the Ivie and the Vine; the Ivie leans upon the Oak, and the Vine upon the Posts or the house-side; the Ivie and the Vine, do not lean one upon another; if the Ivie and the Vine, should come and lean one upon another, what twisting would there be; and both would sal to the ground: but the Ivie 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 leanes upon another doubter, both wil fal 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 affraid I shal be damned, so am I too, said the other, O but said she again, I do not onely fear, but I am sure of it, certaynly I shal 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 shal 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 ful assurance; and you that have assurance, be not unwilling to give forth your shoulder unto those that are weak, and are ful of doubtings.

6 And to end al. Doest thou want peace, and inward quietude of soul? Whensoever the Lord then 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 your selves then in a way of beleeving; praise God for every smile, and rejoyce 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 [Page 19] Lord begin to speak peace to any of your souls? now stir up your selves in a way of beleeving; and then Christ wil give you more.

Ye know how it was with Nathaniel: When Nathaniel be­leeved upon what Christ had spoken, saies Christ unto him, Beleevest thou, because I said unto thee, I saw thee under the Fig-tree? I wil shew thee greater things; thou shalt see the Angels of God ascending, and descending upon the son of man. So wil the Lord Christ say to a poor soul, I have spoken a word unto thee, and I gave thee a little peace, and doest thou beleeve because of the word I have spoken unto thee? thou shalt see grea­ter things, and I wil give thee abundance of peace. Look into Isa. 48. vers. 18. and there you shal find the Lord speaking thus, O that thou hadst hearkened to my Commandements, then had thy peace been as a river, and thy righteousness as the waves of the Sea. When the Lord speaks, and cals upon people to be­leeve, if then they do hearken to him, then shal their peace be like a river. And when does the Lord cal in a special manner upon people to beleeve? When he gives out a word, and when he gives them a little peace, then he is calling upon them to beleeve, now return, and now beleeve, saies the Lord. Ye know how it was with Eliah; when they wanted rain, and had wanted rain for a long time, Eliah sends his servant towards the Sea, to see if he could perceive any rain coming, and Eliah fals down upon his face in prayer, his servant goes, but no sign of rain, he goes again, and no sign of rain; and the seventh time Eliah's servant perceives a cloud, of the bigness of an hand, and he comes down unto his Master, and tells him, he had seen a cloud, the bigness of a mans hand: Whereupon Eliah concludes and saies, Come, let us up, I hear the noise of many waters. So say I, you have been upon your face, and have been much discouraged, yet if you have been at prayer, and a little refreshment comes, though it be but the big­ness of an hand: yet conclude and say, surely, there is more rain a coming, Come, O my soul, Why art thou cast down? and why art thou disquieted within me? hope in God, and wait on him, I hear abundance of rain a coming. When our Savior Christ sometimes speaks peace, he doth at the first speak by a smal word, and if that be improved, then he speaks more. Ye know how it was with Mary; she was at the Sepulcher, and had been enquiring after her Lord, and saies she to the Angells, they have taken away my Lord: and the Angells, talked [...]o her and could not comfort her. But at last comes our savior Christ, and he speaks to her and then she was comforted. But what does he say to her? onely one word, Mary, so when a man is in [Page 20] trouble, the Lord comes sometimes and speaks but a word, he takes a promise it may be, and sets on a word thereof upon the soul, and the heart answers Rabboni, my Lord. Doth the Lord therefore speak but one word unto thee, yet stir up thy self in beleeving and hearken to him, for he wil speak yet more fully and playnly, onely when he speaks listen, hearken diligently unto him and improve what he sayth, so shal your peace be as a River and your righteousnes as the Ocean.

TRUE PEACE MAY BE INTERRUPTED.
Sermon, II.

Doct. 2 IT is possible that the Saints, and Peo­ple of God, may be much discouraged, and cast down: Though there be an inward Peace and quietness of Soul, which they are ordinarily indued with, yet possibly this Peace may be interrupted, and themselves much discouraged, and cast down.

Here are two words in the Text speak as much; Cast-down, Disquieted. And three times in this Psalm, the Psalmist saith, His Soul was cast down within him; yet this David was a man of great Peace and Comfort ordinarily.

And as with David; so it was, is, and will be with other Saints. This is so ordinary a case, that [...]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 over-whelmed, and poureth out his [Page 22] complaint before the Lord. In Psal. 119.25. he saith, My belly cleaves to the dust; and that is low indeed. And vers. 28. My soul melteth for heaviness: I am not only sad, and heavy, but my soul melteth for heaviness. Canticles 5. The Spouse saith, Her heart was gone; or, my soul failed within me. And if we look into Psalm, 143. we find (at the 4. vers.) that the Psal­mist saith, My Spirit is over-whelmed, and my heart within me is desolate. What do all these expressions, high, great and many, speak, but this Truth that is now before us?

For the more full cleering, and opening of it, I shall labor to shew,

• First, How far it is possible for a good man to be discouraged, or cast down?
• Secondly, How it doth come to pass that he is so discouraged?
• Thirdly, How those Discouragements can stand with his Grace and goodness?
• Fourthly, How they may be healed and cured?

Quest. 1 And First. If you ask, How far the Discouragements of the Saints may reach? For (will some say.) I know it is pos­sible that the most gracious, holy man, may be much discouraged, but not with such discouragments as mine are.

Answ. 1 I Answer. What are yours? Are you so far disquieted, dis­couraged, cast down, as to refuse the word, promise, or conso­lation that is brought unto you? So far may the discouragments of the Saints extend: Psal. 77. vers. 3. I remembred God, and was troubled. He doth not say, I remembred my sin, and was trou­bled, but God; Yea I was not onely troubled, but I did com­plain, and my spirit was overwhelmed within me. But when the promise came, and mercy came, and comfort came, did he refuse that too? yes vers. 2. my soul refuseth to be comforted.

Answ. 2 Secondly, Are you so far discouraged, disquieted, cast down, that your very body feeleth the smart of your discouragements? that you do not onely refuse the promise, and al comfort for your soul, but even for your body? Then look into Psal. 102. and see if your case may not be paralleld, vers. 4. My heart is smitten and withered like grass, so that I forget to eate my bread. vers. 5. By reason of the voice [...]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 [Page 23] my drink with weeping. vers. 10. Because of thine indignation and thy wrath: for thou hast lifted me up, and cast me down. vers. 11. My dayes are like a shadow that declineth: and I am withered like grass. O! but I am not onely 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 mans discouragments may extend thus far too. You wil 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 (saies he) I wil 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 bare 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 Jeremie) 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, saies 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 fal 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 (wil some say) that al our present joy, and comfort, is but a creature, and so may be ecclipsed; and that Satan is near unto the best of Gods children, thrusting, and pushing them forward into these discouragments, that they may be like unto himself who [Page 24] 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 agat. 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 alwaies go before them, but somtimes it appeared, somtimes 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 hid himself from his Mother Mary, she sought him the more, and when she found him, she rejoyced the more: but both his absence and his presence, her fear and her comfort, was for her good; for his ab­sence did encrease and draw out her desires, and his presence did encrease and draw out her joyes. When God is absent from us, then we have testimonies of our Love to God (by our desires af­ter him,) and when he is present, then 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.

1 First, Ye know it is Gods way and manner to deal with the Children of men, according to their own dispositions, to stoop and condescend unto their infirmities: Therefore saies the Prophet Hosea, Hos. 11.4. He draws us with the Cords of a man. Now it is mans disposition to come to God at the second hand: So long as man can find a fulness in any Creature, he comes not to God; but first he sees an emptiness in the Creature, Duty, and Ordinance, and then he saies, O what a fulness is in God himself, in Christ him­self!1 Tim. 5.5. The Widdow that is desolate, trusteth in God: though a Widdow, yet if not desolate (somtimes) she would not trust; and therefore God suffers a desolation to come upon her Widdow­hood. When Davids men took up stones to have stoned him, then (the Text saies) He encouraged himself in the Lord his God: 1 Sam. 30.6. So long as man hath encouragement els-where, he doth not encourage himself in the Lord his God. This being mans 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.

2 Secondly: This inward Peace and quietness of soul, is so great a Commodity, that God would have the price to be inhanced 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 saies [Page 25] 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, three-score miles a day, he is not much affected therewith; but if he be sick a little, and at deaths door, and then begins to recover, though he can but put forth his Hand, or stir his Leg, he blesses God, and saies, O Friends, I can stir my self 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 saies he, what an extraordinary blessing and mercy is this! Now God will som­times raise the price of this Commodity from an ordinary, to an extraordinary blessing, and therefore he doth suffer his own Chil­dren, and deerest Servants to be thus discouraged, and their peace to be interrupted.

3 Thirdly, God is a tender Father, and he would have all the Love of his Children; he would not have his Children to love their Nurse more than himself: Our Joy, and Peace, and Comfort, is but the Nurse of our Graces; now when God sees that his Chil­dren fall in love more with the Nurse, than with himself, then he removes the Nurse, and causes their Peace to be suspended and in­terrupted: he will not have the Nurse to be loved more than him­self.

4 Fourthly, Somtimes 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 Childrens Milk: ye may observe therefore, that the weaker Christian hath somtimes more lively, sensible Comforts, than the stronger Christian hath; Why? but because this inward Joy, and Peace, and Comfort, is that Milk, and sweet Honey whereby they are drawn off from the pleasures and sweetness of the world; and as these Comforts do wean us from the worlds comforts, so we have need to be weaned again from these weaners, which God doth somtimes by restrai­ning of them, and so we grow up unto more perfection.

Fifthly, Somtimes again, God sees his Children do grow vain, and light, and froathy, and wanton, and secure under their Peace and Comfort, and then he withdraws himself, hides his face, and so they do lose their Comfort. This was the case in Canticles, 5. where the Spouse saith, My soul failed within me, at verse 6. But why? I opened to my beloved, but my beloved had withdrawn himself: And why had he withdrawn himself? He comes and makes a tender of Love and Mercy, verse 2. and she would none, [Page 26] verse 3. I have put off my Coat, how shall I put it on? I have washed my feet, how shall I defile them? that is, I am now laid to sleep; they are words that import security, and upon her se­curity he withdraws himself, and being withdrawn, her soul fails within her. And thus it is many times with the Children of God in their particulars; the Lord sees that they grow secure, vain, froathy, and wanton under their peace and comfort, then he with­draws himself, and their peace faileth.

6 Sixtly, Our Lord and Savior Christ is a tender Chyrurgion, who hath set all our bones which we our selves have broken by our sins. You know that a wise and an honest Chyrurgion, though he desire his Patient may be quickly cured, yet if he sees the Plai­ster doth not lie right, he takes it off again, for it is not laid right saith he: So doth Christ do, he sees that the Comforts of his Peo­ple somtimes are not right laid, and therefore (saith he) though I desire this poor wounded soul may be quickly cured, yet be­cause this Comfort, this Promise, this Experience doth not lie right, it must be taken off again. Now the Comforts of the Saints are so laid somtimes, as the very laying of them doth breed discomfort. As in the sowing of Seed; it is not enough that the Seed be good, but it must be well sown, else the very sowing thereof may cause weeds: So though Light be sown for the Righ­teous, yet somtimes it is so sown, as that the very sowing thereof doth breed these weeds of fears, and discouragements, that you may say, and that without Prophesie, Here is a poor soul that ere long will be much discouraged, though for the present full of comfort.

Object. But this is hard to say, Can ye foretel a mans Discourage­ments, even in the time of his Comfort? who is there among all the Saints so comforted, concerning whom you may say, surely this man will be much discouraged again?

Answ. 1 First, When a man, a good man doth lay his Spiritual Com­fort upon outward Blessings, you may say before-hand, this mans Comfort will never hold, but ere long he will be much disquieted; and this was the reason why the Saints in the time of the old Te­stament, labored under so many Discouragements, even because they measured the Love of God so much by these outward bles­sings. Psal. 143.4. Therefore my Spirit is over-whelmed with­in me, Why so? Verse 3. Because the enemy prevailed: He measured Gods Love too much by these outward things, and ther­fore when the Enemy broke in upon him, he thought God did not love him, and so he was over-whelmed, thus in regard of all out­ward blessings. Seest thou therefore a man who raiseth his per­swasion of Gods Love from the smiles of any Creature; say of such a man before-hand, O this poor soul ere long, wil be in the [Page 27] dark, and under some discouragements.

Answ. 2 When a man is unthankful for true Peace, and unhumbled for false Peace, he cannot hold his Peace long. Before a man is con­verted, he hath Peace within; For when the strong man keeps the house, all is at Peace; but it is false Peace: after a man is con­verted, he hath Peace within, and it is true Peace; God expecteth that a man should be humbled for his former false Peace, and thankful for his present true Peace; Now when God sees one both unhumbled for false Peace, and unthankful for his present true Peace, the Spirit of the Lord is grieved, so it withdraweth, and the soul is comfortless.

Answ. 3 When a man doth raise his Comfort only from somwhat that he doth find within himself; from Grace that he doth find within, and not from Grace without; from Christ within, and not from Christ without; then his Comfort will not hold; Perpetuum est quod habet causam perpetuantem, that is perpetual, which hath a perpetuating cause: Grace without is perpetual, Christs own personal Obedience in the merit of it, is perpetual; but the a­ctings of Grace within us, are not perpetual, or not perpetually obvious to sight, and therefore cannot perpetually comfort. In­deed our Grace within, and obedience, is in some respects a cause of our Peace: First, a Causa sine qua non, a cause without which we can have no Comfort; for a godly man can have no comfort, if he have no obedience. Secondly, A cause which doth, removere prohibens, remove what hinders our Comfort, namely, our sin. Thirdly, A Cause witnessing; for there are three that bear witness, The Spirit, Water, and Blood; Water which is our Sanctificati­on, is one. Fourthly, A Cause confirming; for by our Obedi­ence and Sanctification, our Justification is confirmed, and the sence thereof; so that Obedience is one cause, but not the only cause of our Peace, nor the principal: When therefore you see the streams of a mans Comfort run in this Channel, raising all his com­fort only, or principally from his obedience, or acting of Grace within, then you may say, though the stream be now full, stay but a little, and ere long you will see it dried, and this man wil be much discouraged.

Answ. 4 When a man, a good man doth lay his comfort, rather upon the impression, or comings in of the Word, than upon the Word it self. For example, Suppose a man take the Bible, and upon the opening thereof doth pitch on some Promise; for the present he is much refreshed and comforted; or suppose that he doth not o­pen the Bible, nor read the Scripture, but sitting down in a dark condition, some Promise doth come to him which before he thought not of; now at the coming of this Promise, his heart is much raised, warmed, and comforted, insomuch that he conclu­deth, [Page 28] saying, Now I am a child of God, now I know that God loves me, that I have a share in Christ: either this man raiseth his comfort from the Word it self, or from the comings in of the Word; if from the Word it self, how can his comfort die? if up­upon the bare coming in of the Word, how can his Comfort live? For when a Word comes not, then his Comforts fail. We read in Psal. 16. That he shall multiply sorrows that hasteneth after another: your Translation reads it thus, Their sorrows shall be multiplied that hasten after another God; [...] but the word God is not in the Hebrew. The whol Verse are the words of Christ, what saith he, at verse 2. O my soul, thou hast said unto the Lord, thou art my Lord, my Goodness, Holiness, or Righteousness, is not for thee, but for the Saints that are in the Earth, and for the ex­cellent in whom is all my delight: But O Lord our Savior, what if we do not go to thy Goodness, Holiness, and Righteousness, re­sting upon that alone? He answereth, Their sorrows shall be multiplied who hasten after another: And is not this to hasten after another, when men rest upon the bare coming in of the Word, or the impressions on the heart that are made thereby? Where do we read in all the Scripture (turn from one end of the Bible to the other) and where do we read that Christ hath appointed any such way of Comfort as this, that a man should raise his Comforts from pitching, or by an ope­ning of the Book? If I pitch upon a Promise to day, and so have comfort, may I not pitch upon a threatening to morrow, and so have no comfort again? Where hath Christ appointed any such way as this, that I should measure Gods Love, or cast my everla­sting condition by the coming in of a particular word? Indeed God doth somtimes by his Providence, upon the opening of the Bible, cause our eye to fall upon some Promise, which is a Provi­dential Comfort, he doth somtimes send a particular word to stay and bear up ones soul in a particular distress or affliction, but not that I should measure his everlasting Love, or cast my condition by the coming in of every word; this therefore is to hasten after another, and how many sorrows are multiplied upon the hearts of Gods People hereby? How many poor souls are there that walk in this way? God our Father sees it, that the Plaister is not right laid, and so he is fain to take it off, but all from a design of Love, to lay it right; and for these reasons God suffers his own People to be much discouraged.

Quest. 3 But how can all this stand with Grace? Can a man be thus comforted, and discouraged? discouraged, and then comforted again? thus to and fro in his comfort, yet in Christ, yet gracious, yet holy?

Answ. Yes: For though there be much evil in this traversing up and [Page 29] down,Revertere ani­ma mea in re­quiem tuam, Psal, 116. observemus verbum rever­tendi quo admo­nemur, fieri qui­dem subinde, ut animus piorum optata requie privatur et variis discriminibus inquietetur ve­rum juxta id ac­cidere consola­tionis quod suo tempore conce­ditur illis Divi­nitus ut ad quic­tem suam rever­tantur Muscul. in Psal. 116. yet in the Saints there is still a mixture of some Grace withal, some Grace mixed with their discouragements. Take the Saints and people of God, and though they be much discourag­ed and cast down, yet stil they mourn after God, and though they cannot wait so patiently as they would, yet they say in truth, if they did but know that God would come at last, they would wait al their lives, here is Grace; and though they cannot mourn for sins past, for which they are most disquieted, yet they dare not put forth their hand willingly unto any sin present. I have read of one that was so troubled and cast down, that he said and thought, I find so little comfort in my soul, that I would willingly suffer my body to live in burning fire until Christs coming, so that I might but have the assurance of Gods love and favor, and though I am perswaded I shal go to hel, yet my hope is, that my paines here wil be mitigated there, in al which trou­ble (saith my author) nothing in the world could perswade him to do any thing willingly that was displeasing to God; this man was at the last comforted, and then he would often say, the De­vil took advantage of my sorrow for evil things, to make me un­thankful for good things. But I speak this to shew, that the Saints are never so discouraged, [...] Faeces à [...] custo­divit quia vina sua vi conser­vant. but stil there is a Grace that is mixed withal, they dare not sin. Yea and though by their very dis­couragements, they do sin against the Gospel in unbelief, yet by the same discouragements they are kept from their sins against the law, these discouragements being as the lees that do keep the wines.

Yea and though they do rest too much upon their righteousness whereby their feet sink into divers sloughs yet it is because they would be the more obedient to God their father, and in the midst of al their discouragement profess in truth, I would give al the world for the presence of God, here is Grace, a mixture of Grace withal, no marvel therefore, that these discouragements may be in a Godly Gracious man.

Quest. But is there no evil in this to be thus fluctuating to and fro, comforted and then discouraged, is there no evil in these discou­ragements?

Answ. Much, very much, I shal not enter into the particulars. But how can they improve Christ as they should in this condition? So long as a mans title for his land is in question, he cannot sow his ground, nor build houses; and if you ask him, why do not you sow your ground, and repair your houses? his answer is ready, I dare not lay out much cost, because my title is in question: So here, so long as a mans title to Christ is in question, he can­not improve Christ as he should. If a man be going a journy, and know not his way, he loseth much of his way and of the comfort of it in inquiring after the way, and thinking whether he be right or [Page 30] wrong; when he comes at three or four turnings, there he stands whilst he might ride a mile, and when he comes above in the field, and sees a shephard at a distance from him, he rides up to him to inquire whether he be in his way or not; yea and al the day long he is thinking of his way, whether he be right; whereas if he knew his way, he might have many precious thoughts of God and of the word. So in this case, while a man is doubting and fear­ing, and knows not whether he be in the way to Heaven or no, how much precious time is lost? thoughts of Christ lost? thank­fulness for Mercy lost? of al hearts the scripture saith an unbeleev­ing heart is an evil heart, and when mens hearts are discouraged and cast down, are they not unbeleeving? Who would not ther­fore take heed of these discouragements, and of the interruption of their peace?

Quest. 4 But suppose now that I have lost my comforts, times were heretofore when my soul was ful of joy, but now I am quite dis­couraged, what should a poor soul do to recover his peace and comfort again that interrupted peace may be restored?

Answ. 1 Some things by way of Question, some things by way of direction.

First, Hast thou quite forgot the yeares of the right hand of the most high? hast thou lost al thy former experiences too? I know that usually when our comforts fail, our former experi­ences fail, yet not alwaies; for the Psalmist saith here, my soul is cast down, yet at the same time vers. 6. he saith, Therefore I wil remember thee from the land of Jordan, and of the Hermonites, from the hil Missar. So Psal. 77 The Psalmist having said at the 7. vers. Wil the Lord cast off for ever? and wil he be favor­able no more? is his mercy clean gon for ever? and doth his promise fail for evermore? hath God forgotten to be Gracious &c? he addeth in the same breath, but I wil remember the years of the right hand of the most high. Ye know what the disciples said. Did not our hearts glow within us while he opened the scriptures to us? Luk. 24.32. Beloved! you have no comfort now, wel, but you re­member at such a time, when you were al alone in your chamber, and no soul was near you, how the Lord came and opened the scriptures, the promise to your soul, wherewith your heart did glow within you. Have you quite forgotten the openings of those scriptures to you? (I speak not of the Glowings, for I sup­pose they are now gone) but are the scriptures gone that were then opened to you? did not you say in your last trouble and down-cast condition, if ever the Lord appear to me again, I wil never doubt of his mercy more? And did he not appear unto you and open the promise unto your heart? and have you now for­gotten these things? this is your infirmity, why should you not remember the days, and times, and workes, and experiences of the right hand of the most high?

Answ. 2 Secondly, Do you not use the means for the restoring of your comforts in such a manner, as thereby you do lose them more? A man may have great desire after some preferment, and place, which many ride for, but one is so hasty that he rides over hedg and ditch, and thereby fals, and hurts himself, so others get before him, and by his too much hast, he doth lose his place. Thus it is sometimes with good people, they make so much hast to their comfort, that they lose it by their hast, they would have it sooner, if they went on in an ordinary way of waiting on God without such posting hast, but they must have it to day, O! let me know my interest in Christ to day (saith one) or else I am undone for ever. Thus by stinting, and limiting God to a time, they tempt the holy one, and so are more distant from their comfort; the more the child cries, and is froward under the rod, the longer is the rod continued.

Some seek comfort in a way of reason, and think to reason out their temptation, and to reason in their comfort, but as one saith wel; dispute not with God lest you be confounded, dispute not with Satan lest you be deceived.

Some again tire themselves in duty, neglecting of their calling; the truth is, prayer is a friend to comfort and more than ordinary time is to be used in prayer for those that are troubled in consci­ence, but when men under temptations, and without comforts throw up their callings, thinking that nothing is to be done but prayer, by throwing aside their calling, they lay themselves open to more temptations of Satan, they do so tire out their natural spirits in duty, that they are flat and dead in duty, so their temp­tations are the more increased, and their comforts more distanced. Wherefore consider, if you would have comfort restored again, whether you do not use the means of comfort in such a manner, as to set you at a further distance from it.

Answ. 3 Thirdly, Whether have you not strained, and reached for some outward comfort so far, as to lose your inward comfort? I read of Francis Spira, that when he was in horror of conscience, he could not with peace and quietness behold his wife and chil­dren, for, to get an estate for them he denyed the truth, and ther­fore when they came before him in his trouble, he cryed out in much horror, How terrible is the sight of these to me! they had been comforts to him before, yet now he could not away with the sight of them, O! thought he, for your sakes, and for your provision, I have denyed the truth and yeilded to these supersti­tions, and therefore sayes he, How terrible is the sight of these unto me? What peace or comfort had Judas in the sight of his thirty pence? look what outward comfort a man strains his conscience for, that wil be death unto him to behold. We read of David [Page 32] that when his men had ventured for the waters of Bethlehem, he would not drink of it, but poured it out before the Lord, for (saith he) why should I drink the bloud of these men? he did not sin in desiring of it, nor did he command his men for to venture through the enemies quarters, for those Hebrew words [...] quis dabit who wil give me? are but words of wishing, who wil give me to drink of the waters of Bethlehem that is, O! that I had the waters of Bethlehem: according to the hebrew language, but though he sinned not in his desires, yet when he had the waters he poured them forth before the Lord, and said, God forbid that I should drink the bloud of these men; and wil you drink the bloud of your own conscience? Time was heretofore when you had peace and comfort, and by straining and stretching your conscience for your outward comfort; now you have lost your inward, wil you not then take that outward comfort, and pour it forth before the Lord? and say, God forbid that I should drink the bloud of mine own peace and comfort, how can any of you have peace, while those stollen, and unrestored goods lye by you?

Quest. But alas! al my comforts do lye prostrate at the feet of my fears, that now I have no peace at al, What shal I do that my peace and comfort may be restored?

Answ. 1 By way of direction Three things.

First, Look what you would do if you were to be justifyed, and do the same now: if I were to be justifyed, (having a sight of my own sin & nature) I would through Grace, come to the righteous­ness of Jesus Christ, and leave the weight of my poor, guilty soul upon it; which act of faith would justify me, and give me peace; for being justifyed by faith, saith the Apostle, we have peace with God.

And as faith doth justify and give peace at the first, so the re­newing of this act of faith doth renew our peace, and what is my justifying faith, but in time of temptation to leave my self and condition upon Christ alone, saying, whether Godly or ungodly, whether in Christ or not in Christ, now I do not dispute, but leave my self upon Christ alone, this do again, and this wil bring peace again.

Answ. 2 Secondly, You have now lost your comforts, and the shinings of Gods face: either God hath withdrawn himself for your sin, or not, if not for your sin, he wil return again, and that quickly too; if for your sin, labor more and more for to find it out, and to be humbled for it.

I know you wil say, O! but now in this condition I cannot be humbled.

But withal remember, that in this condition, that goes for [Page 37] humbling which doth not before, and God wil take that for hu­miliation now, which he would not take before. Psal. 32. saith David, I said I wil confess my transgression unto the Lord, and thou forgavest the iniquity of my sin. Dixit non fecit, saith Austin, he said he would do it, but did not do it fully, yet thou forgavest the iniquity of my sin, God took his humiliation al­though it was very low. Why? vers. 3.4. we find him under temptation, and in much discouragement, for (saith he) My bones waxed old with my roaring al the day long, day and night thy hand was heavy upon me: my moisture is turned into the drought of Summer, yet how ready was God to receive an acknow­ledgment, and a little humiliation from him, at this time.

O! But what is al this to us? this was Davids case. Nay saith David, this is not my case alone, for vers. 6. For this shal every one that is Godly, pray unto thee, in a time when thou maiest be found: God wil receive a little when you are much discouraged. Either therefore God hath withdrawn for your sin, or not, if not, wait but a while, he wil return again; if for your sin, labor more and more to be humbled for it, for he wil receive that measure of humiliation now, which he wil not do at another time.

Answ. 3 Thirdly, Are al your comforts gone, and would you have them fain restored? Then read and read the scripture much; if you cannot read your self, get some others for to read them to you. When a mans mind is empty, as in temptation and want of com­fort, it is empty of Christ, and ful of fear, then it doth grind it self, as a quern or mil when empty of corn, one stone grinds an­other: the more ful a mans mind is, the more free from temptati­ons and fears, now scripture matter is the most filling matter, the more ye see Christ walking in the sweet shades of divine love tow­ard poor sinners, the sooner wil your faith revive, and your comforts be restored; and where can you see Jesus Christ walking, and taking his turns with poor sinners under the shades of divine love, but in the scriptures? stand there a while, and you shal see him, and your heart wil say, and why not one turn of love with me, O! my Savior? Study, read, and read much the scrip­tures.

Object. But if I do read the scriptures, and read them much, I shal then meet with some promise, possibly many, and now I cannot apply them being thus discouraged as I am, I shal see the promises indeed, and say, there is such and such an old friend of mine, but it is now mine enemy, the promise wil not own me, and I cannot apply it, and so it wil do me no good.

Answ. Ye cannot tel what the promise wil do til you come to apply it; the promise never gives down its power and strength til it be ap­plyed, it doth then work when it is put to work, and not before. [Page 38] When Moses saw his rod turned into a Serpent, he was afraid of it, and fled from it, but when he put forth his hand and took it by the tayl, it was a rod in his hand again, as it was before; it may be you look upon such and such a promise at a distance, and you say O! ther's my enemy, now it wil not help me, it wil sting me, it wil undo me, but put forth your hand again to it, and it wil become a promise, a rod in your hand, as comfortable as ever it was be­fore.

And doth not the promise come to you? go you to it. Som­times the promise doth come to us, somtimes we go to it, when the promise doth come to you, you have joy, when you go to it, you have peace, and this peace may last longer than the other joy, but remember this as an everlasting rule, That, your very relying upon the promise doth make it yours.

Object. But if I do read the scriptures much in this condition of my discouragement, I shal not onely meet with the promise, but with a threatening, and that wil discourage me more.

Answ. Not so, for 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 somtimes the threatening is a School­master to bring you to the Promise.

Yea, and God doth therefore somtimes send the threatening, that it may lead you to the promise. You know how God ap­peared to Elijah, first in a wind that did shake the Mountains and Rocks, but God was not there, then in an Earthquake, but God was not there, then in a fire, but God was not there, then in a stil voice, and there was God. So when God appears to a soul, somtimes he doth first send a threatning, and shakes the Rocks, and Mountains, and hard hearts, and his converting Grace may not be there, but there is a stil voice behind, the voice of the promise, God is there, and al this shaking of the threatning, is but to make way unto the stil 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 suites 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 somthing 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 [Page 39] soul, he doth not alwayes speak to the subject matter of grief in hand, but leads the heart somtimes 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 wil pour wine and oyl into your bleeding wounds, and in due time you wil 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 rejoyce, suppose there be a re­turn of peace and joy, what shal I do then?

Answ. I shal not need to tel you what then, you wil tel me what then, for you wil say, O! now I must be thankful, now I must beleeve, now I wil never doubt of mercy and of grace again. Onely take these few words of advice.

1 First, Be sure that you understand your comforts rightly, be not mistaken in them, labor to distil and refine your comforts. As there was a mixt company came out of Egypt, which set the Israelites a murmuring: so there is a mixt company that comes with your comforts. Every creature is born into the world with some filth; when you have comfort, labor to find out and seperate the dross and filth, put away that mixt company: Rose leaves keep not long in the leaf, distilled comforts keep the longest.

2 Secondly, If you would be rid of Satan from coming into your quarters, fal you upon his; the way to keep the enemy out of our country, is to fal into his: so deal with Satan, do him al the mis­chief you can, be not barely offensive, up and be doing against him.

3 Thirdly If you would keep your comforts, put them al into the hand of Christ to be kept for you, a child that knows not how to keep his mony, 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 wil lose and spend them quickly. As Jesus Christ is the Lord Treasurer of al our Graces, so he is the Lord keeper of al 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 onely depend upon Christ for Graces, but for comforts, and aswel for the keeping, as for the getting of them.

4 Fourthly, As you have any spiritual comfort from Christ, spend al 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 [Page 40] 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 wil 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 al restored unto you? now then go out unto your brethren, and inquire who they are that labor under any burden, and with the same comfort wherewith you have been comforted your selves, comfort others, knowing this for certain, that the more you spend, the more you shal have, and the longer you shal keep your comforts, yea, and this Christ expects, that what comforts we have from him, we should spend for him.

SAINTS Should not be DISCOURAGED, Whatever their Condition be.
Sermon, III.

HAving spoken of the two first Doctrines, the third followeth, which is this.

