Scripture Light the Most Sure Light

TO THE READER.

THe following Sermons, on Psal. 42. I have perused, and find that they are the same which I Preached divers years since, being then taken by a good Pen as they fell in Preaching: They have been long buried in silence, and should have rested in their Grave, had not the importunity of some, who heard them Preached, raised them from that Death. Mine own Notes were not legible enough for the Press; In answer therefore to their desires, I have corrected these; some things I have altered, some things added, and some Repetitions (fit enough for the Pulpit) I have filed off; what is wanting let thy goodness supply. I have also joined with them, some other Sermons, of more doctrinal concernment (these being mostly practical) that so thy mind, and Heart, may be at once exercised, wherein I have rather applied myself to the Jnstructive part of Preaching, than to Scholastical disputation. For, I know the Universities have able and faithful Men, more fit for that work. Neither have I undertaken any English Adversary; and if I have troaden upon any Mans Toes, I hope he will excuse me, for I can say truly, Sir, I saw you not. And if any Man shall say to me, as David's Brother Eliab spake to him, I know thy pride, and Malice of thine heart, that thou art come down to see the battle: I might answer, as David did; Is there not a Cause? When strange Opinions and Errors are daily Published, is there not a Cause, that every man, who loves the truth, should bear his Testimony for it? In performance therefore of mine own Duty, and for thine Establishment; I have spoaken something to many truths, which are now questioned; Hold fast, what thou hast, lest another take thy Crown: And the Lord Jesus Christ and our God, even the Father, which hath loved us, and hath given us everlasting Consolation, and good Hope through Grace, Comfort thine heart, and Stablish thee in every word, and good work.

The Names of several Books Printed by Peter Cole in Leaden-Hall, London, and are to be sold at his Shop at the sign of the Printing-press in Corn-hill, near the Exchange.

Nineteen several Books of Mr. William Bridge, Collected into two Volumes. Viz.
• 1 The Great Gospel Mystery of the Saints Comfort and Holiness, opened and applied from Christ's Priestly Office.
• 2 Satan's Power to Tempt, and Christ's Love to, and Care of His People under Temptation.
• 3 Thankfulness required in every Condition.
• 4 Grace for Grace; or, the Overflowing of Christ's Fulness received by all Saints.
• 5 The Spiritual Actings of Faith through Natural Impossibilities.
• 6 Evangelical Repentance.
• 7 The Spiritual Life, and In-being of Christ in all Believers.
• 8 The Woman of Canaan.
• 9 The Saints Hiding-place in time of God's Anger.
• 10 Christ's Coming is at our Midnight.
• 11 A Vindication of Gospel Ordinances.
• 12 Grace and Love beyond Gifts.
• 13 Scripture Light, the most sure Light: compared, with, 1. Revelations and Visions. 2. Natural and Supernatural Dreams. 3. Impressions with and without Word. 4. Light and Law within. 5. Divine Providence. 6. Christian Experience. 7 Human Reason. 8. Judicial Astrology. Delivered in Sermons on 2 Pet. 1.19.
• 14 Christ in Travel: Wherein, 1 The Travel of his soul. 2. The first and after effects of his Death. 3. His Assurance of Issue. 4. And His satisfaction therein. Are opened and cleared in three Sermons, on Isaiah, 53.11.
• 15 A Lifting up for the Cast-down, in case of 1. Great sin. 2. Weakness of Grace. 3. Miscarriage of Duties. 4. Want of Assurance. 5. Affliction. 6. Temptation. 7. Dissertion. Unserviceableness. 9. Discouragements from the Condition itself. Delivered in thirteen Sermons on Psalm, 42.11. His Four Sermons concerning.
• 16 Sin against the Holy Ghost.
• 17 Sins of Infirmities.
• 18 The False Apostle tried and Discovered.
• 19 The Good and means of Establishment.

Eleven Books of Mr. Jeremiah Burroughs lately published; also the Texts of Scripture upon which they are grounded.
• 1 The Rare Jewel of Christian Contentment on Phil. 4.11. Wherein is shown, 1 What Contentment is, 2 It is an Holy Art and Mystery, 3 The Excellencies of it, 4 The Evil of the contrary sin of Murmuring, and the Aggravations of it.
• 2 Gospel Worship, on Levite. 10.3. Wherein is shown, 1 The right manner of the Worship of God in general; and particularly; In Hearing the Word, Receiving the Lord's Supper, and Prayer.
• 3 Gospel Conversation, on Phil. 1.17. Wherein is shown, 1 That the Conversations of Believers must be above what could be by the Light of Nature, 2 Beyond those that lived under the Law, 3 And suitable to what Truths the Gospel holds forth. To which is added, The Misery of those men that have their Portion in this Life only, on Psal. 17.14.
• 4 A Treatise of Earthly Mindedness, Wherein is shown, 1 What Earthly mindedness is, 2 The great Evil thereof, on Phil. 3. part of the 19. Verse. Also to the same Book is joined, A Treatise of Heavenly Mindedness and Walking with God, on Gen. 5.24. and on Phil. 3.20.
• 5 An Exposition, on the fourth, fifth, sixth, and seventh Chapters of the Prophesy of Hosea.
• 6 An Exposition on the eighth, ninth, and tenth Chapters of Hosea.
• 7 An Exposition on the eleventh, twelfth, and thirteenth Chapters of Hosea, being now complete.
• 8 The Evil of Evils, or the exceeding Sinfulness of Sin, on Job, 36.21.
• 9 Precious Faith, on 2 Pet. 1.1.
• 10 Of Hope, on 1 John. 3.3.
• 11 Of Walking by Faith, on 2 Cor. 5.7.

Ten several Books, by Nich. Culpepper, Gent. Student in Physic and Astrology.
• 1 The Practice of Physic, containing seventeen several Books. Wherein is plainly set forth, The Nature, Cause, Differences, and Several Sorts of Signs; Together wtth the Cure of all Diseases in the Body of Man. Being chiefly a Translation of The Works of that Learned and Renowned Doctor, Lazarus Riverius, Now living; Counselor and Physician to the present King of France. Above fifteen thousand of the said Books in Latin have been Sold in a very few Yeers, having been eight times printed, though all the former Impressions wanted the Nature, Causes, Signs, and Differences of the Diseases, and had only the Medicines for the Cure of them; as plainly appears by the Authors Epistle.
• 2 The Anatomy of the Body of Man, Wherein is exactly described, the several parts of the Body of Man, illustrated with very many larger Brass Plates than ever was in English before.
• 3 A Translation of the New Dispensatory, made by the College of Physicians of London. Whereunto is added, The Key to Galen 's Method of Physic.
• 4 The English Physician Enlarged; being an Astrologo-Physical Discourse of the vulgar Herbs of this Nation; wherein is shown how to cure a man's self of most Diseases incident to Mans Body, with such things as grow in England, and for three pence charge. Also in the same Book is shown, 1 The time of gathering all Herbs, both: Vulgarly and Astrologically. 2 The way of drying, and keeping them and their Juyces. 3 The way of making and keeping all manner of useful Compounds, made of those Herbs. The way of mixing the Medicines according to the Cause, and Mixture of the Disease, and the part of the Body afflicted.
• 5 A Directory for Midwives, or a Guide for Women. Newly enlarged by the Author in every sheet, and Illustrated with divers new Plates.
• 6 Galen's Art of Physic, with a large Comment.
• 7 A New Method both of studying and practicing Physic.
• 8 A Treatise of the Rickets, being a Disease common to Children; wherein is shown, 1 The Essence, 2 The Causes, 3 The Signs, 4 The Remedies of the Disease; Published in Latin by Dr. Glisson, Dr. Bates, and Dr. Regemorter, translated into English. And corrected by N. Culpepper.
• 9 Medicaments for the Poor, Or Physic for the Common People.
• 10 Health for the Rich and Poor, by Dyet without Physic.
• A Godly and Fruitful Exposition, on the first Epistle of Peter. By Mr. John Rogers, Minister of the Word of God at Dedham in Essex.
• The Wonders of the Load-stone. By Samuel Ward of Ipswitch.
• An Exposition on the Gospel of the Evangelist St. Matthew. By Mr. Ward.
• Clows Chyrurgery.
• Marks of Salvation.
• Christians Engagement for the Gospel, by John Goodwin.
• Great Church Ordinance of Baptism.
• Mr. Love's Ca • e, containing his Petitions, Narrative, and Speech.
• Vox Pacifica, or a persuasive to peace.
• Dr. Prestons Saints submission and Satan's Overthrow.
• Pious Mans Practice in Parliament Time.
• Mr. Symsons Sermon at Westminster.
• Mr. Feaks Sermon before the Lord Major.
• Mr. Phillips Treatise of Hell.
• — of Christ's G • nealogy.
• Eaton on the Oath of Allegiance and Covenant, showing that they oblidg not.
• A Congregational Church is a Catholic Visible Church By Samuel Stone in New England.
• A Treatise of Politick Powers, wherein seven Questions are Answered, 1 Whereof Power is made, and for what ordained. 2 Whether Kings and Governors have an Absolute Power over the People. 3 Whether Kings and Governors be subject to the Laws of God, or the Laws of their Country. 4 How far the People are to obey their Governors. 5 Whether all the people have, be their Governors. 6 Whether it be Lawful to depose an evil Governor 7 What Confidence is to be given to Princes.
• The Compassionate Samaritan.
• Dr. Sibbs on the Philippians.
• The Best and Worst Magistrate. By Obadiah Sedgwick.
• The Craft and Cruelty of the Churches Adversaries. By Matthew Newcomen.
• A Sacred Penegerick. By Stephen Martial.
• Barriss • Military Discipline.
• The Immortality of Mans Soul.
• The Anatomist Anatomized.
• King Charles his Case, or an Appeal to all Rational Men concerning his Trial.
• Mr. Ow • ns stedfastness of the Promises.
• A Vindication of Free Grace; Endeavoring to prove, 1 That we are not elected as holy, but that we should be holy; and that Election is not of kinds, but persons 2 That Christ did not • y his Death intend to save all men, and touching those whom he intended to save, that he did not die for them only, If they would believe, but that they might believe. 3 That we are not justified properly by our believing in Christ but by our Christ, believing in him. 4, that which differenceth one man from another, is not the improvement of a common ability restored through Christ to all men in general, but a principle of Grace wrought by the Spirit of God in the Elect. By John Pawson.

Six Sermons preached by Doctor Hill. Viz.
• 1 The Beauty and Sweetness of an Olive Branch of Peace, and Brotherly Accommodation budding.
• 2 Truth and Love happily married in the Church of Christ.
• 3 The Spring of strengthening Grace in the Rock of Ages Christ Jesus.
• 4 The strength of the Saints to make Jesus Christ their strength.
• 5 The Best and Worst of Paul.
• 6 God's eternal preparation for his Dying Saints.
• The Bishop of Canterbury 's Speech on the Scaffold. The King's Speech on the Sc • ffold.
• The Magistrates Support and Burden. By Mr. John Cordel.
• The Discipline of the Church in New England, by the Chu ches and Synod there.
• A Relation of the Barbadoes.
• A Relation of the Repentance and Conversion of the Indians in New England; By Mr. Eliot, and Mr. Mayhew.
• The Institutes of the Laws of England by John Cowel, Octavo.
• A description of the Grand Signiors Seraglio; or the Turkish Emperors Court. By John Greaves. Octavo.
• The reigning error Arraigned at the Bar of scripture, and Reason. By Franscis Fulwood. Octavo.
• The state of Future Life. By Thomas White. Twelves.
• The Royal and delightful Game of Picquet, written in French, and now rendered into English. Octavo.
• De copore Politico: or, The Elements of Law moral, and politick. By Thomas Hobbes of Matnisbury
• The London Dispensatory in Latin in Folio.
• The London Dispensatory in Latin in Twelves.
• These several Books of Physic and Chyrurgerie will shortly be printed in English.
• Riverius Observations, with fifteen hundred and seventy other Histories and Observations of other men.
• Riolanus Anatomy.
• Bartholinus Anatomy.
• All the Works of Daniel Sennertus, except some few, not proper for Translation.
• The Idea of Practical Physic, being a complete Body of Physic.
• And Fernclius his Works.
• Francisci Tayleri, Capitula Patrum: Hebraice & Latin edita. Una cum Annotationibus sensum locorum difficilium Exprimentibus.
• Francisci Tayl • ri, Lamentationes Jeremiae vatis, Denuo e fontibus Hebraicis translatae, cum Par • phrasi Chaldaica, Masora magna & parva, & Commentaries Rabbi Shelomoh, Jarchi & Abe • , Ezrae, e Buxto • fii Bibliis magnis excerptis.
• Eleven Books made in NEW-ENGLAND, by Mr. Thomas Hooker, And printed from his own Papers, written with his own hand; are now Published in three Volums, two in Quarto and one in Octavo, Viz. The Application of Redemption by the Effectual work of the word and Spirit of Christ, for the bringing home of lost sinners unto God. The first Book on 1 Pet. 1.18, 19. The second on Math. 1.21. The third on Luk. 1.17. The fourth on 2 Cor. 6.2. The fifth on Math. 20 5, 6, 7. The sixth on Revel. 3.17. The seventh on Rom. 8.7. The eight on Joh. 6.44.
• The Ninth on Isa. 57.15. The Tenth on Act. 2.37.
• The Last Viz. Christ's Prayer for Believers. On Joh. 17.
• Riolanus Anatomy in which (with the Anatomy) is exactly described 1 The Diseases incident to every Part of the Body of Man. 2. How the Diseases are Seated in each Part. 3. The Cure of each Disease as its Seated in that Part.
• Mr. Burroughs, on 1 Cor. 5.7. and 18, 19, 29. And fifty nine Sermons on Matthew, 11. 28, 29, 30. Are Printing.

