Scripture Light the Most Sure Light, Sermon 18
A LIFTING UP In caſe of Diſcouragements DRAWN From the Condition it ſelf.
Sermon XII.
PSALM, 42.11.
Stepney, June 18. 1648.Why art thou caſt down, O my Soul? and why art thou diſquieted within me? &c.
Inſtance 9 SOmetimes the Diſcouragements of Gods People are drawn, from their Condition, the Condition it ſelf.
O! ſaith one, My Condition is exceeding ſad, both for Soul, and Body; there is no Condition that is like to mine: my Affliction, and my Condition, are twiſted, and woven in together; my Affliction, Miſery, and my Calamity, are ſeated in my very Condition: they do not only grow upon my Condition, but are in the Condition it ſelf, and therefore I am thus diſcouraged; have I not cauſe, and reaſon for it?
Anſw. 1 No: I wil grant, and muſt confeſs, it's poſſible that a Godly mans condition in regard of outwards, may be very bad, Cum bene ſit malis, et male bonis; when it goes wel with thoſe that are bad, and ill with thoſe that are good, I am ſtrongly ſolicited to beleeve there is no God, ſaid the Heathen: but we have learned better Divinity than this. A mans Condition may be very bad, and yet the man himſelf may be very good, and God may be good to him. Yea,
Anſw. 2 It's poſſible that a godly mans Condition in regard of the world, may be worſer than the Condition of a wicked man; for what elſe is the meaning of the Parable of Dives, and Lazarus? Jacob was driven out of his Fathers houſe, and lodged in the open fields in the night, whilſt wicked Eſau, prophane Eſau, ſtaid at home, and lay in his warm bed: ye do not read that ever Eſau did ſerve ſo hard a Service in Labans houſe, as Jacob did, nor are ye able to parallel Eſau's miſery with Jacob's; yet ſaith the Lord, Jacob have I loved, and Eſau have I hated. So that it is poſſible for a good and godly mans Condition, in regard of the world, to be worſer than the condition of the wicked. Yea,
Anſw. 3 It is poſſible that a godly mans Condition, may be worſer in regard of outwards, after his Converſion, worſer I ſay, than before his Converſion. Grace is fain, ſomtimes, to wear Sins Cloaths; and a gracious man, ſomtimes, doth wear the puniſhment of that ſin, which he committed before his Converſion. What think you of Paul? do you read that ever Paul before his Converſion was put into the ſtocks? that he was whipped up and down the ſtreets like a Rogue? that he was impriſoned? that he was ſtoned by his Country-men? But after his Converſion, he was ſo uſed. In the beginning of that 19. Chapter of the Acts, he breatheth out threatenings againſt the Saints, and goes out to kill the People of God; but no ſooner is Paul converted, but the Jews ſought to kill him: So that I ſay, poſſ…bly a gracious mans Condition, in regard of outwards may be worſer, at leaſt for a time, than it was before he was converted, and drawn to God.
But now, Take a godly mans Condition, and though it be never ſo ſad, yet there is no reaſon why he ſhould be diſcouraged, or caſt down becauſe of his Condition, in it ſelf conſidered. For,
By way of Demonſtration. Firſt: If his Condition be carved out unto him by the hand of his Father, who is of infinite wiſdom, and love; then he hath no reaſon to complain, or to be diſquieted. Now look into Pſal. 16. ſee what David ſaith of Chriſt, and Chriſt of the Saints, at verſe 6. My lines are fallen unto me in a pleaſant place; yea, I have a fair Heritage, or a goodly Heritage; Why? (verſe 5.) The Lord is the portion of mine inheritance, and of my cup. Three Things are moſt conſiderable here. Firſt, Theſe words are plainly ſpoken of our Lord and Savior Chriſt, and of his great Sufferings, as appears by verſe 10. For thou wilt not leave my ſoul in Hell, neither wilt thou ſuffer thine holy One to ſee Corruption. Men, and Brethren (ſaith the Apoſtle in Acts, 2.29.) Let me ſpeak unto you of the Patriark David, that he is both dead and buried, and his Sepulchre is with us unto this day; therefore being a Prophet, and God had ſworn unto him, that of the fruit of his Loyns according to the Fleſh, he would raiſe up Chriſt to ſit on his Throne; he ſeeing this before, ſpake of the reſurrection of Chriſt. At verſe 27. of the 2d chapter, ye have the ſame words that you have here in Pſal. 16. Thou wilt not leave my ſoul in Hell; neither wilt thou ſuffer thine Holy One to ſee corruption. So that plainly, the words of the Pſalm are ſpoken of Chriſt, and of his great Sufferings. But now in the Second place; Though his Sufferings were very great and many, yet ſaith he, My lines are fallen unto me in a pleaſant place, and I have a goodly Heritage; But why ſo? The Reaſon is (in the Third place) in verſe 5. The Lord is the portion of my Inheritance, and of my Cup; the Lord, my Father, ſaith he, hath drawn out my lines for me, he hath meaſured out my condition, and the Lord himſelf is my portion, and the portion of mine Inheritance. Thus now, may every godly man ſay; My lines are fallen unto me in a pleaſant place, yea, I have a goodly Heritage; Why? for the Lord is the Portion of mine Inheritance, and of my Cup; Surely, therefore he hath no reaſon to be diſcouraged, whatever his Condition be. Again,
Secondly: If a man do not live upon his Condition it ſelf, but upon his call into his Condition; then he hath no reaſon to be diſcouraged in regard of his Condition it ſelf. Now as our Lord and Savior Chriſt ſaid, Man lives not by Bread, but by every Word of God; ſo ſay I, Man lives not upon his Condition, but upon Gods Call into his Condition; and if God cal a man into a Condition, he wil maintain him in it: therefore you find thoſe two go together, in Pſal. 16. Thou maintaineſt my Lot; at the latter end of verſe 5. And my lines are fallen to me in a pleaſant place. And thus it was with the Children of Iſrael, when they went through the red Sea; it is ſaid, The Waters ſtood like a wall on each ſide of them: ye never read before, of a wall of water, and yet then the waters were as a wall unto them; a ſtrange kind of Wall made of Waters; but ſaith the Text, The Waters were as a Wall, ſtood as a Wall on each ſide of them. Beloved, Gods Call, is our Wall; which wil bear off, and bear up ones heart under troubles, and diſcouragements. O! …aith a gracious ſoul, what abundance of oppoſition do I meet withal in my Condition; but yet the Lord hath called me into this Condition, and therefore I am quiet, I am contented, I am ſatisfied; I confeſs I did not think to have met with ſo much Affliction in my Condition as now I do; but God hath called me into it, and therefore I have Comfort. Thus it is with al the Saints, they are led by Gods Call into their Condition, and they can ſhew their Patent, they can ſay, here is my Call. Now, if a man do not live upon the Condition it ſelf, but upon Gods Call into his Condition; and God doth cal his People into whatſoever condition they are; then they have no reaſon to be diſcouraged by reaſon of their Condition. Again,
Thirdly: If there be no Condition that a godly man can fall into, but there is ſome mercy that is mixed with it, and Jeſus Chriſt hath paid for that too; then a man hath no reaſon to be diſcouraged, whatever his condition be. Now you know what Solomon ſaith; Shall a living man complain? is not a living Dog, better than a dead Lyon? Some Mercy ſtil that is mixed with Miſery, and Jeſus Chriſt hath paid the Reckoning; godly men have nothing to pay, not any thing to pay. Suppoſe you were invited to a great Feaſt, and ſome of the Diſhes were not ſo wel dreſſed or cooked up, as you deſire; would you find fault? would you complain? No; Why? Becauſe this feaſt doth coſt me nothing: the Maſter of the Feaſt may find fault, but I am a Gueſt, and it coſt me nothing, and therefore I have no reaſon to complain. Beloved, the Lord Jeſus Chriſt, is the great Maſter of the Feaſt, and of al the Comforts which you have, and he hath paid all your reckoning, there is nothing for you to pay; and if you bring in your Prayers, your Tears, your Obedience, as matter of Payment, they wil not be taken; …o, ſaith Chriſt, I have paid al my ſelf, witneſs theſe empty Purſes, theſe empty Veins of mine; as for you, O my Friends, ye are welcom, but you have nothing to pay, not a penny, not a fa…thing. I ſay, there is no condition that a godly man can fal into, but there is ſome mercy that is mixed withal, and Chriſt hath paid the reckoning for the mercy too; ſurely then, the People or God have no reaſon to be diſcouraged by reaſon of their condition.