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 brookes, so panteth my soul after thee, O God, my soul thirsteth for God, for the living God, when shal 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 gon with the multitude, I went with them to the house of [Page 42] 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 wel 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 wil say unto God my rock, why hast thou forsaken me? yet for al this he saith, why art thou cast down, O my soul? As if he should say, Thine enemies do not onely 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 wil rejoyce in the Lord, I wil joy in the God of my Salva [...]n. vers. 18. But O thou ser­vant of God, thou art now under a threatening, and not under a pro­mise, which makes thy very belly to tremble, and wilt thou, canst thou now rejoyce? yes saith he, vers. 16. When I heard, my belly trembled, my lipps quivered at the voice, rot­tenness entred into my bones, yet wil I rejoyce in the Lord &c.

But it may be thou thinkest this threatening wil never be ful­filled. Yes saith he, vers. the 17. Although the figg-tree shal not blossom, neither shal fruit be in the vines, the labour of the Olive shal fail, and the field shal yeild no meat, the flock shal be cut off from the fold, and there shal be no meat in the stalls, yet wil I rejoyce in the Lord &c.

But a man may rejoyce though he have no wine to drink, or olive to eat, because these are but creatures which are for our re­freshment; but wilt thou rejoyce (O Prophet) if thou wantest thy daily bread, and such creatures as are for our daily nourishment?

Yes (saith he) Although the field shal yeild no meat, and the flock shal be cut off from the fold, and there be no herd in the stall, yet wil I rejoyce in the Lord. So that whatever a Godly mans condition be, he may rejoyce, and there is no true reason for his discouragement.

Indeed, there is no sin so unreasonable, but the sinner thinks he hath reason for it, and so the Saints and people of God may think, [Page 43] that they have reason for their discouragements, hence it is that they have so many why's and wherefores, Why hast thou forsaken me? why go I mourning?

Yea, they may not onely seem to have some reason, but in a way of nature, they have reason for their discouragements: and therefore saith David, When I saw the prosperity of the wicked, Psal. 73. I said, I have cleansed my hands in vain, til I went into the house of the Lord. So that, so long as he was in the house of nature, and natural reason, he did see reason for his discouragement.

Yea, not only so, but take things asunder, and consider things by pieces, one from another, abstracting the means from the end, and so the Saints may have a true and real reason for their discou­ragements, for every affliction is Grievous. If the husbandman look only upon the breaking up of his ground, without respect to the harvest, he may wel be discouraged, but take both together, and so he wil not: thus if the Saints consider their breakings apart from their harvest, they may see cause for their discouragements: but if they do consider their breaking up, and their harvest toge­ther, the means and the end together, I say take altogether, and then, whatever their condition be, they have no reason to be cast down, or be disquieted.

Quest. What is there in or for the Saints, that may be a sufficient bul­wark against al discouragements?

Answ. 1 A Godly, Gracious man, hath propriety and interest in God himself. Some special men and women there are in the world, whom the great God of heaven and earth doth make over himself unto, and they that have him for their God and portion, have no reason to be disquieted whatever their condition be: thus it is with the Saints, and therefore the Psalmist doth not barely say, that he would rejoyce, but that God was his exceeding joy: Psal. 43. Satan may darken this light and joy for a time, but he can never put it out, al the Saints and people of God are possest of this. [...]. Justin Marr. 2. Apol. It's written of Antoninus the Emperor, one of the persecutors in the Primitive times, that being environed, and compassed about by his enemies, (whereby he and al his army in the field were like to be lost for water) he commanded the Christians of his army to pray for rain; Whereby present relief came to him, his army was preserved, and his enemies destroyed; wherupon he wrote a letter to the Roman Senate in favor of the Christians, and gave this commendation of them in it, that they were a people which were, Deo contenti, content with God, quem circumferunt secum in pectore, whom they did alwaies carry about with them in their bosom: yea saith he, in that same letter, It is very credible, that although we think them wicked men, Deum pro munimento habere in conscientia, that they have God in their conscience for [Page 44] their bulwark. Thus a Heathen, thus an Enemy, thus he who was once a Persecutor confest, and shal not we say as much?

O! but say some, tolle meum et tolle Deum, take away that word My, and take away the comfort of that word God; no God to me unless he be my God, and there are many of Gods people that cannot say, God is my God, for they do want Assu­rance; and therefore how can they have comfort in this?

Yes, If my very resting on God doth make him mine, I may have comfort in him too, now the Saints and people of God may alwaies, and do rest on God, and though Satan saith by way of temptation, you have not beleeved, you have not rested on God, yet they may say, O! but now I do rest on God, and so may alwaies have comfort in their propriety and interest in God.

Answ. 2 God doth alwaies know them, and their conditions. I know thy works, Revel. 2.9.10. and thy tribulation, and thy poverty, saith Christ to the Church of Smyrna: and this Christ speaks as a releeving com­fort to that Church in a sad condition; for saith Christ, Satan shal cast some of you into prison ten daies. Yet be of good com­fort Smyrna; I know thee and thy tribulation, and poverty; whatever thy condition be, I do know thee in it: and it seems this is a general cordial, for its given unto al the Churches, I know thy works, O Ephesus, Smyrna, Pergamus, Thyatira, Sardis, and Phyladelphia: it is spoken as a terror indeed to Laodicea, for that which is most comfortable to the good, is most terrible to the wicked, as the presence of God, the omniscience of God &c. But to the Godly this is a great comfort; whatever my condition be, yet God my Father knows it, and doth know me in it.

Answ. 3 God would not have his people be discouraged, and if God their Father, and Jesus Christ their Savior would not have them discouraged, then there is no true reason for their discouragements: now God and Christ would not have his people to be cast down, or disquieted, whatever their condition be. John. 14. vers. 1. Let not your heart be troubled, saith our Savior to his disciples. As if he should say, I am now to dy, to leave you al, to go to my Fa­ther; and when I am gone, you wil meet with many troubles, but I would not have you discouraged, Let not your heart be troubled,

But now if thou dyest, we shal then lose thy presence, and what greater trouble or affliction can there be, than the loss of thy pre­sence? Wel (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 shal lose al the ordinances, and those many sweet op­portunities of receiving good for our souls which we have injoyed by thy presence. Be it so, saith our savior, yet I would not have you troubled at the heart, Let not your heart be troubled. But Lord, if we lose thee, we shal be as sheep scattered, some wil deny thee, [Page 45] al wil forsake thee, and when the shepherd is smitten, we as sheep shal be al disperst, and fal into sad temptations, afflictions and desertions. Wel, saith he, however it be, yet I would not have you troubled at the heart, let not your heart be troubled however, this is Christs mind, wil, 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, sutable to al conditions: I dare boldly challenge al men, to shew me any one condition, which God hath not provided a promise of comfort, mercy, and succor sutable unto it.

Yea, and if you look upon the promises, and mark them wel, you shal find they are so laid, worded, and moulded, as that al discourag [...]g objections may be fully answered, and taken off as the rise. For example, suppose the Church of God be under perse ution of enemies, Isa. 54.17. No weapon that is formed a [...] [...]i [...]h [...]e shal prosper. But you wil 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 shal surely rather together, but not by me, whosoever shal ga [...]her together against thee shal fal for thy sake. But, O Lord, they have go ten instruments of death, and the whol 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 coles in the fire, and tha [...] bringeth forth an instrument for his work, and I have created the waster to destroy: no weapon that is formed against thee shal prosper. But, O Lord, they have got authority on their side, and they rise against us in judgment: Mark then what follows, vers. 17. And every tongue that shal rise against thee in judgment, 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 tels you it is made to you. But we are in an unbeleeving conditi­on, and are not able to lay hold on this promise. Wel, but saith this promise, this is the heritage or the servants of the Lord: Children shal 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 our selves 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 shal beleeve, and lay hold on it, and walk under it, is of me, saith the Lord. O! how Gracious­ly [Page 46] is this promise laid, whereby al unbeleeving objections may be taken off: so it is in al 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 al unbe­leeving 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? therfore 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 incouragement 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, then 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 shal see the Angels ascending and descending upon the Son of man, but when had he this vision? not al the while he was in his Fathers 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 ly 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 joyes, that he cryed 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 wrast­ling 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, then he cryed 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 sowrest afflictions, and doth temper the one with the [Page 47] other in most fit proportion.

Yea, the Lord doth not onely give forth encouragement in time of discouragement, and proportion his encouragements unto our dis­couragements, but he doth make your discouragements, occasi­onal rises and bottoms, unto your incouragements and comforts. The Lord caused a deep sleep to come upon Adam, and then he took a Rib from his side, wherewith he made a help for him; so doth God cause a deep sleep to come upon you in your discou­ragements, out of which he taks a Rib, and [...]uilds up a help for you, making the discouragements of the Saints, to contribute to their very incouragements. Hosea. 2.14. Behold, saith the Lord, I wil allure her (that is the Church his people) and bring her into the wilderness, and speak comfortably to her, and I wil give her her vineyards from thence, and the valley of Achor for a door of hope. But a wildernessed condition is a lost condition, and what comfort can one have in a lost condition? True saith God, ye cannot in, and by your selves, but there I wil speak friendly and comfortably to her, and of al the times that I chuse to preach Gos­pel to a poor soul, I chuse to do it in a wildernessed and lost condi­tion. But though the Lord do speak comfortably to us, if we be in a wilderness, a dry & barren place where no food, nor comfort is, how can we be but discouraged? Nay (saith the Lord) but I wil give her her vinyards from thence: But if we sin & murmur in the wilder­ness as the Israelites did, the Lord wil cut us off as he did them, & a wilderness is a place of trouble, wherein we are apt to murmur, & be discouraged: Nay (saith the Lord) but I wil give her her vinyards from thence, and the vally of Achor for a door of hope. The valley of Achor, was the valley of Perturbation, trouble, and of great discouragement, when the men of Israel sled, and fel before the men of Ai, for the sin of Achan, Joshua, 7. vers. the last; yet it was an in-let to the Land of Canaan, to the Land of rest. Now saith the Lord, look as it was with them, though the Valley of Achor was a Valley of Trouble and Perturbation, yet it was the door by which the Israelites came in­to the Land of Rest: So shall it be with you, I will make your Troubles and Discouragements, the very door of your Hope; the Valley of your Discouragements shall be the door, and an in-let unto all your Rest and Comfort. God takes the same way with the Members, as he went with the Head; Christs Cross an in-let of Glory, his suffering time was the Valley of Achor to his Disci­ples, and was it not a door of Hope unto them, and unto all the Saints? This is Gods way; Discouragements bring Encou­ragements; and the more Discouragements the Saints have, the more Encouragements they shall have; yea, their Discourage­ments shall contribute to their Encouragements, and be a door of [Page 48] Hope to them, Now if the Valley of Achor shall by Promise be a door of Hope, why should we be discouraged whatsoever the Valley of Achor be, whatever our condition be?

Answ. 5 A praying man can never be very miserable whatever his condi­tion be, for he hath the Ear of God; the Spirit within to indite, a friend in Heaven to present, and God himself to receive his de­sires as a Father; '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 soo [...] [...]s [...]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 Contentment [...], bei [...]g dead unto all the world; it may be he cannot pray as [...] would, but though he cannot pray as he would, not hear as h [...] [...]uld, nor per­form any duty as he would, yet he prayeth, it may be said of him, behold he prayeth; turn him where you will, and behold he prayeth; sick, yet behold he prayeth; temp [...]ed, yet behold he prayeth; at home, or abroad, yet behold he prayet [...]: and can he be miserable while he prayeth? Surely no: why then should he be discouraged whatever his condition be?

Answ. 6 If the matter of the Saints discouragements, be but a cloud that wil blow over, and melt away, then no reason for their Discourage­ments, whatsoever their condition be. Now thus it is with the People of God, though they be in a dark, and very dark conditi­on, yet their darkness is but the darkness o [...] a cloud, and as he said, Nichecula est, cito transibit; it is but a cloud, it wil soon over: So may they say concerning every matter of their discourage­ment; it is dark indeed, but this darkness will over; there is a storm comes down upon us, but we shall see Land again, the Shore again, it is but a cloud, but a cloud: And upon this account, Da­vid comforted his own heart here, and checkt his soul for his immo­derate dejection, Why a [...]t thou cast down? &c. Hope in God, For I shall yet praise him; I shal 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, [Page 49] then I would conclude and say, there is no reason for this discou­ragement: but how shall I know whether this darkness be the dark­ness of a cloud, or of the night?

Answ. 1 First, If the darkness be such as comes immediately after the ri­sing and shining forth of the Promise, then it is but the darkness of a cloud, not of the night; the Sun doth not rise to set immediate­ly, and therefore if darkness comes immediately after Sun-rising, it is certainly the darkness of an Eclipse, or of a Cloud, not of the night. There was a fair Promise rose and shined upon Joseph, when the Lord said, That his Sheaf should be higher than all the Sheaves of his B [...]thren; 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 rose 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 [...]hinings forth of a Promise. And I pray you shew me any [...]cripture 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 whe e do you find in all the Scripture, that ever any poor soul came into the dark, immediately after the giving out of a Promise, but that soul did come to the light again? Now as for the darkness that covers the Saints, it is usually a darkness that comes after the giving, and shining out of a Promise; and therefore that darkness is but the darkness of a cloud, and they may say, a cloud, a cloud, and it will pass away.

Answ. 2 Secondly: If a man be so in the dark, as yet he can see to work, and dig up pits; it argues, that the darkness, is but the darkness of a cloud; a man cannot see to work artificially in the night, but though there be much darkness by reason of a cloud, yet he may see to work, and to dig up pits because it is day. Now in Psalm, 84. the Psalmist faith, at verse 5. Blessed is the man whose strength is in thee, and in whose hearts are the waies of them, who passing through the Valley of Baca, dig up pits, the rain also filleth the pits, they go from strength to strength, till they appear before God in Zion. It is an 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 [Page 50] of men in the world, that have the Law of God in their hearts, though they cannot act and work towards God as they would; these somtimes are in a dry, and barren condition, where no Wa­ter or Comfort is; yet if in this condition, they dig up pits, go to prayer, wait upon God in Duty, though they find no Com­fort springing up in their Duty for the present, yet in due time, the rain of Gods Blessing will fill those dry pits, and empty duties, whereby their Life shall be like unto a Pool of Water, and they shall go from strength of Grace, to strength of Grace, till they see the Lord. Know ye therefore, any man that is in this Valley of Baca, where no Water is, yet if he can find in his heart to dig up pits, to pray, read, hear, meditate, confer, and perform Duties, though those duties be empty of Comfort for the present, yet the rain of Grace and Mercy shall fall upon those Pits, and he shall go from strength to strength, till he appears before the Lord in Glory. Now thus it is with the Saints, though darkness, and a great dark­ness be upon them, yet in that dark condition they are still digging up pits, and therefore this darkness is not the darkness of the night, but the darkness of a cloud, and they may say, this is a cloudy darkness, and it wil over ere long.

Answ. 3 Thirdly: If the darkness which a man is under, be such, as there are some openings of Light withal, then it is the darkness of a cloud, and not of the night; though the cloud may cause much darkness, yet ever and anon it opens, and there are some interims of light withal; but the night opens not, there are no interims of light then, Now interims and intermissions of Light, are sure and certain pledges of a greater light which is yet to come. You know that when David fled from Absolon, he was in a dark condition, for the Text saith, He went, and he wept, and he went bare-foot; his own son persecutes him, drives him from his Throne, a great consederacy was raised against him by wicked men, with the child of his own bowels; here was darkness upon darkness, matter of great discouragement, but it was a cloud, and no more.

You wil say, How should David have known that it was but the darkness of a cloud?

David prayed, The Lord turn the Counsels of Ahithophel into folly; and before David had overcome Absolon, and was re­stored to his Kingdom, Ahithophel did hang himself: David singled out Ahithophel to pray against, and the Lord heard his prayer: that Judgment of Ahithophel was the return of Davids Prayer; here the cloud opened, and this Answer of his Prayer in the interim, was a Seal to David of the full deliverance that came afterwards,Deus uno Si­gillo Sigillat diversas mate­rias. for God seals divers matters with the same Seal. So when a man is in the dark by reason of some temptation, affliction, or desertion, which he cannot see the end of; if in this interim, [Page 51] before the full deliverance comes, he hath some lesser deliverance, that lesser deliverance in the interim, is a Seal unto him of the fu­ture deliverance, and he may say, here is a pledg of my full deli­verance, for here is the opening of the cloud. Now thus it is al­waies with the People of God; they never are in any affliction, temptation, or desertion, but before their great deliverance comes, they have some special Providence, some reviving in the midst of their trouble, some interim of light, some openings of the cloud; and therefore in the midst of all they may say, surely this my dark­ness, is not the darkness of a night, but of a cloud; I say, there is no discouragement doth befall the Saints, but the matter thereof is a cloud, and they may say, it is but a cloud, it will pass over, and therefore why should they be discouraged? Surely there is no reason for their discouragements whatever their condition be.

If these things be so,Applic. How heavily doth this Doctrine fall in reproof upon some, I wish I might not say, some of the Servants and People of God: A godly man hath no true reason for his dis­couragements whatever his condition is, although it be never so sad; and some are alwaies discouraged whatever their condition be, al­though it be never so good; whatever falls out, the Saints should not be discouraged, no not at any thing, and yet many are discou­raged at every thing, and upon every occasion. O! what un­worthy walking is this, how contrary do you walk to God? And do you know what it is to walk contrary to him? Hath he not said, If you walk contrary to me, I will walk contrary to you?

Object. But I have reason to be discouraged, for I have no sence and feeling of Gods Love.

Answ. 1 We do not live by feeling but by faith: it is the Duty of a Christian to begin with Faith, and so to 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 sence of Gods Love, when he said, My God, my God, why hast thou forsaken me? Yea, had not Christ the sence of Gods Anger upon him when he did perform the greatest act of O­bedience that ever the Sun saw? yet did he then say, I am not the Child of God, because I want the sence of Gods Love, because I am under the sence of Gods Anger? No, but with the same breath that he said he was forsaken, he said, My God, my God; and at the same time he called God Father, Father forgive them, &c. So may you do; though God hath forsaken you, though you want the sence of his Love, yea, and are under the sence of Gods Anger; yet at the same time you may say, the Lord is my Father, [Page 52] and you may go to him as your Father: and if ye can say, God is my Father, have ye any reason for your Discouragements? Yet how often are Gods own People discouraged and cast down? O! you that are the Disciples of Christ, labor more and more to fol­low your Master; and as David here, so do you often say, Why art thou cast down, O my soul?

Answ. 2 Secondly: What a mighty, vast difference, is there between a Godly man, and a wicked, upon this account: A godly, gracious man, hath no reason for his discouragements whatever his Condi­tion be; a wicked man, hath no reason for his encouragement whatever his Condition be. A gracious man is apt to be much discouraged, but he hath no true reason for it; a wicked man is apt to be much encouraged, but he hath no true reason for it. It's said of the wicked, Psalm 7. God is angry with the wicked every day: whatever the day be, God is angry with them; though it be a day of Fasting and Prayer, yet then is God angry with them; though it be a day of Praises, and of Thanksgiving, then is God angry with them; when he sins most, and when he sins least, God is angry with him, not one day goes over his head, but God is an­gry with him, and one blow or another that Gods Anger reacheth forth to him every day, he doth not alwaies feel those blows, but God is smiting of him, and is angry with h [...] every day, and therefore whatever his condition be, there is no reason for his en­couragement. Suppose a man were in Pri [...]on, committed for some great Offence, and condemned to die under the di [...]pleasure of his Prince or State; and his Servant should come unto him, saying, Sir, Be of good Comfort, your Wife is well at home, you have very sweet children, an excellent Crop of Corn, your Neighbors love you deerly, your Sheep and Cattel thrive, and al your Houses are in good repair and order: would he not answer that Servant, and say, What's all this, so long as I am condemned to die? Thus it is with every wicked man, he is under the dis­pleasure of the great God, a condemned man, and God is angry with him every day; and if his heart were open to be sensible of it, he would say, you tell me of my Friends, and Goods, and Name, and Trade; but what is al this, so long as I am a condemned person, and God is angry with me every day I rise? but for the present he feeleth not his displeasure, is not sensible of it; yet let him know that there is a day a coming, when he will find the Truth of this matter, no reason for his encouragement whatever his condition be. And as Saul once cryed out, saying, God hath forsaken me, and the Philistins are upon me; so shal he cry out and say, God hath forsaken my soul, temptations are now upon me, my sins and guilt are upon me, God hath forsaken me, and the Devils are now upon me. But now, as for a godly, gracious man, though his [Page 53] condition be never so sad, and his soul never so much cast down, yet he hath no reason to be discouraged, I say, whatever his condi­tion be: what a glorious condition are the Saints in, who would not be in love with this condition? who would not be in Christ? who would not leave the waies of the wicked? who would not be Godly? O! you that are ungodly labor to become Godly.

Answ. 3 Thirdly, The exhortation is specially directed to the Saints, and with you I must leave a word of exhortation, Take heed and beware of discouragements, of being cast down, you have no rea­son for it, much reason against it. Thereby.

1 You rejoyce the heart of Satan, he claps his hands and laughs to see you cast down, now, O now (faith he) this man is like to me, I am a despairing spirit, and so is he, I am discouraged and cast down, and so is he, he stands triumphing over you, to see you under these discouragements: when you are sad, he is glad.

2 And as you rejoyce the heart of Satan, so you grieve the heart of God, one friend is grieved at the grief, sorrow, and discourage­ment of another, and the more real friendship, the greater is the affliction and trouble of the one, if the other be grieved, now God is the friend of the faithful, Abraham the friend of God, actively, passively: God was a friend to him, and he a friend to God; So with al beleevers; Christ is their friend, Hence-forth cal I you no more Servants, but friends, saith Christ; and the Holy Ghost is their friend, for it is the Spirit that comes and dwels in them, and manifests himself to them: and we are said to grieve the spirit. As God is the worst enemy, so he is the best friend, the truest friend, the most real friend in al the world, therefore when you are cast down and discouraged, ye grieve him, you grieve the Fa­ther, you grieve the Son, you grieve the Spirit, and do you know what you do when you grieve the Lord? is it nothing to grieve such a friend?

3 Thereby you do in some measure, yea, in a great measure, make void and frustrate the end of Christs coming, who came not onely to free us from hell, but from our present fears, That being delivered out of the hands of our enemies, we might serve him without fear. Luke, 1. And wil you then go drooping, dis­couraged, bowed down under your fears al your dayes?

4 Thereby you unfit your selves for the service of Christ, the Passover of old was not to be eaten with any old leaven, the old leaven was to be purged our, and none that were sad and sorrow­ful were to eat of the holy things. Now saith the Apostle, Christ our passover is Sacrificed for us, therefore let us keep the feast, that is, the Gospel feast, not with old leaven, and wil no bread down with you, but leavened bread? sowr bread? the bread of mourning? wil you thus keep your passover, your christian [Page 54] 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 honor free Grace? what wil you alwaies grieve the Spirit, the Father and Christ? alwaies be frustrating of Christs work? wil ye alwaies 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 shal 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 al discouragements, that I may not be discourag­ed whatever my condition be?

Answ. The onely way which the Psalmist useth here is, to hope, trust, beleeve in God; and how we should use our faith in Christ as that we may not be discouraged, followes after, for the present, take these directons.

1 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 it self; let not your condition it self be the cause or bottom of your incouragements. Hang a cloak or garment upon a rotten peg, and that wil break, and the garment fal 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 wil be carryed away with every wind, and storm, and tempest; but if upon Christ himself, upon God himself, ye build upon the Rock, and though the flouds, and stormes, and winds do rise and beat upon you, yet you shal not lose your comforts, because they are built upon a rock.

2 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 men­te contemplan­dum; quod in rem preseniem maxime condu­cat. Bright [...]n. in Apocal. 2. P. 43. as he suteth 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 [Page 55] 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 streights? He is called your way; Are you hungry, or thirsty? he is called, bread, and water of life: Are you affraid you shal fal away, and be condemned at the last? He is our second Adam, a publick person, in whose death we dyed, and in whose satisfaction we satisfyed; As there is no Temptation or affliction, but some promise or other doth especially sute there withal; So there is no condition, but some Name, some Title, some Attribute of Christ doth especially sute 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 Christs Attribute sutable thereunto; if you look upon Christs Attribute of love without your condition, you may pre­sume; if on your condition without Christs Attribute of love, you may despair: think on both together & you wil not be discouraged.

3 Thirdly, If your discouragements begin to arise and press in upon you, check your self and say, why should I multiply thoughts without knowledg? why should I tire out my soul with these thoughts? am I able to ad one cubit to my spiritual state? am I by al 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 sollicitous 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 wil have it so. But you wil 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 wil be discouraged, and as the bird in the net, the more it strives, the more it is intangled; so with you also. Where­fore do temptations, afflictions, desertions come, and Satan joyn with them, and say unto thy soul, this wil ever be? answer, wel, but I therefore beleeve the contrary, because thou sayest so Satan, who art a Lyar, yet if God wil have it so, I am contented, I leave it to him: whether I shal ever be in this condition or not, is not my question, but now O Lord, let me serve thee, that is al 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 my self with this kind of thought­fulness? thus check your selves.

4 Fourthly, When ever you think of any thing which is in it self terrible, or matter of discouragement, be sure that you mingle the [Page 56] Consideration thereof, with those sweet things which God hath gi­ven and prescribed to you. There is nothing terrible, but God hath joyned 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 Judgment is terrible; but to sweeten that, our present Advocate shal be our future Judg; 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 joyned together, no man may put asunder. If you consider the sweetness of an Object or Condition, without the sowrness of it, then you may grow too wanton: if you consider the terror of an Object or Condition, without the sweetness of it, then you may be too fear­ful: But if you think on both together, then you will fear, and beleeve; and beleeve, and fear, and so be kept from Discourage­ment.

5 Fifthly, If you would not be discouraged whatever your con­dition be, Labor 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 poy­son 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. Could I leave my self, and my Conditi­on with God and Christ, and mind his Service, Glory, and Ho­nor more, God would take care of my Comfort: but when I mind my self, and my condition so much, and his Service, Glory, and Honor so little, no wonder that I am so much discouraged. Therefore labor more and more to mortifie self-love, and so shall you never be discouraged whatever your condition be.

6 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, unbeleeving 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 loyters, 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 saies, O what a fool was I to think the Sun was not [Page 57] up, because I saw it not, what an unwise man was I thus to loyter 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 then you wil say, O what a fool was I to be thus discouraged, what an unwor­thy Creature I, to doubt thus of Gods 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 when-ever they press in upon thee, say at the first unto thy self, 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 repented 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 labor to cleer it further to you by Particulars.

A LIFTING UP, In case of GREAT SINS.
Serm. IV

THE Doctrine or Observation that now we are pressing from these words, is this:

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 Gods People.

• [Page 59]1. Somtimes their Discouragements are drawn from their greater and grosser sins.
• 2. Somtimes they do arise from the weakness of Grace.
• 3. Somtimes they are taken from their failing in, and non-acceptance of Duty.
• 4. Somtimes they are drawn from their want of E­vidence for Heaven, and non-assurance of the Love of God.
• 5. Somtimes they do come from their Temptations.
• 6. Somtimes from their Desertions.
• 7. Somtimes from their Afflictions.
• 8. Somtimes from their Unserviceableness.
• 9. Somtimes from their Condition it self.

Now if in all these Respects, the Saints and People of God have no reason to be discouraged, then we may safely conclude; That a godly man should not be discouraged whatever his condition be. I shall labor 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.

O saies one, I am a man or woman of a rebellious heart, I have so sleight 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 labor 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 it self 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, Judgments, and punishments, are but the Claws of this Lyon; it is more contrary to God than the Misery of Hell: Chrysostom had so great a sence 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 dishonor Christ more, they grieve the Saints more, they wound the Name of God more, they are more a­gainst the Love, and Grace, and Favor of God, than other mens sins are. And the Lord doth see the sins of his own People, yea, so far he sees sin in them, that he doth chastise and afflict them for it; not only from their sin, but for their sin; and therefore saith the Apostle in 1 Cor. 11.30. (speaking of the unworthy recei­ving of the Lords Supper) For this cause many are sick and weak among you. And he doth not speak only of Saints in Ap­pearance, and in Church-Estate, but of such also as were Saints indeed, and therefore he saith, We are judged, we are chastened of the Lord, that we should not be condemned with the world. He puts himself in, We are judged that we may not be condemned with the world. [...]. Revel. 3.19. Our Savior Christ saith, Revel. 3. As many a [...] I love, I rebuke and chasten, be zealous therefore, and repent, it seems then it was for sin committed, else why should he say, Re­pent? and repent therefore? Repentance is for sin committed al­ready, and these were such as he loved too, whom he threatens thus to rebuke and chastise; and doth any Father rebuke, chastise, or correct his Child only from sin, and not for sin? Was not Mo­ses a gracious and an holy man? and yet for his unbeleef and sin, he lost the Land of Canaan: Was not Sampson a good man? and yet by his sin, he lost his Eyes, and his Life too: Was not David a gracious and a holy man? and yet for his sin, the Lord said, The Sword should never depart from his house, and yet Christ had made satisfaction for his sin too, as well then, as for the Saints now. But now, though there be never so much evil in the sins of Gods People, yet they have no reason, no just cause, or Scripture rea­son to be cast down, and to be discouraged in that respect.

Quest. But how may this appear; That notwithstanding the sins of Gods own People do grieve the Spirit of God, are a dishonor to Jesus Christ, and do wound the Name of God, and the Profession of Christ so much; That yet the Saints have no reason to be discou­raged, or cast down?

Answ. 1 First: They know, or they may know, that they shall never be condemned for their sin, whatever it be. There is no Condem­nation to those that are in Christ Jesus (saith the Apostle.) Christ was made sin for them; and if Christ be made sin for me, then my sin shall never hurt me. Luther is bold here,Fateor me pec­casse, sed pec­catum meum damnatum in Christo est, qui est pecca­tum damnans; est autem pec­catum illud damnans, for­tius peccato damnato. Luther. for (saith he) Christ is made sin damning, our sin is sin damned: I confess indeed (said he) that I have sinned, but sin damning is stronger than sin damned, and Christ was made sin damning for me. The thing is true, though the expression be strange; Christ was made sin for Saints, therefore their sin shall not hurt them. It stands not with the Justice of God to exact the payment of one debt twice. Now the Lord Jesus Christ hath not only been arrested, but in Goal for the debt of the Saints and People of God, and he hath paid it to the utmost farthing, he hath paid it better than they could have paid it themselves, if they had gone to Hell: for if a Godly man had gone to Hell, and been damned for ever, he would have been alwaies paying, but the debt would never have been paid: Christ paid it all down for the present. And if you look in­to Scripture, you will find, That the Lord doth not condemn a man, no not a wicked man, barely for the act of his former sin, but because he wil not turn from it. Psal. 7.11. The Lord is angry with the wicked every day: verse 12. If he turn not, he will whet his Sword; he hath bent his bow, and made it ready; he hath pre­pared for him the Instruments of death, he ordaineth his Arrows against the Persecutor: The Lord hath prepared Instruments of Death against every wicked man; but yet notwithstanding, though a man be never so wicked, if he turn unto the Lord, God will not discharge those Instruments of Death upon him, yea, though his sins have been never so great; but, saith the Text, If he turn not (not because he hath sinned before only, but because he turns not from his sin) he will whet his Sword; he hath bent his Bow, and made it ready. Now there is alwaies in the Saints and People of God, a turning disposition, although they do sin a­gainst God; there is alwaies (I say) a turning disposition in them, and therefore the Lord will not discharge the Instruments of death upon them, surely then, they have no reason to be quite dis­couraged in this respect.