SCRIPTURE-LIGHT, The most Sure LIGHT.

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, 〈 in non-Latin alphabet 〉 , 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 itself. First, It is 〈 in non-Latin alphabet 〉 , a Word of Prophesy, or a Prophetical Word, written by Divine Inspiration; the same that is spoken of in verse 20. called Prophesy of Scripture. Secondly, It is 〈 in non-Latin alphabet 〉 , a more sure Word: Some think the Comparative, is put for the Superlative; as Acts, 25.10. 〈 in non-Latin alphabet 〉 , as thou very well (or best) knowest; But I take it rather to be meant Comparatively; for the Word of God written, is surer than that Voice which they heard in the Mount (whereof he spake in the former Verse) More sure is the Word written, than that Voice of Revelation; not ration veritatis, not in regard of the Truth uttered, for that Voice was as true as any word in the Scripture; but more sure, ration manifestationis, more certain, settled, and established. Secondly: Some Arguments are taken from the usefulness of the Word to us; for it is as a light shining in a dark place; and therefore it is good for us to take heed thereunto: But how long must we take heed to it? even as long as we live, and whilst we are in the dark especially, even till the day dawn, and the Sun shine in his full strength and brightness in your hearts; which is the Second thing, whereby this Duty is amplified.

[ 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 Isaiah. 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 sense of • he Apostle here.

[ 2] Others think that these Words are spoken to the believing Jews, in reference to the Prophets of the Old Testament: as if the Apostle should say; The glorious Light of the Gospel hath not yet fully conquered your hearts; and therefore til your Gospel-Light be more clear, you shall do well to take heed to the Prophets of the Old Testament, who do all testify with us of Christ. But this will seem to argue, That when Gospel-Light, doth more fully rise upon us, 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 full and clear Vision of God and Christ, which is yet to come. Now, because the whole Earth shall be filled with the knowledge of the Lord in the latter days (in respect to which Time, it's promised, Revel. 2.28. I will give him the 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 sense of the words should be this: Though now ye be in the dark, yet ye have the Light of the Scripture to walk by; whereto ye shall do well that ye take heed, til ye be brought to, and under a more glorious, and clear 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 shall not be out of date in the days of those glorious Times; for the Walls of that City, the New Jerusalem, which shall come down from Heaven, hath twelve Foundations, and in them, the names of the twelve Apostles of the Lamb, Revel. 21.14.

[ 3] This Interpretation doth suppose that the morning Star, or the Sun (for so the word may be rendered, as Soudas saith) doth not shine in our hearts now, and that it hath not shined already, whereas it is said, Luk. 1. concerning Christ's first coming, verse 78. Whereby the 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 Until, 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 footstool. Shall Christ sit on God's right hand no longer? Shall he not sit there forever? Yea, he shall sit there forever, after all Enemies are subdued: But the words show what Christ shall enjoy, and do, whilst the Enemies rage; he shall sit in power, judging on the right hand of God; not that he shall not sit there when they are subdued. So here, Ye do well (saith the Apostle) that ye take heed to the Word, till the day dawn, and the Day-Star arise, and shine in your hearts; that is, til ye have more clear Light; not that ye lay by the Word then, but because ye are now in the dark; I will tell you, says the Apostle, what ye shall do whilst ye are in the dark, even take heed to the Word written. And so the Doctrine from the whole Verse, is this:

For the opening, and prosecuting whereof, Four things will fall under your Consideration.

• 1. That a good man may be in the dark, in a dark place, state, and condition.
• 2. Though he be in the dark, yet God hath not left him without Scripture-Light to walk by.
• 3. This Scripture-Light, is the most excellent, safe, and sure Light.
• 4. It's the Duty of all the Saints to take heed thereunto, and to walk thereby, and that especially in their dark times, and places.

[ 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; Isaiah. 50.10. doth not the Church complain in the Lamentat. saying, He hath set me in dark places? Chap. 3.6. Was not David in the dark, when he said, The Lord will lighten my darkness? 2 Sam. 22.29. Was not Job in the dark, when he said, The Lord hath set darkness in my paths? Job, 19.8. and when he said, I waited for light, and there came darkness? Chap. 30.26. And was not Heman in the dark, when he said, Thou hast laid me in the lowest pit in darkness? Psal. 88.6. Yea, was not Christ himself in the dark, when the hour, and power of darkness came upon him? Luk. 22.53. Surely therefore, it is possible that a good man may be in the dark, upon dark ground, and in a dark Condition; and it must needs be so: For,

[ 1] A good man may live, and dwell in a Place, or Town, where no means of Grace are; in a poor, dark, and ignorant corner of the World. Did not Job dwell in the Land of Uz? And when David thirsted after Ordinances, saying, My soul thirsteth after thee, O God, to see thy Power, and thy Glory, so as I have seen thee in the Sanctuary, Psal. 63.1, 2. was he not then in such a dark corner as I now speak of? The Title of the Psalm tells us, that he was in the Wilderness of Judah: and if ye look into 1 Sam. 26. ye shall find him complaining thus: They have driven me out this day from abiding in the Inheritance of the Lord, saying, Go serve other gods, verse 10. Such a dark place, was Capernaum, and Galilee, by the way of the Sea, Galilee of the Gentiles, where Matth. 4.16. it's said, The People sat in darkness, and in the shadow of death; yet here did Peter, and Andrew dwell, when our Savior called them to follow him; there did James, and John dwell likewise: And as a wicked man may live under the means, and the light shine on him, though he comprehends it not; so it may be the lot, and portion of a good man, to live, and dwell, and be in a Town, or Place, or Parish, where there is no Means, and no Light shining.

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

[ 3] If a good man may be in such straits, as for the present he doth not see his way before him; then he may be in the dark. Thus it was with Joseph, when Mary was first with Child; he did not know what to do in the case, 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 straits, 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 much as I do take offense, and am stumbled, so much I am in the dark. Now possibly a good man, may be much offended, and stumbled; though he be not offended at the good Way of God, and Power of Godliness, nor at all the Saints, yet he may be under much offense: 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 (says Luther) et rursum multa visuros scio, quae ipse ego non video: I see many things (said he) that were not seen to Austin; and those that come after me, shall see those things that I see not. O! saith Austin, There is such a depth in Scripture, that I do multo plura nescire quam scire, that I am ignorant of more things than I know. Ye see how it is in a Room where there are many Pictures; though ye see some of them presently, yet others have a silken Curtain drawn before them, which ye see not immediately. So here; though God do reveal much unto you, yet there is a silken Curtain that is still drawn before some Truths, and therefore even a good man may be much mistaken. The Lord hath hid this thing from me, 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 fall amongst good men. So great and sharp a division fell between Paul, and Barnabas, that they forsook one another. I read of two good men (whom Epiphanius makes mention of) that were fellow-Sufferers for the Christian Faith; and being condemned, and sent to work in the Mettal Mines, there fell so great a difference between them, that they drew a partition wall between them in the Mine, and would not hold communion each with other, in the Service of Christ, for which they both suffered. Cyprian doth impute the great Sufferings, and Persecutions of the Primitive Times, unto the discord, and dissention of brethren: Im • vero nec venissent fratribus haec mala si in umon fratern • tas esset animata, saith he. Ye have heard of the difference between Chrysostom, and Epiphanius; and of that between Jerome, and Ruffinus; and of that between Ridley, and Hooper. In Luther's time, the Contest was so hot, and great, and violent between him with his Party, and Zwingli, 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 will 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 shall not be able to see the lifting up of his own hand in prayer, saying, I go to prayer, but I cannot pray at all; and that which I do perform, it is no Duty. 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 still. So here, though when the Light of God's Countenance doth shine upon the Soul, he is then able to see, and read his own Graces; yet if it be a storm, or the night of Temptation, he cannot see them; Why? not because they are not in his heart, & life as before; but because he is in the dark. Possibly therefore, a good man may be in the dark, upon a dark ground, and in a dark condition. That's the first thing.

[ 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 always by him; To the Law, and to the Testimonies, saith the Prophet Isaiah, chap. 8. if they speak not according to this word, it is because there is no Light in them: 'tis a dark time, which • he Prophet speaks of; For many shall stumble, and fall, and be broken, and be shared, and be taken, verse 15. The Lord hideth his face from the house of Jacob, verse 17. Behold I, and the Children whom the Lord h • th given me, are for signs and wonders in Israel, verse 18. And they shall look unto the Earth, and behold trouble, and darkness, dimness of anguish, and they shall be driven to darkness, verse 22. yet in this time they have the Law, and the Testimony, that great Scripture-Light to walk by.

[Quest.] But have not even wicked men, this Light also, of the Scripture, to walk by in their darkness?

[Answ.] They have it as a blind man hath the Sun: The Sun is in the Firmament, over the head of a blind man, yet it's no light to him. So here.

And though a wicked man doth hear, and may read the Scripture, and know many Truths which are therein contained; yet he doth not know the greatness of them: A man may know, and say, this is the Sun, and this is the light thereof; yet not know the greatness of the Sun, & that it is abundantly bigger than the Earth. So a wicked man may, and doth know many Truths, but he doth not see, and know the greatness of Truths; for he prizeth other things of the World above them. A good man knows the Truths of the Gospel, and he sees the greatness of them, for he leaves all to follow them.

And though a wicked man may have his Eyes open to see man • Truths of the Scriptures; yet in seeing he doth not see the same: for as a good man may know Natural things in a Spiritual way; so he doth know Spiritual things in a Natural way. A good man seeth the things themselves that are contained in the Scripture; and therefore it is that the knowledge of Christ, is called Christ, T • ll Christ be formed in you, saith the Apostle; that is, til the knowledge of Christ be formed: The thing is put for the knowledge of it, Why? Because in knowing, the Saints know the things themselves. Wicked men know, and have the notion of them: for there is a knowledge of things in the notion of them, which wicked men may have: and there is a knowledge of the things themselves, which the Saints, and People of God have.

[Answ. 1] Yes, in some things: But though his Eyes be held, it is only quo ad hoc, as to this, or that Truth in particular. When he is converted, and brought home to G • d, th • n are his eyes said to be opened, then is he • nointed with the Unction of the Holy One, and doth know all things necessary unto his Salvation: yet as Hagar's eyes, though open, were held th • m seeing the Fountain of Water that was by her, when she said, I will not see the death of my Child; so a good man's ey • s may be open, yet they may be held quo ad hoc, as to this, or that Truth, or way; but though they be held, yet I say it is but quo ad hoc, not in regard of all.

[ 2] Though a good man's eyes may beheld from some part of this Scripture-Light; yet if he be in health, and not under some Temptation, and Spiritual sickness; he doth not shut his own Eyes against any Scripture-Light. A sick man will not endure the opening of the Window, or Case yea: but if a man be in health, Set open the Window (saith he) that light may come in, though some smoke do come in withal; I will venture, and hazard the smoke, for light I must have, and I cannot be without it. So, if a man be in health for his • oul, he 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 man's Eyes, may be held from some Scripture-Light, and Truth, insomuch as he may be in the darkness or some ignorance, yet he knows more than he is able to utter, and he feels more than he can speak: A knowing, learned man, it may be, can utter more of the Scripture, than he feels; but a good man, feels more than he can utter.

