I. Scripture-light the most sure light ... delivered in three sermons on 2 Pet. I. 19 : II. Christ in travel ... in three sermons on Isai. 53. 11 : III. A lifting up for the down-cast ... delivered in thirteen sermons on Psal. 42, 11 : four several sermons ... / preached by William Bridge ...

A LIFTING UP In case of Unserviceableness.

Sermon XI.

PSALM, 42.11.

Why art thou cast down, O my Soul? and why art thou disquieted within me? &c.

[Instance 8] SOmetimes the Discouragements of the Saints, do arise, From their Employ∣ments, Work, and Service.

Either they are not called forth to work for God, as they do desire; or they do want abilities, and skill to work; or they have no success in their work. O! saies one, I am a poor, unuseful, and unserviceable Creature: God hath done much for me, but I do nothing for God: others are used, and em∣ployed for God; but as for me, I am cast by as an useless Vessel, in whom God hath no pleasure; and therefore I am thus discoura∣ged, have I not just cause and reason now?

[Answ. 1] No: For, is Family Work and Service nothing? is Relation Work nothing? There is a Three-fold Sweat, saies Luther; Political Sweat; Ecclesiastical Sweat; and Domestical Sweat: A man may sweat at Family Work; and it is a great betrushment, to be betrusted with the Work of a Family: and this Work you are betrusted with.

[Answ. 2] Is it nothing for a man to be trusted with the Work of his Chri∣stian Station? The whol Body of Christ, is divided into many Members, every Member in the Body hath a work suitable unto it: the Eye doth not hear, as the Ear d••th; nor the Ear see, as the Eye doth; but every Member worketh, according to that S••a∣tion which it hath in the Body: So, ye being one Body, are many Members, saith the Apostle; and all Members have not the same Office. Look therefore, as the Station is, which ye have in the Body of Christ, such is the Work that ye are betrusted with.

[Answ. 3] And is it nothing, for a man to be employed in comforting, re∣lieving, and supporting others? This is so great a Service, that the very Angels are employed therein,* 1.1 as in a work most suitable to them: For, when the Lord would stir up, and provoke the Chil∣dren of Israel to repent, he sent a Prophet to them; Judges, 6. ver. 7.8. But when he would comfort, strengthen, and encourage Gideon, he doth not employ that Prophet therein, but he sends an Angel to him, saying, ver. 12. The Lord is with thee, thou mighty man of Valor. And if ye look into the Story of the New Testament, ye shal find, That when Christ was on Mount Thabor, in his Transfiguration, then the Angels are not said to attend upon him; but when he was sweating in the Garden, then the Angels came and comforted, and ministred to him; Why? Because this is Angelical work, to comfort, relieve, and support others in the time of distress. Now, are you not trusted with this Work? How many poor, drooping, tempted, and deserted souls are there, whom you may go and administer to? And is this no Work at all?

[Object. 1] But there is a Generation Work, a Work of special employment, which God doth trust others with; as for me, I have none of this Work to do; I am a poor, useless, and unserviceable person, one that God doth not use at all; and therefore I am thus discouraged: for is it not a very great mercy, to be used, and employed for God in the world?

[Answ. 1] Yes, It is a very great mercy, and blessing (I confess) to be used in any Work, or Service for God. This was Moses his Commen∣dation, That he was the Servant of God; Moses, the Servant of the Lord, is dead. And in this Title, David gloried more, than that he was King of Israel, Psal. 18. A Psalm of David, the Servant of the Lord: He doth not say, A Psalm of David, the King of

Israel. Thus Paul, Peter, James, and Jude, do Entitle their Epistles: Paul, a Servant of Christ; and Peter, a Servant of Christ; and James, a Servant of Christ; and Jude, a Servant of Christ. Yea, and Christ himself doth glory in this Title of Gods Servant: and the Father glories in Christ upon this account:* 1.2 Be∣hold my Se••vant, whom I have chosen. My Servant the Branch. So that a great Priviledg it is, to be Gods Servant, used, and em∣ployed for him.