Object. 1 But (wil ſome ſay) I am in a poor, low, mean, baſe, and deſpiſed condition, and therefore I am thus diſquieted; as for thoſe that are in a proſperous eſtate and condition, they may well bear up their heads, and be of good comfort: Rich men indeed, and thoſe that are in a proſperous condition, have many opportunities of ſerving God, publickly, and privately, which a poor man hath not; they have time to frequent the Ordinances in the week, to converſe much with God in private, whilſt the poor man is fain to be at work for his living, and glad he can get his living too; there is no man knows the miſery of a poor condition, but thoſe that are in it: and ſuch is my condition and, therefore I am thus diſcouraged; have I not cauſe and reaſon for it?
Anſw. No: for whoſoever you are that ſpeak, or think thus; Do you know what the burden of Proſperity is? You ſee a Town ſomtimes upon the ſide of a Hill, and you ſay, what a fine Town is there, what pleaſant Meadows are about it, what excellent Woods, what clean Waies unto it: Thus you ſpeak at a diſtance: But when you draw neer unto this Town, and go through ſome of the Lanes, you find them very dirty, and then you ſay, I did not think at a diſtance, that there had been ſuch a dirty Lane about this Town; I ſaw nothing but fine, and clean Meadows when I was at a diſtance, I did not think there had been ſuch dirty paſſages to it. So, when you look upon Proſperity at a diſtance, you think there is no dirty Lanes, no foul Paſſages to it, and from it; but when you come neer unto it, then you find many a dirty paſſage, and you ſay, O! what dirty ſloughs are here? The Truth is, the more Proſperous (I ſpeak now of outward Proſperity) a mans Condition is, the more opportunities he hath, of doing, and receiving good. But if you look into Numbers, 4. you ſhal find, That every opportunity of Service carries a burden with it; and therefore the Service of the Levites, is often, and in many verſes of the Chapter, called a burden: I wil name but one, which is the laſt; According to the Commandement of the Lord, they were numbered by the hand of Moſes, every one according to his Service, and according to his Burden: Service, and Burden, do here go together; Burden, and Service; Service, and Burden. And now poor ſoul, is it a burden to you, that you are freed from a burden? hath not our Lord and Savior Chriſt ſaid, and do you not find it in Experience, That the poor receive the Goſpel? is not a living Sprig of a Tree, better than a dead Arm? The poor Hen (you know) ſo long as ſhe lives, is upon the Dunghil, and there ſhe is ſcraping, and picking up her living; but when ſhe is dead, then ſhe is brought unto the Maſters Table. The Hawk on the contrary, while he is living, is carryed upon the Fiſt, and upon the Arm, and hath good fleſh, and proviſion made for him, and a houſe to ſit in; but when the Hawk dieth, then he is thrown out unto the Dunghil. So in this caſe; ſo long as a poor, godly man is living here, it may be he is upon the Dunghil, and picking up his living, a little, and a little; but when he dieth, then he is brought into his Maſters preſence. But the rich, ungodly man, when he dieth (though while he lived, he had great proviſion) yet then he is thrown out unto the Dunghil, and comes no more into his Maſters Preſence. O! you that are godly, though in a low condition, would you then change your condition with the wicked? The lower your Condition is, the higher is your Obedience; if you ſubmit unto the work of your Condition, this is Angelical Obedience: for the Angels, though in order of Nature, they are above Men, yet at the Command of God, they are miniſtring Spirits unto Men, attend, and look to Men, that are much below them in Nature: and the lower the work is, that they do in tending Men, the higher is their Obedience to God. So ſay I; The lower the work of your Condition is, the higher, and more Angelical,Luc. 6. Vae vobis divitibus quoniam accepiſtis hic conſolationem veſtram: non ſimpliciter dicit Chriſtus quoniam conſolationem recipitis in hac vita ſed addit Veſtram quaſi iſta ſit ipſorum portio, ultra quam nihil illis boni ſit expectandum amplius unde in Graeco pulchre poſitum eſt foreign. Muſculus in Matth. …. p. 67. Non eſt ſimplex verbum foreign …ed compoſitum foreign ſignificat antein foreign non tamen ſimplic ter recip…re …t ha…e…e, fed portionem ſolat…i ſui jam accepiſſe et jam habere, …t …o…tea m…llam aliam et …hil ampl… vel petere poſſit▪ vel expectare de…ent. Ch. m…it. …. cap. …0. p. …., 2. is your Obedience in ſubmitting unto your Cond…tion, and to the work thereof. Luther ſaid; A poor woman knitting of a pair of ſtockens in a way of Faith, doth a greater work, than Alexander did in conquering the World. It was the Speech of a good man that is now in Heaven; The more Riches, the more Debts: for if a man be not in Chriſt, al his preſent Riches wil be future Debts; he wil wiſh, O! that I had had leſs of them, O! that I had had never a penny. And I pray tel me, who have moſt Promiſes in Scripture? the Poor, or the Rich? the Oppreſſed, or the Oppreſſor? the High, or the Low? He that is moſt exerciſed, hath the moſt Promiſes; and a low Condition, is an excellent Commentary upon thoſe Promiſes. When the Sun ſhines, ye ſee not the Stars; but in the night, the Stars appear. So, whilſt Proſperity ſhines upon us, we do not ſee the Promiſes; but when the night comes, Adverſity comes, a dark and low Condition comes, then we ſee thoſe Promiſes which we ſaw not before. But ſuppoſe that a Father hath two Children, and to one he gives a brave Garment, ſaying unto him; Child, take, and wear this Garment; but there is all thy Portion, I ſhall give thee no more. The other he gives a mean Garment to; but ſaith he, Child, be contented, it is nor thy Portion; thy Brothers Garment is his Portion; but though thy Garment be mean, it is not thy Portion, I have a good Inheritance for thee: Will not this latter Child be contented? will he be diſcouraged think you, becauſe he hath not ſo brave a Garment as the other hath? Why, take a wicked man, and though he have a braver Garment, yet it is all his Portion, his Portion is in this Life, there is all thou ſhalt have, ſaith God, there is thy Portion. But now, as for a godly man, though he have a mean Garment, yet it is not his portion. O! you that are godly, wil you then be diſcouraged, becauſe you have not ſo brave, and fine a Garment as another hath? Conſider, that the Lord himſelf is your Portion.
Object. 2 O! but I praiſe the Lord, I am not in a poor, and low, and baſe Condition, my Condition is full enough; but I am in an unſettled Condition, I am never ſettled in my Condition, ſomtimes in one Condition, and ſomtimes in another; could I be but ſet led, though I had the leſſer, I ſhould be contented; but my Condition is never ſetled, and therefore I am thus diſquieted, and diſcouraged, have I not ſome reaſon now?