[ 4] And though some Scripture Truths, may be hidden from him sometimes; yet he hath his intervals of light. As with a man in travel; When he comes upon such, or such an Hill, or Mountain, he sees the Steeples, and Pinnacles of the Town, which he is going to; then he comes into a Valley, and he loseth the sight of them again; then he comes again to another Hill, and then he sees them again. So in our Journey, or travel to Heaven; we see such and such Truths today, 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 all other darkness. Matth. 28. ye read that when Christ rose from the dead, the stone was rolled away from the Sepulcher, and they that were about it, were in great fear: There were keepers of the Sepulcher, 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 Sepulcher; 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 all, 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, yourself, and all the other things, Persons, Stools, or Pictures, that are in the Room. So in looking in the Scripture, this great Looking-glass, ye see the Truths that are therein contained, concerning God, and Christ; there is God seen especially, and Christ seen; there also you see yourself, and your own dirty face; there also you see the Creatures that are in the room with you, and their emptiness, the emptiness of men, and of all comforts, and Relations. This is that manifesting Light under Christ, that is true Light indeed.

[ 2] As it is a true Light, so it is an admirable, and wonderful Light; for there are the wonderful things of God's Law: whereupon David prayed, Open thou mine eyes, that I may see the wonderful things of thy Law: There is the Light of Christ, who is called a marvelous Light; and the more ye look into the Scripture, and know, the more ye will admire: In other Knowledges, the more ye know, the less ye admire; Amor noti, admiratio ignoti: but in Scripture Knowledge, the more Light ye have, and the more ye know, the more you will lift up your hands, and admire at your own Ignorance, and at God's Grace. It is a most admirable Light.

[ 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 falls upon your Eye, the more is your Eye preserved: 'It is not so with outward Lights; Vehemens sensiblle destruit sensorium: Your Eye is able to bear a moderate Light; but if the Light be vehement, your sense is not able to bear it, but is destroyed by it: not so with this Scripture-Light, the stronger, and more vehement it is, the more it doth perfect the Eye of your Soul; it's not destructive, but it's perfective Light. Upon which account, Austin prayed to God, Sint sacrae Scripturae tuae deliciae meae in quibus nec fallere possum nec fulli; O Lord (said he) let thy Holy Scriptures be my delights, by which, I can neither deceive, nor be deceived. This is that safe, and sure Light indeed.

[ 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 shall be his Portion forever, 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 full, and sufficient Light, able to make the man of God perfect unto Salvation: The Law of the Lord is perfect, Psal. 19. and it makes perfect, else it were no Rule of Life: for as Austin speaks, the Regula must be Regulato suo adaequata. Surely therefore it is sufficient, to administer help unto all Conditions: It's a Lanthorn to our seat; whatever ground our feet are on, or in what dark place soever, this Light can find them out. What state can you be in, but the Scripture will find a Commandment for your Rule, and a Promise for your assistance and reward: It is able to reach unto all cond tions; for it is a full, and sufficient Light.

[ 6] As it is a full, 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 all the knots and difficulties of Scripture? Paul's Epistles have their hard things to be understood, even in the Eyes of Peter, Epist. 2. Chap. 3. Verse 16. Yet what Truth is in all the Scripture, which is necessary to Salvation, but doth he plain and clear? For this Commandment which I command thee this day, is not hidden from thee, neither is it afar off: It is not in Heaven, &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. Unto you it is given (saith Christ to his Disciples) to know the mysteries of the Kingdom. If the Gospel be hid, it is hid unto them that perish; but we have the mind of Christ, 1 Cor. 2.16. Surely therefore this Light is a clear, and a shining Light.

[ 7] As it is a clear Light, so it is the best Light in the World, the most excellent Light, a Light beyond all other things which do pretend to Light. Seven or eight things there are, in these Times, which men do cry up as great Lights, whereby many do profess to walk: And those are, 1. Revelations, or Visions. 2. Dreams. 3. Impressions made upon the heart, with, or without a Word. 4. Experience. 5. The Law and Light within. 6. Providence. 7. Reason. 8. Judicial Astrology. But now if you compare these Lights with Scripture Light, ye shall find, that this is that only Light, which doth exceed them all; and that there is no more Light in them, than what they do borrow from it.

This Scripture-Light, as you have seen, is a full Light, a Light which did • hine forth at once, in, and by Jesus Christ. Revelations and Visions, are more particular; though God did sometimes speak in that way and manner, yet then he spake drop by drop, guttatim: but now he hath in these last days, spoken his full mind by his Son: These were but as the Apples which did fall from the Tree of Wisdom; but in the Gospel, and Scripture, ye have the whole-Tree i • self: Look therefore what difference there is between the Tree, and some particular Apple that doth fall from it, so great a difference there is between th • s, and those.

[ 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 choose to walk by the Scripture; the written Word of God, the Object of Faith. 'It is recorded of Luther, That when he had fasted, and prayed a whole day, and then had a Vision of Christ, he cried out, and said, Avoid, avoid, thou confounded Devil, I know no Picture of Christ, but the Scripture. Therein is Christ liv • lie pictured, described, and set forth before our Eyes: 'It is 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 Voice of God and not a delusion of Satan? Would ye know it by the Truth that is spoken? how do ye know the Truth, but by Scripture? And who doth not know that the Devil will 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 says the Apostle Paul, I fear, lest by any means, as the Serpent beguiled Eve through his subtlety, so your minds should be corrupted from the simplicity that is in Christ. And how did Satan beguile Eve, but by persuading her to high things, that she should be like to God? And thus I fear, many are beguiled even at this day amongst us. Or would ye know a Revelation of God's from the delusion of Satan by the event, in that some future thing is revealed to you, which doth fall out accordingly? then read what the Lord says in Deut. 13.1. If there arise among you, a Prophet, or a Dreamer of Dreams, and giveth thee a sign, or a wonder, and the sign or wonder come to pass, saying, Let us go serve other God's, which thou hast not known. Verse 2. Thou shalt not hearken to the words of that Prophet, for the Lord your God proveth you, to know whether ye love the Lord your God. God may suffer a Revelation to come to pass, and yet it may not be from the Lord, but to prove you, whether you love him, and will cleave unto him. Or will ye know a true Revelation, from a Delusion, by your Taste, per saporem, which is said to be the way whereby they did know that thing was of God? Then what an uncertainty will here be, that your whole Salvation shall hang upon, and be ruled by your own Taste. But now the written Word of the Lord is certain, sure, and steadfast; Heaven and Earth shall pass, but not one tittle of the Word shall pass: the least apex, and tittle of it, is more established than the Mountains.

[ 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 Luther's days, that pretended unto great Discoveries, and Revelations; men of great Parts, and of high Language; insomuch as Bucholcerus says of them, That they neither understood themselves, nor others; nor others them; but w • re always 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 will be also, if men once do attend, and take heed unto Visions, they will easily despise the Scriptures, and such as do take heed thereto. Yea, 2. And if men do attend to these Visions, and Revelations, how easily may they be drawn into Popery, and Superstition? How did Mahomet set up his Alcoran, but by persuading the People to attend unto Revelation? And how did the Papists so much prevail upon the Nations of the World, but by their Visions, and Revelations? Search the Stories, and you shall find, that both the Turkish Alcoran, and the Popish Religion, had their Foundations here: And if Luther had hearkened to Revelations and Visions, and not kept close to the Scripture, what had become of his Reformation? Nay, but says he, Pactum feci cum Domino Deo meo, &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 all those things that are necessary for this Life, and for the future. Yea, 3. If a man do once come to attend, and take heed unto Visions, and Revelations, how easily may he slide, and 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 will be little difference between me, and an Infidel. But now the more a man doth attend unto Visions, the more his heart and hands will be loosed from the Scripture Surely therefore, there is a danger in this; but Scripture-Light, is a sure, and a safe Light.

[Answ.] Yes, without all doubt he may: God is not to be limited, he may speak in what way he please. If God will, he may say to a man, as he said to Abraham; Go and offer up thy Son Isaac to me: but is not that Commandment, Thou shalt not kill, a more sure, and c • rtain Rule for me to walk by? God may, if he will, say to a man as he once said to Hosea; Go and take thee a Wise of Fornications: But is not that Commandment, Thou shalt not commit Adultery, a more sure, and certain Word and Rule, for me to walk by? What God may do, I will not dispute: he may thus speak to men, if it please him; yea, and if we may give credit unto known Histories, the Lord hath spoken in this way sometimes, to some of his Servants since the Apostles Time. Cyprian tells us of Four Revelations, which the Lord gave him, before that Persecution did come upon them. Mr. Fox in the Book of Martyrs, tells us of many Visions, which one Gallus a French Martyr had; and of one which Mr. Philpot had, Scultetus also, and Sleiden tells us, that God did reveal it to Luther, That there should be no War in Germany whilst he lived. Yet there is a great deal of difference between Faith in the Promise, and a Vision, or 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 have an itching desire after Visions, and Revelations, it's ill: The Lord may work a Miracle, and being wrought, I am bound to receive it; but I may not put God upon the working of a Miracle. So here; if God will speak in this way to me, he may; but I may not put him on it without Tempting of him; yea, I am to be so far from desiring God to speak in this way of a Vision, as I am bound rather to be backward to it. For as Alvarez observes well, If a Master be abroad in the night, and the Servant be backward to open the door unto him, and to let him in, lest some Thief should counterfeit his Voice; the Master will not take it 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, God will not take it ill at his hands, but will commend him for it. An itching desire after Visions, argues that a man is not content with the Scripture; and is it not enough for us to see Christ in Heaven? Gersom tells us of an 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 will 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 God's, but the Devils; for says the Apostle, Though we, or an Angel from Heaven, do preach any other Gospel to you, than that which we have preached unto you, let him be accursed, Gal. 1.8. which he repeats again, and therefore good for us to mark again: I say now again, If any man preach any other Gospel unto you, than that which ye have received; let him be accursed, verse 9.

[ 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 Lord's; 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 all confirmed by Miracles, and Gifts of the Holy Ghost; and therefore if any man have a Revelation to try, or confirm any Gospel Doctrine, 'tis a delusion of Satan, not a Revelation of God.

[ 4] Though God may sometimes lead a man in extraordinary ways, and work by ways and means extraordinary; yet if a man's heart be drawn off from the ordinary Means, by what is extraordinary, it is not right. Mr. Greenham (famous for resolving Cases o • Conscience) being once asked (as his Book tells us) Whet •• r there might now be Visions agreeable to the Word? He said, there might be such extraordinary; but (saith he) whoso is moved with them, and not with the Word, wherewith he is charged to be moved, and is not drawn the more by the Vision to the true means; that man's Faith is suspicious. And I pray, what is the reason why the Lord will not have us to believe the Prophet in D • ut. 13. that doth foretell such things • s do come to pass? The reason is, Because he seeks to turn you to 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 Commandments. 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 says the Apostle, If an Angel from H • aven, 〈◊〉 any oath • ••• spel, than what I have preach • d unto 〈…〉 him be accursed. Surely therefore, th • 〈…〉 •• velations are to come under the examine ••• 〈◊〉 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 all our Revelations, and Visions; then this Scripture-Light, is the more excellent Light in compare with the other.

And thus now I have done with the first Thing, which doth pretend to much Light in these days of ours; namely, Visions, and Revelations. The Second followeth, viz. That of Dreams, and 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, and many words (saith Solomon) there are also divers vanities; but fear thou God: It seems then, that the fear of God doth not consist with these. Here is a check upon our attendance on the • e: But says the Apostle, Let the Word of God dwell in you richly; there is no check on that.

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

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

[Answ.] 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 God's 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 God's Love, because he thus speaks to me? then am I deceived, What wise man is there in the World, that will, or dare lay, and venture his Soul, and Salvation upon a Dream, or the Interpretation of it? But you may, and must say, and venture your Souls and Salvation upon the Scripture. Surely therefore the light of Dreams is not to be compared therewith.