Answ. 2 Secondly: As Godly men shall never be condemned for their sins, so their sins shall never part God and them. What is the 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 hide Gods Face: But as their sins did not hinder God and their coming together at first, so their sins shall never part [Page 62] God and them: their sins may cause a strangeness between God and them, but shall never cause an Enmity; their sins may hide Gods Face from them, but shall never turn Gods back upon them; those whom God Loves, he loves unto the end; I am the Lord that changeth not, saith he. And as the Prophet Isaiah speaks, As the Covenant that the Lord made with Noah, such is the Co­venant that he makes with his People. Now look into Genesis, Chap. 8. and you shall see what the Covenant is, that the Lord made there with Noah, and with the World by Noah: When Noah came out of the Ark, he built an Altar, and Sacrificed, verse 21. And the Lord smelled a sweet savor, and the Lord said in his heart, I will not again curse the Ground for mans sake; Why? For the Imagination of mans heart is evil from his youth. You would think this were a reason why God should curse the Ground again; for the imagination of mans heart is evil from his youth; man is wicked, therefore surely God will curse the Ground a­gain: nay, saith the Lord, but though you that are poor Crea­tures think so, yet I that am the God of all Grace, I make this Co­venant with the World by Noah, That I will not curse the Ground any more for mans sake; Because the Imagination of mans heart is evil from his youth continually.Sensus enim et cogitatio hu­mani cordis, &c. Hierom. I confess indeed the Hebrew, [...], signifies Quamvis, Although; as well as Quoniam, Because: and it may be so translated; Although the Imagination of mans heart is evil, &c. (Yet the Chaldee Paraphrase, [...]eptuagint, Hierom, [...]. Sept. and Montanus, render it, Because) But though it be so translated, yet that is enough to make good the Truth and Doctrine which I urge from this Scripture.Qaia cogitatio. Montanus. The Covenant that the Lord makes with his People, is such a Covenant as the Lord made with Noah; [...] Chaldee Par. so saith [...]he Prophet Isaiah. What then? Therefore if God be in Covenant with a man, he shall never lie un­der wrath again; for though the World sin, the World shall never be drowned again; and so, though he do sin he shall never lie un­der wrath again. Now as for the People of God, they are all in Covenant with God, they are under this gracious Covenant, and therefore though the Mountains may be removed, Gods Mercy shal never be removed from them; and though the great Hills may be thrown into the Sea, the People of God, once in Covenant with God, shal never be thrown into Hell: and tell me then, Have you that are the People of God, any just cause or reason to be cast down, or to be discouraged?

Answ. 3 Thirdly, If the very sins of Gods People, through the over-ruling hand of Grace, shall be an occasion of more Grace and Com­fort to them than ever they had in all their lives before; then sure­ly they have no reason to be discouraged in this respect. Now mark it, and you shall find, That God doth never suffer his Peo­ple [Page 63] to fall into any sin, but he intends to make that sin an in-let un­to further Grace and Comfort to them. This ye see in the first great Sin that ever was committed by the Children of Men, the Fall of Adam, the Lord himself came and preached the Gospel, preached Christ unto fallen Man; and surely when God himself preached the Gospel, we are to think the man was converted: Now the greatest Blessing that ever the World saw, was the Righte­ousness of Jesus Christ; but how came that about? God suffers man to fall, and mans Unrighteousness, must usher in Christs Righteousness. The Scripture tells us, that the Lord suffered Hezekiah to fall, that Hezekiah might know all that was in his heart; he did not know his own heart before, and therefore the Lord let him fall that he might know his own heart. But if you look into the Romans, Chap. 11. you shall find in so many words, what I am now speaking, verse 32. For God hath conclu­ded them all in unbeleef; Why? That he might have mercy upon all. O! what a blessed design upon Unbeleef is here! Therefore God concludes all under Unbeleef, that he might have mercy up­on all: Sin gets not, but is a loser by every fall of the Godly. And if ye look into the Scripture, ye shall observe, That when the People of God fall, usually they fail in that Grace, wherein they do most excel; and wherein they did most excel, therein they did most miscarry. Abraham did most excel in Faith, and therein he did most miscarry: Moses did most excel in Meekness, and therein he did most miscarry; we read of no other sin con­cerning Moses, but his Anger: Job did most excel in Patience, and therein he did most miscarry: Peter did most excel in Zeal, and Resolution for Christ (Though all the World for sake thee, yet will not I) and therein he did most miscarry: denying Christ at the voyce of a Damzel. I say ye shall observe this, That the Saints fell, and failed in that Grace wherein they did most excel; and they did most excel, wherein they did most miscarry: what's the Reason of this? but because the Lord by the over-ruling hand of his Grace, did make their very miscarriages, in-lets and occasions to their further Grace and Holiness. God hath a great Revenue from the very infirmities of his People. He doth never suffer any of his People to fall into any sin, but he hath a design by that fall, to break the back of that sin they do fall into. Now then, have the Saints and People of God, any reason to be discouraged in this respect? By their sin they may be, and are often times suspended from their Comforts, and use of their Priviledges; but by their sin, they do not lose their right thereunto. Ye know how it was with the Leper in the times of the Old Testament, among the Jews; when he was carried out of the City or Town from his own House, by reason of his uncleanness: Or now, if a man that hath the [Page 64] Plague, and be carried from his own House by reason thereof; the Leper then, and the man that hath the Plague, or the Pest now, may say, Though I be removed from mine own House, and have not the use of my House, yet I have a right to my House still; and though I cannot come to the use of my Land, yet I have a Right to my Land still. So a Godly man may say as concerning his sin; This sin of mine indeed, it is a Pest, and the Plague of my Soul, and a Leprosy; but though by this Leprosy of mine, I am now suspended from the use of my Comforts, yea, from the full use of my Interest in Jesus Christ; yet notwithstanding, I have an Interest in Christ still, I have not lost my Interest, still I have Right to Christ; although I cannot come to the use of him as I did before, yet I have right unto Jesus Christ now, as I had before: And if all these things be so, Why should a godly man be cast down, or discouraged in this respect? Surely he ought not to be so.

Object. But suppose a mans sins be such as never were pardoned before, and truly that is my case, for I have sinned a great sin, and I do not read in all the Word of God, any example that ever such a sin as mine was pardoned; Have I not reason now to be quite dis­couraged, and cast down?

Answ. No: For I pray, what do you think of Adam? Adam sin­ned a great sin in our first Fall; the Lord himself came and prea­ched the Gospel to him, The Seed of the Woman shall break the Serpents head. Should Adam have said, O! but there is no hope for me, for I have no example or precedent of pardon? Adam could have no Example of any that was pardoned before him, be­cause he was the first man, and the first that sinned: Should he have sate down, and been discouraged, because he could not find a­ny Example for the pardon of the like sin that he had committed? You know what our Savior Christ said, Every sin and blasphe­my shall be forgiven; unless it be the sin against the Holy Ghost, every sin, though it be boyled up to blasphemy. You say you have no example for the pardon of such a sin as yours is; but doth not your sin come within the compass of these words, Every Sin, and Blasphemy? Surely it doth: Have ye any reason then to be discouraged under the power of this Objection?

Object. But suppose that a man have sinned greatly against his consci­ence, or against his light, against his knowledg, hath he not just cause or reason then to be cast down, and to be quite discoura­ged?

Answ. No: For if there be a Sacrifice for such a sin as this is, then a man hath no reason to be quite discouraged, cause to be humbled, (as you shal hear afterward) but no reason to be discouraged. Now in the times of the old Testament, in the times of the Law [Page 65] among the Jews, there was a Sacrifice, not only for sin committed ignorantly, but also for sin co [...]itted against light and against consc ence: and I appeal to you who ever you are that make this objection, do you not think, that Peter, when he denyed his Lord and Master sinned against his conscie [...]ce, against his light, and against his knowledg? surely then there is no reason that a man should be quite discouraged, no not in this respect.

Object. But suppose that a mans sins be exceeding great, gross, and hainous, for I do confess that possibly a Godly man may sin some sin against his light, and against his conscience somtimes, but as for me, my sin is exceeding great, gross, and hainous, and have I not just cause and reason now to be discouraged?

Answ. No, not yet, For though your sin be great, is not Gods mercy great, exceeding great, is not the Satisfaction of Christ great? are the merits of Christs blood smal? is not God the great God of Heaven and Earth able to do great things? you grant that God is almighty in providing for you; and is he not almighty also in pardoning? wil ye spoil God of his almightiness in pardon­ing. You say your sin is great, but is it 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 smal sins? wil 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 smal cattel of thy burnt offering, neither hast thou honored me with thy Sacrifices. Vers. 24. Thou hast bought me no sweet cane with mony, neither hast thou filled me with the fat of thy Sacrifice? but thou hast made me to serve with thy sins, thou hast wearied me with thy iniquity, yet, vers. 25. I, even I, am he that blotteth out thy transgression for my own sake, and wil not remember thy sins. Here are sins, and great sins▪ and if the Lord wil therefore pardon sin because it is great, unto his people, [...] quoniam gran­dis est. Hierom. then surely they have no reason to be quite discouraged in this respect. Now look what David saith in Psal. 25. vers. 11. For thy name sake, O Lord, pardon mine iniquity for it is great, mark his argument, pardon mine iniquity, [...]. Septuag. [...] Chaldee Par. for it is great, if David use this reason then may you also, and if this be a reason why God should pardon sin, because it is great, then this cannot be a reason, a just reason, why you should be dis­couraged.

Object. But suppose that a mans sin be the sin of revolting, declining: [Page 66] for this is my case, wil some say, I have striven, and striven against my sin a long while, and I return unto it again, times were heretofore, that I have been exceeding forward, and ready unto what is good, but now, I am much declined, abated, and even gone backward with revolting, and deep revolting, and I have layn long so, even for many years; have I not reason, and just rea­son now to be discouraged and cast down within my self?

Answ. No not yet For though this be a sufficient cause of great humi­liation, (for backsliding in scripture phrase is called rebellion, and rebellion as the sin of witch-craft) yet a good man, hath no reason to be discouraged in this regard: for thus saith the Lord, Jer. 3.1. They say if a man put away his wife, and she go from him, and become another mans, shal he return unto her again? shal not that land be greatly polluted? but thou hast played the Harlot with many lovers, yet return again unto me; saith the Lord. And vers. 12. return thou back-sliding Israel, saith the Lord, and I wil not cause mine anger to fal upon you, for I am merci­ful, saith the Lord, and I wil not keep anger for ever, & again vers. 14. Turn O back-sliding Children, for I am marryed unto you. & if ever the Lord Jesus Christ did betroth himself unto any soul, he wil never put that soul away again, I hate putting away, saith God. Men put away their wives among the Jewes, but saith the Lord, I hate putting away. And Isae. 50. vers. 1. Thus saith the Lord where is the Bil of your mothers divorcement, whom I have 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 smal oc­casions. As for adultery, you know that was death, he did not put away his wife upon adultery, she was to dy for it, but the husbands put away their wives upon other occasions, and when they put away their wives, they gave the wife a bil of divorce, that so upon al occasions the woman might shew thereby, that she was free from such a man. Now, saith the Lord, you that charge me, and complain that I have put you away, come and shew me the bil of divorce: Thus saith the Lord, where is the bil? &c. Poor soul, thou complainest that I have put thee away, come then and shew me the bil of divorce: let any one who complains that I have put him away and cast him off, come and bring out his bil of di­vorce; This ye cannot do, men indeed put away, but if ever the Lord Christ doth match himself unto thee, he wil never put thee away again.

2 And whereas you say, That you are declined, and have much re­volted, and so have continued, even many yeers, Consider, whether you be not mistaken; Every abatement in affection is not a declin­ing in grace; possibly we may not grieve for sin afterward so much, as at our first conversion, yet we may hate it more, at first you may [Page 67] pray more against it, yet afterward watch more against it, we ne­ver see the face of sin so ugly as in the glass of Gods free love, & do you not see the free love of God more? possibly your affections might be higher at the first, but is not conviction more cleer and ful; as affections dry up, so we grow more setled in our judgment, and if your judgment be more setled, you are not declined, though your affections be somewhat abated.

3 And whereas you say, That you have returned to your sin again and again, and have continued under your revolt for many yeers, I shal only tel 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 layn rotting in the grave of thy sin this threescore years, and dost thou now think to go to heaven in one yeer? dost thou think to go forward to hea­ven more in one yeer, than thou hast gone backward to hel these threescore yeers. 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 dyed for sinners, young sinners, and old sinners, for one as wel as the other, such as have layn long in sin, aswel as those that have layn but a little while in sin, if they wil come home unto Christ. And you know what our Savior 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 Savior, 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 shal I forgive my Brother? Saith our Savior, if he sin against thee Seaventy seven times, and saies that he doth repent, do thou for­give so oft; And now shal the Lord Jesus Christ injoyn us to for­give our Brother, if he sin against us seventy seaven times? and wil 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? Wil the Lord Christ command me a poor sinner to forgive so many times, how often wil the great God forgive, what seaventy seven times? nay seaven hundred times seaven 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 fowly, greatly, and he cannot repent, or be humbled enough; (for that is my case, I have sinned, I have sinned greatly, and now after al, 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 wil have your humiliation [Page 68] 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 wil have this work of humiliation to stay long upon thy soul, and he wil not give it you al at once. Some there are, that when they come into a house, they pay a great in-come, and little rent, others pay a little in-come, 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 wil 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 remi [...]sion 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 trayned up to prize 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 wouldest 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 humil [...]ation 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 labor 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 imbitter our sin to us, to make us to prize Jesus Christ, to wean us from the delights and pleasures of the Creature, to disco­ver [Page 69] 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 ones 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 your self, 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 al 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 imbittered, 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 over-ruling 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, Lum­bard, Gratian, and Comaestor, the three great pillars of the Ro­man Church (for Lumbard 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 whoredomes,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 &c. Decret. fol. 1. Gratiani vita. (for these three, Lumbard, 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 wil not repent. & thus it is with many poor ignorant souls, when they see, how the Lord by his over-ruling hand doth work good unto them out of their sin, as some outward blessings & mercys, 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 cal 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 Calfe, the Lord doth not cal 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 priviledges, and can a gracious heart look upon this, and consider how he is divested and disrobed of his spiritual privi­ledges, 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 hinderance 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 wil 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.

1 First, When a man is humbled, truly humbled, the object of his grief, sorrow or trouble, is sin it self, as a dishonor done unto God: the object of discouragement is a mans own condition, or sin in order to his own condition, the ultimate object of discourage­ment being a mans own condition when a man is discouraged, you shal find stil, that his trouble runs al 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 wil never be better, Lord, what wil become of my soul? Stil his trouble is about his own condition. But when a man is grieved and truly humbled for sin, his trouble is about sin it self, as a dishonor 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 [Page 71] 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 wil return unto my Father, saith he, and I wil 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 shal find David humbled, but not discouraged, for it is a penitential Psalm, therefore humbled and not discouraged, for stil he did keep his Assurance, vers. 14. Deliver me from blood-guiltiness 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 clense me from my sin, for I acknowledg 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, stil 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 dishonor done unto God: when a man is discouraged and not humbled, then his trouble is al about his condition, and what wil become of him.

2 Secondly, True humiliation, it is no enemy, but a real friend unto spiritual joy, to our rejoyceing in God. The more a man is humbled for sin committed, the more he wil rejoyce in God, and rejoyce that he can grieve for Sin: He grieves, and rejoyceth that he can grieve for sin. therefore humiliation (by our Savior Christ) is made an effect of the comforter. I wil send the comfor­ter, and he shal convince the world of sin, because there is comfort alwaies goes along with true humiliation, it is not an enemy but a friend to our spiritual rejoycing; 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 tel him that he must rejoyce in God, and cal upon him to rejoyce in God, O! no, saith he, it is not for me to rejoyce, 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 rejoyce in God, but the more a man is discouraged, the less he rejoyceth in God.

3 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 over-flow [Page 72] the Banks, it doth not break down the Dam: Somtimes you have a great fall of Water, a great and mighty flood, and then the River over-flows 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 mans Sorrow, or Grief, doth arise to such an height, that it swels 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 swels over Duty, and breaks down the Dam of Duty, then 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 wil 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 shal a man do that he may be humbled, and yet not be discouraged in his Humilia­tion?

Answ. 1 First: Let Christians carry this Rule alwaies up and down with them, namely, That a man is to be humbled for his sin, although it be never so smal, 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 it self 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 smal, for it is a dishonor to God, and little sins make way to great sins. So then, if thou would'st be humbled, and not discouraged, carry this Rule up and down with you, and alwaies remember it upon all occasions: It is my Duty, and I have reason to be humbled for my sin, although it be never so smal; 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 joyned together: God hath joyned Commandement and Promise together, the Pro­mise & the Commandement are born Twins; there is never a Com­mandement that you read of, but hath a Promise annexed to it, a [Page 73] Promise of Assistance, a Promise of Acceptance, and a Promise of Reward. If you look upon the Commandement it self without the Promise, then you will despair; if you look upon the Pro­mise without the Commandement, then you will presume: But look upon Promise and Commandement, Commandement and Promise together, then ye will be humbled, in case ye have sinned, but ye wil 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 Gods Commandement; and the eye of Faith, which is to look upon Gods 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 Gods Commandement, he shal 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 shal do very ill. But whenever you find you have sinned against any Commandement, presently say, Where is the Promise? I may not look upon the Comman­dement without the Promise, nor the Promise without the Com­mandement. Thus joyn 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 it self, as a dishonor to God; the Object of our Humiliation is Sin it self, as a dishonor 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 did'st not know what should become of thee: but now if thou would'st 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 Gods Law, a transgression of the Law of God, a dis­honor 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 [Page 74] meddle too much with Gods Prerogative, and with Gods 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 wil burn their Wings, and they will fall down head-long. 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 Gods Prerogative, certainly his Soul wil fal 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 Gods Prerogative? The Scripture tels 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 tels him for the present, that he is in the state of Nature, and under the wrath of God; but doth the Scripture tel him that he is a Reprobate, that he can never be converted and turned to God? Surely this is Gods 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 shal never be converted; this is to soar too high into Gods Pre­rogative, and he wil burn his wings, and he wil fal down into great Discouragement. Therefore in al your Humiliation, take heed that you do not fal upon any thing that is the Peculiar and Prero­gative of God, for then you wil not be humbled, but discou­raged.

Answ. 5 Fifthly: The more you are humbled and grieved by the Sight of Gods free Love and Grace, the more you wil 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 Judg 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 my self under the notion of his Greatness; but when my heart is low and fearing, then 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, then I consider Christ as my Example; when my spirit is too low, I consider Christ as my Gift. So do you [Page 75] also. I know you wil say, I cannot somtimes 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 Gods 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 wil be most thankful: So in the mat­ter of Humiliation, If a man do run up every Sin, unto the Foun­tain▪ the Head Sin, he wil be most humbled. Now what is the great Sin, the Fountain Sin, the Head Sin of al your Sins, but Un­belief? and beleeve it, he is never far from Faith, that is humbled for his Unbeleef, and he wil 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 unbeleeving heart; O! what an unbeleeving heart have I! This, even all this Sin hath my Unbeleef brought forth. Now the Lord heal my unbeleeving heart. A soul grieved for unbeleef, wil never be discouraged too much, nor be humbled too little, he wil be humbled in truth for sin, because he is hum­bled for his unbeleef, which is the mother Sin; yet he wil not be discouraged, because he is humbled for that which doth cause al discouragements. Lay therefore the weight of your sor­row upon this Sin, and you shal be truly humbled without unjust discouragement. And thus I have dispatched the first particular, by al 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.

A LIFTING UP, In case of WEAK GRACE.
Serm. V

Instance 2 SOmtimes the Discouragements of the Saints, do arise from the weakness of their Graces.

O! saies 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 alwaies having all sufficiency in all things, may a­bound to every good Work, 2 Cor. 9.8. And if God have recom­penced your weakness with Wisdom, then surely you have no [Page 77] 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. somtimes weakness is recom­penced with wisdom, for saies Solomon, Pro. 30.24. There be four things that are little upon the Earth: but they are exceeding wise. The Ants, the Conies, the Locusts, and the Spider. Wherein doth the wisdom of the Ants consist? He tels you in vers. 25. The Ants are a people not strong, yet they pre­pare their meat in Summer. In time of plenty they do lay up for the time of want. Wherein doth the wisdom of the Coneys consist? he tels you in vers. 26. The Conies are a feeble folk, yet make they their houses in the rocks: though they be weak in themselves, yet they dwel in strong places. Wherein doth the wisdom of the Locusts appear? he tels you in ver. 27. The Locusts have no King, yet go they forth al of them by bands: though they be weak alone, yet they do joyn together, and so are strong. But wherein doth the wisdom of the Spider consist? he tels you in vers. 28. The Spi­der taketh hold with her hands, and is in Kings Chambers: though the chamber of a King, is most swept and clensed, yet by the industry of her hands, she doth take hold on the beams thereof, and dwels on high out of danger. So that, although these creatures are weak and feeble in themselves, yet by their wisdom, their weakness is recompenced, and they save themselves from in­jury, and wrong, as wel as if they were stronger. Now shal the Ant, Cony, Locust, and Spider be wise in their kind, and shal not a Christian be so? true saving Grace is the best wisdom, every Godly man, is a wise man; and though he be but weak in Grace, yet he hath true wisdom: the wisdom of the Ants, to provide in Summer against a rainy day: the wisdom of the Conyes, to build in the rock Christ: the wisdom of the Locusts, to joyn with o­thers: and the wisdom of the spider, to take hold on those beams of the promises, which are in the chamber of our King Christ▪ and if God have thus recompenced your weakness with this wis­dom, why should you then complain?

Quest. But is it then no disadvantage, for a man to be weak in Grace?

Answ. Yes much, very [...]uch; there are many disadvantages which a weak Christian lyes under, that a strong Christian doth not. Ye see how the weak sire, lyes sobbing under the disadvantage of green wood, which the strong sire doth not: so doth Christs smoa­king flax, ly under many disadvantages, which the strong Chri­stian doth not. As,

1 Though a man have truth of Grace, yet if he be but weak in Grace, he is more apt and ready to stumble, and fal, and to be turned out of the way, Heb. 12.12. Wherefore lift up the hands which hang down, and the feeble knees. Saith the Apostle. Least that which is lame be turned out of the way. A weak man is more apt to fal than a strong; and i [...] he do fal, he is more unable to rise [Page 78] again: A strong man fallen, is quickly up again; but the weak fals, and is ready to fal again when he rises; so it is with a weak C [...]ristian, he stumbles often, and is apt to fal, and if he have fal­len, he is even ready to fal again when he goes about to rise.

2 He is more easily quenched, in regard of his comforts, than the strong Christian is. A strong Christian wil improve that for him­self which seemes to be against him; but the weak Christian, wil improve that against himself which is in truth for him. When our Savior Christ said to the woman of Canaan, It it not lawful to cast Childrens bread before dogs. She made an advantage of those words, and thereby did gather in upon Christ, saying, True Lord, but the dogs eat the crumbs that fal from the table. Thus she improved that for her self, which seemed to be against her. Why? because she was strong in faith, O woman (saith our Savior) great is thy fayth. But when the Angel of the Lord ap­peared to Manoah. Judg: 13. he said to his wife, We shal sure­ly die, because we have seen the Lord. Thus he improved that against him, which did make for him: (as his wife truly inter­preted the thing vers. 23.) why so? but because he was weak in faith. The strong fire burns the more, by the very water that is cast upon it; but the weak fire is quenched, by the very fuel, wood, or coal that is cast on it; so a weak Christian also, apt is to be quenched, even by those very truths, and dispensations, whereby he should burn and blaze out the more.

3 He cannot glorify God as the strong Christian may and doth. One Sun doth Glorify the Creator more, than an hundred other Stars; because there is much light met in one body: and one strong Christian doth Glorify God more, than an hundred lesser weak Saints;Psal. 50.23. because, there is much light, and Grace met in one person. He that offereth praise, Glorifyeth mee, saith God.

1 It is an hard thing for the weak Christian to praise God, for he often doubteth of Gods love, and therefore cannot praise him as he should: but the strong Christian may, he can say; Blessed be the Lo [...]d for this or that mercy, for it comes from love to me.

2 The more a man doth beleeve above hope, and under hope, and the less he doth live by sence, the more he Glorifyes God; now the strong Christian is able to exercise his faith in this kind, for sayes the Apostle Paul. Abraham considered not his own body, but being strong in faith, was pe [...]swaded that God was able, and so did give Glory unto God. Rom. 4. A weak faith cannot do so, for saith the Apostle. vers. 13. And being not weak in faith, he con­sidered not his own body now dead, he staggered not at the promise of God through unbelief, but was strong in faith, giving Glory to God. It seemes then, that it is the strong, and not the weak faith which doth give Glory to God: and would ye know where­in [Page 79] this strong faith, differs from the weak faith, in regard of its opera­tion? why, saies the Apostle, The weak faith staggers at the pro­mise, which the strong faith doth not; The weak faith doth attend too much unto second Causes, which the strong faith doth not; The weak faith judges by what it sees and feels within, but the strong doth not, but by the word without, and therefore it is strong faith which doth give glory unto God especially.

3 A strong Christian wil do great things for God, a weak Christi­an can do but smal things; for his strength is but smal, [...] 1 Thes. 5.14. and his soul little. Now the greater things we do for God, the more we Glorify him.

4 A strong Christian can mind and tend the Publique, but a weak Christian cannot; I have enough to do at home (saith he) O! that my own everlasting condition were but setled, and then would I mind the Publique too.

5 A strong Christian is able to wait long on God; he that wait­eth long with quietness, honors God: but as your weaker Chil­dren, cannot stay long for what they would have but must be ser­ved presently; so the weak Christian also, cannot wait long on God for what he would have; but the strong Christian doth.

6 A Strong Christian is helpful unto others. We that are strong, ought to bear the infirmities of the weak. Rom. 15.1. And a­gain; Him that is weak in the faith receive you. Chap. 14.1. Chil­dren and babes are fit to be carried in others armes, but are not able to carry others. The weak Christian is apt to be offended with others; to censure and judg others, and so to make burdens for others to bear. Rom. 14.1.2. but the strong Christian, is a bearing Christian, a carrying Christian, one that can displease him­self, that he may help another. Now the more serviceable and helpful a man is to others, the more he Glorifies God; Thus the strong Christian is, but the weak cannot in al these things give Glory to God as the strong Christian may; Surely therefore, there are many disadvantages which a weak Christian lyes under, that the strong Christian doth not.

2 Secondly, Yet there is no reason why he should be discourag [...]d.

1 For Weakness doth not exclude from mercy, but inclines God unto mercy rather. Psal. 6.2. Have mercy on me, O Lord, for I am weak. It is spoken of an out-ward weakness: and i [...] that which is less doth incline God to mercy, then much more that which is greater.

2 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.

1 Now so it is, though your Grace be never so weak, yet if ye [Page 80] have truth of Grace, you have as great a share, and interest, in the righteousness of Christ for your justification, as the strong Christian hath. You have as much of Christ imputed to you, as any other. It may be, you have gathered less of this Manna, for your spending Sanctifycation; but if you be an Israelite indeed, you have so much of this Manna, as that you have no lack; for it's said of the Israelites, They gathered some more, some less; yet he that gathered much, Exod. 16.18. had nothing over, and he that gathered little had no lack: al which figured, that equal proportion, (saith Mr. Ainsworth) which al beleevers have in Christ, the spiritual Manna.

2 And if ye look into Scripture, Where doth Gods promises fal more thick, than upon those that are weak in Grace? Christ be­gins his Preaching with the Promises, Math. 5. and I pray, what are those persons whom the promises are especially made unto, but such as are weak in Grace? Blessed are the poor in spirit. Blessed are those that hunger and thirst after righteousness. Bless­ed are those that mourn. He doth not say, Blessed are those that are strong in Grace; or Blessed are those that rejoyce in God: or those that have ful assurance of their everlasting estate and condi­tion; No, but as if his great work and business were, to comfort, uphold, and strengthen the weak, these he begins withal, and many Gracious, Rich, and blessed Promises he doth make to them. Yea, the Promises are so made to them, as (attended to) wil give a ful answer unto al their fears: as for example. The Lord Pro­mises, Math. 12. That he wil not break the bruised reed &c. Wil the weak Christian say, O! but I am exceeding weak, and very feeble: then our Savior saies, He wil not break the bruised reed. And what more weak and feeble, than a bruised reed? an whol reed is not v [...]ry strong at the best, but bruised it is weak indeed. Wil the weak Christian say, O! but my weakness is mingled with many sins; [...] Matth. 7.5. [...], Matth. 9.38. [...] Matth. 10.5. so the fire in the smoaking flax is mingled with smoak, yet saies Christ, I wil not quench the smoaking flax. Wil the weak Christian say, O! but, though God do not quench me, yet I shal be quenched; nay saith Christ, But I wil bring forth judgment to victory, it lyes on my hand to do it, and I wil do it. Wil the weak Christian say O! but, I have much opposition in my way, how can judgment come to victory? then Christ saies, he wil bring forth [...] Thurst forth with violence, it's the same word that is used in other Scriptures, noting a force: as if Christ should say, I wil force this victory through al opposition, that it shal meet withal. So that the Lord doth not only give several promises to those that are weak in Grace, but he doth so lay them, as he doth help to apply them.

3 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 li [...]tle Child, when the elder Child is not kissed; for, saies he, this is but a little Child. And so, when the Prodigal comes home, then the Father falls upon his neck, and kisses him, why? but because upon his first return, he is a Babe in Christ, This is my little Child (saith the Father) and therfore I wil kiss him, with the kisses of my mouth. 3 Thirdly, And though it be a great affliction to be weak in Grace, yet if Christ wil condescend unto mine infirmities, why should I be dis­couraged in regard thereof? Condescending Mercy is great and sweet Mercy: Now though God doth shew mercy unto all his People, yet he wil do it by Christ as an High-Priest; and what is the work and Office of the High-Priest? but to sympathize and bear with the infirmities of those that are weak. We have not such an High-Priest (saies the Apostle) as cannot be tou­ched with our infirmities. Three things there are,Heb. 4.15. which do speak out the condescending Love of God to those that are weak in Grace; 1. He accepts their Duties, though mingled with many weaknesses; and their Services, though they grow upon a weak Stock, Revel. 3.8.Christus fidem etiamsi infir­mam fovet. I know thy Works (saith Christ to the Church of Philadelphia) for thou hast a little strength, and hast kept my word, and hast not denied my Name. 2. The Lord doth not over-drive those that are weak, but is contented to go their pace with them, Esai. 40.11. He shall gather the Lambs in his Arms, and carry them in his Bosom, and shall gently lead those that are with yong. 3. He doth somtimes, yea, often times, yield unto their desires, going (as it were) after them: Matth. 9.18. There came a certain Ruler, and worshipped him, saying, My Daugh­ter is now dead, but come and lay thine hand on her; and Jesus arose and followed him. The man had Faith, for he said, Only lay thine hand on her, and she shall live: yet his Faith was weak, for he limited, and stinted Christ, both to time and means; Come down and lay thine hand on her. In the 8. Chapter, a Centurion comes to him, for the cure of his Servant, and he was strong in Faith; for saith Christ, I have not found so great faith, no not in Israel. Christ doth prevent, and goes before him; for when he said, verse 6. My Servant lies sick, Jesus said to him, I will come and heal him: Here Christ offered to go; No Lord, saith the Centurion, Speak the word only. But the Ruler desires Christ to go with him, and he followed him; Christ prevents the strong and he followeth the weak; he commends the strong Centurion, & he condescendeth to the weak Ruler. What then, though the weak Ruler be not com­mended as the strong Centurion was, should he be discouraged? No: Because Christs condescending Love, was as fit for him, as his [Page 82] commending Favor was for the Centurion: Strong Grace shall be more commended; but weak Grace shall be much encouraged by the condescending Love of Christ.