Anſw. 1 No: For I pray, what ſettlement would yon have here in this world? The beſt Eſtate of men, is altogether vanity; Is there any ſettlement in vanity?foreign Stetit, conſtitit, conſtitutus ſ…. Verily (ſaith the Pſalmiſt) the beſt eſtate of every man, (or, every man in his beſt eſtate) is altogether vanity; ſo you read it: But in the Hebrew it is, Every man ſtanding, Omnis homo ſtans, as Montanus gives it, every man in his moſt ſetled Eſtate, ſo the word ſignifies; Verily every man in his moſt ſetled eſtate, is altogether vanity.
Anſw. 2 But ſuppoſe that your Condition be more unſetled than any others; if God hath no deſign but Love upon you in your unſettlement, then ſurely you have no reaſon to be diſquieted becauſe of this. Now I pray, why doth the Lord ſuffer the Condition of his People to be ſo unſettled in the world, but that they may ſettle upon himſelf? O! ſaith a gracious heart, I ſee there is no abiding place here, therefore I look for one that is to come, that hath a Foundation: had I been ſettled in the world, I ſhould never have been fixed upon God himſelf; but being unſettled in the world, I learn to ſettle upon God himſelf: God doth therefore carry his Children from Veſſel to Veſſel, from Condition to Condition, that their filthy ſcent may not remain. Beloved, there is no condition here below, that is able to graſp, or hold the Love of God to his Children; every Condition is too narrow a Veſſel to hold the Love of God in, and therefore God doth lead his People into ſeveral Conditions, that ſo he may have the ſuller vent for his Love: So long as you are in one Condition, you do not ſee, or obſerve your own ſelf, and carriage therein, and therefore God leads you into a new Condition, that you may ſee what you did in your former Condition. For Example: When a man is in health, he doth not then obſerve his own carriage in the daies of Health; therefore God leads him into ſickneſs, and when he is ſick, then he doth obſerve what his carriage was while he was in health; then ſaith he, how wanton was I, how worldly was I, how vain was I, when I was in health: But when a man is ſick, then he doth not obſerve his carriage in that Condition; therefore Gods leads him into health again, and when he is in health, then he ſeeth what his carriage was while he was ſick; and then ſaith he, how froward was I, how impatient was I when I was ſick. I ſay, a man doth not obſerve the preſent carriage of his ſoul in his preſent condition, and therefore God leads him into a new Condition, and then he ſees what his carriage was in the old condition. Phyloſophy tels us,Senſibile poſitum juxta ſenſorium nulla ſit ſenſatio. That if a ſenſible Object be laid cloſe to the Organ of Sence, there wil be no ſenſation; as if a Book be held cloſe unto your eye, you wil not be able to read a letter; but hold it at a convenient diſtance, and then you may read it al. So here; ſo long as a man is in a condition, and that is held cloſe unto him, he doth not ſee his own carriage therein, but at a diſtance he doth; wherefore the Lord doth remove him to ſome diſtance from his former condition, and ſo he ſees, and obſerveth what he was, and did therein. It is an eaſie thing for a man to ſing when the Pſalm is ſet, a Child can do it; but it requires ſome skil to begin, it requires ſome ſinging skil to turn readily from one tune to another; but when the Pſalm is begun, every one can go on then. A poor weak Horſe can go on in the Road, ſo long as he keeps the ſame way; but when he comes to turn out of that way into another, then he ſtumbles; it requires ſome ſtrength in a Horſe to go readily over the Cart-wracks, to go readily from one way into another, this requires ſtrength. So every poor, weak man, may go on in the ſame way, and in the ſame condition, this requires no great ſtore of ſtrength; but to carry the ſameneſs of heart towards God in variety of Conditions, this argues ſtrength, this requires skil: What therefore if the Lord wil lead you from one condition to another, and ſo draw out your skil, and ſtrength, and hath no deſign but of Love upon you, wil you then be diſcouraged? Thus it is with all the Saints; ſurely therefore they have no reaſon to be caſt down in this reſpect.
Object. 3 O! but I am not ſo much troubled about my outward Condition, as about the condition of my Soul, the Lord knows my Souls Condition is very ſad; for ſomtimes I am under the Ordinances, and ſomtimes not; ſomtimes I can ſtir out to an Ordinance, but ſomtimes oppoſitions keep me at home; I am not under a ſetled Ordinance; and when I am under the Ordinance, I get little good thereby; I hear, and I do not remember, my heart is hard, and dead, and dull, and it is little that I profit, and therefore I am thus diſcouraged; have I not cauſe, and reaſon now?
Anſw. 1 No, not yet. For …i…ſt: As for your want of Ordinances, if God lead you to the want of an Ordinance, he wil make the very want of an Ordinance, to …e an Ordinance to you. When the Children of Iſrael came into the Land of Canaan, where there was ordinary food, then Manna ceaſed; but when ordinary food could not be had, as in the Wilderneſs, then they had Manna, Bread that was baked in the Clouds, then they had Angels Food immediately from God; and immediate Mercies that come immediately out of the hand of God, are the ſweeteſt Mercies. God doth alwaies give ſome opportunities of good unto his People; either of doing good, or receiving good; and the leſs opportunity they have of receiving good, uſually the more opportunity they have of doing good: what though your hand be empty of receiving opportunities? yet if your hand be full of doing opportunities, have you any cauſe to be diſcouraged? God knows how to give the comfort of an Ordinance in the want of an Ordinance. When Jonah was in the Whales belly, he prayed; and in his prayer, he looked towards the Temple, though he was abſent from it, and the Lord heard his prayer. And Beloved, if the Lord do remember your carriage, labor of Love, Longings, Groanings, Mournings after the Ordinances, as much when you want them, as he remembers your enlargements under them; then you have no reaſon to be diſcouraged in this reſpect. Now look into Pſal. 132. and you ſhal ſee how David preſſeth the Lord to remember him, verſe 1. Lord, remember David, and all his afflictions; he was in great Afflictions, and he deſired the Lord to remember him; but under what Notion would he have the Lord remember him? why ſaith he, remember him? How he ſware unto the Lord (verſe 2.) and vowed unto the mighty God of Jacob; ſurely I will not come into the Tabernacle of my Houſe, nor go up into my Bed; I will not give ſleep to mine eyes, or ſlumber to mine eye-lids, until I have found out a place for the Lord, an Habitation for the mighty God of Jacob. He wanted the Ordinance, and his heart was reſtleſs after it; and now he deſires the Lord to remember him for this. So that I ſay, God wil in a ſpecial manner remember your carriage; labor of Love, longings, and groanings after Ordinances when you want them. O! but though the Lord do remember us in due time; yet what ſhal we do in the mean time? Mark what follows; at verſe 6. Lo, we heard of it at Ephrata, we found it in the fields of the woods; What is that? Lo, we heard of it at Ephrata; we heard of it, that is, we heard of the Ark (which he had ſpoken of before) and the Habitation of the mighty God of Jacob. We heard of it at Ephrata; as if he ſhould ſay, it was commonly reported, and thought, that the Lord would ſettle his Ark, and his Houſe, and Habitation at Ephrata, at Bethlehem, a plentiful place; but now we have found it in the fields of the Wood. Now we find that the Lord wil ſettle his Houſe, and his Ark at Jeruſalem, which is compaſſed about with Hills full of Woods; in the Fields of the Forreſt have we found it. Beloved, our eye is all upon Ephrata, upon Bethlebem, upon the plentiful place; but the Lord doth ſo order things in his Goodneſs, that when he brings his People into the Woods, the Fields, the Forreſt, there they find his Ark, his Preſence, and his Habitation in the midſt of it. And what godly man is there, whom God hath called at any time from the Ordinance, but he may ſay thus; Lo, we heard of it at Ephrata, but we have found it in the Fields of the Woods; and if you do not find the Preſence of God, and the Ark of God, and his Habitation at Ephrata; yet if ye find him in the Fields of the Woods, in the barren Forreſts; have you any cauſe to complain? No ſurely you have not. O! but I am in a plentiful place for the preſent, I am at Ephrata; I am not in the barren Fields, I am under plentiful and precious Ordinances; but I do not remember, I hear, and I remember not.