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

[Answ.] An immediate Voice, say you! Either that immediate Voice, is from Hel, or from Heaven: If it come from Hel, to report, and certify 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 persuaded though one rose from the dead. And if that Voice which you have, do come from Heaven; then either it is the voice of an Angel, or of God himself: If it be the Voice of an Angel; then see what the Apostle saith of that in compare with the Word and Scripture, Gal. 1.8. Though we, or an Angel from Heaven, preach any other Gospel unto you, than that which we have preached unto • ou, let him be accursed: And this is th •• Gospel which we have now written in this Book of the Gala • ians. And if the Voice which you have, do come from God hims • l • , then see what the Apostle saith here of that, in compare with the Scripture, verse 17. There came a Voice to Christ, from th • excellent Glory, saying, This is my beloved Son; and this •• ice which came from Heaven, we heard, verse 19. And we have also a more sure Word of Prophesy, which is the written Woe •• ; for saith he, no Prophesy of Scripture, &c. So that ye see, this written Word of God, or the Scripture, is beyond all Dreams, and immediate Voyces. It may be some will say, But may not God • peak by an immediate Voice to a Soul now? To which I answer: What God may do, is one thing; and what he doth in the way of a settled Ordinance, wherein we are to wait on him, and expect from him, is another thing: ye read in Heb. 1.1, 2. thus: God, who at sundry times, and in d • verse manners, spake in time past by the Prophets, hath in these last days, spok • n by his Son: In time past, he spake by Visions, Dreams, and Voyces. If there be such an Ordinance still, wherein we are still to wait on God, why doth the Apostle make this difference between times past, and the present time of the Son? Nay, says Luther, but there is such a sufficiency in the Scripture, That th • ugh some men should have Visions, Dreams, and Voyces, yet the Scripture is so full, that nec curo, nec desidero, I neither care for, nor desire them. I read of a certain Woman, a Religious Lady of the 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 thyself to have. And so say I; If any should come to me, desiring to implore God for such a Voice, or Dream, or Revelation; I must answer, Man or Woman, thou desirest an hard work for me to do, and a thing unprofitable for thy sel • to have. Thou hast the Scriptures, go search the Scriptures, wait thou upon God therein; for in them are the words of Eternal Life, they are a sure, and a safe Light, more sure, safe, and certain, than all Revelations, Visions, Dreams, or immediate 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 daily food. Aqua vitae, or strong Water, is good in a quothing, fainting fit; but it is not good to make it our daily Drink. So here, In case the Soul be in a fainting fit, it's good to have the Impression of some particular Word, or Scripture. But this Impression is not daily Food; the Word of God written, is our appointed Food, our daily Food, whether it come with Impression, or without Impression; this is that Food, and Heritage, which under God, we must live upon. Psal. 119.111.

[ 2] Secondly: If all 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 itself: 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 Knowledge in the study of the Scripture, by comparing Spiritual Things with Spiritual: thereby some are always kept unsettled in their Spiritual State and Condition; for if a Word come, 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 days of ours, have departed from the Ordinances of Christ, but because they took up Truths by Impressions, Ordinances of Christ by Impressions, and the good 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 itself. But now take the Word of God written, and there is no danger in living, and walking by it; it is our Duty to walk, and to live thereby.

[Quest.] But is there no use then of Impressions, with, or without a Particular Word? Is there no Light that doth shine through them?

[Answ. 1] Yea, much: For they comfort in time of Temptation, Desertion, or Affliction: In case a man be in the dark, and God doth give out some particular Word, setting it with power on his soul, it is much Comfort to him.

[Answ. 2] Or in case a man be in some straits, not knowing which way to take. Two ways may be before him, both Comfortable, both Lawful; yet a man is troubled, and would sain go that way wherein he may do God most Service. If a particular Word be set upon his heart, whereby he is inclined one way, rather than another, it may be some guide to him.

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

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

[ 1] If I do make an Impression the certain Judge 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 Judge of Doctrines, and Controversies. Indeed God may please to open a place of Scripture to the Soul in the imprinting of it; but to make an Impression the certain Judge of a Doctrine, is without doubt, a great Error: for where do we find that ever God hath appointed an Impression unto this Chair. You read of Mr. Fox, that blessed man, who wrote the Book of Martyrs, That he had so great, and deep an Impression made upon his Soul, concerning the meaning of a Scripture, that he thought he could not be deceived therein. He tells the Story twice; once in the History of the Ten Persecutions of the Primitive Times; and once in his Commentary on Rev. 13. The Scripture opened, and sensed to him, was verse 5. of that Chapter; And he shall continue forty two months: Writing (saith he) the Story of the Ten Persecutions, I was so much affected therewith, that I even expostulated with God, why he would suffer his People to suffer such cruel things; and why he would not tell his Church, and Servants, when the time of the end of their trouble should be: whereupon (saith he) being in this sad conflict in my own soul, I heard a Voice, saith the English Relation, but the Latin thus; Sine Voce tamen; only I did not hear a Voice, but had vehementem cogitationis impressionem, a vehement impression of mind, which whispered thus to me; O thou fool, count these Months by Sabbaths, as the Weeks of Daniel, are counted by Sabbaths; which I did (says he) with the help of some Godly Merchants, and found the 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 all hands; for this Beast that is to continue forty two Months, doth receive his Power from the Dragon; therefore it is not the time of the Dragon, but the red Dragon; that is, the Heathen, Roman Emperor, did persecute the Woman, Rev. 12. standing before her, to devour the man Child, the Seed of the Church, as soon as she was delivered, verse, 2, 3. Yet this good and holy man thought, that that must needs be the meaning of the forty two Months, because the Interpretation came to him with such an impression. Possibly therefore, a good man may be much deceived by Impressions, especially when they come with a particular word. But where do we find in all the Scripture, That we are to judge of Doctrines by Impressions? No, but by the written Word of God: that is the only Rule, whereby we must judge, comparing Spiritual things, 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 thyself down (says he) he shall give his Angels charge over thee: this was not according to the Scope of the Scripture. But if God set on a Scripture with a deep Impression, it was always according to the true sense and scope of the Scripture. For example: Nehemiah being at Prayer, as ye read, Chap. 1. God gave him a word, with a sweet Impression, and it was according to the true sense thereof. So Acts, 4. the Apostles were at Prayer, and God gave a word to them out of Psal. 2. and it was according to the true scope thereof. Where do we find that ever God did set on a particular Word, but according to the true meaning of it? Have I therefore an Impression with a Word? yet if the Word be not set on my Soul, according to the true meaning and scope of it, then have I cause to fear, that it is rather a delusion of Satan, than the Impression of God.

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

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

[ 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 expressly, putting himself into the number, ver. 12. Now I know in part; and this in part, is set in opposition to what is perfect; for says he, verse 9. We know in part, and prophesy in part; but when that which is perfect is come, &c. verse 10. So that whatever Law, or Light, or Knowledge is within us now, is imperfect; but the Word of God written, the Scripture, and the Light thereof, is perfect; for says the Psalmist, The Law of the Lord, is perfect, Psal. 19.

[ 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 will not convince another. But the Scripture by the breathing of the Spirit of God with it, will convince another, and is able to convince another: Tit. 1.9. Holding fast the faithful Word, that he may be able by sound Doctrine, both to exhort, and convince 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 all the inward rooms of the Belly. When God doth set up a Light or Candle in the Soul, he may thereby go into all the inward Chambers of the Soul, discovering those heaps of sin that are in the Soul.

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

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

[ 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 still; it is settled in Heaven, and doth endure forever, Psal. 119. For ever, O Lord, thy Word is settled in Heaven, verse 89. And saith Paul to Timothy, I charge thee, in the sight of God, that thou keep this Commandment until the appearing of our Lord Jesus Christ, Epist. 1. Chap. 6. Ver. 14. Timothy doth not live in person to the appearing of Christ; but those that succeed him, do, and shall • , 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 thyself in the House of God: yet Timothy had a Light, and Law, and Spirit of God within him. So that though a man have the Spirit, Light, and Law within him, he is yet to be ruled by the Word of God written; the Scripture, and the Word written, is yet to be a Rule unto him; and as many as walk according to this Rule, peace shall be upon them.

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

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

Because, although ye have the same Spirit which did write the Scripture, yet you have not the same Inspiration of the Spirit. All Believers in Paul's time, had the same Spirit that Paul had; but not the same Inspiration of the Spirit; that is very divers: 1 Cor. 12.11. the Apostle speaking of diversities of Gifts: But (saith he) all these worketh, that one, and the self same Spirit, dividing to everyone 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 anything without Sin; I may whore, be drunk, steal, or anything 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 anything but Sin; but it cannot be Sin if the Spirit do command; for the very commanding of the Spirit, takes off the sin of the Action, because the Rule commands it. O! what abominable Practices will this Doctrine lead a man into, viz. That the Law, Light, and Spirit within, is his Rule.

[ 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 all this, but horrid blasphemy? Surely therefore the Law, and the Word without me, is not my Rule. Though the Law, and Light, and Spirit in me, be my Principle; yet it is not my Rule, that is the Word and Scripture only.

[ 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 yourselves, whether you be in the Faith, prove your own Souls; know ye not that Christ is in you, unless ye be Reprobates? And if Christ without us, Christ in the days of his Flesh, did submit himself to the trial of the Scriptures; Search the Scriptures (saith he) for they testify of me; then surely the Spirit of Christ in us, will not refuse the same: Christ in us, is not more privileged than Christ without us; but Christ without, was tried by the Scriptures, therefore Christ within us much more. And if all that Light, and Law, and Spirit within us, be to be tried by the Scripture, then surely the Light of the Word written, is a more excellent Light, than that Light which is within. And thus I have now done with the Fourth Instance.

[Instance 5] As for Experience, Christian Experience; the Word of God written, and the Light thereof, is more excellent than Experience, and the Light of it simply considered. [ 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 all our Actions, a light unto our Paths; there is nothing hid from the Light thereof, no Duty incumbent upon us that is hid from the Light thereof: But though I have much Experience in this way, yet I may have little or none in another; my Experience cannot say, nothing is hid from me, and from my Light.

[ 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 man's hand, is a good help to him; but it cannot heal his lameness. So is this Staff of Experience, though it be a good help in my way, yet it cannot heal the lameness of my unbelieving heart; but the word can, and the Scripture doth.

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

[Answ. 1] Yea, much: for it b • ingeth forth Hope, Experience worketh Hope, Rom. 5. Tribulation worketh Patience; Patience Experience; and Experience Hope; verse 4, 5. Here is the Genealogy of Hope; but the next Parent of Hope, is Experience. So the Poor hath Hope, Job, 5.16. How so? He counteth up many Experiments, and when he hath done, he concludes thus; So the poor hath Hope; it is Experience then which doth work Hope.

[Answ. 2] But though Experience be the Parent of Hope, yet it is not the Ground of our Faith; it is an Help unto Faith, but not the first Ground of our Faith. The Scripture, and the Promise under Christ, is, Rom. 15.4. Whatever things were written afore time, were written for our Learning, that we through Patience, and Comfort of the Scriptures, might have Hope. So that the Scripture, and the Word of God written, is the first Ground of our Faith, and Hope.

And though we have much Experience, yet if we do not trust in the Word of Promise under Christ, over, and beyond all our Experience, we do evil.

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

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

[ 1] God doth sometimes try us by his Providence, he doth sometimes lay a Providential Dispensation before us, to try, and see what we will do. So he led the Children of Israel in the Wilderness forty 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 all our Actions, good and evil, and to evil, as well 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 all our Sins: the Jews crucified Christ, God's Providences did extend unto that, Being delivered up by the determinate Counsel, and fore-knowledge 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 sometimes?

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

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[ 2] But though the Lord doth sometimes guide us with the Eye of his Providence; yet if I make the Providence of God, the Rule of Lawfulness, or Unlawfulness; then am I in a great error, and exposed thereby unto all sin; for then may I say, if I be tempted to kill, or murder myself, the Providence of God is the Rule of Lawfulness, or Unlawfulness. Now here is a Knife, a Rope, a Pond, or an Instrument of Death, which falls in my way by unexpected Providence; therefore I will, and must now murder myself: Understand the thing rightly therefore I pray you, thus: In case that two things are before me, and both are Lawful; Providence opening a door to one, and shutting the door upon the other, it doth direct to that one, and not to the other: but the Providence of God, doth not make a thing Lawful, which is in 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 Human Reason, and the Light thereof, Scripture-Light, is more excellent than it. For,

[ 1] Though Human Reason be a Beam of Divine Wisdom, yet if it be not enlightened with an higher Light of the Gospel, it cannot reach unto the things of God as it should; it is Panis pauperum, the poor man's Bread, compared by some to the Dough, which the Israelites brought out of Egypt, which was prepared with much 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 shown me a pure River of Water of Life, clear as Crystal, proceeding out of the Throne of God, and of the Lamb. John, 1.17, 18.

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

[ 3] And as mere Human Reason cannot make a sufficient discovery of Sin, so it cannot strengthen against Sin, and Temptation: Temptations answered by Reason, will return again; it cannot convert the Soul. But the Word of the Lord, is perfect, converting the Soul, P • all. 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 shall go to Hell, and miscarry to all Eternity? But the Light of the Scripture, Gospel-Light, is saving Light: Surgunt indocti (said a great Bishop, and learned man) et capiunt Calum et nos cum omni Doctrina nostra trudimur in infernum. Poor men arise, and take the Kingdom of Heaven by force, when we with all our Learning, are thrust into Hell. Why so? The poor receive the Gospel; not many wise, not many Learned. Father, I thank thee (saith Christ) thou hast revealed these things to Babes. 'It is Revelation-Light from the Gospel, that doth bring to Heaven: mere Human 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. 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; 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 Lord's Supper, is turned into the Body of Christ; for the Letter saith, This is my Body. Reason is of great use, even in the things of God: and well hath he said, Contra Rationem nemo sobrius; against Reason, no man is sober; against Scripture, no man is a Christian; and against the Church, no man is Peaceable. But,

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 will p •• k above her Mistress, the Scripture, she must be ••• ned out of doors.