4 Fourthly, If Christ have put a Why? and Wherefore? upon the Discouragements of the weak, then they have no true reason to be discouraged, in regard of their weakness. Now if ye look into Matth. 8.26. ye shal find, that our Savior saies to his Disciples, Why are ye doubtful, O ye of little faith? Ye read in verse 24. that there arose a great tempest, insomuch that the Ship was co­vered with Water; was not here cause of fear? yet sai [...]s Christ, Why are ye fea [...]ful? yea, it is said, that their Help was asleep; Christ was their only help in the storm, & ver. 24. He was asleep: had they not then cause to fear? yet saies Christ, Why are ye fearful, O ye of little faith? The like ye have in Matth. 16.8. Jesus said, O ye of little faith, why reason ye amongst your selves, because ye have brought no Bread? Here is another Why? put upon their Discouragement. So again, Matth. 14.31. when Peter began to sink, he cried out, and Christ said unto him, O thou of little faith, wherefore did'st thou doubt? Here is another Why? or Wherefore? put upon the discouragement of a weak Faith. Now why doth our Savior speak after this manner to them? Why do ye doubt? and why are ye fearful? Not only to reprove their doubting and discouragement; but to shew that there was no reason for it: Though their outward discourage­ments were great, and their Faith was but smal, yet he tels them, that they had no reason for to be discouraged, Why are ye fearful, O ye of little Faith? It seems then, by these Why's, and Where­fore's, that though a mans Faith be smal, and his outward discou­ragements great, yet he hath no just and true reason for to be dis­couraged.

5 Fiftly, And if a Christian would be discouraged, if he did not som­times find a weakness and smalness of Grace within him; then he hath no reason to be discouraged, because he doth find this weakness. Now ye know, that the Kingdom of Heaven, both without us, in the Gospel, and within us, in regard of the saving effect of the Go­spel, is compared to a grain of Mustard-seed, which, saith our Sa­vior, is the least of all Seeds; but grows up in time, to that sta­ture, height, and bigness, as the Fowls of the Air come and make their nests in it. So is the Gospel, both in the preaching, and the effect of it: it begins low, and is very little at the first; and therefore, if a man should not find his Grace to be smal at the first, he would doubt whether ever the Kingdom of Heaven were in him or no, saying, The Kingdom of Heaven is like unto a grain of Mu­stard-seed, the least of all Seeds; but I have not found it so in my soul, I have not found this littleness and smalness of Grace, and [Page 83] therfore I do fear, that the Kingdom of Heaven was never in my soul in truth. Thus men would doubt, and be discouraged, if they should not somtimes find their Grace to be smal. And if so, then why should a man be discouraged, because he doth find it thus? Surely he hath no just cause or reason for it.

Object. O! But yet, it is an uncomfortable thing to be weak; strong Christians are full of Comfort: they have assurance of Gods Love, and are full of joy: but the weak are full of fears and doubts. This is my condition; I am most uncomfortable, there­fore I am thus d [...]scouraged; have I not cause and reason for it?

Answ. 1 No: For though the weakness of Grace, is usually accompa­n [...]ed with doubts, and fears; and the strength of Grace, with assu­rance, joy, and comfort: yet it is po [...]sible, that a man may have a great deal of Grace, yet may have no Assurance; and a man may have Assurance, not doubting of Gods Love, and yet may have but little Grace.

Answ. 2 Ye must know, That there is a difference between uncomforta­bleness, and less comfort. If a man be possessed of a great Estate in the World, he hath more comfort than another, who hath but the pledg and earnest of it; but though I am not possessed of it, yet if I have the Earnest and Pledg of it, I may have much comfort in it. Now the least Grace, is a Pledg, and Earnest of more, yea, of the greatest measure: and is it not a comfortable thing, for a man to have the Pledg and Earnest of Glory? Such have all those that are weak, though they be but weak in Grace.

Quest. But how shall I know that my little, is a Pledg and Earnest of more?

Answ. 1 The Spirit of Adoption, is a Pledg and Earnest of the whol In­heritance: and though you cannot do so much Service for your Heavenly Father, as your Elder, and stronger Brother doth; yet if you do not only obey God, because you see a reason in his Com­mandements, but because there is a Child-like disposition in you; then have you the Spirit of Adoption, and so your little, is a certain pledg of more.

Answ. 2 And if you mourn over your little, and wait on God for more, then is your little an earnest of much: Rom. 8.23. And not only they, but our selves also (saith the Apostle) which have the first fruits of the Spirit; even we our selves, groan within our selve [...], waiting for the Adoption, to wit, the Redemption of our B [...]dy. He proves, That the Romans had the first-fruits, the Pledg and Earnest of more in the Spirit, by their groaning and waiting: Do I therfore groan under the present burden of my own weakness, wai­ting upon God for more, then have I the fist-fruits of the spirit; and so that little which I have, is a Pledg and earnest of more: and up­on [Page 84] this account, though your Grace be weak, and smal in it self, yet considered as an Earnest, it is much: and is it not a comforta­ble thing to have the Pledg and Earnest of Glory? Such is the Comfort of al those that are weak in Grace, and therefore why should they be discouraged in regard of their weakness?

Object. O! but, I am not discouraged at my weakness, in regard of the uncomfortableness of it, but in regard of the unserviceableness of it: for if I were strong in Grace, I should be able to do more Ser­vice for God; then I should be able to resist my Temptations, and to overcome the evil One: for the Apostle John saith, I write to you yong men, because ye are strong, and have overcome the evil One, But I have great Temptations, and but smal strength to resist them: I have a great deal of work to do for God, and have no strength to do it with; therefore I am thus discouraged, have I not cause and reason now?

Answ. 1 No: For the Spiritual Battel, is not alwaies to the strong: our Victory lies not in our selves, and our own habitual strength; but in Christs fresh assistance. How often have the strong fallen, and the weak stood? We read of that yong King, Edward the Sixth, That when the Emperor sent to him, desiring that his Si­ster Mary (afterwards Queen of England) might have liberty for the Mass in her House; this yong Prince did stand out against that Temptation, when all his Counsel was for it, yea, when that good man, Bishop Cranmer, and that other holy man, Bishop Ridley, did yield thereunto, and pressed the King to it, insomuch as the King did break forth into tears, desiring them to be conten­ted; whereupon the Arch-Bishop Cranmer, took his School-ma­ster, Mr. Cheek, by the hand, and said, Ah! Mr. Cheek, you have such a Scholler that hath more Divinity in his little finger, than all we have in our whol Bodies. Here the weak stood, and the strong did fall; the weak did resist Temptation, when the strong did yield: for our strength lies in Christ without us, not in our selves within us. And if ye look into the 2. and 3. Chapters of the Rev [...]lations, ye shall find, That whereas all the Churches are charged with some sin or other, only the Church of Philadelphia is charged with no sin at all, but commended for keeping the word of Christs Patience; and yet this Church, and no other, is said to have a little strength.2 Cor. 12.9.10. And ye know what Paul saith, When I am weak, then am I strong: most gladly therefore will I rejoyce in mine infirmities, that the power of Christ may rest on me.

Answ. 2 Though your Grace be weak, yet you may do much for God in your day: The Tongue (saies James) is a little Member, and boasteth great things; behold how great a matter a little fire kindleth, Chap. 3.5. Behold also the Ships (saith he, verse 4.) which though they be so great, yet are they turned about with a [Page 85] very smal helm: quod autem tam minuta et infir­ma animalia in rupibus domici­lia sibi excul­peut, confirma­re nos debet, ut non dubitemus etiam infirmi et imbellos quae difficilia sunt aggredi dummo­do officii ratio id postulet. Cartw. in Pro. 30. in vers. 14. quatuor parva sunt in Terra. And shall not a little Grace do as much as a little Tongue, or as a little fire, or as a little Helm? Surely, though Grace be little, yet it may be an Helm unto all your life, a Rudder unto all your Practices. Ye see how fruitful weak things are in Nature; the strongest persons have not alwaies most children, but the weaker: The Herring is a weak Fish in comparison of the Whale, and what abundance are there? The Dove is a feeble Bird in regard of the Eagle, and yet how fruitful is it? The Vine is a weak Tree in regard of the Oak, and yet it is more fruitful. So in Grace; you may be weak in Grace, yet you may be very fruit­ful: The Jaylor was but weak in Grace as soon as he was con­verted; nor Zacheus, nor the Thief on the Cross; yet what Clusters of Divine Grapes did presently grow upon these Bran­ches? And if you may be very fruitful in good, though weak, why should you be discouraged in regard of your weakness?

Object. O! but I am not discouraged at my Weakness, in regard of my unserviceableness, or unfruitfulness only, but in regard of my own guiltiness; for I have made my self weak in Grace by mine own sins; I have fallen into sin, and so have weakened my self and Grace: my Grace is not only weak, but it is weakened, and weakened by sin; therefore I am thus discouraged, have I not cause and reason now?

Answ. 1 No: For possibly you may be mistaken: Some do abate in their Natural Parts, and they think they decay in their Graces: as some grow in Parts and Gifts, and they think they grow in their Graces. But if you have not fallen into any great and gross sin, then no such Spiritual Disease or Feaver hath seized on you, whereby your Grace should be weakened.

Answ. 2 But suppose the thing be true, which you do object, That you have sinned, and by your own sin, your Grace is now weakened; then have you cause indeed to be much humbled before the Lord, yet not to be discouraged. For,

1 If nothing have befallen you, but what may possibly befal a true Beleever, then you have no reason to be cast down as without hope. Now ye know how it was with Sampson; he was strong, and of great strength inward and outward; yet his strength was taken away, and he became as one of us: How so? why, he had laid his head in Dalilah's Lap, and so he lost his strength, and was weakened by it; but it cost him dear, both his Eyes, and his Life too: And if you have so laid your head in Dalilah's Lap, that your strength is abated, it may, and it is likely it will cost you dear; yet this case is no other than what may befal one recorded for a true Beleever.

2 And though your strength be abated, and your Grace weakened, through your own sin; yet being true saving Grace, it shall never [Page 86] be annihilated, for it is the new Creation; and nothing created by God, can be annihilated by us. Man is created by God; he may be killed by man, but he cannot be annihilated, and brought to nothing: The Tree and Wood, may be burnt to Ashes, but it cannot be annjhilated and brought to nothing, for it is part of the Creation. Now your Grace was created by God also, if true, though smal; and therefore though it may be weakened by your sin, yet it cannot be annihilated, and brought to nothing.

3 And if yet the Promise do belong to you, and to your Conditi­on; then you have no reason to be discouraged or cast down, in respect of this.. Now if ye look into Revel. 3. ye shall find, That as there are many Promises made to the several Churches; so there are Promises also made to the Church of Sardis; yet this Church had fallen, and weakened her self; for saies Christ to her, Verse 13. Strengthen the things that remain, and are ready to die; I have not found thy Works perfect: So that, though your Grace be weakened, and that by your own sin, insomuch as all seems to be ready to die, yet there is a Promise belonging to such a condi­tion, and therefore no just cause or reason for Discouragement, though much cause of Humiliation.

Object. But I am not discouraged at the weakness of my Grace, because of mine own guiltiness only, but because of its likeness, and simili­tude, unto common Grace; I know that it is a contradiction, to say, That a little Grace is no Grace at all; but my little, is so lit­tle, that I even fear that it is none in truth: If the piece of Coyn that I have, be little, yet if it be Gold, it is well; but if it be little, and a Counter too, then what am I the better? Now so it is, that I fear my little is but a Counter, and not true Grace indeed; therefore I am thus discouraged, have I not cause and reason now?

Answ. No: For though your Grace be never so smal, yet if it be good Coyn, and not a Counter, then you have no reason to be discoura­ged in this regard. Now to satisfie you in this scruple, I'le tell you what smal, weak, little Grace will do, and not do, in oppositi­on to common Grace.

1 It will not oppose much Grace; the least Spark of fire will not oppose the flame, or resist the flame; Water will, because Fire and Water are contrary: and so, false Grace, will oppose the highest degree of Grace, saying, What need you be so strict, and precise? You may go to Heaven with less ado: but the least de­gree of true Grace, wil not oppose the highest.

2 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.

3 It is very inquisitive after the waies of God, and after further Truths: As the man that climbs up into the Tree, first gets hold on the lower Boughs, then on the higher, and so winds himself in­to the body of the Tree, till he comes to the top; So doth a Chri­stian do; he begins with the lower, then unto higher, and so to higher discoveries: at the first therefore, he is most inquisitive, What shall I do to be saved? saies he; and again, Lord, what wilt thou have me to do? False and common Grace is not so.

4 It is much in the work of Humiliation; it grows in a waterish place. Now suppose that two Herbs be much alike, the one so­veraign, and the other naught; and it be told you, that the sove­raign, good Herb, grows in a waterish place, and the other on a Rock; will you not easily discern those, by the places where they grow? Thus it is here; the weak Grace of the Saints, grows in a waterish place, it is much in Humiliation; but the common, false Grace of Hypocrites, grows on a Rock. As a weak Christi­an, is very apt to rest upon his own doings, so he is much in doing, and in the work of Humiliation most.

5 It works according to the proportion of its own weakness; it staggers at the Promise, yet it goes to the Promise; it doubts of Christs Love, yet it doth run to Christ; it stumbles, yet it doth keep its way; it is ignorant of Christ, and not so forward in the knowledg of Christ, as it should be, yet it is laying of the founda­tion, Heb. 6.1. It is the fault of a weak Christian, that he is alwaies laying the foundation, yet he is laying of the foundation; though it works weakly, yet it works according to the proportion of its weakness; but the common, false Grace, doth not so.

6 It is willing to learn of others: For saies a weak Christian, I am but a Babe in Christ, and therefore why should not I be willing to be carried in others Arms? The less I can do, the more I will re­ceive: as the strong Christian is much in doing, so must I be much in receiving: It is not thus with that false, and common, counter­feit Grace. But as the Naturalists do report, and write of the Ly­on, That he wil not eat of any Prey, but what he hath hunted down himself; other Beasts will,Aelian de Ani­mal. they wil prey upon what is kil­led by others; but the Lyon, King of the Beasts, is so proud, that he wil not eat of that which is killed by another. So, men that are strong in Parts, and Gifts, and have no Grace withal, will not eat of that which they do not hunt down themselves; if they hunt it down, then they wil close therewith, else not. A strong-gra­ced Christian will, and a weak-faithed Christian will; but he that hath Parts, and Gifts alone, cannot rellish that so well, which is brought to hand by another..

7 It is very sensible of it's own weakness: A weak Christian is weak, and he doth feel his weakness, and is very sensible of it; not [Page 88] 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 sate under the means; yet you have no just cause and reason for Discouragement: for though you may be weak in regard of others, yee 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 cleer that, Consider,

1 The more extensive a mans Obedience is unto Gods Commande­ments, 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.

2 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 g [...]own Christian doth not perform more duties than he did before, but the same more exactly.

3 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 loosly; 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 Gods waies and Commandements than before; Then though you are stil 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 shal 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 &c. but why? vers. 3. A bruised Reed shal he not break, and the smoaking Flax, shal 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 Savior Christ did give unto his Apostles, and in them, to al the Ministers of the Gospel, concern­ing those that are weak in Grace. Peter, Peter, said our Savior, 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. Al the time that Christ lived upon Earth, he went about doing good, healing al sicknesses, and diseases, and condescending to the weak­nesses of men. One comes to him, and thought to have stollen her cure; yet Christ did bear with her. Another comes, and puts an If upon his wil, 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, &c. Yet Christ did [Page 90] yeild to him. And when he left the world, then 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 al the promises; yea, unto al the Ordinances; yea, unto al the Creatures: Your afflictions, are not curses, the curse is taken out of every cross, you have an interest in al 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 Savior, 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 al this Inventory of mercies, and sit discouraged in the midst of them?

Answ. 4 Yet if al this wil not prevayl in the time of your Temptation, think with your self, and consider seriously, How much you shal weaken your self, yet more and more, by your discouragements in this kind. Al discouragements weaken, humiliation weakens not, the greatest humiliation doth not weaken, but the least dis­couragement doth, upon what account soever. Now if al 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. Wee 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, then it is your duty, to encourage your self in the Lord, and to say to your self, be strong, O my soul, and fear not. Be thankful for your little, and in due time you shal have much: labor also for much, yet be content with little, even with little Grace, if God wil have it so.

A LIFTING UP In case of MISCARRIAGE OF DUTIES.
Serm. VI

Instance 3 SOmtimes the discouragements of the Saints and people of God, are drawn, From their Duties, the failings, and successlessness of their Duties.

For, they reason thus: Through the Lords Grace and Mercy, I have been kept from great and gross sins, yet if the Lord loved me indeed, he would draw my heart neer unto [Page 92] himself; but when I come to prayer, or duty, I find so much deadness, dulness, and awkness of heart and spirit, that I fear the Lord wil never accept such a one as I am, nor such duties as mine are: when I go to prayer, either prayer is altogether absent from me or I have no life therein; if I go to hear the word, I am not attentive, but filled with distractions; and whatever duty I per­form, I want life, and love in it. O! my heart is like a rock, or stone; and therefore I fear the Lord wil not accept my duty, and the rather, because I find, that I have been long at prayer, and I am never the better, the Lord hears me not, the Lord regards me not: and have I not just Reason, and Cause, to be discouraged now?

Answ. No: Here is reason indeed, why you should be afflicted, but no reason yet, why you should be discouraged. I confess indeed, here is cause and reason of grief, and of affliction; for take Pray­er, (to instance only in that) and, it is, That act and work of the soul, whereby a man doth converse with God; God conver­sing with man, and man with God. And is it not a sore affliction, for a poor creature to be shut out of Gods door, such a freind as God is? O! saith Chrisostome, it is more bitter than death, to be spoiled of Prayer: and hereupon, (as he observes) Daniel chose rather, to run the hazard of his life, than to lose his Prayer. Prayer is the souls Weapon; and is it not a grief, to want a Wea­pon in our spiritual warfare? Prayer is the souls Ornament, the excellent Garment of a Christian; and is it not an affliction, to be without this Garment, and to be found naked? Prayer is the Christians Element; And as the fish lives in the water, as in its Element, and dyes when it is out, so a Christian lives in prayer as in his Element, and his heart dies when he is out of it. Prayer is the souls Provisioner; fetcheth in Provision for the soul, and for al its Graces: The old bird, the Dam, goes abroad and fetcheth in meat for the young ones, and they lye in the nest gaping, to receive the meat upon its return; and if the old one be kild a­broad, the young ones wil die presently at home. So here, Pray­er goes abroad, and fetcheth in provision for al our Graces, and they al lye gaping, to receive this provision from the mouth of Prayer; if this be killed, how can those other Graces live? The truth is, The more sweetness a Christian finds in any work, the greater is his affliction, if he want that work; now what abundance of sweetness, doth a Gracious soul find in Prayer? therefore when a man is narrowed, or shut up in Prayer, it cannot but be a great affliction to him. But though it be a matter of great affliction, yet a good man, hath no reason to be quite discouraged, yea, though he meet with many failings therein, and cannot pray as he would, nor perform duty as he should.

Quest. How may that appear?

Thus.

Answ. First, Every Godly Gracious man, is in Covenant with God by Jesus Christ; and that Covenant, is a Covenant of Grace, which is the great Charter, the Magna-Charta, of al his spiritual Privilidges, and Immunities. Now, in this great Charter, the Lord doth proclaim this, That sincerity shal go for perfection; That a little done for God, in the time of temptation, shal be coun­ted much. In this great Charter, the Lord doth proclaim unto al his people, That he doth rather regard the bent of the heart, than the inlargment of the heart: That he dorh rather regard the wil to do, than the doing. In this great Charter, the Covenant of free Grace, the Lord proclaims unto al his people, That if they do fail in prayer, and other duties, (for I speak not of prayer only, though I instance in that) He wil not cast them off, but he wil rather be moved to pity them; for the Covenant that the Lord makes with his people, is as the Covenant that a man makes with his wife, I wil betroth thee unto me, for ever, saith the Lord.Hos. 2, Now, a man wil not put away his wife for every failing, neither wil the Lord put a way his people, nor cast them off (because he is betrothed to them) though they do fail in duties. Again; in this great Charter, and Covenant of Grace, the Lord doth proclaim unto al his Children, That what they want in performance, he wil make up in indulgence. He proclaims this unto them, That he wil require no more, than he gives; he wil give what he requires, and he wil accept what he gives. Now therefore, am I in that Covenant of Grace? and are there many failings in al my duties? yet if this be true, That the Lord is more moved by my failings to pity me, than to cast me off, then I have no reason for to be dis­couraged: And thus it is with every child of God, he is in this Cove­nant of Grace, and so the Priviledges, and Immunities of al this great Charter, belongs unto him.

2 Secondly, Though there be many failings in a Godly mans duty, yet so long, as it is a duty; there is som-what of Christ there­in, there is som-what of God therein. Now God wil not cast a­way his own, becau [...]e it is mixt with ours, but he wil rather par­don ours, and accept ours, because it is mixt with his. The Hus­band-man, doth not cast away his wheat, because it is mixt with chaff; he brings it into his barn, and there is a time, when he wil seperate the chaff from the wheat; but he doth not cast away the corn, because it is mixt with chaff, yet this grain of wheat, hath nothing of the Image of the Husband-man upon it: but there is never a duty of a Godly man, but hath somwhat of the Image of Christ upon it, and therefore, I say, he wil not cast away His, because it is mixt with Ours, but he wil rather pardon, and accept [Page 94] of ours,quamvis odibi­lis, detestabilis, et execrabilis sit causa mea in ore meo, nihilomi­nus in ore tuo benedicto, in ore tuo sacratissimo et in labiis tuis, quibus tanta gratia diffusa est, est favorabi­lis: Parisiens. de Rhetor. Div. cap. 21. Est et alia firmitas et confirmatio meae partis quod tu ipse advoca­tus es et propi­tiatio qui es et Judex meus et propter 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 mixt with his.

Thirdly, If our acceptance of duty, do not come in by the door of performance, but by another door, and that door is Christ; then a Godly man, hath no reason to be discouraged, though there be many failings in his performance. Now, al our acceptance of duty, comes in by Christ, because our Sacrifices, are mingled with Christs perfumes, Revel. 8. vers. 4. And the smoak of the incense which came with the prayers of the Saints, as­cended up before God, out of the Angels hand. Our prayers go unto God the Father, through the hand of Christ; did our prayers go immediatly out of our own hands into the Fathers hand, we might have 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, deform [...]d, defiled, or a crooked duty, but Christ meetes your duty, and he clothes it with his Glory, and so hath it into the presence of God the Father; and thus it is with al the Saints, and people of God; surely then, though they have cause to be afflicted, by reason of their failing in duty, yet they have no reason at al, why they should be discou­raged.

Object. But, I have no Parts or Gifts in duties, ther [...]fore I am thus discouraged: some there are, that have great abilities in duty; they pray, and can pray, with great abilities, they go to a sermon, and can bring away every word, and have a great Gift in con­ference: but as for me, I am a poor creature, who want al these Gifts; I have no utterance in conference, I have no abilities in prayer, I have no memory for a Sermon, my memory is even as a sieve; good things run out presently, I have no Gifts at al, a poor Sea-man, or Trades-man I am, that have no Parts, no Gifts in duty; and have not I just cause and reason now to be discou­raged?

Answ. 1 No, For whosoever you are that make this objection, Do ye not know, That the Glory of the second Temple, was greater than the first? Solomon, you know, built a great House, and it was a Glorious building, much Gold and Silver in it▪ the second Temple was not so ful of Gold, and Silver, and yet it is said of the second Temple, That the Glory of it, was beyond the Glory of the first; why? this reason is given, because, The desire of al Nations should come into it. That is Christ; who is indeed, The desire of al Nations; De facto, Gold and Silver is the desire of al Nations; but, De jure, and by right, the Lord Jesus Christ, [Page 95] is the desire of al Nations; and because that Christ, the desire of al Nations, should come into the Second Temple, therfore the Glory of it, was beyond the Glory of the first. Now thy soul is the Temple of the Holy-Ghost; it may be, thou hast not so much Gold, and Silver, not such Golden Parts, and Golden Gifts, as another hath, but if the desir [...] of al Nations, the Lord Jesus Christ, be come into thy soul, hast thou any reason to complain? Thus it is with every child of God, though he hath not those Parts, and Gifts, that another hath▪ yet the Lord Jesus, the desire of al Na­tions, is come into his Temple, into his soul; and therefore, he hath no reason to be discouraged.

Answ. 2 If the want of Parts, and Gifts, be better for you, then you have no reason to be discouraged for the want of them. Now, you know, that it is better for a man that hath but a little stock, to have a little farm; than to have a great farm, and a little stock: a man that hath but a little stock, and a great farm, may for the present brave it out, and converse with company that are in estate beyond him, but at last he wil decay and break: better that a man, who hath but a little stock, should have a little farm sutable to his stock. Now God our Father sees, that thou hast a little good, there are some good things found in thee; but these good things, this little stock, is not big enough for a great farm of Parts, and Gifts, and because the Lord sees, that thy stock of Grace, is not great enough for such a great farm of Parts; therefore, in design of mercy, he hath thus ordered it, that thou shouldest have a less farm of Gifts.

Answ. 3 If our Parts and Gifts do not commend our services and duties, unto God, then have you no reason to be discouraged for the want of them. Now, so it is, that they do not commend us, nor our ser­vices unto God. When you have good meat in a dish, possibly you wil lay flowers upon it, cut Oranges and Lemons, and lay upon the side of the dish; but a wise man knowes, that the meat is never the better for tho e flowers, or for the sugar that lies on the side of the platter; a wise man knowes, that if those were wanting, the meate were never the worse. Beloved! God our Father is of infinite 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 knowes, 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 th [...]reof, and it fades away. Parts and Gifts are but flesh; and our wise God knows, the [...]eat is never the worser, when these flowers are wanting. Yea, if I had al Parts and al Gifts, that I were able to preach and speak like an Angel; and that I were able to cast out Devills; yet notwithstanding, if I have not [Page 96] 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 recompenced the want of them some o­ther way unto you? Phylosophy saith of Nature, Ʋbi 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 pr [...]vailing with God. Well then, though thou beest but a plain person, and hast no Parts or Gifts, as others have, yet thou maiest 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 recompenced 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 rockie, stony, flinty heart in the world [Page 97] than mine; I offer my self to God somtimes 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 som [...]imes grow upon Rocks; and possibly there may be some Pearl of Grace growing upon that rocky heart of thine. Yet further.

1 First: You say, That you are straightened in Duty; but are you satisfied and contented with that condition? or if you had en­large [...]ent 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 satisfie 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 powr it out before the Lord, and if I had Prayers, and Tears, and Enlargements, like the Sands upon the Se [...]shore, 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 cloath them all, or I would feed them all: is not this mans 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 Sea-shore, I would give them all to God; is not this to be enlarged towards God? God doth give by denying somtimes, and thus he hath dealt by you.

2 Seco [...]dly: If your Condition herein be no other, than the con­dition of the Saints and People of God, then you have no just cause and reason to be discouraged in this respect. Now Psalm, 77.3, 4. saith the Plalmist there, I remembred God, and was trou­bled; I complained, and my spirit was over-whelmed: 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 childs crying, and the language of it: And doth a Mother know the language of her Childs crying? and doth not God our Father know the Language of his Childs 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 [Page 98] Throne of Grace, and in due time he will serve you, and send you away with Comfort.

3 Thirdly: You would fain have enlargements, and workings of the heart in Prayer: but what would you do with those enlarge­ments? Would you shew 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 shews his wounds, he shews his sores; if you mean to give him a penny, and ask him if he have any money, I have two­pence, or threepence Sir, saith he, or a penny; but he hides his ex­cellency, and he laies 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 straigh [...]ened Spirit have I! This father becomes a Begger, and you must come as a Begger, 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 Div. 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 somtimes, 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, then another, and then another, and at last his whol hand; and the child thinks he hath got the money by his own strength and labor, whereas the Father inten­ded to give it him, but in that way. So here, God intends to give us a mercy in the way of Prayer, and he sets us a praying for it, and we think we obtain it by the strength of our own prayer, as if we did move, and change the will of God by our Duty: but all the enlargements in the world, make no alteration in the will of God; he is immovable, unchangable, and the same for ever: But he will give out his blessings in a way of prayer, therefore it is our Duty to pray, yet we must not be discouraged though we cannot pray as we would.

4 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 [Page 99] dumb, and stricken with dumbness; verse 20. saith the Angel to him, And behold, thou shalt be dumb, and not able to speak: So he continued dumb, before he was filled with the Holy Ghost, and prophesied. It may be here is a further Mystery in this,quando oramus, non ideo oramus ut per hoc Divi­nam dispositio­nem immutemus, sed ut impetre­mus id quod de­us disposuit san­ctorum oratio nobis impetran­dum. Tostat. Mat. 6. for Za­chary was a Levitical, and a Legal Priest; and our Lord and Sa­vior Christ being to come into the world immediately, who knows but that Zachary was thus stricken with dumbness, to shew, that the Lord will silence all our Legal Performances, before he wil en­large us with the enlargements of Christ, and of the Gospel. This is Gods usual way with his People. it may be thou hast gone on in Duty in a Legal manner, and now thou art stricken with dumb­ness; yet if God have a design to discover more of Christ to thy soul, and to enlarge thee with the Enlargements of the Holy Ghost, have you any cause to complain?

5 Fifthly: As for the dulness of your Heart in Duty and Prayer, though dulness be an ill-sin, yet the sence thereof is a good sign: As the T [...]stle is a good sign of a fat ground, though it be an ill Weed: so the sence of your dulness is a good sign, though it be an ill sin; for it argues that you are used to private Duties: for dulness in private, and pride in publick Duties, is the Temptation. Only here remember Three things. 1. That you do not measure, or judg of your everlasting Condition, by your present Affection. 2. That you do not forbear Duty, because of your dulness in it; because Duty is a great remedy against it, and whither should a dead soul go, but to the living God? 3. That one great cause of your dulness, is your doubting, and discouragement; and there­fore, no reason that you should be discouraged because of it, lest you augment the same.

6 Sixtly: What is Prayer, and the Nature of it? Prayer is the powring out of the soul to God; not the powring out of words, not the powring out of expressions; but the powring out of the soul to God. Words many times, and expressions, are a great way off from the soul; but sighs and groans are next the soul, and have more of the soul in them, than words and expressions many times have: now thou complainest, that thy heart is straightened, and dead, and dull; but when you are so straightened in Prayer, do ye not at that time powr out sighs and groans after Prayer? say­ing, O! what freedom once I had, O! Lord, that I might have the like freedom again. And whereas you say now, that your heart is hardened in Duty; consider, whether there be not a great mistake about hardness, and softness of heart: Durum est quod tactui non cedit molle cedit; A hard thing doth not yield to the touch, but a soft thing doth. Wax yields when it is touched, because it is soft; and Wool yields when it is touched, because it is soft, but an hard thing yields not. And upon this account, it is said of Pha­raoh, [Page 100] That his heart was hard, why? Because he did not yield to God, he had not a yielding disposition. Now there is many a poor soul complains, that his heart is hard, and yet notwithstan­ding, he hath a yielding disposition to every Truth, a yielding dis­position to every Affliction, and Dispensation of God. Where­fore, doest thou complain, and say, O! my heare is very hard? yet if at this time thou hast a yielding disposition, to yield to eve­ry Truth of God, and to yield to every touch of the Lords hand, know from the Lord, that here is a soft heart, be not mistaken: but many are mistaken, and because they are mistaken herein, and it is b [...]t a mistake, therefore they have no reason for to be discou­raged.

Object. But I do not only want enlargement, and softenings of heart in Duty, but I am oppressed, and filled with distractions, my heart is not only dull, and dead, and straightened, but I feel many posi­tive evils: As the Leaves of a Tree, are eaten up with Catter­pillars; so I may say, my Duties are eaten up [...]th distractions, I never go to Duty, but the Lord knows, a world of distractions come in upon me, and have I not just cause and reason to be dis­couraged now?