Anſw. 2 Secondly: Therefore ye muſt know, That as for your want of Memory, there is an Head-Memory, and there is an Heart-Memory: Some have an Head-Memory, whereby they are able to give an account preſently of all they have heard, in their due order; but they want an Heart-Memory to ſuggeſt the things to them when they ſhould uſe the ſame: Some again have an Heart-Memory, ſo as they can remember the things when they ſhould uſe them; but they have no Head-Memory. Now if you can remember the things as you are to uſe them, though you forget the words and Method, have you any cauſe to complain … …ugh the words heard, do depart from you, yet your heart … …e kept ſweet by the hearing of them. Water is often poured into a Veſſel, and runs out preſently yet it keeps the Veſſel ſweet. So now, though you hear, and hear, and hear again, and you cannot remember, and the things heard do not ſtay by you as you deſire, yet your ſoul may be kept ſweet thereby.
Anſw. 3 Thirdly: As for your Deadneſs; It is ſome life, to feel ones own deadneſs; for there is a Death, and a Deadneſs, as I may ſo ſpeak. There is a Life, and a Livelineſs; a man may be alive, and yet not lively, as a ſick perſon: So a man may be under ſome deadneſs, and yet not be dead unto death. There is a deadneſs that is oppoſite to livelineſs; and there is a deadneſs that is oppoſite to life. Now you complain, O! my heart is dead, my heart is dead, this argues that it is but a deadneſs that is oppoſite to livelineſs, elſe you could not feel your own deadneſs. A man that is ſtark dead, cannot feel that he is dead; I ſay therefore, in that you feel your own deadneſs, it argues, that it is but a deadneſs that is oppoſite to livelineſs, and not that deadneſs that is oppoſite to Life it ſelf; and if you be alive in oppoſition to death, though you have a deadneſs in you that is oppoſite unto livelineſs, have you any reaſon to be quite diſcouraged, and caſt down? The Trades-man complains that his Trade is dead, and you complain that your heart is dead; this argues that your Trade is there, and that your Trade is in the matter of your heart.
Anſw. 4 Fourthly: As for your unprofitableneſs, and unfruitfulneſs under the Means and Ordinances, ye know that there is a difference between Unfruitfulneſs, and leſs Fruitfulneſs; the good Ground brings forth Fruit, in ſome thirty, in ſome ſixty, in ſome an hundred fold; thirty is leſs than ſixty, yet this is not unfruitfulneſs; ſixty is leſs fruit than an hundred fold, yet this is not barrenneſs. A good man may be leſs fruitful than another, or th… he was formerly, yet he may be fruitful; and it may be thus with you. But ſuppoſe you cannot profit under the means, and be indeed unfruitful; yet there is a great deal of difference between the unfruitfulneſs of the good Tree, and the barrenneſs of the barren fig-tree. 1. Though a good man be unfruitful, yet he is very ſenſible of his unfruitfulneſs, O! (ſaith he) there is not a more barren, vile, wretched, unprofitable heart in all the world than mine: 'tis not ſo wth the barren ſoul. 2. Though a good man may be too unfruitful, yet he doth not cumber the ground; the barren fig-tree doth, Luke, 13. that is, he doth eat out the heart of the ſoyl from others, & doth hinder others; he is a cumber to the place & family where he growe and lives: the good man is not ſo, but though he is unprofitable in his own eyes, yet in truth he is profitable to the ſouls of others. 3. Though a goo… … doth not profit ſo much as he ſhould and would, yet he is … that any means ſhould be uſed with him for his profit and growth, even to be digged about, and dunged: And I will dig about it, Luke, 13.and dung it. Upon which words, ſaith Bernard; Non refugit faeditatem medii, qui expectat facunditatem animae: Dung is a means unſavory, and he that deſires the growth of his Grace, wil not refuſe the foulneſs of the means, that means which to fleſh and blood is unſavory. 4. Though a good man may be very unfruitful, yet God wil not cut him down, he wil prune him, and cut him in ſuch a time as he may grow thereby, but he will not cut him down. But the barren Fig-tree, he will cut it down; cut it down, ſaith the owner, why ſhould it cumber the ground any longer? But however it be, Art thou unfruitful, unprofitable under the means? then have you cauſe to be humbled: Humble your ſelf therefore before the Lord your God, yet be you not di…couraged.
Object. 4 O! but yet this is not my caſe only; for I do not barely complain of my unprofitableneſs under the Means, and Ordinances (though that is much) but I fear that my Spiritual condition is not right; and if my ſpiritual condition be not good and right, after I have lived thus long under ſuch ſearching means, and Miniſtry, I fear it will never be right: I do not read in all the Scripture that ever an Hypocrite was converted; Publicans and ſinners I read of, but I do not read of an Hypocrite converted; and having lived under the means of Grace thus long, if now my c ndition be unſound, then I am an Hypocrite, and indeed this I fear, and therefore I am thus diſcouraged; have I not cauſe and reaſon for it?
Anſw. 1 No: For though you have lien long under the means of Grace, and are not converted, yet there is hope, there is hope concerning this. When our Lord and Savior Chriſt roſe from the dead, the ſtone was rouled and removed away: and when the Lord Chriſt doth raiſe up a poor ſoul, he will rowl away the ſtone, though it be as heavy as death, though it be as heavy as Hypocriſy, though the ſtone be as heavy as Hell it ſelf; yea, Chriſt wil rowl away the ſtone though it hath lien long upon you. And I pray, what think you of Paul? was not Paul an Hypocrite before his Converſion? Wo to you Scribes and Phariſees, Hypocrites, ſaith our Savior; and ſaith Paul concerning himſelf, concerning the Law, I was a Phariſee: our Savior ſaith, that the Scribes and Phariſees were Hypocrites; and Paul ſaith concerning himſelf, he wa… a Phariſee, and yet he converted. There is one Hypocrite then converted, and you may read of orhers.
Anſw. 2 But is not this uſual with Gods own Children? do they not ſpeak it ſomtime out, th…t they are but Hypocri es? I am but an Hypocri…e. Ye read of that bleſſed Martyr, Mr. John Bradford, that being in Priſon, and writing to a friend, he Subſcribes his Letter thus; Yours in Chriſt, a m…ſt unprofitable, ha…d-hearred, mi erable ſinner: And another Letter he ſubſcribes thus; Yours in Chriſt, a very pa nted Hypocrite, John Bradford. Some here are, that think their ſouls are ſincere and yet they are moſt unſound: Some again think they are un…ound, and yet they are moſt ſincere.