And • ough you do make use of your Reason in the th ng of God; yet if you will not yield unto Scripture Truth, and Gospel Truth, •• l you can see Reason • or the thing believed, and how in a way of Human 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 Commandments 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 Human 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 Prophesy, yet you must ha • e the Spirit of God, not Human Reason only: Why? For as it was written, so it must be understood; • ut all Prophesy of Scripture was written by the Inspiration of the Spirit, and did not come from man. The Schoolmen speak well; Reasons before Faith, lessen, and diminish it; after Faith, they strengthen it.

3. Though you do make use of Reason in the things of God, yet your very Reason is to be mortified, crucified; Crucifigamus istam pestem, quare, says Luther; we must crucify that Pest, and Plague, Why? Deus non vult, non esse quaristas, vel rationistas: God would not have us that are Christians, to be Quarists, or Whereforeists: naked, simple obedience, is best in the Eyes of God. With man (says he) we must consider, Quid, what it is that is Commanded; but in our Obedience to God, we must consider, Quis, who it is that commandeth: And this is to be the Ground of our Faith, and Obedience; as we must renounce our Will, so we must deny our Reason: But we must not deny the Scripture, nor crucify the Scripture, nor renounce the Scripture. Surely therefore, t • e Light of the Scripture, and the Word written, is beyond, and more excellent than all human Reason, and the Light thereof. And thus I have done with the Seventh Instance.

[Instance 8] As for Judicial Astrology. That is another thing that is cried up as a great means of Light in these dark times of ours. Thereby men will undertake to tell how things may be found, that are lost; what Persons shall be joined together in Marriage; what shall be the issue, and end of Suits in Law, and Diseases; what ends men shall come to, in reference to their Lives; and what Plagues, and Mortalities in Common-wealths; and what not? This is, I say (this Judicial Astrology is) cried up as a great Light in these days of ours.

But is in Truth, a Work of Darkness; for where do we find in Scripture, that God doth command any of his People to attend upon Astrologers, or Stargazers (as the Word calls them) for any such things as these. We are forbidden to learn the way of the Heathen, in fearing the Signs of Heaven; Jer. 10.2. and Deut. 18.9. Thou shalt not learn to do after the abominations of those Nations: Wherein? Verse 10. There shall not be found amongst you, any that maketh his Son to pass through the fire, or that useth Divination, or an Observer of Times, or an Inchanter, or a Witch, or a Charmer, or a Necromancer. The Observation of Times, is one of these things: the e were the ways of the Nations, these things were abomination to the Lord, these things cannot stand with a perfect heart, verse 13. Thou shalt be perfect with the Lord thy God.

[ 2] This destroys Prophesy; for if a man can foretell future things by the Stars, then what need of Prophesy? The Lord tells us in Isaiah. 47. that he will bring evil upon his People, which they with all 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 will (might they say) go unto our Astrologers: Do so, says God, verse 12. Stand now with thine Inchantments, and with the multitude of thy Sorceries, if so be thou mayest be able to profit: and verse 13. Let now the Astrologers, the Stargazers, the Monthly Prognosticators, stand up and save thee: Behold they shall be as stubble, verse 14. I • A •• rologers, and Stargazers, can foretell the several Changes in States, and Common-wealths, and what great things shall come to pass therein, and how they come to pass; then why doth God say here, that in spite of all them, thou shalt not know whence this evil comes? verse 11. Surely therefore, such things as these, are not to be read in the Book of the Heavens.

[Quest.] But is there no Light of Knowledge to be had from the Stars? and do not the Heavens teach and declare the Lord's handiwork? will ye condemn all Astronomy?

[Answ. 1] Astronomy? No. There is much difference between Astronomy, the Lawful knowledge of the Stars; and Judicial Astrology, whereby men would foretell all Events. I g • ant, First, Th • t there is a teaching Work in the Heavens; The Heavens declare the Glory of the Lord, and so do all th •• •••• tures; yet this • eaching is not able to convert the Sou • 〈◊〉 therefore when the Psalmist had said in Psal. 19. The •• avens declare, &c. he comes to show where the true converting teaching is to be found, even in the Scriptures, verse 7. The Law of the Lord is perfect, converting the Soul. Secondly, I grant also, That the Stars are for Signs: So the Word saith, Gen. 1.14. Let there be Lights in the Firmament, to divide the day from the night; and let them be for signs, and for seasons, and for days, and for years. But how for Signs? of the Weather: As the Sun when it setteth with a red Sky, foreshoweth a fair day to follow, Matth. 16.2. Yea, and sometimes they import, and are signs of God's Displeasure, Luke, 21.25. Ordinarily they are for Signs to know when to sow, and plant, and prune, and reap: And are Signs to sail by, for the Mariners at Sea. Yea, Thirdly, I grant that the Stars have a great influence upon these Sublunary things, even upon the Bodies of Men and Women.

[Answ. 2] Secondly: But though the Stars have a great influence upon this nether World, are signs of weather, and have a teaching power with them, as all other Creatures have: Yet if a man shall undertake by the Stars, to foretell future Events, which are accidental, depending on the Wills and Actions of Men, he doth plainly step into the Chair of God: this is God's great Prerogative; therefore saith he, Isaiah. 41.23. Shew the things that are to come hereafter, that we may know that ye are gods. Those men therefore, that will undertake to show the things that are to come hereafter, would be known to be gods. But though they would be gods themselves, yet why should they not let God be God still? Qui fatum ponit, Deum tollit; he that sets up a Fate, doth destroy God; and if all things come to pass by Influence of the Stars (else they cannot pretend to foreknowledge of them) then all things must come to pass by a Fate. Yea, what doth this practice otherwise, than (as Austin observes well) make God the Author of all the Sin in the World? For if these Astrologers can foretell 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 all sinful Actions, then God must be the cause of all sin, for he hath made the Star, and given it such an Influence. This doth so clearly follow, that Austin (telling the Story of a man's converting from this wicked Art) saith, the man did confess that whilst he practiced that Art, he with others held, that Adulterium non faci • bat voluntas propria sed Venus; A man's own will was not the cause of Adultery, but the S • ar Venus; a man's own will, was not the cause of Murder, but the Star Mars. Thus, saith h • , doth this Art of Judicial Astrology, lay the Sin of all the World upon God himself; and it must needs do so: for the Cause of the causes, in things necessarily subordinate, must be the Cause of the caused: But can our hearts bear the thoughts of such Blasphemies as these? or can we think that a man can tell by the Stars, what shall come to pass hereafter, when the Scripture saith, Who can tell what a day will bring forth? And Eccles. 10.14. A man cannot tell what shall be, and what shall be after him, who can tell? Again, Chap. 8.7. For he knoweth not that which shall be; for who can tell him when, or how it shall be? These Astrologers do indeed hit the matter sometimes, and have foretold that which hath come to pass, and where such a thing lost, may be found again: But I will tell you how; The Devil doth assist them therein, and as they erect their Scheam, he doth suggest unto them, and leaves his Impressions upon their hearts concerning the matter, it being easy for him to make discovery of those things which pass through his own hands. Now because they do not go prof • ss • ll to the Devil, they think that they have n • t •• ng to do with • h • Devil; whereas the thing is wholly rom the Devil, and not from the Stars: and i • this Light then? or is the knowledge of this Mystery to be called Light? No, it is darkness, and a work o • darkness. But the Light of the Sc • ipture i • a pure Light, a clear Light, a Light without any darkness, a Light which doth come from God, and l • ad us unto God, not unto the Devil. Surely therefore, this Light o • S ripture, is the best Light, the most excellen Ligh; more excellent than that of Revelations, and 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 Human Reason; more excellent than this pretended Light (but in truth darkness) of Judicial Astrology. Surely therefore, it is the most excellent, safe, and sure Light in the World. Shall we then forsake the Scripture, and cleave to pretended Lights, and lying Vanities? No: but if the Scripture be the best Light, the most safe, & sure Light, then it is the Duty of all the Saints to take heed thereunto, and that especially in their dark Times and Seasons, which is the Fourth General Thing propounded. And thus I have done with the Third General, viz. That Scripture-Light is the most safe, sure, and the best Light. The Fourth followeth.

SCRIPTURE-LIGHT, The most Sure LIGHT.

Sermon III.

AS Scripture-Light, is the most excellent Light, the best, and most sure Light, in compare with all other Lights, or whatever may pretend to Light; So it is our Duty, the Duty of all the Saints, and People of God, 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 • •• there 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 all the Saints and People of God, to take heed thereunto especially in their dark times and places. Yet further, ye shall do well that ye take heed thereunto, for the Doctrine of the Gospel written, Is,

[ 1] The Word of the Son of God: The more excellent the Person is, that speaks unto you, the more diligently ye will take heed unto what he saith. Now the Gospel, or the Word of God written, is the Word of the Son. Some there are, who say, That Christ only is called the Word, or the Word of God; and that the Doctrine preached, or written, is not the Word, or the Word of God. But though Christ be called the Word, John 1. yet I do not find in all the New Testament, that he is called the Word of God for the present; there is a time a coming when he shall be called King of Kings, Lord of Lord's, 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 fell on one ground, and some on another: doth Christ himself fall thus? No, but the Doctrine preached doth, and therefore that is called the Word of God: And if the Word written, be not called the Word of God, what doth the Apostle mean, when he saith, Rom. 9.6. Not as though the Word of God hath taken none effect? doth he mean Christ thereby? No, but he speaketh plainly the Word of Promise, which is written in the Scriptures: Yea, the whole Scripture is so full of this, that I need not turn to any particular place. The Scripture is everywhere 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 says the Apostle, Heb. 2. Therefore ought we to give the more earnest heed to the things which we have heard; for if the Word spoken by Angels, were steadfast, how shall we escape if we neglect so great Salvation, which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him? verse 1, 2, 3.

[ 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, we are in special manner to take heed unto. But the Scripture, and the Word of God written, is the only Rule of our Lives; for it is a Light unto our feet, and a Lanthorn to our paths, Psal. 119. It is the Wisdom of the Church, and People of God, Deut. 4. It is that which we may not turn aside from, either to the right hand, or to the left, Deut. 28. It is that whereby Doctrines are to be rejected, or admitted, Acts, 17. It is that which nothing must be added to, or taken from, Deut. 4. Rev. 22. It is that which we are all to have recourse unto for Comfort and Direction, Es. 8. To the Law, and to the Testimony, if men say not so, it is because there is no Light in them. Now if the Scripture, and the Word of God written, be a Light unto our paths; the wisdom of the Church, and People of God; if it be that whereby Doctrines are to be admitted, or rejected; if that; from which we may not turn, either to the right, or to the left; from which nothing may be taken, and to which nothing may be added; and if it be that which we are to resort continually unto, for comfort and direction; then it is the Rule, and only Rule of our Lives. But so it is, as all 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: 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: Superstition est quicquid est supra Statutum. It's the great relief of your Souls in time of Temptation. Hereby Christ answered to all his Temptations: It is written, and again it's written, and again it's written, and Christ's Practice must be your Rule. It's that which Sanctifieth all your outward Comforts, even amongst the Creatures; for says the Apostle, 1 Tim. 4.4. Every Creature of God is good, if it be received with thanks-giving; for it is sanctified by the Word, and Prayer. I profess (says Luther ) I cannot live without the written Word of God; I can want anything but the Scripture, or the written Word of God: If I were in Hell, I could live with a Promise; and though I were in Paradise, yet if I had not the Word with me, I could not live there. O! saith he, the Word is so great and deep a Treasure, that it doth increase by distributing; yea, it is even Genus generalissimum omnium bonorum; that general good thing under God and Christ, that hath Influence into all good things. And shall the Word of God written, be such a blessed Treasure, and shall we not take heed thereunto?