Answ. Surely this is a great evil, for as one saith well, Tantum tempo­ris oras, quantum attendis; so much time you pray, as you do at­tend in prayer: and upon this account, if the Lord should abstract all the out-goings of our souls in Duty, and all our distractions from our prayers, O! how little of prayer would be left many times. It were an incivility, you wil say, when a Petitioner hath gotten the Kings Ear, for the poor Petitioner, then to turn his back upon the King: and what an evil must it needs be, when a poor soul hath gotten the Ear of God, then to turn the back by way of distractions upon the Lord, who comes down to hear his Prayer. We use to say, When the Candle burns, the Mouse bites not, or the Mouse nibbles not; when the Candle doth not burn, then the Mouse eats the Candle; but when the Candle burns, the M [...]use doth not bite the same. And so long as a mans heart is warm, and inflamed in prayer, he is freed from distractions; but when a mans heart is 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,

1 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?

2 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 wil not hear my Prayer. But when may a man be said to regard iniquity? You know, that if you regard a man thae comes to your house, you run and meet him at the door, you bid him welcom, 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, then 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 doest thou fetch a stool, doest thou give entertainment, and doest 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 somtimes open a door for one of worth, and others press and croud 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 croud in upon them; yet they can say in truth, Lord, I ne­ver opened my door for these, but do desire that these, and al these may be put out again; What then, do you not think that God wil be satisfied with this answer of uprightness? Surely he will, and therefore, though these distractions do croud in upon you, here is matter of affliction, but not of Discouragement.

3 Thirdly: If these destractions 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 somtimes, his Father loves to [Page 102] 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 Fathers heart doth ake 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 voyce, and see thy face, saith Christ, for thy voyce 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 akes, and now his bowels yern: Shall there be bowels in the heart of an Earthly Father this way? and shal 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, yee 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 yeers, and am ne­ver the neerer: 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 sence of Gods Love thus long, and am never the neerer; I have been praying for such and such a spiri [...]ual mer­cy, thus and thus l [...]ng, and am never the holier: God regards me not, for he answe [...]s me not, and have I not just cause and reason for my discouragements now?

Answ. No: For,

1 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 alwaies.

2 But Secondly: It is usual with Gods own People, and dearest Children, to say, and think somtimes, that the Lord doth not an­swer their prayer, when the Lord doth. There is a Two-fold 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 Va­pors 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 [Page 103] the returns of those vapors in the day; but somtimes the Vapors 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 Gods Love in Christ; some return upon you again in the day, visibly; some return in the night, invisibly, when you see them not: there is a visible, and there is an invisible return of Prayer. What more usual with Gods People, than to say, and think, 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 tel 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 yeers. Here he doubts, and it was his sin thus to doubt, as you may see by verse 20. Behold thou shalt be dumb, and not able to speak, until the day that these things shall be performed, because thou beleevest not my words. Here plainly now, was a return of prayer, yea, here was a visible return of Prayer; and yet Zacha­rias (though a Godly, and a Holy man) 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, somtimes, That the Lord doth not answer their P [...]ayer, when the Lord indeed doth an [...]wer, and tha [...] visibly too. But,

3 Thirdly: If the Lords not hearing, granting, and answering your Prayers presently, be [...]omtimes matter of great encourage­ment; then it is not alwaies a matter of discouragement. Now the Lords not hearing, and granting your prayer pre [...]e [...]tly, is som­times matter of great encouragement. You have divers [...]hildren at your Table, some yonger, 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 there [...]ore 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 [Page 104] faith and patience, saith the Lord, you are able to stay, I see your faith and patience, and therefore I wil serve the little ones first; but as for you, I wil serve you last. Thus it was with Abraham, after the Lord had made Abraham a Promise of a Seed, he made him stay a great while, Why? Because he saw he had faith to stay: So now, thou hast not presently a return or answer to thy prayer, Why? Because the Lord it may be sees thou hast strength, faith, and patience to stay. And is not this rather matter of encourage­ment, than discouragement?

4 But Fourthly: Who ever stayed, and waited long upon God, but he had more than he prayed for? Either God answers your prayers presently; or if he do not, he will not only pay you the principal, but he wil pay you forbearance money, and you shal have good Security, and a pledg for the principal too. The desire, is a pledg of the thing desired; Prayer is a pledg of the thing pray­ed for; a waiting heart, is a pledg of the thing waited for: and the longer you stay, the more your hearts shal be weaned from the thing prayed for, and the more you shal be taught to wait upon God; and somtimes a waiting frame of heart, is a greater mercy than the thing waited for. By this means also, you shal be wea­ned from your prayer, so as not to rest on it. A Child may so love the 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 it self: Hereby God teachech you to come to the Duty with high esteem of it, and with low esteem of your own doing it. Yea, the longer you stay, the more you shal be humbled; and your self-despising thoughts, because you cannot pray, may please God more than your best prayer: You see that when a man angles, he throws his line into the Water, and there is the hook, and the bait, those are heavy; then there is the Cork, and that is light; and when the Fisher, or the Angler, sees that the light cork is drawn under water, now the Fish bites, saith he, now there is hope, now there is somthing co­ming: So, you go to prayer, and there is somwhat heavy, and weighty in your spirit; but there is somthing that is of a corky, and light Nature in your spirit; the longer you stay, the more your Cork shall be drawn under water, that lightness of Spirit shal be drawn under water, and so the more you shall be humble, and humbled. Thereby you are caught to fan your prayers: There is much Chaff amongst the good Wheat of our Duties, and Gods delaying time, is our fanning time: when the Fish doth not bite, the Fisher mends his bait; it may be, saith he, my hook is not well baited: So should you do, when you take nothing by prayer, Gods delay cals for your amending.

Yea, by this means you may remember how you delayed the Lord, he spake often to you, and it was long ere you heard him, shal we think it long ere he hear us, when it was so long ere we heard him? it may be you have forgotten your delayes of God, but by this forbearance he doth Graciously mind you thereof.

Yea by Gods forbearance to answer you, the Lord teacheth you to forbear, Gods forbearance doth teach us forbearance: and is that nothing? let al this be considered, and you wil say in­deed, here is more matter of incouragement, than discourage­ment.

5 Fiftly, If you would be discouraged, in case God should alwaies an­swer your prayer presently, then you have no reason to be discou­raged, because he doth not answer you presently. But now, if the Lord should alwaies answer thy duty and prayer presently, you would be discouraged, why? because you would say thus, I look into the scripture, and there I find, that God doth not al­wayes answer his children presently, his children have prayed, and then they have waited, and this hath been the way that God hath taken with his children: now God doth not take this way with me, and therefore, I fear I am none of Gods children, and so you would be discouraged. Now I say, if you would be dis­couraged, in case the Lord should alwaies answer your prayer presently, then you have no reason to be discouraged, because he doth not hear you presently: but you would be discouraged in case the Lord should alwaies 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 denyes my prayer.

Answ. 1 It may be so, for God doth somtimes 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 somtimes 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. Parist [...]ns. 346. If the thing you ask of God be pleasing to him, & he doth stil beare up your heart in praying, and depending on him it argues rather, that he delayes than denies. For, Psal. 10.17. The preparing of your heart, and the inclining of his eare, go together. and 1. John, 3. vers. 22. The Apostle saith. And whatever wee ask we receive of him, because (as a sign thereof) we keep his Commandements, and do the things that are pleasing in his sight.

Object. 2 O! but, there lyes my grief, for I have not kept his Comman­dements, and God (I fear) is displeased and angry with me.

Answ. Be it so, & did Jonah keep his Commandements, 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 childrens bread, and call it before doggs?

Object. 3 O! but she did beleeve, but I fear God wil never hear my pray­er at al, 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 hast, 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 wil 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. al true love begins 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 cry­ed, saith he, by reason of mine affliction.

Object. 5 O! but I fear the Lord wil never hear my prayer, because I was no better prepared, yea, not at al prepared thereunto.

Answ. Do you not know how the Lord dealt by Hezekiah? Hezekiah prayed,2 Chron. 30.18, 19, 20. The Lord shew mercy to every one that is not prepared, according to the preparation of the Sanctuary, and saith the text, the Lord hearkened and hea ed the people. Yea, God can rain without clouds, without preparations.

Object. 6 O! but yet, I am affraid the Lord wil 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 yeers and a half; and he prayed for rain, and there was rain: and yee 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 affraid the Lord wil 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 [Page 107] 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 Savior 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 al these things be true, what is there, that can justly discourage any poor drooping, doubting soul, in regard of duty; shal his want of Parts & Gifts, or his abundance of distractions? &c. No: for though a Godly man have but weak Parts or Gifts; Though his spirit and his heart be dul, dead, and streightened; Though he labor under many distractions in duty; Though the Lord hide 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 al this, he hath no just cause or warrant to be discouraged, cause there is to be humbled under al these things, but no just cause to be discouraged, and cast down.

Applic. 1 And if so, then by way of Application. [...] incou­ragement is here, to every poor, droopi [...]g [...] u [...]o God in duty! though dead, though dul, [...], yet to come unto God in duty.

Applic. 2 And what a mighty difference is he [...], b [...]tween a [...] wicked man! a wicked man goes to p [...]ayer, and [...] abomin [...]tion to the Lord. And if you look [...] 8, you shal 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 wil 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 wil I remember their iniquity. M [...]k the word, Now, Now, when? Now when they do come to prayer; now wil I remember your iniquity, saith the Lord. I know, saith the Lord, al your car­riage in such and such a 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 sate there, and sc [...]rned and revi [...]d my children; I know your oppos­ing, scoffing▪ and jeering at tho e that are Godly; I know al this, and now thou comest to prayer, now Swearer, now Adulterer, [Page 108] now Drunkard, now thou comest to duty, now wil I remember thine iniquity. Is it not a sad thing, that the Lord should remem­ber a mans sin at the time when he comes to prayer? yet thus the Lord deales with the wicked. But as for the Godly and Gracious man, it is not so with him; when he comes to prayer, though he have many failings in duty, yet the Lord remembers his mercy, then the Lord remembers his loving kindness, then the Lord re­members his Covenant (for he is ever mindful of his Covenant.) O! what incouragement is here then, for every man to become Godly, to get into Christ! and what incouragement is here, for the Saints and people of God to come to duty! O! you, that have but a little faith, have you any reason to be discouraged? wil you not at last say to your soul, why art thou cast down? O my soul, and why are thou thus discouraged?

Quest. But, suppose that I have done foolishly, and have sinned in be­ing discouraged upon al occasions; suppose I have many failings in duty, and the Lord doth not answer my prayer presently: what shal I do, that I may bear up my heart against this discourage­ment, either in regard of my own failing in duty, or in regard of Gods not answering?

Answ. 1 First, Take heed, that you do not lay the stress, and weight, of al your comfort, upon duty: cither the gift of duty, or the Grace of duty, or the present answer of it. So much as ye lay the stress, and weight of your comfort, upon duty, so much wil you be discouraged, in case you do either want duty, or an an­swer to it. When Paul was tempted and buffetted, he prayed thrice, For this, saith he, I besought the Lord thrice (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 shal be made perfect in thy weakness. Whereupon Paul saith, Now therefore wil I Glory in mine infirmities, that the p [...]wer of the Lord may rest upon me. Hast thou therefore been at prayer? and hast thou prayed thrice, or often? and hast thou no answer but this, My Grace is sufficient for thee? know that thou hast a Pauls answer, and therefore rather Glory in this, that the Lord should find thee faithful for to wait upon him, than be discouraged; knowing, that the Lords strength shal be perfected in thy weakness.

Answ. 2 Secondly. Consider seriously and frequently of this rule, That difficulty doth commend duty: the more difficulties your duties do press through to God, the more acceptable they are to him. The less there is to sweeten your duty to you, the more sweet is your duty to God. It is in our performing of duty, as in the offering of the Jewish Sacrifice, in the offering of their Sacri­fice, [Page 109] there was two things, The Sacrifice, and the Obedience in offering the Sacrifice; and the more difficult it was for any poor Jew, by reason of poverty, or the like, to offer this Sacrifice, the more and greater was his Obedience in offering it, the more difficulty in offering, the greater the Obedience offered. So also it is in our Gospel Sacrifices, and in al our duties, there are two things in them, There is the Sacrifice, the duty, and there is the Obedience in bringing the duty: and the more difficulty in performing the duty, the greater is the Obedience to God in the performing of it. Now is is not an hard thing, and very difficult, for a man to pray, and continue praying, when his heart is hardned, and his spirit streightned? especially, if he be sensible thereof? then he is ready to despond, and say, I can pray no more: and is it not a very hard thing, for a man to pray, and persevere in prayer, when he thinks that God doth not regard his prayer? then he is apt to say, why should I pray any longer, for God regards me not? yet now if you do pray, and perform your duty, your obedience is the more obediential, & the more acceptable: and if you would but think of this rule; Difficulty doth commend duty, and the less you have to sweeten your action, the more sweet it is to God, I say, if you would but remember this, it would both in­courage you to duty, and keep you from discouragement in it.

3 And lastly, We must al learn to leave the event and success of our spiritual things unto God himself; so shal we never be discourag­ed in any duty. For the word of the Lord is sure, and God hath spoken it Psal. 55. Cast thy Gift upon the Lord, Heb. [...] Chaldee Par. [...] Septuag. [...]. Hierom. projice super Domi­num charita­tem tuam. Rab. Salv. Jar. abbreviate di­ctus Rashi vel Rasi [...] (quod etiam pro dono usur­patur [...] 2 Sam. 11.8.) Bibl. Bomb. and he wil sus­tain thee, he wil not suffer the righteous to be moved for ever: You read it thus, Cast thy Burden upon the Lord: but in the Hebrew, it is thy Gift, Cast thy Gift upon the Lord. That is, saith Shindler, quicquid tibi dari donarive expetis, Whatsoe­ver thou dost desire that God should give thee, cast that upon the. Lord: thou comest to prayer, and thou prayest for such a mercy, or such a Gift, cast that on God, and leave it wholly to him. O! but, the mercy I pray for is a necessary mercy. Be it so, yet it is to be cast on God. But it is a spiritual Gift: I pray for pardon of sin, the sence of Gods love, growth in Grace, consolation to my poor drooping soul. Be it so, yet thou must cast this on God. Many there are, that can leave the event, and and success of these outward things unto God, but to leave the event and success of prayer, and their spiritual things unto God, this they cannot understand, and this they are utterly unacquain­ted with: but whatever thy Gift be, cast it upon the Lord, leave the success, and the event, of al your spiritual things upon God, what then? And he wil sustain thee, and thou shalt not be mo­ved for ever. Thou are moved for the present and thy heart is [Page 110] 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, wil certainly fulfil it, thou shalt be sustained, and though thou art moved for the present, thou shalt not be moved forever.

A LIFTING UP IN THE Want of Assurance.
Sermon VII

Instance 4 SOmetimes the discouragements of Gods people are drawn, From the want of their Evidence for Heaven.

And thus they reason, or argue; I am a poor creature, who do want Assurance 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 Gods love, and of eternal life; should I now die, I do not know, whether I should go to Heaven or Hell, and what would become of my soul to al eternity, O! I want Assurance of my Salvation, and therefore I am thus dis­couraged, [Page 112] have I not just cause and reason for my discourage­ments now?

Answ. No, no reason yet. It is indeed, a great evil, and a sore af­fliction, to want the Assurance of Gods love, and of ones own Sal­vation: yet notwithstanding, the want of this Assurance, is no sufficient ground or bottom for your discouragement. I confess, it is a great evil and a sore affliction, for a man to want Assurance: for sin and affliction are twisted together in the want of Assurance. As of al blessings, those are the greatest, where Grace and com­fort are joyned together, so where sin and affliction are twisted to­gether, of al afflictions they are the most afflictive, and thus it is in the want of Assurance: for as in Assurance, there is somthing of Grace, and somthing of comfort or reward, so in the want of Assurance, there is somwhat of sin or unbelief, and somwhat of affliction too, sin and affliction, affliction and sin are both twisted together in the want of Assurance.

The truth is, a man that wants the Assurance of Gods love, and of his interest in Christ, is neither fit to receive mercy from God, nor to make return of love, and praise to God as he should: Not fit to receive mercy as he should, for though he would have Christ come in, yet by unbelief he shuts the door against him; and he makes an evil interpretation of mercies offered unto him; if a mercy or blessing be tendered unto him, he saith, this comes in judgment to me, it is a blessing, indeed, in it self, but I fear it is a judgment to me: Thus he makes an il interpretation of blessings and so unfit to receive. And he is not fit to make returns of love to God again. Assurance returns praise. And therefore saith the text here, O! my soul, wait on God, hope in God, for I shal yet praise him, why? for he is my God, praise grows upon assurance: and upon this account, I say, he is neither fit to receive mercy, nor to make return of praise as he should.

Yea further, He that wants Assurance of Gods love, conver­seth too much with Satan; as he that hath the Assurance of Gods love, doth converse with Christ, the spirit bearing witness to him, that he is the Child of God: So he that doth want Assurance, converseth with Satan, and Sacan, (though falsly) is stil bearing witness to his spirit, that he is not the child of God. and is it not a misery to be in these converses with Satan? to be under his hel­lish droppings? David, felt one pang of unbelief, and he cryed out and said, It is too painful for me, O! what a pain is it then, to lie bed-rid of an unbeleeving heart? you know, a chast and a loving wife, counts it an affliction to her, to be followed with the solicitations of an unworthy person, to suspect, and be jealous of her husbands love; for saith she, he doth therefore follow me with these solicitations, makeing me to suspect my husbands love, [Page 113] that so he may attain his own filthy desires. So saith a gracious soul, the Devil is alwaies following and tempting me, to suspect the Love of Christ; and he doth therefore do it, that he may at­tain his mind upon me; for the Devil knows wel enough, that the more I suspect Christs Love, the more I shal embrace Satans love. The truth is (Beloved) this want of Assurance of Gods Love, or Interest in Christ, is an in-let to many sins and miseries; for first a man doubts of his own Salvation, and after he hath continued doubting, then he riseth up unto a full conclusion, saying, now know I that Christ doth not love me, I did but doubt before, but now I know he doth not love me. And after he is risen to this conclusion, then shortly he riseth higher, and he goes further thus: If Christ doth not love me now, he will never love me, and if I have not interest in Christ now, after all the Preaching I have heard, and Ordinances enjoyed, if I have not an Interest in Christ now, I shal never have it; and so the longer I live, the more I aggravate my condemnation, therefore as good in Hel at first, as at the last; and therefore now, I wil even make a way my self. O! what a black Chain is here? and the first link, is the want of Assurance. If you should see a Child, [...] pretty Child, lie in the open streets, and none own it, would it not make your Bowels yern within you? Come to the little one, and say, Child, where's thy Father? I know not saith the Child: Where's thy Mother, Child? I know not. Who is thy Father? what's thy Fathers name, Child? I know not: Would it not make your heart ake to see such a little one in the streets? But for a poor soul to lie in the street, as it were, and not know his Father, whether God be his Father, or the Devil be his Father; for a soul to say, I do not know my Father, whe­ther God in Christ, be my Father, yea or no; this is pitiful in­deed. The word, Father, is a sweet word, for it sweetens all our Duties; take the word Father, out of Prayer, and how sour is it? Surely therefore it is a sad, and sore affliction, to want the Assurance of Gods Love in Christ. But now, although it be a great evil, and a sore Affliction for to want this Assurance, yet I say, the Saints and People of God, have no reason to be cast down, or discouraged, although they do want the same.

Quest. How may that appear?

Answ. 1 First, thus: If the want of Assurance be not the damning un­belief, then a man hath no reason to be quite discouraged, although he do want Assurance. Now, though there may be much unbe­lief bound up in the want of Assurance, yet I say, the bare want of Assurance, is not that unbelief that shall damn ones soul to all Eternity, not that unbelief which Christ threatens with damnati­on. For if you look into John, 3.18. you shall find our Savior speaking thus: He that beleeveth on him, is not condemned: but [Page 114] he that beleeveth not, is condemned already, because he hath not be­leeved in the Name of the only begotten Son of God. But now, lest any poor soul, that would fain beleeve, and cannot, should be afflicted, and troubled at these words; therefore saith our Savior Christ, in the following words, I wil tel 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, Doest thou hate the Light, Christ? and there­fore keepest from it, lest thy deeds should be discovered? Or ra­ther on the contrary, Doest thou not know there are evil deeds in thy life, and much evil in thy heart? and doest 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 beleeve as thou wouldest, and though thou doest 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, Gods People have no reason for their discouragement.

2 Secondly: If there be such an over-ruling hand of Grace, and mercy, upon the want of the Saints Assurance, as that it shal 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 &c. 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 hast, all men are Lyers. The words in the Hebrew, may be read, I said in my shaking; I said in my sha­king, all men are Lyers. David was shaken by men, and then he saw that men were Lyers. So, when a man is shaken in his own righteousness, then he sees the emptiness, and the lying disposition of it; and, I pray, when is a mans own righteousness more shaken, than when he doth want assurance of Gods Love? Thereby also, a man comes to get more, and stronger assurance of Gods 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 cryed 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, Ʋnless I may put my finger into his side, I will not [Page 115] beleeve. So you read it; but in the Original, there are two No's, I will not, not beleeve; 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 wil 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 setled in it.

And as for Others: A man is never more fit to comfort, to re­lieve, to satisfie 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 beleeve doubting Thomas, than confident Peter: I would rather beleeve 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, then 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 thae 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 re­lyance, 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 Gods Commande­ments; and saith the Psalmist, The entrance into thy Comman­dements, giveth Light: and so Comfort. In keeping thy Com­mandements, 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 Nov. 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 somtimes 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 somtimes 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 Valor of such a man; and of the Faith­fulness of such a man to his friend; and of the excellent Carriages [Page 116] and Vertues of men. Now (my Beloved) is there no excellen­cy in God himself to content the soul? Is there no Faithfulness in God? Is there no Love and Mercy in God himself? Is not the Lord, the God of all Consolation, and God of Mercy, without re­lation to my Condition? Is there not an Ocean of Excellent Love and Grace in God himself? How many sweet Stories of Love and Grace, may you read in this little Book of the Bible? Be­sides, a man that hath no Assurance, now and then may have some Promise thrown into his Soul, to uphold him with. When Eli­jah was by the Brook, and could not enjoy the ordinary meat of the Land, a Raven brought him meat: And when ever was any godly man in such a condition, but he had one Raven or other to bring him Comfort? Somtimes a Temptation is a Raven, God makes it so; somtimes a Desertion is a Raven; somtimes Afflicti­on; somtimes a Particular Word and Promise is thrown into his soul; and is there no comfort there? I say, though a man do want Assurance for the present, he may live comfortably. Surely there­fore, a Godly man hath no reason for his discouragement, although for the present he doth want Assurance.

Object. But I do not only want this setled Assurance of Gods Love, and so the ordinary food of the Land; but I have no Raven to bring me any Comfort: I mean, I have no Promise, no particular Word, to bring in Comfort unto my soul, and to uphold me in my dark condition: th [...]gh I do want a setled Assurance, yet if I had a particular Word, and Promise, to uphold my soul, until I had this Assurance, I should not be discouraged; but I want this setled Assurance, and I have no particular Word or Promise to uphold my soul with, until it come; and therefore I am thus dis­couraged, have I not reason now?

Answ. 1 I Answer, No. For (Christian) what particular Word or Promise would'st thou have? Have ye not the whol Gospel be­fore you, a bag of Golden Promises? A Father hath two Chil­dren; and he comes unto one, and gives unto that Child a piece of Gold, there Child, saith he, supply thy want with that; but un­to the other Child, he saith, here Child, I know thou are in want, and there are Bags of Silver and Gold in my Study; take the Key of my Study, and go in, and take what thou wilt: Is not this latter in as good a condition as the former, or rather better? Thus it is with the Saints, the Lord is pleased to give now and then, a par­ticular Word to some of his Children; but unto others, he saith rather, Here, take the Key of Faith (for Faith is the Key, and hath a power to unlock all the Promises) I give thee Faith, and by this Faith, I give thee a power to go into all my Promises: Is [Page 117] not this latter, in as good a Condition as the other? Thus it is, I say, with all the Servants of God, Having therefore these Promi­ses, saith the Apostle, &c. 2. Cor. 7.1.

Answ. 2 Secondly: If the Promise of Grace do belong to you, then you cannot say, I have no Word, no Promise to uphold me with: Now, that the Promise of Grace doth belong to you, is cleared thus: 1. Your very resting on the Promise, makes it to belong to you; and it becomes yours, by your resting on it: but you do or have rested on the Promise. 2. If the Command doth belong to you, then why not the Promise? Doth not the Word of Commandement belong to you, viz. Thou shalt not kill, Thou shalt not steal, Thou shalt not commit adultery? Doth this word of Command belong to you? Yea surely, for the Com­mand saith, Thou, and Thou, and Thou shalt not, &c. and that word Thou, doth include Me; the word of Promise hath its Thou, and Thee, and Thy also. Psal. 37. Trust in the Lord, and do good, so shalt Thou dwell in the Land, and verily Thou shalt be fed, ver. 3. Delight Thy self in the Lord, and he shall give Thee the desire of Thy heart, ver. 5. And if you put your self within the compass of the Commandements, Thou, God will put you within the compass of the Promises, Thou. 3. If you may, and it be your Duty, to rest on the Promise, then it belongs to you: now, you may rest on the Promise of Grace, and Holi­ness, for Sanctification, and it is your Duty so to do; else it were no sin not to rest on the Promise: but unbelief, and not resting on the Promise, is a sin: only ye must know, that there is a great difference, between the Promise of Consolation, and the Promise of Sanctification; to apply the Promise of Comfort, without en­deavor after Holiness, is presumption: but to apply the Promise of Sanctification, that I may be more holy, is no presumption, but my Duty; and if it be your Duty to apply, and rest on this Pro­mise, then it belongs to you.

Object. 2 O! but yet, When I go unto the Word, or the Scripture, I find, that Gods Promise still runs upon some Condition; and I can­not perform that Condition, I do not find that condition in my self: and therefore I fear, that I may not go unto these Promises, and that I have no right to them.

Answ. 1 But what if a good, and gracious man, may apply a Conditional Promise, although he hath not performed the Condition? Pray look into Nehemiah, chap. 1, and there you will find, That the Jews being in Captivity, Nehemiah goes unto God in prayer, and doth press the Promise which God had made unto the Jews by his Servant Moses; verse 8. Remember, I beseech thee, thy Word that thou commandedst thy Servant Moses, saying, If ye transgress, I wil scatter ye abroad among the Nations: but if ye turn unto me, and [Page 118] keep my Commandements, and do them; though there were of you cast unto the utmost part of the Earth, yet will I gather them from thence, and I will bring them unto the place that I have chosen to set my Name there. Now these are thy Servants, and thy People, whom thou hast redeemed by thy great Power. The Jews in Ba­bylon were scattered according to the Word; but alas! they did not return unto the Lord, and leave their sins, according to the Condition of the Promise; yet notwithstanding, Nehemiah goes unto the Lord, and presseth this Ptomise, and the Lord heard him, and he had acceptance, as ye find in the following Chapter.

Answ. 2 Secondly: What if the Condition of one Promise, be the thing promised in another Promise; will ye then fear, that the Promise doth not belong to you, because you have not performed the Con­dition of the Promise? Now so it is, that the condition of one, is the thing promised in another Promise. For Example: In one Promise, Repentance is the Condition of the Promise, 2 Chron. 6.37, 38. Joel, 2.15, 16, 17, 18, 19. But in another Promise, Repentance is the thing promised, Ezek. 36.26. I will take a­way the heart of stone, and give you an heart of flesh. In one Promise, Faith, and coming to Christ is the Condition; Come un­to me all ye that are weary, &. and I will give you rest, Matth. 11.28. But in another Promise, it is the thing promised; John 6.37. All that the Father giveth me, shall come unto me. In one Promise, Obedience is the Condition of it; Esai. 1.19. If ye consent and obey, ye shall eat the good of the Land: In another Promise, it is the thing promised; Ezek. 36. I will put my Spirit into you, and cause ye to walk in my waies. In one Promise, Per­severance is the Condition; Matth. 24. He that continueth to the end, shall be saved: But in another Promise, it is the thing pro­mised; Psal. 1. His Leaf shall not wither: Ezek. 36. I will put my fear into your hearts, and ye shall not depart from me. In one Scripture of the old Testament, the coming of the deliverer is promised to the Jews, upon condition that they turn from ungod­liness, Esai. 59.20. The Redeemer shall come out of Zion, and unto them that turn from ungodliness in Jacob. But in another Scripture in the New Testament, turning Jacob from ungodliness is the thing promised; Rom. 11.26. There shall come out of Zion, the Deliverer, and turn ungodliness from Jacob. Now if the Condition in one Promise, be the thing promised, in another Promise, will ye fear that the Promise doth not belong to you, be­cause ye have not performed the Condition?

Answ. 3 Thirdly: And again; What if the Condition of the Promise be performed for you, better than you could perform it? In the beginning, the Lord made a Covenant with man, a Covenant of Works; Do this, and live: and Adam, the first man, stood as a [Page 119] common person for us all, to perform the Condition of Doing: and if Adam had performed the Condition, we all had performed the condition. Now, the Lord makes a new Covenant of Grace with man, and the Lord Jesus Christ is a Second Adam, and he stands as a Common Person, and if he perform the Condition, then all his Seed do perform the Condition. Now the Lord Jesus Christ hath performed the Condition for all his Seed: although the first Adam did not perform the Condition for his Seed, yet the Second Adam hath performed the Condition of the Promise, and of the Covenant, for his Seed to the full. Now if all these Three things be true, namely, That a man may go to the Promise, the Conditional Promise with acceptance, although he hath not performed the Condition; That the Condition of one Promise, is the thing promised, in another Promise; That the Lord Jesus Christ, hath performed the Condition of the Promise for you, bet­ter than you can perform it: Have ye then, any reason to be dis­couraged, and to keep off from the Promise, because you have not performed the Condition? But so it is, That a Child of God may go to a Conditional Promise with acceptance, although he hath not performed the Condition; And the Condition of one Pro­mise, is the thing promised in another; And the Lord Jesus, our Second Adam, hath performed the Condition of all the Promises, for all his Seed: Surely therefore, you have no reason to be dis­couraged in this respect.

Object. But this is not my case; For, I do not only want Assurance of Gods Love, and have no particular Promise; but instead of the Promise, I have a Threatening set upon my soul: O! the bitter words of the Threatening, have soaked into my heart. Time was heretofore ind [...]ed, that I had a Promise, I could say, I had a Promise, and I rejoyced in it; but now, I have lost my Promise, and instead of the Promise, a Threatening is come: O! I see! the smart, and the anger of the Threatening; and have I not just cause and reason to be discouraged now?

No: For,

Answ. 1 First: If you be drawn to Christ, is it material, whether it be done with a Cord of Flax, or with a Cord of Silk? God hath two Arms, whereby he draws us unto himself; The Arm of his Love, and the Arm of his Anger, and Justice: The Arm of his Love, is put forth in the Promise; the Arm of his Anger and Ju­stice, is put forth in his Threatening: And with both these, he doth lift up the fallen sinner. What if God lift you up with his left Arm, so you be lifted up? Somtimes he lifts up with the Arm of his Threatening, that he may carry us in the Arm of his Promise; for as the Law was a School-Master to bring to Christ, so the Threatening, is a School-Master to bring us unto the Pro­mise: [Page 120] Is the Threatening therefore come? then is the Promise a coming; for the Threatening is given forth in order to that.