Anſw. 3 But to come a little neerer, and yet I muſt but touch upon it, Did ever Hypocrite long, and mourn after the Pre…ence of Go… in Chriſt, as the beſt thing i… al the world? Did ever Hypocrite dwel, and abide in the work or private examination of his own ſoul? Did ever Hypocrite love Grace, better, or more than Gift? o… that moſt, which is the moſt Spiritual, moſt ſavory? Did ever Hypocrite deſire Peace, & Comfort for Grace ſake, & not rather Grace for Peace ſake? Do H…pocrites ord…narily think they are Hypocrites? where do you find that in the Scripture, that H…pocrites ordinarily think they are Hypocrites? If H…pocri…ie be a mans burden, it is not his condition: Did ever any Hypocrite walk contrary to himſelf, to his former ſelf? when men were truly converted they did. So you read of Zacheus, before he was converted he was a gr… Oppreſſor, and a covetous man; but being o…ce converted, ſaith he, Lord, behold, the half of my goods I give unto the poor; and if I have wron…ed any man, I'…e reſtore fourfold; here he walks contrary to himſelf. So the Jaylor, before he was converted, he impriſoned the Apoſtles, and whipped them till the blood ran down upon their backs; but being converted, he hath them into his hou…e, ſets meat before them, and waſheth th…i… wounds; he walks contrary to his own former ſelf. So Paul, before he was converted, he perſecuted the Saints, and the Goſpel; after converted, then he did preach the Goſpel, which before he perſecuted: thus he walked contrary to his former ſelf. I have read, or heard of a yong man that was given much to jeering, and ſcoffing; and his Mother being godly, he would frequently jeer, and ſcoff at his own Mother; it pleaſed God at the laſt to work ſavingly upon him, and then he would never come into the preſence of his Mother, but he would fal down upon his knees, not in the morning, and evening for a bleſſing; but whenever he came into the preſence of his Mother, he would fall down in a reverential way upon his knees, til ſhe bid him ſtand up. I do not commend the action, but I ſpeak this to ſhew, That when a man is converted, and turned to God, then he wil walk contrary to himſelf. Now, whoever you be that make this Objection, Have you not found it thus in your own ſouls? I appeal unto you, Cannot you ſay thus? Indeed it is little I enjoy of God here; but the Lord knows, I do long, and mourn for the preſence of God i… Chriſt, as the beſt thing in al the world; and I am much in the examination of mine own heart in private, when no eye doth ſee me; and I do deſire thoſe things moſt that are the moſt Spiritual, and the moſt ſavory, thoſe my ſoul cloſeth moſt with; and I do not deſire Grace for Comfort, but I deſire Comfort for Grace: and Ah Lord, thou knoweſt I have gone up and down fearing for many yeers together, that I have been an Hypocrite; I have ſate down weeping, and ſaid, O! I am an Hypocrite, I am an Hypocrite, Hypocriſie hath been my burden indeed. And Lord, thou knoweſt, I do now walk contrary to my former ſelf; before the Lord was pleaſed to work upon me, ſo, and ſo, and ſo I lived; but now, through Grace, I do walk contrary to my former ſelf: Then Soul, be of good comfort; for though there may be many failings, for which you ſhould be humbled, yet do not ſay that thou art an Hypocrite; thy condition is, or may be, very good: wherefore go in Peace, and the Lord comfort thee.
Object.5.O! but (wil ſome ſay) this is not my caſe yet; for I do not only fear that my condition is unſound, but I am afraid that I am concluded under it, and it will never be otherwiſe; for there are but ſome few Elect, and choſen ones that ſhall …e ſaved to all eternity, it may be one of a hundred, or one of a thouſand; and things are now caſt in time according to Gods Decree before time. Indeed, if this were true, That Chriſt died for all, for all particular men, and that Chriſt intendeth to ſave every particular man, as the Doctrine of ſome is, then I ſhould have hope; but I have heard that this Doctrine is not true, and that Chriſt did not die for all men, with intention to ſave every particular man, and therefore ſeeing that few are under Election, one of an hundred, or two of a thouſand; I fear that I am none of them; and therefore I am thus diſcouraged, have I not cauſe and reaſon now?
Anſw. No: For though this Doctrine be true, That there is a certain number of Elect Perſons, who are but few comparatively, and that there is no ſuch thing as General Redemption; yet this is no way prejudicial to the riſe or growth of your Comfort.
As for Election: It is true indeed, that there is a certain number of Elec… …erſons,Non qui futuri eramus ſed u… eſſemus, nempe certum eſt, nempe manifeſtum eſt, ideo quippe tales eramus futuri quos elegit ipſe predeſtinans ut per gratiam ejus tales eſſemus. Auſtin, L. Predeſtin. Cap. 8. whom God hath choſen to Grace and eternal Glory, before the Foundation of the World was laid; for the Apoſtle Paul ſaith expreſsly, Epheſ. 1.3. That we are choſen in Chriſt before the Foundation of the World; he doth not ſay, bleſſed be God, who hath decreed to chuſe us, but who hath choſen us; nor doth he ſay, who hath choſen All, but US, where ſome ar… choſen, others are left; nor doth he ſay, who hath choſen us upon foreſight of our Faith or Holineſs, but that we may be holy, Holineſs being the fruit of Election; and if ye look into Matth. 25. ye ſhall find that thoſe who ſtand at Chriſts right hand at the day of Judgment, unto whom he ſaith, Come ye bleſſed inherit the Kingdom, are ſuch for whom the Kingdom was prepared b…fore the Foundation of the World.
Now this number of Elect Perſons is certain, and unalterable; for the Foundation of God ſtandeth ſure. And as the Schoolmen obſerve, If a man that is predeſtinated to life, could be damned, then the Will of God might be altered; for when he doth predeſtinate a man to life, he wills his Salvation; and when he damns a man, he wils his Damnation; and therefore if thoſe that are predeſtinated to life, can be damned, then the Wil of God may be altered, which is impoſſible; for his Will is like himſelf, unchangable.
As the number of Elect Perſons, is certain, and cannot be diminiſhed, nor augmented; ſo the Lord doth certainly know all thoſe perſons, for their Names are written in the Book of Life, and the Lord knows who are his, that is, ſaith Mr. Bains, God only knows his Collectively; no Man or Creature doth in this ſenſe know who are Gods.
But though God only knows by himſelf, who thoſe are that are approved for his, yet a man may know that he is one of thoſe Elect; for if I ſee my ſelf ſet apart from the world in time, then may I know that God hath ſeparated me from others before time; and if I have choſen God for my Portion, then may I know that God hath choſen me, for we chu…e him, becauſe he hath choſen us firſt: and if I love God in time, and beleeve on Chriſt, then I may know that he hath loved me, and given himſelf for me; for all our Grace is but a reflection of his Grace. If you ſee the Prints and Characters of the Seal upon the Wax, you know the Seal hath been ſet upon it, though you did not ſee when it was done. Of this mind was that bleſſed Martyr, Mr. John Bradford (with whom Mr. Fox doth joyn,Vol. 3. p. 354. Acts Monum. in his Annotations upon Mr. Bradfords Faith.) Thus do I wade (ſaith he) in Predeſtination, in ſuch ſort as God hath opened; I begin with Creation, from thence I come to Redemption, ſo to Juſtification, and ſo to Election:De Electione judicandum eſt à poſteriori. We muſt judg of Election by that which cometh after, that is, by our Faith, and belief in Chriſt; not th… Faith is the Efficient Cauſe of our Election, but the Effect rather, and the Cauſe certificatory, or the cau e of our Certification, whereby we are brought to the knowledg of our Election; and to this purpoſe doth the Apoſtle exhort us to make our Calling and Election ſure; Give all diligence (ſaith he) to make your Calling a…d Election ſure: I… ſeems then, 1. Tha… t…ere are ſome who are E…cted. 2. That a man may know, and …e aſſured of his own E…ection. 3. That the way to know this, is not to begin a loft, but to begin below with our Vocation; and therefore the Apoſtle puts Election laſt, ſaying, not make your Election, and your Vocation ſure; but make your Call…ng and your El…ction ſure.