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

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

[Object.] But the Text saith, That we shall do well to take heed thereunto, 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 days, according to your sense and meaning? yet they still attended on the written Word of God. Surely therefore, the meaning of the Text is not according to that Conjecture. Some therefore would have the words to be read thus: Till the day-star arise on your hearts; and so think they are spoken of the Day of Judgment, concerning which time, Paul says, 1 Cor. 4, 5. That Christ will bring to light, the hidden things of darkness, and will make manifest the Counsels of the heart. But as ye have heard in the Explication of the Text, the word Until, in Scripture Phrase, is not always taken exclusively: for Example; David saith, Ps. 57.1. My soul trusteth in thee, O God, and in the shadow of thy wings will I trust, till this Calamity be 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 Lilies, until the day break: What doth Christ feed among the Lilies no longer? will he not feed among the Lilies after the day break? Yes: But the word Till, or Until, is not always to be taken exclusively. And I will give you but one Scripture for it, amongst many in the New Testament, Matth. 12.20. A bruised Reed will he not break, and the smoking Flax shall he not quench, until he bring forth Judgment unto Victory: What will Christ break the bruised Reed then? and quench the smoking Flax after he hath brought Judgment to Victory? No: but the word Until, in Scripture Phrase, is not always to be taken exclusively. And so here in this Text, Ye do well, that ye take heed to the word of Prophesy, until the day dawn, and the day-star arise in your hearts: not, that then you should cease taking heed to the Word, but because you are now in the dark; now, and now especially, ye are to take heed thereunto.

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

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

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

[Answ.] All Heretics do not lay claim to Scripture: Some deny the Scripture, some do not: Some (as Theodoret observes of the Heretics in his time) will make use of those Scriptures which seem to make for them; but as for those Scriptures which are plainly against them, they reject, and if close pressed, will deny the very Body of the Scripture as any Rule to them.

But it's one thing to cite Scripture, and another thing to take heed thereunto. The Devil cited Scripture to our Savior Christ, but he did not take heed unto it, as to his Rule of life. If we take heed thereto, then we shall 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 cleared the Doctrine.

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

[Applic. 2] If this Doctrine be true, viz. That Scripture-Light is so great a Light, which all are to take heed unto; then what a sad condition are those in, who do deny, and forsake the Scripture? they are in the dark indeed. I confess a good man may be tempted, as to other sins, so to this, To doubt of the Truth of the Scripture: But do I hear a man that hath been a Professor? one that hath known God, and his 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 well, if ye take heed, as unto a Light shining in a dark place: O! then take heed thereunto.

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

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

[ I] First: For your knowledge 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 whole man: the Soul alone, or the Body alone, is not the Man. So here; 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 of the Law, but of the Gospel: for in that 2 Cor. 3. he calls the Ministration of the Law, the Letter; and the whole Ministration of the Gospel, the Spirit: Those therefore that preach, or walk according to the Ministration of the Law, are Ministers, and Professors of the Letter: those that preach, or walk according to the Ministration of the Gospel, are Ministers, and Professors of the Spirit: And therefore those that depart from, and despise the Ministration of the Gospel, do depart from, and do despite to the Spirit: It's one thing for a man to keep the Letter of the Scripture, so as not to deny the same; another thing to keep to the Letter, only for the meaning of it: It's one thing to preach from the Letter; another thing to preach the Letter. Our Lord and Savior Christ, when he expounded that Isaiah. 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 all of them, and deny none. In the times of the Jews, before Christ, they had but one Original of the Old Testament; yet that hath several readings: there is a Marginal reading, and a Line reading, and they differ no less than eight hundred times the one from the other; yet the Jews did adhere to both, and denied neither; Why? Because there was no material difference. And so now, though there be many Copies of the New Testament; yet seeing there is no material difference between them, we may adhere to all: For whoever will understand the Scripture, must be sure to keep, and hold fast the Letter, not denying it.

[Answ. 2] If you would have the true knowledge, and understand the Scripture, and so behold this great Light in its full glory and brightness; you must diligently inquire into the true sense and meaning of it: for the true sense and meaning, is the soul thereof. Now the Scripture, or the Word of God written, may be expounded: for Ezra stood up before the People in a Pulpit, and gave 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 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 〈 in non-Latin alphabet 〉 , signifies, Exposition; it's the same word that is used in Luke, 4. Christ stood up, and expounded. Now saith the Apostle, No Scripture is of any private Exposition; therefore it may be expounded; and if not, why were Gifts given to men by the Ascension of Christ? It's a very dangerous thing to bear false witness against the Truth of Christ. Now if a man do not take heed unto the true sense and meaning of the Scripture, but will rigidly adhere to the Letter of the Scripture, he may quickly bear false witness against the Truth. Mark, 14.56. it's said, that many did bear false witness against Christ, but their witness agreed not together: But how did they bear false witness? They testified that Christ said, I can destroy the Temple of God, and build it again in three days, which our Savior Christ spake of his Body; they applied to the Temple of the Jews, and so they are said to b •• r • all e witness; Why? because they kept to his words only, and not to his sense and meaning: So that we had need take heed how we report the words of Christ; though we do adhere to his words, yet if we keep not to his meaning, we shall be found false witnesses against him and his Truth. Search the Scriptures, saith our 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 inquire into the true sense, and the meaning of them.

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

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

[Answ. 2] Though the sense of the Scripture be but one entire sense, yet sometimes the Scripture is to be understood Literally, sometimes Figuratively, and Metaphorically (but always Spiritually, for when it is taken Literally, it is taken Spiritually) for says the Apostle; If thy Brother offend thee, heap coals of fire upon his head. that is not to be taken Literally, but Metaphorically. So when our 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 sometimes, 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 thyself; 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 Lord's Supper; if these words be taken literally, it is against common sen • e and reason; therefore you must bawk the literal sense, and understand them otherwise. Again, the Lord commanded the Prophet to go naked; if this be understood literally, it would be against common modesty. So when our 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 Commandment, Thou shalt not kill: therefore the Literal sense is sometimes to be bawked.

[ 3] Though we are not always to adhere to the bare Letter, for the meaning of the words; 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 sometimes applied Mystically, yet you must know that there is nothing Mystical in one Scripture, but is Literally set down in another Scripture; let any man show me any Truth set down Mystically in one place, but I will show it literally expressed in another. Some would have all the Scripture to be understood mystically: But doth any man tell you this and that Scripture is not literally, but mystically to be understood? then let him show you where the same Truth is set down literally in another place, else you may not believe him: and if you walk by this Rule, and Rules, you shall walk safely here, and in some good measure be helped to the true sense and meanng of the Scripture in this case.

Obj. But suppose that a Scripture lie under Controversy: One lays claim to it for his Opinion, and another lays claim to it for his Opinion, how shall I be able to understand the true sense and meaning of it? Or suppose I be in the dark, in a dark estate and condition, how shall I so take heed unto the Scripture, that I may know, and understand the same?

[Answ.] Somthing you must do by way of Observation; something 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 young man, enquiring of him what was the best Commentary upon the Scripture, The Original, the Hebrew, and the Greek Text, said he, is the best Commentary: So say I, the very Text in the Original doth con •• i • es put an end to the Controversy. As for Example: the Apostle saith of Women, They shall be saved by Child-bearing; which some Books read thus; They shall be saved by bearing of Children: whereupon a Controversy arises, whether those following words, if they continue in the Faith, do relate to Children, or to Women; whereas if men looked into the Original, they should find that the word is but one in the singular, according to our Translation, 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 another's Learning: for i • you ask three or four, how such or such a verse should be •• anslated, and they do all agree in their Translation for the substance, you know that so it is in the Original, not because such a man doth say so, but because of their agreement, which could not be, if it were not so in ••• th.

[ 2] If you would understand the true sense and meaning of a controverted • cripture; then look well into the Coherence, the Scope, and the Context thereof: For as the He •• ew Rabbin says well, 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 there • of, we shall find that the Apostle • peaks of the work of Fai • h in oppo • ition to the Profession of Faith; for says he, ver. 14. W •• t will it profit, my brethren▪ if a man say, he have fai h, and have 〈…〉 ? will it save him? If a brother or sister be naked, and in want, verse 15. and one of you say, depart in peace, and be warmed and filled; if you give him not what is good for the Body, what doth it profit? Even so faith, if it have not works, is dead. A man may say, he hath Faith; but the Devils say, and believe there is one God: Was not Abraham justified by Works when he offered Isaac? that Faith that justified Abraham, was not a bare profession of Faith, but 'twas a working Faith; the profession of Faith alone doth not justify, but it is a Faith which consists in a Work, it is a working Faith: this is the scope of the place then, as appears by the Coherence. If a Scripture therefore, do lie under Cont •• versie, take you the Bible, and look well 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 says the Apostle, No Scripture is of private Interpretation; or rather thus, No Scripture is of our own Exposition, 〈 in non-Latin alphabet 〉 : 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 will 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 says the Apostle, Rom. 12. Or if any man prophesy, let it be according to the proportion, or analogy of Faith: And what is that, but the Sum and Grounds of Religion? or the Body of Divinity, which is delivered to us in the form of sound words, whereunto we are delivered. Thus in case th • Scripture li • under any Controversy, it will be good for you to observe these 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: 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 says the Apostle, Received ye the Spirit by the Law, or by the he • 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; 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 will be an eclipse, and darkness upon all 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 will not do what they know, shall 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, 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 will help you to understand rhe Scriptures.

[ 4] Yet Fourthly: Take heed that you be not too indulgent to your own Condition, Disposition, or Opinion. It's a good speech of Hilary; He is the best Interpreter of Scripture, that doth rather bring his Sense from the Scripture, than carry his Sense to the Scripture. We are very apt to interpret Scripture according to our own opinion, or disposition. Interpretation ordinarily follows disposition, or opinion: As when there was a great Controversy in the Popish Church, betwixt the two Liturgies of Ambrose and Gregory; by common consent of both Parties, it was agreed, that both the Mass Books should be laid on the Altar, expecting the decision of the matter by Revelation: and the doors being opened the next morning, Gregory's Mass-Book was rent and torn in many pieces, and scattered abroad in the place; but Ambroses lay whole, and open upon the Altar, which some thought signified thus much; That Gregory's Mass-Book should be cancelled; others, as the Pope himself said, nay, but this renting and scattering of the Leaves, signified the dispersing of it over all the Christian World. Thus men interpret things, according to their own Dispositions and Opinions, even when they come to Scripture also. Would you therefore see clearly into the mind of God in the Scripture? then, as when you come to Christ for Righteousness, ye come with naked shoulders; so when you come to the Truth of Christ, take heed of your own Disposition, and Opinion: you must come to Christ as a Prophet, as well as to Christ as a Priest, with naked shoulders.

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

[ 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; 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 all things take heed of them. Now those are three especially.

[ 1] Somtimes this evil doth arise from the corruption of a man's Nature, boiled up to a secret unperceived malice against the Word and Scripture. As in case two Professors be at varyance, and a third person stand by, and saith, Do you see these Professors what proud, wrangling people these are, they are all such; doth not this argue, that this third man hath an aking tooth at Profession? So when men shall observe some variations in Scripture, and they shall say, do ye see what Contradictions there are? they are all so: What doth this argue, but that these men have an 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, will 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 he t; when he sees the Scripture fighting with an Egyptian, an Heathen Author, or Apocryphal, he comes and kills • he Heathen, he kills the Egyptian, or the Apocrypha: 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 will labor all I can to reconcile them: but when a man shall take every advantage of • eeming difference in Scripture, to say, Do ye see what Contradictions there are in this Bo • k, and not labor to reconcile them; what doth this argue, but that the corruption of a ma • s Nature, is boiled up to an unknown malice against the Word of the Lord: take heed therefore of that.

[ 2] Somtimes this evil of denying, and forsaking the Scripture, doth arise from corrupt Principles, which have been bred up in the minds of men, as sometimes men think that the Light and Law within them, is their Rule; and therefore what need the Scripture as my Rule any longer? Somtimes men think that all Scripture is to be expounded mystically, and so, first they make a Nose of Wax of it; & then they cast it away. Somtimes men think that they are to judge 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: 'It is in this sin, as with other sins; though a man hate, and abhor Swearing, Drunkenness, and Adultery; yet if he lie playing and dallying upon the borders thereof, he will surely fall 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 shall certainly fall into it. 'It is an excellent Speech that Luther hath, Will any man play? let him play with his Wife, play with his Children, play with his Money; but let him take heed how he plays with the Scripture, by turning all into Mysticalness; for who is it that dares play with the Thunder? Why? (says he) for it is the Voice of God: So is the Scripture, it is the Voice of God. Would ye therefore, so take heed unto it, as to keep it, and not deny the same? Then take heed of that corruption of Nature which doth boil up to malice; take heed of evil Principles about the Rule of your life; and take heed of playing with the Scripture, and of living upon the confines of that great sin of denying it, lest God in just 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 yourself, how hard a thing it will be for you to be said, 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 yourself, how hard a thing it will be for you to be saved, denying that Doctrine which all the Saints generally have maintained against the World; but above all, take heed of an itching Ear. The Apostle tells Timothy, 2 Epist. 4.3. That the times should come, wherein men will not endure sound Doctrine, but after their own wills, shall heap up to themselves, Teachers, having itching Ears, such as shall not be contented with the settled Ministry of God's Appointment, but shall after their own wills, heap up Teachers to themselves; and this they shall do from the itch of the Ear: Well, but what shall this itch in the Ear bring forth? verse 4. They shall turn away their Ears from the Truth, and shall be turned unto F ables. Now therefore, that you may keep, and hold fast the Word in the particular Doctrines, O! then take heed of this itching Ear.