Answ. 2 Secondly: And if this which you complain of, may be the con­dition of the Saints, then you have no reason to be discouraged. Now, for the loss of the Promise, you know how it was with Joshua: The Lord gave Joshua a gracious Promise; I will never leave thee, nor forsake thee: Be strong, be not dismayed, be not a­fraid, be of good courage, for, I will not leave thee, nor forsake thee. Josh. 1. But the Children of Israel were a little discomfi­ted by the men of Ai, and see how Joshua lost the sight of the Promise; in Josh. chap. 7. vers. 6, 7. Joshua rent his Cloathes, and fell to the Earth upon his face, before the Ark of the Lord, he and the Elders of Israel, and put dust upon their heads, and said, Alas, O Lord God, wherefore hast thou at all brought this People over Jordan, to deliver us into the hands of the Amorites, to de­stroy us? Would to God we had been content to dwell on the other side Jordan. O! what Unbelief is here! what discouragement is here! how had he lost the Promise! O! Lord, saith he, what shall I say, when Israel turns their backs before their Enemies! and O! what shall we say, when Joshua turned his back upon the Promise! But so it was with Joshua here, he had lost the sight of the Promise which once he had. And as for the Threatening; you know how it was with David: having sinned greatly in the matter of Ʋriah, the Lord threatens him, That the Sword should never depart from his House: And the Threatening did take hold upon him, and David was under the stroak of the Threatening: But was not Joshua Godly? and was not David Godly? So then, a Godly man may possibly lose the sight of the Promise, and have a Threatening set on his soul too.

Answ. 3 But Thirdly: If a Promise given out by the Lord, shal never be reversed, and a Threatening may be repealed; then you have no cause to fear in this respect. Now, a Threatening is therefore gi­ven, that it may not be fulfilled. Joshuah knew this so well, that he professeth to the Lord, That therefore he fled to Tarshish, be­cause, saith he, O Lord, I knew that thou art a merciful God. As if he should say, I knew, O Lord, thou art so merciful a God, that though thou hast threatened Nineveh, yet thou wilt reverse thy Threatening. But a Promise once given unto a soul, shal never be reversed or repealed. It may rise up to an Oath (as somtimes it doth) for, when God gives a Promise to a soul, and opposition ariseth, if then God gives out the same Promise again, it amounts to an Oath; As I live▪ saith the Lord, I will never reverse this Promise that I have made to thee. But a Promise once given, shal never be reversed, or re [...]ealed: Gal. 3. you have the case that is now before you: Saith Paul, at verse 15. I speak after the man­ner [Page 121] of men; though it be but a mans Covenant, yet if it be confir­med, no man disanulleth, or addeth thereunto. Now to Abraham, and his Seed, were the Promises made. And therefore (saith the Apostle) the Promise shall not be disanulled, although the Law came after the Promise. But if the Promise that the Lord gave to Abraham, was not disanulled by the Law, that came four hun­dred and thirty years after; verse 17. Wherefore then serves the Law? Verse 19, he tels you, It was added because of transgres­sion. So now say you, If that the Promise that God hath given heretofore, be not disanulled, and made void, by the Threatening that follows after, wherefore then was the Law, or the Threaten­ing given unto my soul? It was added because of transgression: God had some transgression of yours to discover unto you, that you did not think of, and therefore the Threatening, and the Law came after. But the Promise is quite out of sight, and I have lost it. And did not the Jews also lose the sight of the Promise which was given to Abraham? When the Lord gave the Law, and they stood quaking and trembling before Mount Sinai, did not they then lose the sight of the Promise that was given to Abraham? So say I, although thou hast lost the sight of the Promise that once thou hadst, and a threatening be come in the room of it, the Pro­mise that was once given thee (it may be four hundred and thirty daies ago, or many years ago) shal never be disanulled, or rever­sed: And the reason is this; Because God doth not repent in the matter of the Gospel. Ye read in Scripture, that God is said somtimes to repent, It repented the Lord that he made man; somtimes it is said, that the Lord doth not repent, I am not a man that I should repent: How are these two reconciled, God doth repent, and God doth not repent? Thus to our present Purpose: God repents as to the matter of the Threatening, but God never repents as to the matter of the Promise: God repents as to the matter of the Threatening, and therefore saith the Lord to Jere­miah, I am weary of my repenting; I have threatened, and threa­tened, and I am weary of threatening. Here God repented as to the matter of the threatening; but God never repents as to the matter of the Promise. And therefore, saith the Apostle, in Rom. 11. The Gifts and Calling of God, are without Repentance. And the Promise is a great Gift. So then, as to the matter of the Pro­mise, God doth never repent. Wherefore, poor soul, hast thou a Promise given thee, may be five years ago, may be ten years ago, may be twenty years ago, and hast thou lost the sight of this Pro­mise? and instead of the Promise, is there a Threatening come up­on thy soul, that makes thy heart quake and tremble? I here tell thee from the Lord, the Promise that was once given unto thee, though now thou hast lost the sight of it, shall never be repealed, or [Page 122] recalled. O! what matter of incouragement is here! is here matter of discouragements? nay rather, here is matter of great incouragement.

Object. O! but yet this is not my case; I do not only want Assurance of Gods love; but I have Assurance of Gods displeasure: I do not only want Assurance of my Salvation, but I have Assurance of my damnation: I do not only want the testimony of the spirit, bearing witness with my spirit, that I am the child of God, but I have another testimony within my soul, 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 back-side of Gods dispensation: if we look upon the face of Gods dispensation we see his love; and good pleasure; but if we look on the back­side thereof, we conclude nothing but anger, & displeasure. It may be, it is so with you in this case. But,

Answ. 2 Secondly, If you find no such testimony of reprobation, as you speak of in al the scripture; then you have no reason to fear, or to be discouraged in this respect; now search the scripture, and you shal not find in al the word, any ground for such a testimony of reprobation. We read, indeed, of Francis Spira, notorious for his despair; when his friends came to comfort him, having spake comfortable words unto him, That he said why go ye about to comfort me? comfort belongs not to me, for I am a reprobate. O! said one of his friends, do not say so, for none are able to say so, yes, said he, as the elect of God, have a spirit within them, bearing witness, that they are the children of God; so reprobates have another spirit, bearing witness with their spirits, that they are not the children of God, but the children of Satan; and such a spirit of reprobation have I. But my beloved, if there be such a spirit, or a testimony of reprobation as this is, either it must be, from the spirit of God, or from the spirit of Satan: if from the spirit of Satan, then he is a lyer, not to be beleeved; if it be from the spirit of God, how doth it suit with the word? for the spirit of God, is called the Comforter; can such a spirit of reprobation come from the comforter? and if you have such a testimony as this is, either you must have it from the word, or from the spirit of God alone, without the word; if from the word, then from the threatening: for it is not from the promise, nor from the com­mand: if from the threatening, a threatening may be repealed, a threatening, may be reversed, as you have heard, and if you have it from the spirit of the Lord, how can it be, that the spirit should be called a Comforter? surely therefore, if you have such a spirit of reprobation in your bosom, it is from Satan, and he is a Lyer. But (my beloved) I wil in this appeal to you, whether do you not think, that there is many a soul now in heaven, that whilst he [Page 123] 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 breakes, I shal be damned: and the Glass broak not. Wel then, thy condition is not alone, others of Gods 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 Gods 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 affraid; I shal never be healed or saved: O! I have sate under such and such precious Gospel-means, and if ever I should have Assu­rance of Gods love, I should have had it before this: I have sate 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 stil unbeleeving, and stil 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 wel as our Graces, and our evidence for heaven, as wel as our heaven and Salvation, and he wil 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 shal see, what a Gracious promise the Lord makes unto hard-hearted sinners, An invitation and promis together, vers. 12. and 13. hearken unto me, ye stout-hearted, that are far from righteousness I bring near my rightousness, it shal not be far off▪ and my Salvation, it shal not tarry, O! but, I have no r [...]ghteousness, to lay my assurance upon, wel, yet saith the Lord, never speak of thy righteousness, man, I wil bring near my righteousness. O! but, my heart is dead, and hard & stout. Then hearken unto me ye stout-hearted, [...]aith God, O! but, I am far off from righteou [...]ness. Be it so, yet hearken to me ye stout-hearted that are far from righteousness, I wil b [...]ing near my righteousness, it shal not be far off, and my Salvation shal not tarry.

Answ. 2 But that you may have more ful satisfaction in this, I shal desire you to consider Three or Four Propositions.

Prop. 1 First, Though it be possible for a man to attain to ful Assurance of Gods love, ye [...] he may have saving Faith, that hath no Assu­rance. Faith and Assurance differ: and therefore s [...]ith the A­postle, draw near with ful Assurance of Faith, Assur [...]nce of Faith comforts, but the [...]eliance of faith saves. It is po [...]ble, that [Page 124] a man or woman may have such an Assurance, as that they never doubted of Gods 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 mistrustings may be left in his soul. It is observed to my hand, that of al the Churches, the Church of the Thessalonians, are most commended for their faith, and their Graces, So that they were examples to al 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 al 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 stil; so a man may have strong faith, and Assurance, yet for a long time, may be deprived of the feeling of it. And therfore whereas the spouse in the Canticles in one place, saith, I am my beloveds, 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 dye doubting also. The Godly and the wicked, are contrary: now for the wicked, you, shal find, that a wicked man, may think his condition good, yet it may be very naught: he may have hope, and perswasion, that he shal goe to heaven, and he may die in these perswasions, yet he may goe to hell. Rev. 3. ye read thus of the Churches of Laodi­cea, at vers. 16. So then, because thou art luke-warm, and neither cold nor hot, I wil 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 saiest I am rich, and increased with goods, and have need of nothing: and [Page 125] 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 tels us, besides the Parable of the foolish Virgins, That he may die in these perswasions. 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 wil be loath to think, that certainly, that man goes to hel, 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 setled assurance of Gods 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 befal the dear servants and children of God.

Answ. 3 But Thirdly, Though for the present, you do want Assurance of Gods love, and of your own Salvation: yet if you may conclude by Scripture Arguments, that you shal have it before you die, then have you no reason to be discouraged: Now, though this or that particular Christian, in a case not ordinary, do die under a cloud, and with much fear, and doubting about his everlasting condition; yet there are Arguments in scripture, whereby a man may ordinarily know, and conclude, that he shal have peace and Assurance before he dies. For example,

Arg. 1 First, He that is content to stay, and go without a mercy, if God wil have it so, shal not want it for ever: For the Patient abiding of the meek, shal 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 Relyance, and the Faith of Assu­rance. The Faith of Expectance, wil rise up into a Faith of Reliance, and the Faith of Reliance, to the Faith of Assurance, there is seldom a may-be Faith, but hath a shal-be, and it is at the bottom, if God would make it float.

Arg. 2 Secondly. If the Lord hath wrought wonders for thy soul, when thou wert in the wilderness, and in a desert; then certainly, he wil bring thee into the land of rest. So he dealt by David, so he dealt by Israel, so he wil deal by thee.

Arg. 3 Thirdly: If thy heart be upright in the matter of thine Assurance, God will certainly give Assurance unto thee:Psal. 84.11. for ye know what the Psalmist saith, The Losd wil give Grace and Glory: and no good thing wil he withold from them that [Page 126] walk uprightly. If therefore (I say) thy heart hath been upright in the matter of thine assurance, the Lord wil give thee assu­rance, though for the present thou want'st it. Now I pray, when is a mans heart upright in the matter of his Assurance, but when he doth desire Assurance of Gods love, and of his own Salvation, ra­ther that he may praise, and serve God the more, than for his own comfort. For this look in Psal. 9. and see how David reasons to this purpose. vers. 13. 14. Have mercy upon me, O Lord, consider my trouble which I suffer of them that hate me, thou that liftest me up from the gates of death: That I may shew forth al thy praise in the gates of the daughter of Zion: I wil re­joyce in thy Salvation. Here are three things observable, First, he was in a very low condition, at the gates of death: From the gates of death, saith he. Gates of death, that is, the power of death: The gates of Hel shal not prevail, that is, the powers of Hel shal not prevail; so here, the gates of death, that is, the powers of death. David was under the power of death, at the gates of death, and now in this condition, he prayes unto the Lord for mercy, that the Lord would lift him up, but why doth he pray so? mark his end. At vers. 14. Have mercy upon me, O Lord, con­sider my trouble, why? That I may shew forth thy praise in the gates of the daughter of Zion: O 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 prais [...] thee. Wel, but what inference doth he make of this? see what followes in the latter end of vers. 14. I wil, or shal rejoyce in thy Salvation, O Lord, my heart hath been upright in this petition, and now I know thou wilt grant my prayer, I wil, I shal, rejoyce in thy Salvation.

Arg. 4 Fourthly, When a man can praise God for what he hath, al­though his condition be very sad; God wil give him more, and give him a better condition. If God shew mercy (saith one) or give a blessing, and I praise God, I pay my debt; but if my case be low, and sad, and I praise God then, then God is pleased to be called my debtor, and he wil certainly pay his debt.

Arg. 5 Fiftly, If the Lord be the health of your countenance, you shal have the assurance of your Salvation in due time, though now you want it. Thus the Psalmist reasons in the text, Wait on God, or hope in God, for I shal yet praise him, why? for he is the health of my countenance. but when is God said to be the health of our countenance? when his smiles make us look cheerly, and his frowns make us look sadly; if I look wel when God smiles, though al relations frown; and do look il, when God frowns, though al my relations smile; then is God the health of my coun­tenance. Now I appeal to you, (beloved) you that do want [Page 127] Assurance, hath it not been thus with you? Do ye not earnestly desire Assurance, yet are content to stay, wait, and go without it, if God wil have it so? Hath not the Lord shewn wonders for thy soul, (when thou hast been in a wildered condition) in pre­serving, and keeping thee from doing evil to thy self? and have not you been upright in the matter of your Assurance, saying thus; O Lord, give me Assurance of thy love, not that I may have com­fort only, but that I may be more fit to serve thee? And have ye not praised the Lord in your sad condition for what you have? And hath not the Lord been the health of your countenance, so that when the Lord hath smiled upon you, then you have looked wel; and when the Lord hath frowned upon you, then you have looked il? surely, you cannot but say, I must not deny these things, I cannot be faithful to mine own soul, if I should deny them, yea Lord, thou knowest, and my soul knowes it, That thou hast done wonders for me, when I have been in a low, desert, and wildered condition. And O Lord, thou knowest, I desire Assurance of thy love, not for my own comfort onely, but that I may be more sit to praise, and serve thee. And Lord, thou knowest, I have prai­sed thee in some measure for what I have Yea, Lord, thou art the health of my countenance; when thou smilest upon me, then I look wel, and when thou frownest upon me, then I look ill: I may say in truth, the Lord is the health of my countenance: wel then, I say unto thee from the Lord, go in peace, and be of good comfort, though thou doest for the present want comfort, and Assurance of thy Salvation, thou shalt have it in due time. And if al these things be true, O! you that are the people of the Lord, have you any reason to be discouraged? certainly you have not, therefore why should you not check your selves, 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 mis-apply this Doctrine, saying, If we should not be discouraged, although we do want Assurance, then I will neglect the getting of my Assurance. Beloved! ye see into what times we are now fallen, times of War, and Rumors of War, times of Blood, these are dying times; and is this a time for any of you to want Assurance of Gods 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 [Page 128] condition duly, this is no time to have false Assurance: labor then, to get true Assurance; and you that have Assurance, labor 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 Gods Love: In Sola Chri­sti morte totam siduciam tuam constitue, huic morti te totum committe, 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 privat, sic qui de seipso to [...]ali­ter diffidit et soli gratiae innititur Dei ad­jutorium ad se trahit. Pari­siensis in Lib. de Rhetor. Div. 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, Doest thou want Assurance of Gods Love, and of thine own Salvation? Labor more and more, for to put to Sea, I mean, to the Sea and Ocean of Gods Love, and the deeps of Christs Merit and Satisfaction. When you are at Sea in a Storm, or stress of Weather, 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 Marriner 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 skil not the Methods of Christ, you wil say, O! now set me upon some Duty, upon the Coast of mine own Righte­ousness, or mine own Holiness: but if you have a skil 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 wel enough. Now there is Sea-room enough in the Ocean of Gods free Love, and of Christs 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 Gods Love, and Christs 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 begins to comfort you, so you go away, and ye are satisfied, and your souls are re­freshed; but then afterwards, you sit down, and parly with Satan, [Page 129] and with your own souls; and ye lose all again, and doubt again, turning Gods 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 somtimes you think your Evidence is cleer, and you lay it by, and Satan comes, and scribbles on the back of it, and he saith, it is naught; and you beleeve it, and then you doubt again, and you are unsatisfied again: Is this fair dealing with God? Surely no. Wherefore then, doest 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 doest thou want the Assurance of Gods Love? Say thus with thine own soul; However it be, yet wil I wait on God, when the Lord plea­seth he will give me Assurance; I will only labor to be contented with my condition. But if ye be discontented, ye wil certainly be discouraged.

Answ. 4 Fourthly: If you do want Assurance of Gods 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 shal never have a Pro­mise; take heed you do not say, I shall never be Comforted; take heed you do not say, I shal never have the Testimony of the Spirit, bearing witness with my Spirit, that I am the Child of God; do not say thus, I shal never be helped, I am in a sad condi­tion, and I shal never be better; I am in an uncomfortable condi­tion, and I shal never be comforted; I want Assurance, and I shall never have Assurance. Beloved! this ye cannot say, for who knows what God will do, whose waies are in the deep, and whose foot-steps are not known? You know how it is with a sick per­son; If the Physitian come, and tels him, there is hope of life, then [Page 130] his heart dies not; but if the Physitian saith to him, Sir, you are in a great and dangerous Feaver, and I would wish you to settle your Estate, and look out for comfort for your soul, for the truth is, you will never be recovered; then his heart dies. So here, take a poor soul that wants Assurance, If he saith, there is hope that I may be assured, he is not discouraged: but if he saith, I have no Assurance, and I shall never have it, then he is quite discouraged; it is this word, Never, that doth discourage: O! I shal never be encouraged, and I shall never have Assurance, and I shall never have the Testimony of Gods Spirit. Take heed that you do not say, I shall never be Assured, that is a Temptation; take heed of the word Never, in this case.

Answ. 5 Fiftly, and lastly: Carry this for a Rule with you, and re­member it much; That the less Assurance you have, the more pre­cious your obedience may be, and the more kindly God may take it at your hands. It is no great matter for a man to write, and to work by the Day light, or Candle light; but for a man to write, or to work in the dark, is hard. So here, it is no great matter, com­paratively, for a man to pray, and to work spiritually, while he is in the light; but for a poor soul to pray, and to work towards God, and to be obedient, when he is in the dark, and hath no Assu­rance of the Love of God, is somthing: I confess indeed, that the more Assurance you have, the more full your Obedience will be; but the less Assurance you have, the more ingenuous may be your Obedience; I say, The more full your Assurance is, the more full and large your Obedience will be; but the less Assurance you have, the more ingenuous your Obedience may be. Every Child will serve his Father for his Portion, and for his Inheritance; but when a Child shall doubt of his Fathers Love, yea, when a Child, shall conclude and say, I know that my Father will dis-inherit me, I know that my Father will bestow nothing upon me, yet I will serve him, because he is my Father; will not all men say, Here is ingenuity indeed in this Child? So between God and you; It is good for a Christian to be obedient at all times, and the more As­surance you have, the more you are bound to obey; but doth thy soul fear, that God will dis-inherit thee? and yet doest thou say, However it be, I will obey God, for he is my Father? though I cannot see him, yet wil I serve him; and though I have no Com­fort from God, yet will I be obedient to him, for it is my Duty, he is my Father? The Lord will take this kindly at thine hands, and what thou wantest in the largeness, shal be made up in the in­genuity of thine Obedience. Wherefore then, doest thou want Assurance of the Love of God? Comfort thy self with this, and say within thine own soul, well, though I do want Assurance, I [Page 131] 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.

A LIFTING UP In case of TEMPTATION.
Sermon VIII.

Instance 5. SOmetimes the Discouragements of the Saints, are drawn, From their Temp­tations.

And thus they Argue with themselves: I am a poor Creature, that hath labored under ma­ny Temptations, never any so tempted as I have been: These two, three, four, five, six, or many yeers, that I have lyen under these Temptations, and no relief comes, no help comes; have I not rea­son then to be discouraged, and cast down?

Answ. No; No reason yet: I grant, That the least Temptations are great Afflictions; for the more a man is unfitted by Affliction for Gods Service, either in doing good, or receiving good, the worser, [Page 133] and more heavy is that Affliction to a gracious Spirit. Now, though God doth so over-rule the Temptations of his People, that they receive good thereby, (as appeareth afterward) yet the Temptation in it self, doth indispose a man unto what is good. The more a man is tempted unto what is evil, the more a man is hin­dred from what is good: It is an Affliction to a gracious heart, to be conflicting, fighting, and combating with a man; but in Tempta­tions, we do combate and conflict immediately with Satan, who is the Prince of the Air; with Principalities, and Powers; with that evil One, who for his devouring Nature, is called, a Lyon; for his Cruelty, is called, a Dragon; and for his subtilty, an old Serpent: and in every Temptation, a poor soul goes into the field with Sa­tan, and fights a Duel with him. Satan hath (saith Christ to Pe­ter) desired you; in which Duel, and Combat, a man doth not miscarry for this present Life barely; but if he miscarry, he mis­carries to all Eternity, he dies, is killed, and slain to all Eternity: O! what a mighty hazard doth a poor soul [...]un in every Tempta­tion! The Chast, and good Woman, counts it an Affliction to her, so long as she lives, if she be but once violenced; if a filthy person meet her in the field, and violence her, though she do not consent unto him; she wrings her hands, and saith, I am undone for ever. Now, these Temptations, are the Solicitations of an unclean Spirit, and what though a man do not consent unto them, yet thereby his soul suffers violence; O! saith a gracious soul, what though I do not consent, yet what an infinite misery is it to be thus abused, defiled, and violenced by these Temptations! The more any affli­ction doth seize on soul and body, the greater it is: it is Comfort in a Family, that the Wife is well, when the Husband is sick; or that the Husband is well, when the Wife is down: where both are down at once, it is a sad Family indeed. So, though the Soul be afflicted, yet if the Body be well, although the Body be afflicted, yet if the Spirit be well, it is some comfort; but where both are down, the Condition is sad: and seldom doth any great Tempta­tion befall a man, but Soul and Body are both down at once; though at first it falls upon the Spirit, yet it descends into, and fires the Body. And therefore saith Paul, I received a Messenger of Satan, a thorn in my flesh, buffeting of me: As in the Comforts of the Holy Ghost, though the Comforts be powred out upon the Soul and Spirit, yet they run down upon the Body: So, in the troubles of Temptation, though they seize first upon the inward man, yet they [...]un upon the skirts of the outward man also. And thus you find it with Job, Chap. 7.1. God had put Job into Sa­tans hand, only with this reserve, See that thou spare his life. The Devil having the power; first he loads him with outward Afflicti­ons, and then with inward Temptations; while he was under his [Page 134] outward Afflictions, how sweetly did he carry it! Blessing the Lord, saying, The Lord gives, and the Lord takes away, blessed be his Name; but when the Volly of Temptations came, then see what a sad Condition the good man was in, how he was all on fire, as if Job could not be found in Job: while he was under these Afflictions, he rebuked his Wife, for saying, Curse God, and die; but now being under Temptations himself, he wisheth to die, and curseth the day of his Birth: In Job, 7.15. My Soul chuseth strangling, and death, rather than my life: but had this Tempta­tion any influence upon his Body too? It seems his heart, and soul, and spirit, was much disquieted; for he saith, Why hast thou set me as a mark against thee? ver. 20. But was his Body fired with it too? yes, verse 13, 14. When I said, my Bed shall comsort me, my Couch shall ease my complaint; then thou skarest me with Dreams, and terrifiest me with visions: As now we find by Experience, many poor souls cannot sleep while they are un­der their Temptations; and if you will see the Sum and up-shot of all, read what he saies at verse 20. I am a burden to my self: and so many now, Why should I live any longer? I am a burden to my Family, I am a burden to mine Acquaintance, a burden to all my Friends, I am a burden to my self; who knows the bur­den of a poor tempted soul, but he that bears it? Heb. 11.37. Temptations are ranked among the greatest Afflictions; They were stoned, sawn asunder, were tempted: and in Heb. 2. it is said of our Savior, That himself suffered being tempted, yet he sin­ned not under his Temptation. So that there is somwhat of a suffe­ring in every Temptation, although one be free from Sin. And in Revel. 12.12. it is said, Wo to the Inhabitants of the Earth, and of the Sea, for the Devil is come down unto you, having great wrath. And wherein is his wrath more seen, than in his Tempta­tions? O! what a sad, and woful condition is it then, to lie under Temptations! Yet, let me tel you, though there be some suffering in every Temptation, and the least temptation is a great Affliction, yet the Saints and People of God, have no reason to be discouraged or cast down, whatever their Temptations be.

Quest. How may that appear?

Answ. 1 Four Demonstrations of it.

First: If Satan do therefore tempt the People of God, that he may discourage them; then have they no reason to be discouraged because they are tempted by Satan; I say, if Satans great design, end, and aim, in all the Temptations of the Saints, be to discourage them; then they have no reason to be discouraged, because they are tempted; for then they should gratifie Satan, and give him his end. Now, Satan doth tempt that he may tempt; he tempts un­to one sin, that he may tempt unto another; he tempteth a man to [Page 135] sin against the Law, that he may make him sin against the Gospel; and what greater sin against the Gospel, than unbeleeving discou­ragements? He knows, or thinks, such and such a person is gone from his Kingdom, and he saith, though I cannot hinder his Salva­tion, but he will be saved do what I can, yet I will hinder his Comfort, and make him draw heavily; and if I can but discourage him in his Duty, I shall in time make him to cast it off. His great design is to discourage, and therefore whenever any Godly man is tempted, he should say, well, through the Grace of Christ, seeing Satans design is to discourage, my design shall be to bear up my heart and spirit against all discouragements.

Answ. 2 Secondly: If God our Father, doth pity his Children under their Temptations; and the more they are tempted by Satan, the more they are pitied by God; then have they no reason to be dis­couraged, whatever their 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 Temp [...]tions; 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 ano­th [...] [...] 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 expos [...]d to less; though his Grace, and Love, may run out more in one kind to them that are less tempted, yet his pitying Love, runs out most unto those that are most tempted. And upon this account you will find in Scripture, that when God saw any of his Children were to go into any Sad Temptation, he did either immediately before, in, or after, more than ordinarily reveal himsel [...] unto them; the more you are tempted by Satan, the more you are pitied by God: it matters not whether your Temptation be great, or smal; if less, you have the less pity; if more, you have the more pity: why then should you be discouraged, although your temptations be ne­ver so great?

Answ. 3 Thirdly: If all the Temptations of Gods People, be overcome, and broken, before they do fall on them; then have they no reason to be discouraged, or cast down, because they are tempted. Now so it is, Christ was a common Person, not only in his death, but in his life; he did act, and work, and bear as a common person, as our Second Adam all along; Christus non meruit sibi; Christ [Page 136] did not die for himself, nor obey for himself; but he did die for us, and obey for us, and all his Seed were in him▪ as in a common person; look whatever evils Christ did bear, those he did bear for us, and we did bear in him, as in our Second Adam; and therefore, when he was tempted, he stood as a common person in his Temp­tations, and in him all the Saints and People of God, who are his Seed, were tempted, and in his overcoming, they did overcome; for as when the first Adam was tempted, he being a Common Per­son, we al were tempted in him; and when he yielded to Satan, we did all yield in him; when he was overcome, we were overcome in him; and when he did eat the forbidden fruit, all his Seed did eat in him; and every Child of Adam may now say, I did then eat the forbidden Fruit: So when Christ was tempted, all his Seed were tempted in him; and when he over­came, all his Seed overcame in him. And therefore when you read the Story of Christs Temptations, ye are not barely to say, thus, and thus, Christ resisted for my Example; but in his resi­sting, I did resist; in his overcoming, I did overcome: for, as I did eat in the First Adams eating, and yield in the First Adams yielding; so I did refuse, and resist, and overcome in Christ, the Second Adams refusing, resisting, and overcoming: Thus with all the Saints, and People of God, who are the Seed of the second A­dam, Christ hath not only overcome their Temptations for them, but in Christ their second Adam, 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 over-ruling hand of Grace, upon all the Temptations of the Saints, as that they shall turn to their good; then they have no reason to be cast down, or to be discouraged, because of them. Now, God would never suffer his People to be tempted, but that he intendeth to destroy their Temptations, by their Temptations; look what is the end, and is­sue, of an evil, that was Gods design in suffering that evil to come to pass: and this is the end, and issue of all the Saints Temptati­ons, that thereby they are more enlightened: Tentatio dat intel­lectum; Temptation gives understanding; tempting times, are teaching times.

Thereby they are more humbled; For this cause (saith Paul) I received a Messenger of Satan (he speaks it twice) that I might not be exalted.

Thereby they are the more occasioned to live in God, and de­pend on him. Watch and pray (saith our Savior) lest ye fall into Temptation: Watching doth note our diligence; Praying doth note our dependance: And why Watch, and Pray? but, lest ye enter into Temptation.

Thereby the Grace, and Power, and Might of God in Christ, is the more discovered, and revealed to them; My Grace is sufficient for thee, saith God to Paul, in the time of his Temptation; a word which he had not heard before.

Thereby their Graces are more encreased, as the Israe­lites were multiplied by being oppressed. Ʋnus 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 encreaseth the flame thereof; So, though the breath of Temptation be contrary to Grace, yet thereby Grace is more encreased, and raised to a higher flame. When Satan curseth, God blesseth; and when God blesseth, he saith, Encrease, and mul­tiply.

Thereby all the Saints are made to triumph over Satan: It is a Christians Duty, not only to triumph over the World, but over Satan; therefore, saith the Apostle, The God of Peace tread down Satan under your Feet; those are words of triumph: and Paul in the name of other Christians, triumphs over Principalities and Powers; How shal a man triumph, if he never have Victory? and how shall he have the Victory, if he never fights? Therefore God leads his People into the Field, that they may sight; but in all this Fight, God stands by, Christ stands by, Love stands by; and God hath no design, but of Love, upon his Children in their Temptations.

Yea, Upon this account our Savior saith, That he doth appoint unto his Disciples a Kingdom, because they continued with him in his Temptations, Luke, 22. and shall his Disciples then lie down, and be discouraged, or complain, because they are with him in his Temptations? Surely they have no 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 shal find that he was at one time tempted forty daies; and then when Satan left him, the Text tels us, He left him for a season, for he was dayly tempting of him; and though you have been long assaulted, hath not Satan left you for a season? have you not had some intermissions, some revives, some breathing times? Job complained, that he was not suffered to swallow his spittle, he had no breathing time, as he [Page 138] thought: But though your Temptations have been long, and very long, yet you have had revives, Satan hath lest you for a season: And if that be true, That God hath such an over-ruling hand of Grace upon your Temptations; that your very Temptations shal turn to your Good; that thereby you are more enlightened, hum­bled, and your Grace encreased; then the longer you are in this School, the better Scholler you shall be; the more enlightened, and the more humbled, and the more gracious; why should you then be discouraged, though your Temptations be very long?

Object. 2 But I am tempted many times to doubt of my Child-ship, Whe­ther I be the Child of God or no.