As for Univerſal Redemption, ye …uſt know, That Chriſt did indeed die for all men: but it's no where ſaid, That he died for all the particular men of the world with intention to ſave them, which is the thing in queſtion: but that he died for all, that is, both Jew and Gentile, is very true; and if ye look into Scripture, and obſerve how, when, and upon what occaſion this Speech came in, you will eaſily ſee this is the meaning of it. In the times of the old Teſtament, Chriſt is not ſaid to die for all; but he bare the ſins of many, Eſai. 53. not of all, but of many: and ſo whilſt Chriſt lived, preaching only to the Jews, and commanding his Diſciples not to go into the way of the Gentiles, it's ſaid, He gave himſelf a ranſom for many; not for all, but for many: but when the Apoſtles preached to the Gentiles, then it's ſaid indeed, and not before, That Chriſt died for all, Why? Becauſe they held forth Chriſt to the Gentile, as wel as to the Jew: And therefore if ye look into 1 Tim. 2. you ſhal find, That whereas the Apoſtle had ſaid, verſe 4. Who would have all men to be ſaved; and ver. 5.6. Fo… there is one Mediator who gave himſelf a ranſom for all: He explains this, in regard of the Gentiles, verſe 7. Whereunto I am ordained, a Preacher, and an Apoſtle; a Teacher of the Gentiles: and thus it is a reaſon why they ſhould pray for all, even for the Heathen Magiſtrates, ver. 1. And to the ſame purpoſe doth the Apoſtle John ſpeak, Epiſt. 1. Chap. 2. Ver, …. And he (ſpeaking of Chriſt) is the Propitiation for our ſins; and not for ours only, but for the whol world; not for the ſins of the whol World, as o…r Tranſlation gives it: But as the Greek,Trem. et Bod. et non pro noſtris tantum ſed etiam pro totius mundi; nequaquam hanc' interpretationem fert phraſis; verto ergo et non pro nobis tantum ſed etiam pro toto mundo, ſic et Arabs, &c. porro uſitatum eſt Hebrais totum mundum dicere pro certa univerſitate quorundum de quibus in ſubjecta materia agitur &c. Ludov. de dien. In Joan. 1.2. and the ancient Syriack renders it, for the whol world: but why, and how is Chriſt the Propitiation for the whol World? What, is Chriſt the Propitiation for every particular man in the World? No, but the whol World is oppoſed to the Jews, unto whom he wrote; for to the beleeving ſcattered Jews did he now write, as appears by the Title of this Epiſtle, called an Epiſtle General; which Title, only thoſe Epiſtles of James, Jude, and Peter have; which were written to the ſcattered Jews, 1 Pet. 1. 1 James, 1.1. So that in this ſenſe it is true, Chriſt died for all, that is, for the Jew and Gentile; but that he died for every particular man in the world, with intention to ſave him, is no where to be found in the Scripture.
As for the comfortableneſs of that Doctrine of Univerſal Redemption, whereas it's ſaid, That it is Conducible to the comfort of ſuch as are afflicted and troubled in Spirit. If this Doctrine of Univerſal Rede…ption, be indeed an Enemy to the comfort of a poor, doubting, afflicted ſoul,Joannes qui natione Judaeus erat ne exiſtimaretur docuiſſe pro Judaeis tantum Chriſtum propitiationem eſſe quando dixit eſt propitiatio pro peccatis noſtris, adjecit, pro totius etiam mundi peccatis ut etiam Gentes ſignificare…. Cyrill. L. 11. Cap. 19. then you have no reaſon to be diſcouraged in regard of this Objection, or of your own Condition in this reſpect.
Now to cleer that, take theſe Four or Five Arguments:
Arg. 1. That Doctrine which doth enervate, or make void the Satiſfaction of Chriſt for actual ſins, cannot be a friend, but a great enemy to the faith and comfort of a poor, doubting, and afflicted ſoul; for he is eſpecially troubled for his actual ſins; and the great comfort that he hath, lieth in this, That Chriſt hath ſatisfied for them. Now, what ſaith the Doctrine of Univerſal Redemption, to the Satisfaction of Chriſt for actual ſins? It plainly tels us, that a man may be, and thouſands are damned for thoſe very ſins which Chriſt hath ſatisfied for, and it muſt needs …ay ſo; for if Chriſt died for all the particular men in the world, then all the particular men in the world may be ſaved; and if they may be ſaved, then Chriſt did bear their actual ſins on the Croſs, or elſe a mans ſins may be pardoned, which Chriſt did not bear on the Croſs; and if Chriſt did bear the actual ſins of all the Particular men in the world, then thoſe that are damned, muſt be damned for thoſe very ſins which Chriſt did bear, and ſatisfie for, or elſe they are not damned for them: But men are not only damned for their final unbelief, but for ſins againſt the Law; for the Law is made for the ungodly: and Rom. 2.12. As many as have ſinned without Law, ſhall alſo periſh without Law. And becauſe of theſe things (ſaith the Apoſtle, ſpeaking of actual ſins againſt the Law) the wrath of God cometh upon the Children of diſobedience. Now if men be damned for their actual ſins againſt the Law, and Chriſt have born them on the Croſs, and ſatisfied for them, then men are damned for thoſe very ſins which Chriſt hath ſatisfied for; and if ſo, then what is this but to enervate, and make void the ſatisfaction of Chriſt? If you pay a debt, and afterward be thrown into priſon for the ſame debt, doth not the impriſonment make void the ſatisfaction of your payment. Yet thus now it is, according to the Principles of this Doctrine of Univerſal Redemption: ſurely therefore that Doctrine is no friend, but a great enemy to the faith and comfort of a poor, doubting, and afflicted foul.
Arg. 2 The Interceſſion of Chriſt, in conjunction with the Death of Chriſt, is a great Pillar of our Chriſtian Conſolation, Rom. 8.33. Who ſhall lay any thing to the charge of Gods Elect? Ver. 34. Who is he that condemneth? It is Chriſt that died, yea rather, that is riſen again, who is even at the right hand of God, who alſo maketh interceſſion for us: Who ſhall ſeparate us from the Love of God? &c. So that our comfort is not only laid on the Death of Chriſt, nor on the Interceſſion of Chriſt alone, but upon the connexion of theſe two together: And indeed, what comfort would the Jews have in the bare Sacrifice, if the High-Prieſt did not take the Blood thereof, and carry it into the Holy Place, ſprinkling the Mercy-Seat for them, whom the Sacrifice was offered for? But according to this Doctrine of Univerſal Redemption, the Interceſſion of Chriſt is parted from his Death; for though it tel you that Chriſt died for all, yet it tels you, that he doth not intercede for all; and it muſt needs ſay ſo, for Chriſt ſaid, Father, I thank thee that thou heareſt me alwaies; therefore if Chriſt ſhould pray for the converſion of al the particular men in the world, then all the particular men in the world ſhould be converted, and ſo ſaved; but all are not ſaved, or converted, therefore this Doctrine muſt needs divide between the Interceſſion, and the Death of Chriſt, and ſo pull down that great Pillar of our Chriſtian Comfort, which ſtands in the Conjunction of Chriſts Death, and Interceſſion.