[ 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 donit prize? The Martyrs in Queen Mary's days, 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 all his Estate (which was five pound) in one hand, and the Bible in the other, and being compelled to part with one, chose rather for to keep the Bible, and throw away his five pound, all that he had. These 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 shall you take heed unto it, as to a Light shining in a dark place. And I pray tell me, are not these times, dark times? The conjunction of Clouds, and Miseries, make dark times. Now the World is full of Wars, and 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 days of ours? False Lights also make dark times; for the more False Lights are set up, the more men are drawn from the true Light, and so the more they are in darkness: And when ever were there so many false Lights hung forth, as in these days of ours? Surely therefore, these are dark times; and if so, what cause have we all, to take heed unto the Word, which is as a Light shining in a dark place. What I therefore say to one, I say to you all, and to my own Soul; O! let us all take heed thereunto. And if any think, that he is not at all in the dark, he is therefore in the dark, because he thinks he is not in the dark: If any think these things concern not him, they do therefore the more concern him than others, because he thinks they concern him not. Think therefore on all these things, and the Lord give you a clear understanding in all things.

CHRIST IN TRAVEL.

Sermon I.

IN this Chapter, we have a full 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 tells us that there are three things, which we are especially to mind, and behold in the Sufferings of Christ, the Work, the Manner, and the Cause thereof: In the Cause, he was Innocent; in the Manner, Patient; and in the Work, excellent, saith he. But the Prophet Isaiah, doth insist on four things: 1. The greatness of Christ's Sufferings, which he expresseth in many Words, That he was despised, and rejected of men, a man of Sorrows, and acquainted with Griefs; that we 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 Land of the Living, ver. 8. bruised by his Father, and put to grief, ver. 10. In travel of Soul, and numbered 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 Lord's Sufferings, and the certainty thereof. The Sufferings were great; for they are here called, a Travel, and the Travel of his Soul: the word 〈 in non-Latin alphabet 〉 , signifies a toylsom, painful, and wearisome Labor; such a Labor (say some) as is used by those that grind in a Mil; such a Labor (say others) as Adam was to use in the sweat of his Brows, after the Fal, 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; such a Labor, say others, so great, so painful, as women do endure in their sore Travel, 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 well translated in this place: for the word Soul, is a Feminine term, as if the Holy Ghost, would decipher the Sufferings of Christ, by the pangs of a Woman in Travel. Now this Travel is also said to be the Travel of his Soul, not only because it was a great and sore Travel, but because it did extend to his Soul. The word Soul, is indeed sometimes used for ones Life, and sometimes for the Person of a Man: But then it doth not exclude the Soul, but include it rather. So here, he shall see the travel of his Soul, that is, that travel which is not only in his Body, but his Soul too. This he is promised to see; He shall see the Travel, that is, the Fruit thereof: So Psal. 128.2. Thou shalt eat the 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 shall see the Travel of his Soul, and be satisfied; the meaning is, That Christ shall so enjoy the issue, and fruit of his Sufferings, as he shall have full content and delight therein. And so the Doctrine from the whole, is this:

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

For the opening, and clearing hereof, three great Arguments will fall under our Consideration.

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

[ 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 sometimes in the pains of Death: some Books read it, in the pains of Hell; but the word rendered Pains, signifies the Pains and Pangs of a Woman in Travel. It is the same word that is used by Paul, Gal. 4. My little Children, with whom I travel in Birth: and it signifies, not only the Travel of the Woman at the Birth of the Child, but the painful bearing thereof before the Birth: these Pains and Pangs did as it were fall on Christ in his Sufferings. So that in all the Sufferings of Christ, ye may see Christ in Travel. He was in Travel for us, and this Travel was an hard 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 Universal; for he suffered from all hands: Somthing he suffered from the Jews, and something from the Gentiles: sometimes from Men, and sometimes from Women; from, and by the hand of Magistrates, Kings, and Princes; from, and by the hand of Priests; from, and by the hand of the Common People, and the Soldiers: Why do the Heathen rage, and People imagine a vain thing? the Kings of the Earth stood up, and the Rulers took Counsel against the Lord, and against his Christ, Acts, 4.25, 26. He did not only suffer by the hand of strangers, but from his own Friends and Familiars; according to that of the Psalmist, Thou hast put mine Acquaintance far from me: He that eateth Bread with me, hath lift up his Heel against me, Psal. 41.9. John, 13.18. Amongst his own Disciples, one be •• aid him, another denied him, and they all forsook him. Thus were his Sufferings great, and universal, in regard of the Persons by whom, and from whom he suffered. Universal also they were (as Aquinas observes) in regard of the things which he suffered: Will ye instance in his Goods? he is bereaved of his Clothes, and they cast lots for his Garment. Will 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 Thieves; and as if all this were not enough, they reproached and jeered him; yea, and he was reproached by all, by Jews, Soldiers, and the Thief on the Cross; the Jews spit in his Face, before he came to the Cross, as if Christ's Face were the foulest place for their Spit; and when he was on the Cross, they jeeringly put a Reed into his hand, and said, Hail Master, King of the Jews, with an Inscription on the Cross, This is the King of the Jews. Or will ye instance in his Comforts? He was troubled, saith the Gospel, began to be afraid, and his Soul was heavy unto death. Thus were his Sufferings great, and Universal in regard of the thing suffered: Universal also they were in regard of the Parts, and Members of his Body, wherein he suffered: For what Part was there, or Member of his precious Body, which suffered not? his Hands pierced with Nails, and his Feet also; his Back whipped and scourged; his Side run through with a Spear; and on his Head was a Crown of Thorns. Al his 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 Taste, they gave him Vinegar and Gal to drink; in regard of his Smel, they crucified him in a filthy place, the place of dead men's Skuls, Golgotha; in regard of his Hearing, he was wearied with the Blasphemies, and Derisions of the wicked; and in regard of his Sight, he saw his Mother, and his Disciple whom he loved, weeping. Thus were his Sufferings Universal, both in regard of the things that he suffered, in regard of Persons from whom he suffered, and in regard of his own Parts and Members, wherein he suffered: Surely therefore, his Suffering was very great, it was Universal.

[ 2] As it was Universal, so it was most extreme, the Schoolmen tell us, That his grief was greater than all other griefs; and indeed, how could it be otherwise; for the more excellent, and worthy the Person is, that doth suffer vile things from those that are vile, the more afflictive is his Affliction to him. Now Christ suffered vile things from the vile, and he was the most excellent Person in the World, the Lord of Life, and of Glory, who thought it no robbery to be equal with God. And the more healthful that any man is, the more afflictive is his death to him: Sickness doth sometimes benumb a man, and takes away the sense of his sickness: but Christ suffered a painful, cruel death in his full strength, and health, being more free from Sicknesses, and Diseases, than any man: yea, the more sensitive the parts are, wherein a man suffers, the more extreme is his pain: Now those that were crucified, were nailed to the Cross by their Hands and Feet; which parts and places, are the quickest, and fullest of sense, because there is a meeting of all the Ligaments and Sinews; and to be racked in those parts where our sense dwells, what extreme torment is it? Those that were crucified (though they had something to stay their Feet) did hang by their hands: now to have the whole weight of ones Body hanging thus on our pierced hands, and so to die by degrees, what extreme torment must it needs be? The less succor the inferior part of Man hath from the Superior part of his Will 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 extremely painful.

3. As the Sufferings of his Body were extreme, so they were long and lingering; crucified Persons died a lingering Death, they were two or three days 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 poured out, and there especially. The Papists would persuade us that Christ did not suffer in his Soul: 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 clearing therefore, of this profitable Truth (Christ suffering in his Soul) I shall deliver myself in these Four Propositions:

• 1. That Christ did truly suffer in his Soul.
• 2. That he did suffer in his Soul immediately.
• 3. That he did suffer, and encounter with the Wrath of God.
• 4. That he did suffer, and endure the very torments of 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, Isa. 53.10. And saith Christ himself, My Soul is heavy unto Death; he was in a great Agony, Luk, 22. insomuch as he sweat drops of Blood, verse 42. Now an Agony signifies the sorrows of Combater • entering the Lif • s with the sense of their utmost dangers of Life. Matthew tells us, that he began to be very sorrowful; 〈 in non-Latin alphabet 〉 , to be berounded, or besieged with Sorrow: Chap. 26.36, 37. My Soul (saith Christ) is exceeding sorrowful, even unto death. Mark tells us, that he was sore amazed; amazement notes an universal Cessation of the Faculties of the Soul, from their several Functions; he was afraid, and he was sore afraid: the Apostle says, that he was heard (Heb. 5.) in the thing that he feared, ver. 7. The word 〈 in non-Latin alphabet 〉 here used, doth sometimes signify Reverence, or Piety: but so it cannot be taken in this place; for it's said, he was delivered, or heard, 〈 in non-Latin alphabet 〉 , from his Fear. But Amazement is more than Fear. And Mark tells us, that he began to be sore amazed, Chap. 14.33. Yea, he was not only amazed, but he was very heavy; and he began to be very heavy, so we read it: but the English word is too short, 〈 in non-Latin alphabet 〉 , he began to be so affected with evil, as that he was as it were, disabled for the minding of anything else: the word is compounded of a privative, and 〈 in non-Latin alphabet 〉 , People; as if he began to be out of the Body: 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, will tell 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, which doth first arrest the mind and heart of men. Now Christ did truly suffer in his Soul; for as his active Obedience was Spiritual in his Soul, as well as Corporal in his Body; so was, and ought to be, his passive also: and if Christ's Sorrow did not begin in his Soul, why is it said, that he troubled himself? John 11.33. When he saw her weeping, and the Jews weeping, he groaned in the Spirit, and was troubled; 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 will 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 alone, simply considered, could not make him sweat drops of Blood; for says he, I have a Baptism to be baptized with, and how am I streightened till it be accomplished. Surely there was some other evil, the apprehension whereof, did immediately fall upon his Soul, which did run, and flow over into his Body. Christ did suffer in his Soul immediately: That's the Second Proposition.

[Prop. 3] As Christ did suffer in his Soul immediately, so he did suffer, and conflict with the Wrath of God: I do not say, that the Father was wroth, or angry with his Person; some do here distinguish of the wrath of God; sometimes it is taken for the hatred of Persons, so the Reprobates are called Vessels of Wrath, Rom. 9.22. 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 choose to say that Christ is considered two ways. 1. Either in regard of his own Person; or as he did stand for us, being our Surety. 2. There is a difference between the affection of God's Wrath, and the Dispensation of it.

Now Christ standing for us, and in our room, and stead, did suffer and conflict with the Wrath of God: that is the Vindicative Dispensation of it: for he was made a Curse for us, and a Curse is a Vindicative Dispensation of Wrath. It may be the Socinians, and their Friends, will say that he was made a Curse for us, because he died that cursed Death on the Cross for our good: but if ye look into the words, ye shall find that he was made a Curse for us, so as that there was a Translation of the Curse from us unto him, which Curse was due for our Sin; for says 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 everyone that hangeth on a Tree: for it is written again, verse 10. Cursed is everyone 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 expressly in Isaiah 53. It pleased the Father to bruise him, verse 10. He was smitten of God, and afflicted, verse 4.