Answ. And was not Christ our Savior tempted so? There is but three particular Temptations mentioned in all the forty daies of Christs Temptation; and two of them run so; If thou be the Son of God? wherein Satan labors to draw a cloud upon Christs Assu­rance, and to write an IF, upon his Child-ship, or Son-ship. Do you think to march through your Enemies Countrey to Hea­ven, and never be at a stand about your Condition? Suppose a man should travel through a strange Countrey which were very long, wherein he never was before, and wherein are many cross waies; would you not wonder that [...]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 Coun­trey; 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 shal 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, waies 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 somtimes drunk, swear, and be unclean, yet he is very con­fident [Page 139] he shall go to Heaven: The other praies, hears, reads, me­ditates, walketh with all strictness in his life, and conversation, yet he is alwaies 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 alwaies do­ing, working Heaven-ward: The other, though confident, and ful 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 Savior saith; I wil send the Com­for [...] ▪ Why? but to show, that in the times of the Gospel, the People of God shall labor 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 labor 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 my self; 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 [Page 140] life; and I dare not say they are saved, because of their sinful death; yet for the Temptation it self, 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 Pinacle 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 Hoast 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 inhumane sight, might give over the Victory. Thus doth Sa­tan do; when he cannot drive a gracious soul out of the field, any other way, then he presenteth such horrid, inhumane suggestions to him, that he may scare him from the good waies 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 pro­phane Company, if they wil swear, and curse, and blaspheme, you cannot hinder them from speaking, nor your self 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 wil 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 Savior: 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 handsom, fair, and beautiful Woman to entice him to folly; and he finding himself to be moved, and his lust begin to work, did bite off his Tongue, and spit it in her face, thinking that the pain [Page 141] thereof, would keep him from that fleshly lust,Difficilius est pugnare cum libidine quam cum cruce. 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 somtimes 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 seeth what filthy, vile, lusting hearts you have, and therfore 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, then 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 mans 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 yong man, or a weak yong 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 write 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 write unto you Fathers (saith he) because ye have known him that is from the Begin­ning: I write unto you yong Men, because you have overcome the wicked One: I write unto you little Children, (saith he) because you have known the Father: which because it is matter of con­ce [...]nment, 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 yong Men, because you are strong, and [Page 142] 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 yong Men, or yong 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 write unto you Fathers. Children think that they are not yet to learn, and they have time enough before them; therefore saith he, I write unto you Children. Yong persons think they should mind their Business, Trades, and Callings; therefore saith he, I write unto you yong Men; and I pray mark what he speaks, words sutable to all these conditions: Old men love Antiquities, and therefore saith he, I write 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 write unto you Children, because ye have Known the Father. Yong men are strong, and are fit for fighting, and therefore saith he, I write unto you Yong Men, be­cause you have Overcome the Evil One: What evil one is that, but Satan the Tempter? and of all others, yong Men are here said to overcome the evil One; of all Men, and Women, yong Persons do overcome: This time of yong Men, is the overcoming time. And I pray tell me, was David an old Man when he overcame Goliah? Nay, not thirty yeers old. Was Joseph an old Man, when he refused, and overcame the Temptation of his Mistriss? Was Shadrach, Meshach, and Abednego, old persons when they resisted, and overcame the Temptation of the King, chusing rather to go into the fiery Furnace than to yield? Nay, but they are cal­led the three Children; and hath not God said, The yong 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 wil 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 [Page 143] in Bello, in the Battel; those that are overcome in the Skirmish, may overcome in the Battel: 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, then 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 til that be, though you be overcome in the Skirmish, you may overcome in the main Battel; 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 wil 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 Gods People; as my sin, and spot, is not the spot of Gods 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 Gods People, and how do they take them?

1 First: When a Godly man is tempted to any sin; if he fal into it, then 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, then he is tempted to presume, tempted to excuse his sin, and to think, and say, This is but a slip, or you [...]hful 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.

2 Secondly: When a Godly man is tempted to what is evil; if he fal into it, the Devil then 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 al mine own. When a wicked man is tempted to what is evil, if he fal 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 my self, 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 [Page 144] of Satan with the Godly, and Ungodly.

3 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 cleerly in Matth. 26. our Savior tels 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 shal read, that our Savior speaks of the burden, and pu­nishment of his sin; The Son of man goes, as it is written of him; but wo 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, then 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 labor 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 my self, 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 Gods dearest Children; your spot is no other, than what may be the spot of Gods own People.

And whereas you say, I fear that al is not right, because I find such Temptations now, since I have looked towards Heaven, which I did never feel before.

1 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 [Page 145] 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 baptized, and heard a voyce 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?

2 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 behavior, under their Temptation; yet he doth ne­ver measure a godly man, or cast his everlasting Condition by that. You wil not measure Milk when it seeths, and wallops, but when it is cool: And God wil 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 al his Children: indeed he doth not deal so by the wicked, he measures them somtimes by one carriage, and they are cast thereby, that even everlastingly they are cast thereby. Ananias, and Saphira, lyed 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 al Man-kind 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 al the wicked stil, 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 somtimes doth, and justly may cast them thereby unto al Eternity. But as for the Saints and People of God, they are not under a Covenant of Works, but of Grace, al 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 wil 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 Priviledg is this! Who would not labor to get into Christ, to become Godly, to be in this Covenant of Grace! And as for [Page 146] you that are Godly, tel me upon al this accompt; 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 Physick) are to be used, and applied, and People should do well to be perswa­ded thereunto. But somwhat by way of Direction Spiritu­ally.

1 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, then 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 somthing that wil 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 al 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, then 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 mans 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 Gods waies are in the deep, and he is infinite, he hath waies 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 [Page 147] Anchors come home; yet I wil wait on God.

2 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 Gods People to think, that their Temptation is no Temptation: as long as a man thinks it is but a Temptation, he thinks, it wil not last long, it is but a Temptation, it wil not hold alwaies, and so his heart is in some measure upheld with hope: But when Satan can perswade, that the Temptation is no Temp­tation, but a worser matter, then the heart sinks and dies: take heed therefore that ye do not say, that your Temptation, is no Temptation.

3 Thirdly: Consider what infinite Engagements are upon Jesus Christ, to succor 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 waies; Engaged by his own Temptations; for h [...] was therefore tempted, that he might be able experimentally to succor those that are tempted: Engaged he is, by Promise; for he hath said, he will not quench the smoaking flax, yea, though it hath more smoak 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 High-Priest, as cannot be touched with our infirmities, but was in all points tempted as we are, that he might succor those that are temp­ted; he is our great High-Priest. When the man-slayer was pursued by the Avenger of Blood, if the man-slayer fled unto a City of Refuge, he was safe there; where he was to stay til the death of the High-Priest; and when the High-Priest died, then he was set at liberty. The Lord Jesus Christ is our High-Priest; by whose Death we are set at liberty; and by whose Life we are al preserved: it is his Office to succor poor tempted souls, pursued by Avengers of blood: and if a good man be faithful in his Office, much more wil Christ, by whom al 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 therfore you are tempted, & fear you shal miscarry under your Temptation, then remember Christ, and say, O! but the Lord Jesus is in Office, he is bound by Office to succor 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 D [...]sposition; he is engaged by h [...] [Page 148] Office; and therefore though I be tempted unto what is evil, yet, avoid Satan, for I shal be delivered; I am tempted, but I shall be delivered, for the Lord Jesus Christ is engaged for my deliverance: Do but think of Christs Engagement, and you wil never be dis­couraged, whatever your Temptations be.

4 Fourthly: Think not to comfort or relieve your self in Temp­tation, with meer Phylosophical, or Moral Reasons; for the Dis­ease of Temptation, is stronger than that Physick; Temptations answered by Reason, wil return again; but Temptations dipt in the Blood of Christ, wil 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, then it is more hard to light: So, Temptations blown out with Resolutions, and Moral Reasons, do easily return; but quenched in Christs 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 wil answer unto al your Ills; but as for Moral Rea­sons, the Tempter wil 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.

5 Fifthly: Be not unwilling to advise with those that have trod­den the way of Temptation, though they be weaker than your self: 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.

6 Sixtly: But especially speak and converse with the Promise, hear what the Promise speaketh: The Lord by it saith, That no Temptation shal 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 saies the Apostle, No Tempta­tion hath overtaken you, but what is common &c. You think that you shal never be able to bear your Temptation. O say you, I am a poor weak Creature, my Temptation is strong and great; [Page 149] therefore I shal never be able to bear it. But saies the Apostle, God is faithful, who will not suffer you to be tempted above that ye are able. Again, you think that you shal never be rid of this Temptation; O say you, I have been tempted thus and thus long, and no deliverance comes, nor no likelyhood of deliverance; sure­ly therefore I shal never be delivered: But the Apostle saith, God is faithful, who wil with the Temptation, make a way for e­scape. He will give an out-let, open a door, and window, that this smoak 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 shal see it. But may I be sure of that, you'l say? Yes, as sure as God is Faithful; for he hath pawned his Faithfulness for the truth of this Promise: But God is faithful, saies the Apostle, who wil 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 somtimes with the Tempta­tion, that they cannot hear the Promise. But is all this true? O! then attend the Promise; hear what the Promise speaketh.

7 Seventhly, and Lastly: Consider also what Comforts lie be­hind your Temptations; as Temptations somtimes, lie in ambush behind your Performances; so Comforts lie in ambush behind your Temptations: and as the greatest Temptations, do somtimes follow the highest manifestations of Gods Love; witness the 3d and 4th Chapters of Matthew; so the greatest Consolations, do somtimes follow the worst Temptations. When did the Angels minister unto Christ, but when he had made a good dispatch of Temptations? So it shal be with you also; for Christ was temp­ted, that by his Example, and issue of Temptation, he might suc­cor 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 wil come and mini­ster to you, and your Consolations shal be doubled unto what ye had before: Wherefore my Brethren, take unto you, the whol Ar­mor of God, that ye may be able to withstand in this evil day, and having done al, to stand.

A LIFTING UP In case of DESERTION.
Sermon IX.

Instance 6 SOmtimes the Discouragements of the Saints are taken from their Deserti [...] tions, spiritual Desertions.

And this was Davids 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 wil say unto God, My Rock, why hast thou forgotten me? And this is the ordinary case of Gods 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 [Page 151] 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 disqu [...]eted?

Answ. No. I grant, and it must nee [...]s 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 hide his face, and God with­draw, or hide himself; it is the darkening of the Sun, which brings an universal darkness upon the soul; and it imbitters al other Af­flictions: for, as the presence of Christ, sweetens all other Com­forts; so the absence, or forsakings of Christ, do imbitter al other Sufferings, and cut off al our relief, and remedy against them. So long as the face of God shines upon a poor soul, he may run to Christ, and relieve, and help himself against his Affliction: true, my Friends forsake me, my Relations forsake me; but Christ hath not forsaken me: but if God, and Christ forsake, where shal a man relieve, or refresh himself in this stormy day? And as those sins are greatest, that cut off our relief against other sins; so those Affli­ctions are greatest, that cut off our relief against other Afflictions. Such is this; of al Afflictions, it looks the most like a Judgment to a Gracious Soul. O Lord, Psal. 6.1. (saith David) Correct me not in thine Anger, nor chasten me in thy hot Displeasure. When God hides his face, and forsakes the soul, he seems to correct in Anger, and in hot displeasure; herein a Christian doth, as it were, com­bat with God himself; he fights with men somtimes, and then he is more than a Conquerer, because Christ fighteth with him, and in him; he fights with Satan, Principalities, and Powers, and then he doth overcome, because Christ is with him: but O! saith the soul, in this Desertion, God is mine Enemy; here I must fight it out hand to hand with Divine Anger; and what shal I do now? how is it possible that I should now escape? The truth is, this Affliction above al others, seems to draw a Curtain over al our Comforts, and to put an end unto al our Spiritual joy. What Birds sing in the Winter time? some may, but ordinarily they do not: If you walk abroad in the Winter time, and hear no Birds sing, and one say to you, What is the reason of this deep silence? two or three months ago, when we walked in the Fields, every Wood had its several Musick; how sweetly did the Birds sing then! [Page 152] but now they are al silent, what is the reason? You wil easily answer, I, then indeed it was Summer time, then the Sun shone upon them, and [...]o they sang; [...]ut now the warming, and enliven­ing beams of the Sun are gone, [...]hey sing no more. Beloved! the Light of Gods 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 rejoyce, when God hides himself. No, saith the soul, two or three months ago, the Lord shined upon me, and then I could sing indeed; but now God, and Christ is gone, and so al my songs are gone, and joyes are gone; and I fear I shal never see them again, or rejoyce in Christ again. It is said of Mary, That when she went to Christs Sepulchre, she wept; and though the Angel came to her, and said, Why weepest thou? yet she conti­nued weeping: the presence of an Angel could not comfort her, Why? O! saith she, They have taken away my Lord, and I know not where they have laid him. Would it not grieve a Prince, to be dispossest of, and to lose his Crown, to be made like an ordi­nary man? This Presence of Christ, is the Crown of a Christian; and therefore, when God had forsaken the Church▪ as we read in Lam. 5. she complained, verse 16. The Crown is fal [...]en from my Head; Why? ver. 20. Wherefore doest thou forget us for ev [...]r, and forsake us so long a time? Ver. 22. Thou hast utterly reje­cted us, thou art very wroth against us. Take away the presence of Christ, and ye set a Christian among the ordinary rank of men: and must he not needs be troubled, when his Crown is thus taken from his Head? I have read of a Religious Woman, that having born Nine Children, professed, That she had rather endure all the pains of those Nine Travels at once, than endure the Misery of the loss of Gods Presence. And indeed, this Affliction of Gods for­saking a man, is so great, that if a man feel it not, I even fear it is, because he is forsaken indeed. But now, though there be never so much Gal, and Wormwood in this Cup, yet the Children of God have no reason to faint at the drinking of it; no just cause, or rea­son, yet to faint, or be discouraged, or cast down.

Quest. How may that appear?

Answ. 1 First. For the cleering of this Truth to you, ye must know, That God, or Christ, is said to forsake a man, either in regard of his Power, Grace, or Strength; or in regard of the comfortable fee­lings of his Love; either in 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 wil return again: and if al [Page 153] these be true, have they any reason to be much discouraged? For the first, ye know what is said, Those whom he loves, John, 13.1. he loves unto the end. As for the Second, ye know what he saith also; I will never leave thee, nor forsake thee. Heb. 13.5. 1 Pet. 1.5. We are kept by the Po­wer of God unto Salvation. And as for the Third, hath not the Lord promised, Isay, 54. that he wil return again with advantage? ver. 7. For a smal moment have I forsaken thee, but with great mercy will I gather thee: In a little wrath, I hid my face from thee, for a moment; but with everlasting kindness wil I have mercy on thee, saith the Lord thy Redeemer, ver. 8. Now ye know, that Friends are not much troubled at such a parting, which is but for a time. It is said of the Church of Ephesus, That when Paul [...]ook leave of them, they wept, Because he said they should see his face no more. The Saints cannot say so in regard of Christ, though they see not his face for the present, yet they cannot say, I shal see his face no more; for he wil return again, yea, and return with advantage: for though he forsakes for a moment, yet with great mercy, and with everlasting kindness, wil the Lord have mer­cy on them: What then, though you be forsaken for a moment? have you any just cause, and reason for your Discourage­ment?

Answ. 2 Secondly: If Christ do therefore forsake his People, that he may not forsake them, and hath a design of Love, and nothing but of Love upon them in his forsaking; then have they no just cause for their Discouragements. Now I pray, What is the reason why God doth forsake his People for a time, or a moment? hath he a­ny de [...]gn but Love upon them? Doth he not therefore withdraw himself from them, that he might draw them to himself? Doth he not therefore hide 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 sence, 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 sence of his Love to us; but in the time of his absence, then he seeth, and we our selves have the sence of our Love to him. Doth he not therefore forsake them for a mo­ment, that their very Joyes, and Comforts may be more fervent, exalted, and enlarged? It is our Nature to rejoyce 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, then [Page 154] they rejoyced with exceeding great joy; Did they not rejoyce i [...] the Star before? Surely they did: But they rejoyced more, even with exceeding great joy, when they had found the lost Star. And this is our Nature; we rejoyce 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 som­times withdraw them. So that in al 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 hide his Face from his People somtimes, 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 yeer, that is so short, dark, and gloomy, but a man may see to work by? Indeed, somtimes the Sun is in the Eclipse, somtimes behind a Cloud; somtimes 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 alwaies light enough to work by. Now the Sun is al­waies up with the Saints, it is alwaies day with them; though the Beams of the Sun of Righteousness, do not shine, yet it is alwaies 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 beleeve, 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 seeth 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 your selves by; yet if you have light enough to do your Fathers Work by (and the greatest work of this Life is, to trust in God, and beleeve) have you then any reason for your discouragements? Thus it is with al the Saints; though they may be in the dark, and the Sun shines not out upon them, yet it is alwaies day with them and they have light enough, when it is darkest, to do their Father [...] 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 Ʋnion: 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 judg of his own Grace, or Christs Strength in him: Now you are in Desertion, [Page 155] therefore in the dark, therefore not able to judg of your own Grace, and Christs Strength in you; yet if you can judg in this Condition, and wil deal faithfully with your own souls; is there not as much of Christs 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 Gods 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 Mirrh 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 Mirrh upon the ringles of your heart? Do you not still stand admiring Christ, and his Excellencies? Do you not enquire 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 wil 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 Gods 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 shal [...] that God saith, I was wroth, and smote him; he did not only hide 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 [Page 156] fain to pray for them before they could be accepted; and know ye not, that it is Christs 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 Davids choyce was; Lord, let me fall into thy hands, and not into the hands of men, for with thee is mercy: It is somtimes 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 wil 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 whol Kingdom is before you, do right, and execute Justice, and Judgment; but as for such and such a Family, if they shall commit any fault, I wil chastise them immediately with mine own hand, you shal not meddle with them, I wil do it my self; would not this argue love? Thus it is with the Saints in the time of De­sertion, then 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 sympathize with you in any Affliction, the less cause you have to be discoura­ged. Christ is our sympathizing High-Priest in al our Afflictions; but the more we are like to him in any Affliction, the more he doth sympathize, 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 Christs 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 alwaies desert, and forsake his People for their sins; somtimes he doth, and somtimes 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, [Page 157] ver. 17. For the iniquity of his covetousness was I wroth, and smote him; I hid me, and was wroth, and he went on frowardly in the way of his heart. Wil ye say, the Lord doth not only hide his f [...]ce from you, but he hath smitten you? So here. Wil ye say, O! but I have sinned, and drawn this desertion upon my self? 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 hid 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 waies, and will heal him. O! but though I be healed, I shal sin again, and wander from God again: nay, saith the Lord, But I have seen his waies, and will heal him, and will lead him also. But I see no means, or likelihood of al 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 worser; 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 al 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 Task-Masters then beat them? When was it worst with David? ill at al 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 thy self in the time of trouble? hiding is more, and wor [...]er than [Page 158] standing afar off. When the Sun is going down, then it seems to be far off; but when it is hidden, then 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 wel, 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 doest not only restrain thy Love towards me, but thou doest shew tokens of thy displeasure, and anger, and thy displeasure ri­seth: So Psal. 22. ver. 1. My God, my God, why hast thou for­saken me? I cry in the day time, but thou hearest not, ver. 2. How can this be? saith Augustine; that God should forsake Christ in his Sufferings (for these words are spoken of Christ) when God was in Christ reconciling the world unto himself? Yes, very well (saith he) for Christ was a common Person, stood in our stead, and place, and so personating of us; he saith, Why hast thou forsaken me? yea, and Lord, thou hast not only forsaken me, but my Desertion ariseth yet higher; for, I cry in the day time, and thou hearest not: But you may see this abundantly made out in Job, 30.20. I cry unto thee, and thou doest not bear me; I stand up, and thou regardest me not, thou art become cruel to me; with thy strong hand thou opposest thy self against me: Ver. 27. My bowels boyled, and rest not, the daies of affliction prevented me: I went mourning without the Sun; I am a brother to Dragons, and a companion to Owls. And ver. 26. When I looked for good, then evil came unto me; and when I waited for light, there came darkness. Thus you see that it may be the condition of Gods own People, to be worser, and worser; and their condition more and more dark in their own apprehensions; and therefore no reason why you should be discouraged in this re­spect.

Object. 5 But my Desertions have been so long, that I fear it will never be otherwise with me; God is now gone, Christ is now gone, Comfort gone, and I fear now that Christ will never return a­gain; and this is that which even sinks my soul: I confess, the least desertion and forsaking, is a great evil: but though I were under the greatest cloud in the world, I should bear it, if I did but think that Christ would return again: but I find in Scripture, that there is a final rejection mentioned, as well as a present deser­tion: the Saints, and People of God, are it may be, deserted for a [Page 159] time; but they are never rejected: David was deserted, but he was not rejected; Saul was rejected, finally rejected; and I fear that I am not only deserted for the present, but finally rejected, that God hath even cast me off; and therefore I am thus discouraged, have I not cause and reason for it now?

Answ. 1 No, not yet: For first, it is usual with the Saints in affliction, to think that God is gone, and wil return no more: there is no af­fliction which the People of God meet withal (and they meet with many) wherein they are so apt, and prone, and ready to write a [Never] upon their condition, as in this case of Spiritual De­sertion. If a godly, gracious man fal sick, he doth not say pre­sently, or conclude, I shal never recover again; if he be persecu­ted by Enemies, he doth not conclude presently, that he shal ne­ver be delivered: but if God hide his Face at any time, then comes out this [Never] I shal Never be delivered, I shal never be re­stored to comfort again. So Psal. 13. How long wilt thou hide thy face? what, for ever! So Psal. 77. Will the Lord cast off for ever? ver. 7. Will he be favorable no more? is his mercy clean gone for ever? and doth his Promise fail for ever more? This is the proper place, and ground, where this unbeleeving con­clusion grows; when they are in this condition, they rise to a [Never;] O! it wil never be otherwise with me; Christ is gone, Mercy is gone, and I shal never see the face of God again: This is usual, and most usual with the Saints in this Condi­tion.

Answ. 2 Secondly: Therefore you shal observe, That when God doth give out a Promise to his Children in this condition; the Promise is so cast and laid, as may most obviate, and face this Objection, and take off our Never. Psal. 9.18. The needy shall not alwaies be for­gotten, the expectation of the poor shall not fail for ever. So Psal. 103. The Lord is merciful and gracious, ver. 8. Slow to anger, and plenteous in mercy: he will not alwaies chide, neither will he keep his anger for ever. So I [...]ay 57. ver. 16. For I will not contend for ever, neither will I be alwaies wroth. God seeth that in this condition, his People are apt to write a Never upon their condition; and therefore that he may condescend unto their Infirmities, when he comes to give out a Promise, he doth not barely promise Mercy; but he puts in the [Ever] into his Pro­mise, that he may take off our unbeleeving [Never.]

Answ. 3 Thirdly: If it be made out unto you by Scripture, That God, or Christ is not so gone, but that he wil return again; then will you not say, surely, I have no reason for my discouragements?

Now for the cleering of that, give me leave to propound several Questions to you.

1 First: Did ye ever read in al the Word of God, that a man was finally rejected, and forsaken, but an evil Spirit from the Lord did seize upon him presently? Saul was finally rejected, and the Text saith, That an evil Spirit from the Lord seized upon him; and what is the evil Spirit, but an envious Spirit? The en­vious man in the Gospel, is the evil man; and this evil Spirit sei­zed on Saul as soon as God did forsake him; for an envious, ma­licious, persecuting Spirit came upon him against David, and the Saints with him. So when God forsakes a man finally, a per­secuting Spirit enters him. When God forsakes his own Chil­dren, Satan, that evil Spirit comes to them; for when God goes, Satan comes: but there is much difference between a tempting Satan, and a persecuting Satan: tempting Satan comes to the Saints, when they are deserted; but a persecuting Satan doth not enter into them. But did ye ever know, or read of any finally re­jected, but an evil, persecuting Spirit seized on them from the Lord?

2 Secondly: Do you read of any in al the Word, whom God did finally forsake, that could not find in their hearts to forsake God, and his Waies? God doth not forsake us, unless we forsake him; Ye have rejected me, saith the Lord, and therefore I have rejected you. Possibly a good man may want this sence of Gods Love; but then he hath the sence of his own sins: possibly he may want the feeling of his own perfection, which is Divine Love; but then he hath the feeling of his own imperfection. But I say, Did you ever read in al the Word, of any man finally forsaken, that could not find in his heart to forsake God, and the good Waies of God?

3 Thirdly: Did ye ever read in al the Word, That God did ever forsake a man, who was sensible of his forsaking, and complained thereof, simply for it self? We read of Saul indeed, That when he was forsaken, he cryed 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 it self, and think the time long, and tedious, when they are so for­saken: O Lord, saith David, how long wilt thou hide 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 it self?

4 Fourthly: Did you ever read in al the Word of God, That e­ver a man was finally forsaken, who was tender in the point of sin, who sate mourning after God? We read in the Romans, That when God gave up the Gentiles to their sins, they gave up them­selves unto al uncleanness, and were past feeling. The Saints and [Page 161] 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?

5 Fiftly: Did you ever read that Christ did finally forsake a man in whose heart, and soul, stil he did leave his Goods, Furni­ture, and Spiritual Houshold-stuff? A man somtimes goes from home▪ and somtimes he doth quite leave his house. There is much difference between those two: If a man leave his house, and comes no more, then he carries away all his goods; and when ye see them carried away, ye say, this man wil come no more. But though a man ride a great Journey, yet he may come again; and ye say, surely he wil 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 Houshold-stuff 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 wil come again; Why? Because his Houshold-stuff is here still. When did, Christ ever forsake a man, in whose heart he left this Spiritual Furniture?

6 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 kist with the kisses of Christs 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 wil 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 wil 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 al the world? I appeal to your own Souls, and Bosoms herein; whoever you are that labor under this fear, that Christ is gone, and he wil 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 Waies of God? Yea, rather, do you not find [Page 262] the contrary, though you want the sence of Gods Love? Have you not the sence of your own sin? and when you want the sence of your own perfection, have you not some sence of your own imperfection? Don't you look upon this Desertion, as the greatest Affliction in al 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 wil 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 waies of Christ: But I find that I can mourn for the absence of Christ sim­ply for it self, 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 wil return again; and with great mercy, and with everlasting kindness wil he gather your souls unto himself again: and thus I say it shal 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. Ʋpon 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 Gods 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, then they are quite discouraged; and you will find all Discouragements in [Page 263] this case do arise from hence. Some there are, that do walk by particular Providences, Experiences, Words, Manifestations, and In-comes of Love; and when they have them, then they are much refreshed; and if they want them, then they are much discouraged, and say, Ah! Christ loves me not, and God is gone, wil return no more; Why? Because they measure Gods Eternal Love, by some present Dispensation: But if Gods 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 hide 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 fal any despairing, despondent, unbeleeving Speeches; for the more busie, Satan is about you, in the time of Desertion, the more tedious wil that time be, and more full of Discouragements. Now look, as it is with some Dog; if you let fal a Bone, or Bread, or Meat, the Dog staies, and waits still; but when he finds none, he goes his waies. 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 first-born 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 staies the longer; but if none fall, he goes away the sooner. Have you therefore been, or are you under any De­sertion, and let fal any bones for Satan? look back, and gather them al up again, gather up these crums again, and mourn over them; and take heed for the time to come; for the more of these fall, the longer Satan staies, 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 hide his face; but he wil 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 judg [...]g h [...]ly, that doth not hear both parties: Though it be no time to judg when you are under Temptation, and in the dark; yet how [...]equently do [Page 264] poor souls judg themselves in this condition, and even judg them­selves to be under Judgment, why? but because they hearken more to one side, than to the other: If Satan come, and tel them a story of Gods Displeasure, they will be sure to hear that at large; but if Christ come and tel them a story of Gods 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! buts.] But is this equal? How is it possible, but that a man should mis-judg, 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 intreated some great thing for Christ, would you not have done it? But now that I only intreat you to carry things indifferently, to have an Ear open, as wel 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: Labor 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 my self 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 my self upon God at a venture. It is the Love, and Favor 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 your selves into Christs Arms at a venture; this takes, and wins the heart of Christ over to you: what! will this [Page 265] poor soul throw himself into my Arms (saith Christ) now I do seem his Enemy? well, then I will shew my self 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 somtimes; 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 wil 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 wil have it so, I am contented to stay til 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 labor more and more to live by Faith; and when you are in Desertion, say, Whether saved, or not saved; whether Hypo­crite, or not Hypocrite, I wil stay, I wil wait on God, and let him come when he pleaseth. If you lay your self at Christs feet, he wil take you into his Arms.

But what need I say more? Is there not enough in the compass of your own Experience, to answer unto al your fears in this re­spect? When you have been in Desertion, have you not said that Christ is gone, and that he wil never come again? and yet hath not Christ come again? Yea, and have you not said in the day of your Desertion, If ever Christ do return again, I will never make such unbeleeving Conclusions as I have done? and hath not Christ returned after this? Now then, when Satan comes, and suggests jealousies of Christs Love unto you, why are not you more pe­remptory? Why do you not say to him? this I have heard before, Satan; thou told'st me this before, that Christ was gone, and would never return again; but I have found it false, he did return, and therefore through Grace, I wil never beleeve these false reports of Christ; Christ is faithful, I have alwaies found him so; those whom he loves, he loves to the end; and I know he loves me, Satan, for I love him; for my love, is but the reflection of his love; I [...]ould not love him, if he did not love me first, and through Grace, [Page 266] I love him; I know he loves me, because he hath changed me, and is every foot sending some tokens of love; one Promise, or another to uphold my heart; yea, I know Satan, that Christ doth love me, because thou tellest me that he hates me; and if he hath loved me once, he wil love me to the end; and therefore though for the pre­sent he hides his face from me; yet I shal see his face again. Thus gather in your Experiences, and plead with Satan, or your own unbeleeving hearts, according unto all these Experiences; so shall you be able to live in the time of this Desertion, and never be dis­couraged, whatever your desertions be.

A LIFTING UP In case of AFFLICTION.
Sermon X.

SOmetimes the Discouragements of the Saints, are drawn, Instance 7. From their out­ward Afflictions, and Relations.

So it was here with David; for, saith he, verse 3. My tears have been my meat, day and night. Whereupon, ver. 5, 6. My Soul is cast down within me: Then, ver. 7, 8. All thy billows are gone over me: Ver. 10. As a Sword in my Bones, whilst they reproach me dayly: Then, ver. 11. Why art thou cast down, O my Soul? and why art thou disquie­ted within me? To the like purpose he speaketh in the next Psalm; Why go I mourning, because of the oppression of the E­nemy? ver. 2. Then ver. 5, 6. Why art thou cast down? So that hi [...] [...]ard Discouragements, did arise very much from his outward [Page 268] Afflictions. And thus it is ordinarily with the People of God; for faith one; Never was any so Afflicted as I have been, and am: I confess, that National Calamities are very great; but besides Na­tional Miseries, I have many, and many personal Afflictions; and therefore now it is that I am thus discouraged, have I not reason for it?

No.

Answ. 1 First: I grant, and confess, It is no new thing for Gods own Children to be much afflicted: These are they that came out of great Tribulations, Rev. 7. And

Answ. 2 Secondly: When Gods People are so afflicted, they are, and wil be very sensible of their Affliction; in some respects more sen­sible than wicked men: for the more apprehensive, a man is of Gods displeasure under Affliction, the more sensible he must needs be of the burden of it. Now the Saints, and People of God, in the day of their Affliction, are more apprehensive of Gods dis­pleasure, than wicked men are, and so in some respects, are more sensible of their Afflictions. Yea,

Answ. 3 Thirdly: As they are, and wil be very sensible of their Affli­ctions; so they are very apt to be much discouraged, by reason of them. And therefore said the Psalmist, Psal. 143. Therefore my soul is overwhelmed within me, and my heart is desolate; Why? Read verse 3. and ye shal find the reason; Because the Enemy oppressed me. And was not J [...]shua thus exceedingly cast down, when a party of his men fel before the men of Ai? See how he lies on the ground, Chap. 7. and what Language he speaks; even the same, for substance, that murmuring Israel had spoken: for they said, Would God we had stayed in Egypt: And saith he, Would God we had stayed on the other side Jordan: yet Joshua, a most gracious, holy, blessed Servant of God. So that Gods own People, are apt to be much discouraged, by reason of their Afflictions, and outward Sufferings. But now I say, Let a mans Afflictions be never so great, yet if he be In Christ, and have made his peace with God, he hath no reason to be cast down, or dis­couraged, whatever his Afflictions be: for saith our Savior, In the World you shall have trouble; but be of good Comfort, I have o­vercome the world: And the more a man is discouraged under his Afflictions, the less able he is to bear it. So long as a mans hand hath skin upon it, he is able to put it into the sharpest Vinegar, without smarting; but if the skin be off, it doth smart exceedingly, and he can hardly bear it. So long as a mans bones are knit together, and in joynt, he may stand under a great burden; but if the Shoulder-bone be out of Joynt, who can bear a burden? And what do al our Discouragements, but dis-joynt the Soul, & put the Spirit on the Rack? Discouragements make Afflictions to [...] [Page 269] longer: An impatient Patient, makes a cruel Physitian: And the more the Child cries under the Rod, the longer the Rod is con­tinued: What reason therefore, for our discouragements under Afflictions?