Arg. 3 That Doctrine which is contrary, or repugnant to the free Grace of God, cannot be a true friend to the comfort of a poor, doubting ſoul; for what is our great comfort on this ſide Heaven, but the Free Grace of God? Now, what is Free Grace? but the ſpecial Favor of God ſhewn to ſome, more than to others? And therefore if ye look into Romans, 9. ye ſhal find, that when the Apoſtle would ſet out the free Grace of God, ſaying, Whom he will, he ſhews mercy to; and who… he will, he hardens; he firſt ſhews that Jacob and Eſau were alike, alike in regard of their Parentage, for both were of Iſaac and Rebecca; alike in regard of their Work, For the Children being not yet born, and having done neither good or evil, &c. yet God did love the one, and hate the other, ſhewing mercy to the one, and not to the other, Why? Becauſe God will have mercy on whom he will have mercy, and will have compaſſion on whom he will have compaſſion, ver. 15. So that it is the work of Free Grace to ſhew mercy to ſome, and not to others, who are alike unworthy. So again, Epheſ. 2. the Apoſtle proving, that by Grace we are ſaved; firſt he ſhews, that the Epheſians by Nature, were as unworthy as any other, being al by Nature, the children of wrath, ver. 1.2. ye… thoſe Epheſians did obtain mercy, and not others, Why? Becauſe by Grace they were ſaved: So that Free Grace, is that diſtinguiſhing Mercy of God, whereby he doth ſhew mercy to ſome, and not to others, who are alike miſerable, and unworthy. But now this Doctrine of Univerſal Redemption, tels us, That as Chriſt died for all, ſo he doth give a ſufficiency of Grace unto all, and therefore that which diſtinguiſheth one man from another, muſt be the free Will of man, and not the free Grace of God; for, Commune quae tenus, commune non diſtinguit; That which is common, as common, cannot diſtinguiſh. As ſuppoſe now, that a Father doth beſtow an equal Sum of Money upon two Children, to purchaſe Houſe or Land with; one doth purchaſe, and the other not: the reaſon why the one purchaſes, and the other not, is, Becauſe the one wills it, and the other not; indeed he that purchaſeth, doth it by his Fathers help, aſſiſtance, and Money; but what reaſon is there why he doth make a Purchaſe, and the other not, but becauſe he wils it, and the other not? So, if God give a ſufficiency of Grace unto all; that one man doth beleeve, you'l ſay, is by the Grace of God; but the reaſon why one beleeves, and the other not, is only the Will of Man, that this man wils it, and the other not. Now where Free Will hath the caſting Vote, there the Free Grace of God doth not raign: but according to the Doctrine of Univerſal Redemption, Free Will is that which doth make the difference between man and man, it is that which hath the caſting Voyce; ſurely therefore, it is no friend, but a real enemy to the free Grace of God, and ſo an enemy to the comfort of a poor doubting ſoul.
Arg. 4 That Doctrine which is oppoſite to the aſſurance of my Salvation, cannot be a friend to my Comfort in time of Temptation: For what comfort can I have in my ſoul, ſo long as I doubt of my Eternal wel-fare? Now this Doctrine of Univerſal Redemption, doth deſtroy the Aſſurance of our Salvation; for, who doth not know, that according to that Doctrine, a man may fall from Grace as long as he lives? elſe (it wil tel you) that he ſhould not act freely, but be under a neceſſity, and neceſſity and freedom cannot ſtand together: But if a man may fall from Grace as long as he lives, then he can have no aſſurance of his Salvation til he be dead. And if a godly man cannot have aſſurance of his perſeverance in Grace, then he cannot have aſſurance of his Salvation: But according to that Doctrine, a godly man cannot have aſſurance of his perſeverance in Grace; for I can have no aſſurance of any Mercy, without Gods Promiſe: but this Doctrine wil tel you, That God hath no where promiſed to any man, that he ſhal certainly perſevere in Grace: Surely therefore it is no friend to our aſſurance of Salvation, and therefore is a real Enemy to the Faith and Comfort of a poor, doubting ſoul.
Arg. 5 The more any Doctrine doth hang the Mercy of God upon Conditions to be performed by us; the leſs comfortable it is, and the more it leaves a poor doubting ſoul in his fears. Now according to this Doctrine of Univerſal Redemption, the whol Mercy of God is made to depend, and hang upon performance of our Conditions, yea, upon the performance of the Condition of Nature: For ſay we, If Chriſt died for all particular men, and ſo God doth wil the Salvation of al the particular men in the world, then he doth wil this, either abſolutely, or conditionally; if abſolutely, then it muſt needs come to paſs; conditionally therefore ſaith this Doctrine, God doth will the Salvation of all men, upon condition that they repent, beleeve, and obey; if ſo, ſay we, then either God doth will this Condition, viz. That all particular men ſhould repent and beleeve, or not; if not, then God doth not will the Salvation of all; for he that doth not wil the means, doth not wil the end; Qui vult finem, vult media ad finem: If God do wil this condition, viz. The Faith and Repentance of all the men in the World; then ſay we, he doth wil this, either abſolutely, or conditionally; if abſolutely, then it muſt needs come to paſs, that all men ſhould repent and beleeve, which they do not: Conditionally therefore, ſay the maintainers of this Doctrine, and what condition is there precedent to Faith and Repentance, but Nature, and the work thereof? yea, what Grace or Mercy is there in the Goſpel, but they do tie it up unto our conditions? Wil ye inſtance in the Purchaſe and Benefits of the Death of Chriſt? theſe, ſay they, are to be given out upon condition. Will ye inſtance in the Grace of the new Covenant? all that, ſay they, is to be given out, and is promiſed upon condition: There is no abſolute Promiſe of Grace, ſay they, in all the Scripture. Now look what that Doctrine is, which doth make all Grace conditional, that muſt needs be very obſtructive to the hope, and comfort, of a poor, doubting ſoul. Such is this Doctrine of Univerſal Redemption; ſurely therefore it can be no true friend, but is a real enemy to the conſolation of a poor, doubting, and afflicted ſoul.
Object. 6 But if Chriſt did not die for all, and every particular man, how can I conclude, that he did die for me? Can I raiſe a Concluſion of Faith, unleſs the Propoſition be univerſal?
Anſw. Although I need not anſwer this Objection, becauſe thoſe that make it, do themſelves anſwer it, from their own Principles, and Experience, ſaying, That Faith is an aſſent to the Truth of the Goſpel; and that they were converted unto God, and did beleeve before they held this Doctrine of Univerſal Redemption: Yet for further Anſwer, you muſt know,
There is a Faith of Relyance, and there is a Faith of Aſſurance. As the Faith of Aſſurance hath a Shall be of Mercy for its bottom; ſo a May be of Mercy, is a ſufficient ground, and bottom, for the Faith of Relyance. Jonathan and his Armor-bearer, had but a may be of Mercy, when they went againſt their Enemies; It may be the Lord will work for us, 1 Sam. 14.6. yet they relyed on God. Now, though Chriſt did not die for all particular men, yet if he died for ſinners indefinitly, there is a may be of Mercy for me. But ſo it is, that Chriſt did die for ſinners indefinitely, though not for ſinners univerſally; and therefore there is a ſufficient ground for me to beleeve, and rely on him.
Ye know, or may know, That the Act of Relyance, is before the act of Aſſurance. I muſt indeed be aſſured, that Chriſt is able to ſave me, before I relie on him; but I muſt firſt rely on him, before I can be aſſured that he wil ſave me: and by this Act of Relyance, we grow up into Aſſurance; I know that he will ſhew mercy to me, by my coming to him, and relying on him; for he hath ſaid, Whoever comes unto me, I will in no wiſe caſt out. Now if my Aſſurance be raiſed from the Act of Relyance, then the firſt ground and bottom of the concluſion of my Faith, is not this General Propoſition, Chriſt died for all; but this Indefinite Propoſition, Chriſt died for ſinners: And if the concluſion of Faith muſt ariſe from a General Propoſition, then take it thus; Whoever comes to Chriſt, and relieth on him, ſhall be ſaved: or thus; Chriſt died for all thoſe that do come to him, and rely on him: But I come to him, and rely on him, therefore Chriſt died for me, and I ſhal be ſaved by him. So that thus now, ye ſee the want of that General Propoſition, Chriſt died for all men, is no hindrance to the Concluſion, or Aſſurance of our Faith; and therefore you have no reaſon to be diſcouraged in reference to this Objection.