[Prop. 4] As our Lord and 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: 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 forever bear the weight of his own sins: nor do I say, that Christ did bear all that misery of Hel, which we should have born, and which the Reprobates do, and shall 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 Union, 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, and was for a time suspended from that sweet and comfortable Vision and Fruition of God, therefore he cried out, My God, my God, why hast thou forsaken me? which cannot be understood of his outward Afflictions, as being left to the violence of men, for says Paul, 2 Cor. 4.9. We are persecuted, but not forsaken: they were left to the violence of men, and persecutors, yet they were not forsaken; and therefore when Christ saith, Why hast thou forsaken me? he doth not mean, so as to be left to the Persecution of men; for thus says the Apostle, We may be, and yet not forsaken. And as he did bear the punishment of Loss, so of Sense also, for he sweat drops of blood; not Blood only, but drops of Blood, nor a few drops only, but many, insomuch as they fell to the ground in so great a quantity as ran through his Clothes (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, 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, says Gerard, and I will tell 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. Christ did not only conflict with a temporal, but Eternal Death; but the Martyrs knew that they were free from eternal Death; Christ bare all their sins: But when they came to suffer, the sting of Death (which is sin) was taken out, and upon this account, one of the Martyrs said, when he came to suffer, Christ grieved at his Death, that I might rejoice in mine; he had my sin on him, and I have his Righteousness, and Merits on me. Yea, he did then endure the torments of 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 taste of Heaven before he come there, so possibly a man may have a taste of Hell even in this Life also. The Wrath of God in Scripture, is compared to, and called Fire, Psal. 84.46. And if ye look into the Parable of Dives and Lazarus, ye shall find that Dives cries out to Abraham, to send one with a drop of water to cool his Tongue. Why but says Austin, the body of Dives is not yet in 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 God's Wrath, was our dear Savior scorched with, whilst he was in his [Arg. 1] Travel: For (by way of Reason, and Argument, whereby the former Propositions also, shall be the more fully proved) if Christ did bear our Griefs, then whatever miseries were inflicted upon us, and our Nature, by virtue of the Threatening itself, under which we were, those Christ did bear, and endure for us. But he did bear our Griefs, I do not say that he did bear, and endure all that we should have done. Whatever misery or punishment we should have born, or the Reprobates do, or shall bear in Hel, doth either proceed from the Threatening itself as the proper effect thereof; or it doth proceed from the disposition and condition of the Person whom the execution of the Threatening doth fall upon: the threatening itself doth produce death, The day that thou eatest thereof, thou shalt die the death. Therefore death, evil, and the Wrath of God for sin, doth proceed from the Threatening itself. Now when this falls upon man, he despairs, and blasphemes, and lies under the Wrath of God forever: yet despair, and eternal blasphemy, is not the punishment of the Threatening itself, proceeding from the Threat in itself considered, but proceeds from the disposition of Man, upon whom the execution of the Curse falls: for no sin comes from God's Threatening in itself considered. Punishment properly, is satisfaction for injury done, but sin is a continuing of the injury: 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 God's withdrawing of himself from man, are of the essence of the Punishment, proceeding from the Threatening in itself considered. Now look what the Threatening in itself doth produce, that Christ suffered for us, but it will not therefore follow, that he should despair, blaspheme, or die in sin, because these do proceed from the condition, and disposition of our Persons, that the Curse of the Threatning falls upon: as ye see it is with the beams of the Sun; if they fall on Wax, they soften that; but if they fall on the Clay, they harden that: So the wrath of God, and his withdrawance falling upon us, there doth ensue, despair, blasphemy, and dying in sin; but falling on Christ, it is not so; Why? because these do not proceed from the threatening in itself considered. Now, I say, look what we should have born as due to us from the threatening itself, that Christ did bear for us: For saith the Prophet Isaiah, chap. 53. He hath born our Griefs; that is, those griefs that were due to us from the threatening in itself considered. But if we had perished, and gone to Hel ourselves, 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 all these things did Christ suffer for us.

Arg. 2. Look what Christ delivered us from, that he endured for us; for he delivered us by suffering, he delivered us from death, and he endured that; he delivered us from Satan, and his Temptations, therefore he endured them; he delivered us from the Law, therefore he was made under the Law; he delivered us from sin, and he 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 says the Apostle (speaking of Christ's death in his being made a propitiation for sin) We do establish the Law, Rom. 3.31. Look therefore, whatever the Law did require of us, for whom he died, that hath Christ done, and performed, and suffered for us; but according to the Law, we were to suffer in our Souls, and that immediately, yea, the wrath of God, with the torments of 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 still to suffer it: But the Elect are not still to suffer it, and God doth not, will not, cannot by his ordinate Power, dispense with the execution of it, and therefore Christ hath suffered it for them: but the execution of that Law, did extend to the Wrath of God, and Torments of 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 satisfy the Law, by enduring somewhat equivalent 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 something be paid, or endured, which is equivalent to the damage made by the trespass; As in case (the Law requiring an Eye for an Eye, and a Tooth for a Tooth) that a Jew did strike out his Brothers Tooth, and the Judge did order that his Eye should be put out for it; though the Eye be equivalent to a Tooth, yet the Law should not be satisfied with that Judgment: and in case that a man stole an Ox from another, five Oxen being to be restored by the Law, if the Judge had given the wronged person one Ox, every way as good as his own, yet the Law should not have been satisfied: So that an equivalent may be paid or endured, yet the Law not satisfied.

[ 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 sense 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 somewhat equivalent, then there is some evil that is equivalent to the Wrath of God: But there is no evil equivalent to the Wrath of God, surely therefore he did endure our punishment in kind, even the Wrath of God, and the torments of Hel for us: so far as they were due to us by the Threatning in itself 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, but in his Life all along: Upon which account, Matthew doth apply those words of the Prophet Isaiah, Surely he hath born our griefs, and carried our sins unto what Christ did, and suffered in his Life; for saith the Gospel of Matthew, Chap. 8.16. When evening was come, they brought unto him, many that were possessed with Devils, and he cast out the spirits with his Word, and healed all that were sick: Mark tells us, that all the City was gathered together at the door, Chap. 1.32.33. So that he did cure, and heal them with his own Trouble; according to that of John, 11.33. when Lazarus was dead, and he saw them weeping, he groaned, and he wept, and so he raised Lazarus: well therefore, might the Evangelist apply that of Isaiah. 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 all along, whilst he lived: He wept, and he wept, and he wept again: three times we read of his weeping; once at the raising of Lazarus, those were his Regal Tears; once at his coming into Jerusalem, when he said, Thy House is left to thee desolate, those were his Prophetical Tears; once at the last in his Agony, when he prayed with cries and tears, Heb. 5. those were his Priestly tears: his whole time was a weeping time, a sorrowful time; and therefore the Apostle counts of his Sufferings from the time of his coming into the World, Heb. 10. 5. Wherefore, when he cometh into the World, he saith, Sacrifice and Offering thou wouldest 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 will stand still, and behold this wonder. But behold a greater wonder is here, Christ bearing our sins in the fire of the Wrath of God, and yet not consumed; shall we not then stand still, and behold this wonder of Love?

[ 1] Hereby you see all the Attributes, and Divine Perfections of God in Conjunction, and meeting, as in their dwelling place: ye may see much of the Wisdom, Power, Justice, and Goodness of God, scattered up and down in the Creatures. There is an Honey in every Flower, which the Be can find and discern: but in the Hive, doth the several Honeys of the Creatures meet and dwell, that is the House thereof. So there is a sweet taste of the several Attributes of God in all the Creatures; but in Christ doth his fullness dwell bodily; and in his suffering you may see the Wisdom, Power, Justice, and Mercy of God in Conjunction, and so know God indeed; which knowledge was more worth to Paul, than all other Knowledges, for saith he, I desire to know nothing but Christ, and him crucified.

[ 2] Hereby also, I mean by the consideration of this great, and sore Travel, you will prize and value Christ more, and have your hearts drawn out with Love to him; for shall 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 will your hearts be inflamed with Love to him. Now the greater his sufferings for you, do appear to you, the more you see his Love to you: When I am lift up (saith he) I will draw all men after me; that is, when I am lift up on the Cross; he doth not say, when I am transfigured at Mount Tabor, I will draw all to me; yet there was a drawing glory, which made Peter say, It is good for us to be here. But his Love is the most drawing Object, and that was glorious in suffering.

[ 3] Thereby you will learn to prize all your enjoyments; for thus you will 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 all Spiritual Blessings. But did Christ suffer such hard things for my enjoyments? O! what infinite cause have I then to prize them all!

[ 4] Hereby also, you will be made willing to suffer anything for Christ, to become low and mean for him, to endure the reproach, anger, and wrath of men for him: For shall Christ suffer so hard a Labor for me in his Body, in his Soul? and shall not I suffer in my Estate, and Name for him? Shall he suffer the Wrath of God for me? and shall not I be willing to suffer the wrath of man for him? Shall he endure the very torments of Hel for me? and shall not I be willing to suffer a little on Earth for him?

[ 5] Thereby you will be made unwilling to put him to a new Suffering for you: those that fall away, and decline, do crucify the Lord afresh (saith the Apostle) and put him to an open shame; when Professors walk scandalously, they put Christ to an open shame, to a new Suffering. But is this true, That Christ hath suffered so great things for me, and shall he now suffer by me? what! hath he not suffered enough already? He hath suffered in his Body, in his Soul, the Wrath of God, the very Torments of 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 shall be able to overcome your Temptations, Corruptions, and to be more fruitful and profitable, and gracious in your lives; here is the Shop of Virtues, Officina virtutum; whatever Grace, or Virtue you want, you may have in this Shop, if you will come for it; Dost thou want hatred of sin? here you may see it in its own 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 shall those endure, who have sin of their own, and must bear it themselves! And (says 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, will not break.

[ 7] Hereby also, you will be engaged unto his Commandments, and Ordinances: For what are the Ordinances, which now we enjoy, but the Representation of a Suffering Christ, whereby we hold forth the Lord's Death til he come? What is all our Preaching, and your Hearing, but of Christ crucified? What is Baptism, Lord's Supper, or any other Ordinances, but that Bed wherein we have communion with a suffering Christ? and shall Christ suffer such bitter things for us in his Soul, and Body? and shall we throw up those Ordinances, whereby we are to have Communion with him in these Sufferings? God 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 sat down over against him, and lift up her voice, and wept ) but to lay his own hands upon him, in reference to his Death, this is a grief beyond all expression: yet this did God the Father do, for he bruised his Son, he put him to grief, he smote him, and he laid on him the iniquities of us all. Surely, if God the Father had not been infinitely willing to save Sinners, he would never have done a thing so contrary to him: and if Christ himself were not willing, he would never have suffered such hard things for their Salvation. What is not a Woman willing to do for that Child, whom she hath had a sore Travel for? Now Christ's Travel was a sore Travel; surely therefore, he is infinitely willing to save sinners, and if God the Father be willing, and Christ be willing, then why should not every poor, doubting, drooping Soul say, Lord, I believe, help thou mine unbelief; I once doubted of thy Love, because I doubted of thy willingness to save such as I am, yea, often have I put an If upon thy willingness, saying with the Leper, Lord, if thou wilt, thou canst make me clean. But now I see thou art willing to save sinners; why should I then doubt again?

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

[ 10] And hereby also, your Faith may be established, and your Hearts comforted, and settled, when you have come to Christ; for the more fully the suffering of Christ (which is the Object of your Faith) is spread before your Eyes, the more will your Faith be raised and established: and if Christ have suffered such great things for you, even the very Wrath of God, and torments of Hel, then you may be assured that he will 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 all Travels; Christ travelling in the greatness of his Love for poor sinners, travelling under the Wrath of God, his Father, and will he forget you that are his Seed? Though a Woman forget her Child, yet will not I saith the Lord. O! what Comfort is this for all the Seed of Christ; Christ hath had a sore travel for you, therefore assure yourselves, he will never forget you. And thus I have done with the First Argument of this Doctrine, Christ in Travel.

CHRIST IN TRAVEL, AND His Assurance of Issue.

Sermon II.

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 shall not miscarry; but before our Savior Christ fell in Travel, the Father did assure him, that he should see his Seed, and be satisfied; accordingly he hath seen the Travel of his Soul, for saith he; Heb. 2.13. Behold, I, and the Children whom God hath given me, and he shall yet see his Seed: he did not lay down his Life at uncertainties, neither was it left in suspense whether he should have Issue, or not, but was assured of it, and so he died for sinners.

For the opening and clearing whereof, we must inquire,

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

[ I] First: As for the Issue of Christ's Travel, which he travelled for, it is all that fruit and effect of his Sufferings, which he did travel for. There are some immediate next effects, and fruits of Christ's Death, and Sufferings, which I may 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 shall see daily.

[Quest.] What are those first, next, and immediate effects, and fruits of the Death of Christ, which he presently saw?

[Answ.] Those are many; and because there are so many Opinions of Men about them, I shall answer to this Question, both Negatively, and Affirmatively.

• 1. Negatively.

[ 1] First: Some think that the first, and immediate effect of Christ's 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 Christ's Death, was to make God reconcilable. But this cannot be the next, and immediate effect of the Death of Christ; for God was reconcilable before Christ died, and had not only a velleity, but a full will to show mercy to us; for John, 3. God so loved the World, that he sent his only begotten Son: Now if the Love of God to Man-kind were the cause of Christ's 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 tells us, That he which believeth not, abideth under wrath; The Wrath of God doth abide on him. Now if the Wrath of God do abide upon a man, so long as he abideth under Unbelief, then is he not reconciled to God actually, til he believeth. 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 believe actually. 3. Those that are without Christ, being Aliens from the Commonwealth of