But this Truth wil appear, if you consider, 1. What the Affli­ctions and Sufferings of the Saints are. 2. Whence they proceed. 3. What accompanies them. 4. What follows upon them, and is wrought by them.

1 First: As for the Afflictions themselvs, 1. They are part of Christs Purchase for you: Look upon Pauls Inventory, 1 Cor. 3.21. All things are yours; whether Paul, or Apollo, or Cephas, or the World, or Life, or Death, or things present, or things to come: So that Death it self, the King of Terrors and Afflictions, is here reckoned amongst the Goods and Chattels, which Christ hath purchased for you, and left unto you: and if Death be yours, then al Afflictions are yours; and who wil be afraid of that which is his own? 2. They are the Gift of God; To you it is given, not only to beleeve, but 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 wil wear them for thy sake. 3. They are but seeeming Evils; They are real Tryals, and seeming Evils. Therfore 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 hee: as chastened, and not killed: as sorrowful, yet alwaies rejoycing: 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 Physick, 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 Phy­sick, 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, al 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 Cart-wheel 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 Gods Flail: And if you look into Isay, 28. ye shal find, the Lord pro­miseth, under a similitude, that his Cart-wheel shal not pass up­on [Page 270] those that are weak, ver. 27. For the Fitches are not threshed with a threshing Instrument; neither is a Cart-wheel turned a­bout upon the Cummin; the Fitches are beaten out with a staff, and the Cummin with the Rod: God wil alwaies 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. Bread-Corn 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 Plow-man) doth instruct him to discretion, and doth teach him. And if the Plow-man have this discretion, much more shal 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 Gods Corn, said the Martyr; I must therfore pass under the Flail, through the Fan, under the Mil-stone, 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 mans Day of Judgment; it is at his Judgment Day, he shal never be judged again, so as to be condemned at the Day of Judgment; Ye are judged with the world (saith the Apostle) that ye may not be condemned with the world. And when the Godly mans Affliction-Day is, he may say, Now is my Judgment-Day, and I shal never be judged again; why therefore should he be discouraged, whatever his Afflictions be?

2 And in the Second place. This wil appear also, if you consider, Whence their Afflictions come. If al the Sufferings of Gods 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 Fathers Love: and if you look into Heb. 12. ye shal 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 wil 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 al 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.

3 Thirdly. This wil appear also, if you consider, What comes with the Afflictions of the Saints. There comes much suppor­ting Grace, much Light; much of Gods Presence, Fëllowship and and Communion with Christ, in al his Sufferings. Much suppor­ting Grace: Thy Rod, and thy Staff comforts me. God never laies a Rod upon his Childrens 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 smal, it is al one, you shal be upheld; and upholding mercy, is somtimes 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 al the Leaves are off, then 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, then 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, then he shows them their works, and their trangressions, that they have exceeded. Yea, Affliction do not only discover their sins unto them; but it is Gods Plaister, 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 then knew his own Legs, and pulled them up. And so it is many times; There is such a likeness between Hypocrites common Graces, and the Graces of Gods Children, that the Saints do not know their own Graces; O! saith one, it is no more than an Hypocrite may have: but then God smites them with some Af­fliction, and so they feel, and see, and know their own Graces: and good reason for it; for when God comes, he discovers all: [Page 272] and when is God more present with his People, than when they are most afflicted? God useth to be at the back of Affliction. There Heaven opened to Stephen. Afflictions are the rusty Lock often times, which open the door into the Presence Chamber. When was Christ with the three Children, but in the fiery Fur­nace? And ye have a standing Promise for it; I will be with thee in the fire, and the water, saith the Lord. And saith the Apostle, Then doth the Spirit of the Lord, and of Glory, rest upon his Children. Yea, and as they have most of God, when they are most afflicted; so in time of their Sufferings, they have most Communion, and Fellowship with Jesus Christ in his Sufferings. Therefore saith the Apostle Peter, Chap. 4. Ver. 13. But rejoyce, in as much as ye are partakers of Christs Sufferings. The word Partaker, is the same that is used in John; Truly our fellowship is with the Father: and the same that is used in the Corinthians, concerning the Lords Supper; The Cup of Blessing which we bless, is it not the Communion of the Body of Christ? You wil al grant, that you have communion with Christ at the Lords Sup­per; but the same word being used here, shows, That you have Communion with Christ in his Sufferings also; especiall [...], when you do suffer for him: and the greater your Sufferings are, the more fellowship, and communion you have with Christ in his Suf­ferings: Now then, if al this be true, That a Christian hath Expe­rience of Supporting, and Upholding Grace; much Light; his sin discovered, and healed: his Grace exercised, and manifested: Gods Presence enjoyed; and made Partaker of the Sufferings of Christ, in, and by his Afflictions; what reason hath he to be dis­couraged, although he be much afflicted? But so it is, That a Chri­stian hath never more Experience of Gods Upholding, Sustaining Grace: his sin is never more discovered, and healed; his Grace is never more exercised, and manifested: God is never more present with him, than when he is most afflicted: and he is never more partaker of Christs sufferings, than in, and by his Sufferings: Surely therefore, he hath no reason for his Discouragements, what­ever his Afflictions be.

4 Fourthly: This wil appear, if you consider, The Fruit, Bene­fit, End, and Issue of your Afflictions, and what they bring forth, They bring forth the quiet fruits of Righteousness, Triumph over Satan; for now poor Job may say, Satan, thou said'st, I did not serve God for nought; but now the contrary appears. Yea, They work out an exceeding, eternal weight of Glory. And if you look into Phil. 2. where we are commanded, To work out our Salva­tion, with fear, and trembling: you shal find, it is the same word that is used here concerning Afflictions; that they work out an ex­ceeding, eternal weight of Glory. Now if al my Afflictions do [Page 273] bring me in the quiet fruit of Righteousness; make me to try­umph over Satan; and work out an exceeding weight of Glory; have I any reason to be discouraged, although I be much afflicted? Thus it is with al the Saints and People of God; though their Suf­ferings may seem to be grievous for the present, yet they bring forth the quiet fruits of Righteousness; thereby the Saints tryumph o­ver Satan; and these Sufferings work out an exceeding, and eter­nal weight of Glory. Surely therefore, a Godly, Gracious man, hath no reason to be discouraged, whatever his Affliction be.

Object. 1 But my Affliction, is not an ordinary Affliction; my Suffe­rings, are not ordinary Sufferings; for I have lost all my Com­forts, and am stript naked of all my former Blessings, and Rela­tions: I have been long afflicted, and many Afflictions croud, and press in upon me, like so many waves of the Sea: only there is this difference, the waves come, and go; but my Afflictions come, and stay; they come, and go not; they all stay upon me at once, and I see no end of my Afflictions: the Floods are risen, O God, the Water Floods are risen, and do cover my soul; yea, and these waters of Affliction are so deep, that I can feel no bottom, see no end of them: have I not just cause and reason then to be much discouraged?

Answ. No: For what if you have been, or would be drunk with the Comforts of your own Relations? Noah was drunk with his own Wine; and how many are there in the World, that have been drunk, even with the Comforts of their own Relations? And if God your Father see, that you have been, or would be drunk with your own Comforts; have you any hurt, that he hath taken them from you for a time? When a wise Father, sees that his Child fals in love with his Maid, one that is much beneath him; doth his Father do him any wrong, that he removes her from him, or him out of her sight? It may be the present Affection of the Child saith, my Father deals hardly by me: but wil the Childs Reason say so afterwards? No, but he wil rather say, at such a time I fel in love with my Fathers Servant, and if my Father had not remo­moved her out of my sight, I had been lost, and undone for ever. Now al the Creatures are Servants to the Children of God, and it may be, God your Father seeth that you are fallen in love with them that are much beneath you. Or, suppose that a Child be to travel some long Journey, and his Father gives him a staff in his hand; when he is abroad in the Fields, some Enemy meets him, and takes away his staff, and beats the Child therewithal; but a Friend comes in, and takes away this staff from both, both from the Child, and from the Enemy; doth he do the Child any wrong, in taking away this staff out of the hand of the Enemy? May be [Page 274] the Child will say, I pray Sir, give me the staff again, for it is mine; true, saith the friend, Child, this staff is yours, but you have not strength enough to use it, and mannage it against your Enemy; he would wrest it out of your hand again, and beat you with it, and therefore I wil keep it from you both: doth he ther­fore do the Child any wrong? Thus it is here: The Lord gives a Creature-Comfort into the hands of his Child, and God intends it for a staff (for Bread is the staff of Life:) but Satan comes, and wresteth his staff out of his hand, and beats him therewithal: then comes Jesus Christ, and takes it out of the hands of both; O! saith the Child of God, but I pray thee Lord, give me this Crea­ture-Comfort, for it is my Staff: true Child, saith Christ, it is thy Staff, but thou hast not strength to weild it against Satan, he wil abuse thee with it; therefore I wil keep it from thee, and in due time, thou shalt have it again: Doth Christ our Lord, and best friend, do him any wrong in keeping it from him?

Object. 2 O! but my Afflictions are not ordinary, and usual, but new, and strange.

Answ. You think so; but the Apostle saith, Think it not strange con­cerning the fiery tryal, as if some new thing had befallen you. And what if God wil carry you to Heaven by some back way, and let you in at some back door; hath not he promised to lead us in a way that we have not known?

Object. 3 O! but I do not only want one mercy, but I do want another, and another; Afflictions come thick, and I see no end, I feel no bottom.

Answ. And was it not so with David, the Type of Christ? Psal. 40.1, 2. I waited patiently for the Lord, and he inclined his Ear un­to me, and heard my cry; he brought me out also of an horrible pit; or as some read it, out of an unbottomed pit, out of the miry Clay, and set my feet upon a Rock, and established my goings. Three things here, that are most observable. 1. David was in such an Affliction, wherein he did feel no bottom at the first, saw no end. 2. Though he felt no bottom at the first, yet, at the last he did, and a Rock which God set his feet upon, and established his goings. 3. Till he did find this Rock, he prayed, and waited pa­tiently, and he was not discouraged. What therefore though our Afflictions be as thick as any mire, that therein you do stick so fast, as you cannot get out, that you feel no bottom, see no end; yet if in this case you pray, and cry, and wait patiently on the Lord, as David did; you shal be set upon a Rock in due time, and your goings shall be also established. And whereas you say, That your Afflictions are thick, and long, and hard; How long man! What! is your Bush consumed? Do they not make you long more for [Page 275] Heaven? When the Apprentiship is hard and tedious, the yong man longs for the day of his Freedom. O! saith he, that I were in my Fathers House! O! that the time of my Freedom were come! So here; Long and hard Afflictions, make us long more for Hea­ven. Now will ye count that too long, which makes you long more for Heaven? And as for your Relational Comforts; Did God ever take away the Comfort of an outward Relation, and not make it up in the sweetness of Spiritual Relations?

Object. 4 But this is not all my case; for I do not only want such and such Comforts, I do not barely want the Comforts, and the love of my Relations; but I feel the anger, and the smart of them; for my own familiar friends, and acquaintance are become mine Ene­mies; they reproach me, curse me, speak all manner of evil of me without cause; and this they do since I set my face towards Hea­ven: Time was heretofore, when they did love me dearly; but now they hate me, they persecute me, and do all manner of evil to me; and is this nothing? is not this a just cause, and reason for my Discouragement?

Answ. No: For if our worst Enemies, be somtimes our best Friends, then what reason is there that we should be discouraged, although we be much opposed? Now so it is many times; as our best Friends, are our worst Enemies, by flattering us; so our worst Enemies, are our best Friends, by making us more watchful. So many Enemies, so many School-Masters, saith one.Totidem ini­mici, totidem paedagogi. Hath not our Lord and Savior Christ said, Our Enemies are those of our own house, they shall ever revile you, and persecute you; but bles­sed are you, when they do all this for my Name sake. And I pray tell me, Whether is it worser to be persecuted, or to be a Perse­cutor? Your Friends persecute you, speak all manner of evil, and do al manner of evil to you, even since you have looked tow­ards Christ; and for his sake [...]hey do it, for his sake ye are perse­cuted, opposed, maligned: but you might have been the Persecu­tor, and they the persecuted; Which is worst? Will you not say, O! it is infinitly better to be opposed for the way of God, than to oppose? and to be persecuted, than to persecute? I would chuse rather to be persecuted, than to be a Persecutor. God might have left you to be a Persecutor, and your persecuting Friends might have been persecuted by you; but now that God hath so ordered it by his Providence and Grace, that you are persecuted, and they persecutors, have you any reason to complain, or to be discouraged? Know ye not that the world hateth his own? So long as the por stands empty, and there is no Honey in it, the Bees, and stinging Wasps do not gather about it; but if once there be Honey in it, then they flock about it: And so long as you were empty of what is good, and walked on with an empty heart, [Page 276] no opposition was made unto you. But now these stinging Bees and Wasps flock about you; what doth this argue, but that you have gotten some Honey, somwhat that savoreth of good, and of Christ, which you had not before; why should you not therefore, rather praise God for what you have, than be discouraged under your opposition?

Object. 5 This is not my case: For I praise God I do not meet with any opposition, or persecution from my friends, nor do I need, for my very Affliction is an opposition unto what is good, my Affliction doth indispose me unto what is good, and expose me unto what is evil, to temptations, and many sins; it keeps me from Duty, from Ordinances, and Opportunities of doing, and receiving good; and therefore I am thus discouraged under my Affliction, have I not cause, and reason now?

Answ. 1 No: For it may be that you are mistaken here, and think that you are hindred from the Work of God, when indeed you are not, We read of Paul, that he was whipped up and down the streets like a Rogue, that he was oft imprisoned; and who would not think but that his reproaches and imprisonments, should hinder him in the work of his Ministry? But he saith, That his Sufferings turned to the furtherance of the Gospel.

Answ. 2 When God leads a man into an Affliction, then God doth call him to another work. So long as a man is well, and in health, he is bound to go abroad, and to hear the Word; but when he is sick, then his work is not to hear, but to be patient, and quiet under the hand of God; then he is called to that other work which his Affliction doth lead him to. It may be your Affliction may hin­der you from your former work, which God hath call'd you from; but it doth not hinder you from that work whereunto you are now called by your Affliction: And what though my Affliction doth hin­der me from my former work; yet, if God wil not fault me for the neglect of that, have I any reason to be discouraged becaus I do not do it? This is certain, That if God cal me to a new work, he wil ne­ver blame me, if I lay by the former. You wil not blame your Ser­vants, if they lay by their former work, when you call them to a new: and when God leads into a new Affliction, then he doth cal to a new work.

Answ. 3 And as for matter of Temptation, and Sin, this is certain, That, that Affliction doth never expose a man to a new sin, which doth make him sensible of his former sin. Now, as you have heard; the Affli­ctions of the Saints, do both discover, and heal their sins; making them sensible of them, which they were not before. And if you look into Psal. 125.3. you find a Promise to this purpose; The Rod of the wicked shall not rest on the Lot of the Righteous, lest the Righteous put forth their hand to iniquity. As it is with a Master [Page 277] that sets his Servant to beat the dust out of his Garment; though he cause the rod, or stick, to pass upon the Garment, yet he will not suffer it to rest so long upon the Garment, as it shal be torn thereby. Your Affliction is Gods Rod, and he suffers it to pass upon your Garment; Why? That he may fetch out your dust therewith; but he wil not suffer this Rod to rest so long upon you, as to tear your Garment; Lest the Righteous put forth their hand unto iniquity, saith the Text.

Answ. 4 And if this fear of yours, be a good sign of your Grace, then why should you be discouraged in this respect? Now, what bet­ter sign of Truth, and Uprightness of heart have you, than this? That you are therefore troubled at your Affliction, because it doth expose to Temptation, and Sin; and because it doth hinder you from what is good? Do you not say so? Lord, thou know­est I am therefore afflicted under this Affliction, not because of the burden of it so much, but because thereby I am hindred from do­ing, and receiving good, and exposed to such Temptations; as for the Affliction it self, though it be great, yet Lord, thou knowest I should submit to it, and be quiet under it, were I not thereby ex­posed unto what is evil: Here now is sincerity, here is uprightness, and will you then be discouraged? nay, rather have you not cause and reason to be much encouraged?

Object. 6 This is not my fear, or cause of my discouragement; but I am under a great, and sore Affliction; so, and so afflicted; and I fear I have brought my self into this Affliction by my sin: had not my sin been the cause of my Affliction, I should not be troubled; but O! my Affliction is great, and long, and I am perswaded that my own sin, is the cause thereof; yea, and that which aggra­vateth the matter is, I cannot find out what the sin is: if God would but discover it to me, I should be more at quiet; but my sin is the cause of my affliction; and I know not what the particular sin is, that hath brought me into this affliction: and have I not just cause and reason for my discouragement now?

Answ. No: For did not Jonah bring himself into his Affliction by his sin, and yet when did God more fully appear to him, than when he was in the Whales Belly? Did not David bring himself into his Affliction by his sin? he sinned in the matter of Ʋriah, and the Lord said, The Sword shall never depart from thy House: and what was the Sword of Absolon, but an Affliction which drop­ped out of that Threatening, brought upon him by his sin: and yet when was Davids heart in a better frame? If (saith he) the Lord have any pleasure in me, he will bring me back to the Ark a­gain; if not, let him do with me, what seemeth good in his Eyes. And when did God more fully appear to David, than under this Affliction? for he prayed, The Lord turn the Counsel of Achit­tophel [Page 278] into folly; and God heard him presently. And if ye look into Deut. 4. you shall find a standing Promise made for your Comfort in this matter; verse 25. If you shall corrupt your selves, and make a graven Image, or the likeness of any thing, and shall do evil in the sight of the Lord, to provoke him to anger; I call Heaven, and Earth to witness against you this day, That you shall soon utterly perish from the Land; ye shal not prolong your daies; the Lord will scatter you among the Nations, and you shall be left few in number among the Heathen, and there you shall serve gods, the work of mens hands. But if from thence, thou shalt seek the Lord thy God, thou shalt find him; if thou seek him with all thine heart, and all thy soul. 1. Here was a great Affliction, to be dri­ven out into another Country. 2. This Affliction was caused by their great sins. 3. Yet the Promise is, That, if from thence, from this valley, and bottom, they did seek the Lord, he would shew mercy to them: And all this in the times of the Law; and is not God as gracious now in the times of the Gospel, as then in the times of the Law? And what though you cannot find out what the particular sin is, it is good to search; but somtimes it is better for a poor soul that it is not discovered: For if I be under an afflicti­on for some particular sin, and find it out, then I am once humbled for it, and go no further: but if I find it not out, I search, and search, and so am humbled continually for many sins; and there­fore I say, it is somtimes better that the particular sin is not disco­vered. Why then should a godly, gracious soul be discouraged in this respect? Surely he hath no reason for it.

Object. 7 Yet there is one thing sticks with me in regard of personal Af­flictions: I fear that they do not come from Gods Love; were I certain that this Affliction did proceed from Gods Love, then I should never be troubled; but I even see the visible Characters of Gods displeasure, and anger, engraven upon my Afflictions; and therefore I am thus discouraged, have I not cause and reason now?

Answ. 1 No: For if Affliction, do rather argue Gods Love, than Ha­tred; then have you no reason to be discouraged. Now, though Affliction do not argue Gods Love; yet I say, it doth rather ar­gue Love, than Hatred. A man may be no Father to a Child, yet he may correct him: But if two Children commit 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 alwaies 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 [Page 279] 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?

1 First: If Affliction be a blessing to one, then it doth come from Love; and if a man can bless God under Affliction, then 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, &c.

2 Secondly: If an Affliction do end in our Love to God; then it comes from Gods Love to us; for our Love is but a reflection of Gods Love, and it doth flow from his; and if I can say, I love God never the worser for this Affliction, then I may say, God loves me never the lesser, notwithstanding this Affliction.

3 Thirdly: If an Affliction teacheth the mind of God, then 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, then it doth come from Love.

4 Fourthly: If it be laid on in measure, and imposed in due, and seasonable time, so as a man may grow thereby; then 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 shal 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.

5 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? &c. 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 Gods Presence in my Affliction, than ever I had before. Well then, be of good Comfort, though your Affliction [Page 280] 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 Publick? 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 Gods 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 neighbor: Death is the worst that can fall; and what is death, but an in-let 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, then they said, Now we begin to be Christians indeed, now we begin to be like to Christ. There is a Three-fold 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 shal 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 shal [...]ind, what a glorious issue God doth give unto al his Peo­ple in the times of publick troubles, ver. 9. After this I beheld, and so a great multitude, which no man could number, of all Nations, Kindreds, and People, stood before the Throne, and [Page 281] before the Lamb cloathed 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 shal overcome, for they have Palms in their hands: but who are these? This Scripture tels, 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 Gods 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 Luke-warmness: 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 cloathed with Robes: But though the Lord make use of my Tribulations, thus to wash; yet I fear that by these publick 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 ads 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 shal 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 ads 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 Publick, 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 Publick, 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 Gods Love in Christ, or not; if not, this Affliction shal 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 your selves 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 Cloaths 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! labor 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 shal 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, rejoyce in that you are made partakers of his Sufferings; and say, Rejoyce not over me, O mine Enemy; for though I fall, yet I shal 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, Labor more and more to be strangers to the world; and to be acquainted with the waies of God under Affliction. The Dog doth not bite, 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 mens 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 [Page 283] them; Labor 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, wil 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, lets out nothing but corrupt blood. Be of good comfort man (said one now in Heaven, to another complaining under his Afflictions) Christ wil 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 somtimes teacheth the by-stander much; but especially it is teaching to your self, thereby you see and read the fulness 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 wel, 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 befal 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 Childs 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 [Page 284] what a great deal of gold his Father hath given him, then 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 tel their Gold, then 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, labor ever, la­bor 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.

A LIFTING UP In case of Unserviceableness.
Sermon XI.

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! saies 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 Three-fold Sweat, saies 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 whol 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 S [...]a­tion 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 Valor. And if ye look into the Story of the New Testament, ye shal find, That when Christ was on Mount Thabor, in his Transfiguration, then the Angels are not said to attend upon him; but when he was sweating in the Garden, then the Angels came and comforted, and ministred 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 [Page 287] Israel. Thus Paul, Peter, James, and Jude, do Entitle their Epistles: Paul, a Servant of Christ; and Peter, a Servant of Christ; and James, a Servant of Christ; and Jude, a Servant of Christ. Yea, and Christ himself doth glory in this Title of Gods Servant: and the Father glories in Christ upon this account:Matth. 12.13. Zach. 3.8. Be­hold my Se [...]vant, whom I have chosen. My Servant the Branch. So that a great Priviledg it is, to be Gods Servant, used, and em­ployed for him.

Answ. 2 The more Serviceable a man is to God, the more he doth honor God; and the more he honors God, the more he honors himself. Honor est in honorante. Those that stand before, and wait on Kings and Princes, honor themselves in honoring their Masters. So, in honoring God, a man honors himself; yea, and thereby God doth put h [...]nor on him: for what is honor? but Testimoni­um▪ de alicujus excellentia, Testifying of anothers Excellency; and the more I testifie of any Excellency in a man, the more I ho­nor 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 Savior of John the Baptist, Am [...]ngst 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 shal 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 honorable in Gods Eyes.

Answ. 3 Thereby also, we are kept from the dint of Temptations; idle­ness breeds Temptation: Our Vacation is the Devils 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 smal mercy, which the great God doth promise; pro­mised Mercies, are the swee [...]est Mercies. Now th [...] Lord promiseth, Esay, 58.18. That if thou draw out thy soul to the hungry, &c. The Lord shall guide thee continually; and they that shall be of thee, shal build the old wast 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 [Page 288] is Employment, and Betrustment promised.

Answ. 5 The more useful, and serviceable a man is to God, the more apt and ready God wil 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 Spyes were gone, when she had hid them in the top of her house: yet the Lord pardoned this failing to her; Why? Because she beleeved, 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 strook Miriam with a Leprosie. But why (saith Abulensis) was not Aaron smitten with the Leprosie 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 spake 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 High-Priest, and if he had been smitten with Leprosie, 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 shew 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, &c. But why did God own, and dignifie 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 write 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 write 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 tels us, Heb. 11. by Faith, By which [...], It relates [Page 289] 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 therfore, it is a very great Priviledg, 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 doest thou lay me by? What if God will cross hands, and lay his right hand on anothers head, and his left hand on mine? Shall I think to direct and order the hands of Gods Providence, as Joseph would have altered Jacobs? 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 Gods Servant. For,

1 First: The Service of God is two-fold: Somtimes it is taken for some special Employment, which a man is called forth unto: And somtimes it is taken for our ordinary Obedience unto Gods Commandements. In the first sence, 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 sence, 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.

2 Secondly: As for the Service of special Employment, that is also various: Somtimes God doth cal a man to one kind of Service, som­times to another. He hath several waies 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 tarri [...]d by the Stuff, to preserve that; and saith David, verse 24. As his part is, that goeth down to the Battel; 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 Christs 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 Spoyl, as well as those whose work and employment is more honorable.

3 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 beleeve (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, then it appears plainly, that God doth not alwaies 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 choyce 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.

4 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 wil say to them, Depart from me, for I never knew you; or I know you not. Yea, did not our Savior 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 shal be so unto al 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.

5 Fiftly: And if it be the property of a good man to rejoyce in the Service of others; then why should you be discouraged, be­cause others are employed, and you not? A Godly man doth mourn for anothers sin, as wel as for his own, because he mourns for sin as sin, and as a dishonor unto God: So he rejoyces in the [Page 291] Service of another, as wel as in his own, becau e he rejoyces in the work it self, and [...]ec [...]use God is honored. You would have Gods 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 rejoyce; and if Christs work be done, whose hands [...]oever the work comes through, why should you not rejoyce? And if it be, our Duty to rejoyce, 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 Shop-board, than I can turn my hand unto: but I have a great deal of work to do, and I have no skil 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 Gods greatest Works, are not alwaies done by the greatest Parts, and most choyce 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 Fathers 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 Fathers House, and my Fathers 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 smal, or weak for God to work by: God saith, Who hath despised the day of smal things? And if he wil not have us to despise the day of his smal things, sure­ly he wil not despise the day of our smal things. Did not the weakness of the Apostles, overcome the strength of al the world? Who doth not see what weighty Buildings God hath somtimes 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 breathings of the Spirit of God. Water is weak in it self, 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 our selves 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 shal find, That so long as they went forth in the strength of outward Powers, the Command of Cyrus, and the like, they were much hindred, and the Enemies then caused the Work of the Lord to cease; but when the Lord stirred up the Spirit of Haggai, Zechariah, Zerub­babel, [Page 292] and others to build, then they went on, and prospered; Why? Because they went forth in the strength of the Spirit of the Lord; not in the strength of mans Command, or of their own A­bilities.

Answ. 3 Though the Work of the Lord, be carried on, not by Might, nor by Strength, but by the Spirit; yet this Spirit doth not alwaies breath and work alike: Christ sent out his Disciples for to preach, to cast out Devils, and by the Spirit of the Lord, they did preach, and cast out the Devils; yet they had not then received so great a measure of 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 wil carry on his own Work by his own Strength, and by his own Spirit, yet the assistance thereof, is not alwaies alike; somtimes it is more, and somtimes it is less; even where it fals in truth and power.

Answ. 4 But though the Spirit doth not alwaies work alike, yet if God cal you to any Work or Service, you shal have so much assistance as is needful for you; only you must know, that Dabitur in hora, it shall be given in that hour, it shal not [...]e cold and stale by you; but when you come to use it, then it shal be given out unto you, more or less, but sufficient. Before Moses came to his work, he complained of want of Abilities, his stammering Tongue, and want of El [...]quence, &c. but when he was warm at his work, and was engaged in it, then we read of no such Complaints: Gods Call, is our Wal and Strength. Go in this thy might, saith God to Gideon; and what Might was that? the verse tels you, it was the might of his Call; for saies the Lord in the next words, Have not I sent thee? Judges, 6.14. Our Might then, is in Gods Call, not in our own Abilities; and a little warm assistance, is better than much cold and stale ability.

Object. 3 But I fear the Lord hath not called me to this Work, but that I am an Intruder into the Work of the Lord, because I do want Abilities.

Answ. 1 Nay: But if the Lord do somtimes cal a man first, and doth furnish him with Abilities afterward, then you have no reason to make such Conclusions. Now ye know how it was with Saul; God did first call him, and then he gave him another Spirit; he had not that other ruling Spirit, before he was called to rule, but after. So the Apostles were first called to their Office, and then Christ did furnish them with Abilities, Who hath made us able, or meet Ministers, not of the Letter, &c. When were they made meet, or able? what! before they were called! No, but afterwards. [Page 293] Gods Call is not like to mans, mans Call doth alwaies presuppose abilities, Gods Call doth somtimes bring them.

Answ. 2 And if Gods Porters, whom he hath set to keep the door of Op­portunity, do judg you able, then are you to rest in their Judg­ment; A large, and effectual door is opened, saies Paul. God hath a door, 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 judg, that you have abili­ties, then are you to rest, and acquiesce therein; for though I am to judg of mine own Grace, and not another; yet others are to judg of my Gifts and Abilities, and not my self. Some wil judg o [...] their own Gifts, and of others Graces; this is evil, but in reference to work, and external Service, others are to judg of mine Abilities, and not my self; as I am to judg of mine internal Grace, and not another. Accordingly, Luther counselled Spalatinus, who having many sad thoughts of leaving his Ministry: This is, saith Luther to him, a Diabolical Temptation, and you know not now, why you are afflicted with it; we which are Spectators, know it better, therefore you ought rather to trust us, than your self, who in the Lord, before the Lord, yea, the Lord by us, doth exhort you to go on in your Work, unto which he hath called you. So say I now to you, you doubt of your Call, because you do want abilities; but do those Porters judg you able, who are set to judg? then are you in this case, rather to rest in their Judgment, than in your own. Now Gods Porters have judged you meet for his Work, and have opened the door of Opportunity to you; and therefore you have no reason to be thus discouraged in this respect; only remember this, That the weaker your Legs are, the faster you must hold on the hand of free Grace.

Object. 4 O! but I fear that I am not called to this Work, but that I am an Intruder, because I meet with so many difficulties in my way.

Answ. 1 Do you meet with Difficulties in your way? What vertue, or vertuous Action is there, but hath some stone upon it? Nulla Vir­tus sine lapide; there is no vertue, but hath some stone or other that is rouled upon it: As Christ himself had a stone rouled on him, so every Work of Christ, and Truth of Christ, and way of Christ, hath one stone or other that is rouled upon it. Yet ye must know, that there is a Pearl lying under that Stone, and the heavier the stone is, the more precious is the Pearl; the harder the Nut, and Shell is to crack, the sweeter is the Kernel;Nisi ipse ele­vasset lapidem non inventa fui [...] s [...]b eo haec margarita. H [...]b. Proverb. and in due time Christ wil send his Angel to roul away the stone from your Work, and his Service, and that before you are aware: When the Wo­men said (as being at a stand, and not knowing what to do) Who shall roul away the stone? Then did the Angel come, and rouled [Page 294] it away for them, before they were aware of it. Peter had the Brazen Gates opened for him, when he came to them; they did not stand open before, but when he came at them, then did they open to him: And if you go on in your way, and work which God doth lead you to, the Brazen Gates which are now shut against you, shal then open to you; if, I say, you go on in your work in way of Faith, as following the Conduct of the Lord.