Object. 7 Yet there is one thing more that ſticks with me, even that old Objection which I cannot be rid of: When I look into my Condition, the Condition of my Soul, or Body, I find my condition is ſuch as never any ones condition was; I have converſed with many a godly man, and woman, but I do not find, that ever he, or ſhe, was in ſuch a condition as I am; and I have read the Scripture, but I do not find there, that ever any godly man was in ſuch a condition as I am: could I be but perſwaded, that ever any gracious man was in the like condition, I ſhould have hope, and comfort; but I am perſwaded, that never any godly ſoul was in ſuch a condition as I am; therefore I am thus diſcouraged, have I not cauſe, and reaſon now?
Anſw. 1 No: For if it be uſual with the Saints, and People of God to think thus; then you have no reaſon to be diſcouraged in this reſpect. Now I pray look what the Church ſaith in Lam. 1.1, 2. Is it nothing to you, all ye that paſs by? behold, and ſee, if there be any ſorrow like unto my ſorrow; if there be any condition like unto my condition: and it ſeems, that ſuch were the thoughts of Gods People, whom Peter did write unto, in 1 Pet. 4.12. Beloved (ſaith he) think it not ſtrange concerning the fiery tryal, which is to try you, as though ſome ſtrange thing happened unto you: you wil think that no bodies condition is like unto yours, ſome ſtrange thing is happened unto you. And ſo in the 5. chap. and 9. verſe, of that Epiſtle; Whom reſiſt ſtedfaſt in the faith, knowing that the ſame afflictions are accompliſhed in your Brethren that are in the world: you think that you meet with ſuch afflictions, as never were in the World before; be not deceived (ſaith he.)
Anſw. 2 But ſuppoſe that your condition be, as never any bodies was; hath not the Lord ſaid, Behold I work a new thing? Is not the Name of Chriſt wonderful? and are wonders wrought ordinarily? If your condition be as never any bodies condition was; then have you an opportunity of glorifying God more than ever any man or woman had; then you have an opportunity of glorifying God, either in doing, or in ſuffering, more than ever any man or woman had. And then, O! what Grace is here! what Mercy is here! what Love is here to overcome thy ſoul withal! that thou ſhouldeſt have ſuch an opportunity, as never man or woman had before! And therefore, what I ſaid unto you often, I muſt now conclude with: Gods People have no reaſon for their Diſcouragements, whatever their condition be.
Thus I have now done with this Laſt Inſtance, and with all the Inſtances. Give me leave to ſpeak ſomthing by way of Application, in reference to the whol, and ſo I wil ſhut up this Exerciſe.
Applic.If all theſe things be ſo, if this be true, That the Children of God have no reaſon for their Diſcouragements, whatever their Condition be: Then, what a mighty neceſſity, is there upon us all, to look into our Conditions, and to conſider whether we be in Chriſt, or no? whether we be Godly, yea, or nay? whether we have made our Peace with God, I, or not? and whether we have Faith, I, or no? All men have not Faith (ſaith the Apoſtle) Indeed all men ſay they have Faith; and ſhould I go from Seat to Seat, and from Boſom to Boſom, and knock at every Breaſt in the Congregation, asking, Whether doth Faith dwel here or no? Unleſs it were ſome few troubled ones, afflicted in Conſcience, every one of you would ſay, I do beleeve, I praiſe God I do beleeve, I have Faith here within: But all men have not Faith, and few there be that do beleeve. Children, yong men, and women, Faith is not a thing that is born with you; it is a harder thing to beleeve, than to keep the ten Commandements: when once you come to know what it is to beleeve, you wil ſay, O! it is a harder thing to beleeve, than to do any thing; I do not know any thing in al the world, that is ſo hard as to beleeve: But if you do beleeve, be in Chriſt, are godly, and have made your Peace with God, bleſſed are you of the Lord, nothing ſhal offend you, nothing ſhall diſcourage you. But if not godly, if not in Chriſt, if not beleeving, every thing ſhall offend thee, and diſcourage thee, and thou haſt no reaſon to be encouraged, whatever thy condition be. Shall we not then, my beloved, all of us, as in the preſence of the Lord, ſeriouſly look into our condition, and conſider, whether we be in Chriſt, I, or not?
But ſuppoſe I be in Chriſt, or I be not in Chriſt; beleeve, or not beleeve; what then? If yet you do not beleeve, if yet you be not in Chriſt, if yet you be not Godly; this Doctrine doth here from the Lord hold forth an invitation to you, to come unto Jeſus Chriſt: for if a man be in Chriſt, and be Godly, then he hath no reaſon to be diſcouraged, whatever his condition be. If a man be not Godly, he hath no reaſon to be encouraged, whatever his condition be. On the one hand, there lies al Encouragements: On the other hand, there lies all Diſcouragements. Now therefore, in the Name of the Lord, do I here this morning, lay before this Congregation, Life, and Death; Encouragement on the one hand, and Diſcouragement on the other hand; and if there be an Adulterer, a Swearer, a Lying Child, or a Stealing Servant; if there be ever a poor Wanton, a Sabbath-breaker, an Oppoſer of God here: I beſeech you in the Lord, come unto Jeſus Chriſt, by all theſe Encouragements that I have been ſpeaking of, by all the Mercies of the new Covenant, and by the Salvation of thine own ſoul: man, or woman, I beſeech you come unto Jeſus Chriſt. O! that men, and women, would give no reſt unto themſelves, til they have made their Peace with God, and til they have gotten into Jeſus Chriſt.
And in caſe that you be in Chriſt, and that you do beleeve, that you be godly, and have made your Peace with God. Then ſee that ye walk up unto all theſe Encouragements, ſee that you walk in the Comforts of the Holy Ghoſt. O! you that are Godly (if theſe things be as you have heard) Why hang you down your heads? why are you caſt down, and diſquieted? why do you not walk in the comforts of this Truth declared, and in the ſtrength of theſe Encouragements? You ſee what a venture we have run to ſpeak comfort to you that want comfort. You have heard in ſeveral Exerciſes, That a godly man hath no reaſon for his Diſcouragements, whatever his condition be: Not in regard of ſin: Not in regard of Failings, and ſucceſsleſsneſs in Duties: Not in regard of want of Aſſurance: Not in regard of Temptation: Not in regard of Affliction: Not in regard of Deſertion: And now, not in regard of his Condition, in it ſelf conſidered. Now after all this, I appeal to you, you that are without comfort, Do you not think, that there are ſome wicked men in this Congregation, that have preſumed, when they have heard theſe things preached, and have ſaid, Theſe things belong to me; and ſo have endangered their own ſouls by preſumption, comforting themſelves when they ſhould not be comforted? I appeal to you, Whether you do not think, That there are ſome wicked men in the Congregation, that have thus endangered their ſouls by miſ-application of theſe Conſolations? And if ſo, that there hath been this hazard run, and all to comfort you; then, will you now refuſe this comfort? O! you that have refuſed comfort al this while, receive it in the Lord; and you that were never comforted before, now comfort your ſelves, and walk in the comforts of the Holy Ghoſt. And you that have gone up and down fearing, trembling, doubting, and much diſcouraged; yet now at the laſt ſay: Why art thou caſt down, O my ſoul? and why art thou diſquieted within me? Hope in God, wait on God, truſt in God; for I ſhall yet praiſe him, who is the health of my Countenance, and my God. How you ſhould ſo hope, and wait, and truſt in God, as to bear up your hearts againſt all diſcouragements, I ſhall yet ſpeak to, in the next Exerciſe.
So much for the Ninth and Laſt Inſtance.