[Answ. 2] The more Serviceable a man is to God, the more he doth honor God; and the more he honors God, the more he honors himself. Honor est in honorante. Those that stand before, and wait on Kings and Princes, honor themselves in honoring their Masters. So, in honoring God, a man honors himself; yea, and thereby God doth put h••nor on him: for what is honor? but Testimoni∣um▪ de alicujus excellentia, Testifying of anothers Excellency; and the more I testifie of any Excellency in a man, the more I ho∣nor him. Now, when God doth betrust a man with his Work, he testifies of an excellency in him: The Lord hath counted me faithful, and put me into his Work, saith Paul: yea, the greatest greatness in this world, is to wait upon the great God: Therefore, faith our Savior of John the Baptist, Am••ngst them that are born of women, there hath not risen a greater than he, Matth. 11.11. And if ye look into Gen. 1. ye shal find, That the Moon is c••lled one of the two great Lights, ver. 16. And God made two great Lights, the greater to rule the day, and the lesser to rule the night. But though the Moon is said to be lesser than the Sun, yet it is said, to be one of the two grea•• Lights: And why so? are there not other Stars greater than the Moon? Yes: but because the Moon is the most influential, and serviceable to the world, therefore it is said, to be greater than others. So that in ••ods account, the more service we do in the world, the greater we are, and the more honorable in Gods Eyes.

[Answ. 3] Thereby also, we are kept from the dint of Temptations; idle∣ness breeds Temptation: Our Vacation is the Devils Term;* 1.3 when we are least at work for God, then is Satan most at work about us. By doing nothing, men learn to do evil: yea, Idleness is the bury∣ing of a living man.

[Answ. 4] Great and good Employment, is the Mercy promised. That can hardly be a smal mercy, which the great God doth promise; pro∣mised Mercies, are the swee••est Mercies. Now th•• Lord promiseth, Esay, 58.18. That if thou draw out thy soul to the hungry, &c. The Lord shall guide thee continually; and they that shall be of thee, shal build the old wast places: thou shalt raise up the Foun∣dations of many Generations, and thou shalt be called the Re∣pairer of the Breaches, the Restorer of Paths to dwell in. Here

is Employment, and Betrustment promised.

[Answ. 5] The more useful, and serviceable a man is to God, the more apt and ready God wil be, to pardon his failings; not only the failings of his present employment, but of the other part of his life also. What a great failing was that in Rahab, to say, the Spyes were gone, when she had hid them in the top of her house: yet the Lord pardoned this failing to her; Why? Because she beleeved, and was useful, and serviceable unto Gods great design in that her day. And if ye look into Numb. 〈◊〉〈◊〉 ye shall find, That though Aaron and Miriam, were both engaged in the same sin and evil, of envying and murmuring against Moses, yet the Lord spa••ed Aaron, when he strook Miriam with a Leprosie. But why (saith Abulensis) was not Aaron smitten with the Leprosie as well as Miriam? what, because he was not so deeply in the Transgression as she was? No; for verse 1. it's said, Then spake Aaron and Miriam; not as if she were put on by him: Or because that Aaron confessed his sin, as she did not? No, for so did Miriam also, for she was a good woman: Or because that God owed Aaron a punishment till afterwards?* 1.4 No, for that appears not by the Text; but he was the High-Priest, and if he had been smitten with Leprosie, it would have brought his Ministry under some contempt, the Work of the Lord would have ceased for a time also, and though he failed in this thing, yet he was otherwise, a very useful and service∣able man; and God would shew his aptness and readiness to par∣don such, rather than others.

[Answ. 6] If a man be employed for God in any special Service and Work, the Lord will not only pardon his failings; but if he be faithful in his Work, God will bless him, and set a Character of Love and Favor upon him. What a Character of Love did the Lord set on Caleb and Joshua: Of all men in Scripture, it's said of Caleb, that he followed the Lord fully; and this Character God himself did set upon him, Numb. 15.24. But my Servant Caleb, because he had another spirit with him, and hath followed me fully, &c. But why did God own, and dignifie Caleb thus? Even because he was faithful in that Work, Service, and Employment which God did call him to.

[Answ. 7] Yea, The Serviceable man, is the only man who doth live, and speak when he is dead; I mean for God: Some are very active and serviceable for the Devil; whilst they live, they write and print wanton filthy Books; and they speak while they are dead, but it is still for Satan. Others are very active and serviceable for God, while they live, they write and print works of Faith, and Holiness; and they also speak when they are dead: as it's said of Abel, Who being dead, yet speaketh; but how doth he speak now? The Apostle tels us, Heb. 11. by Faith, By which 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, It relates

unto 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Faith. Well, but what cast of Faith did he do? He offered a more excellent Sacrifice than his Elder Brother, which was the work and Service of his day: So that the Serviceable man, is the only man who doth speak when h•• is dead. Surely therfore, it is a very great Priviledg, and Mercy, to be used, and employed for God in his Work and Service. Yet if God will not use me, why should I be discouraged, or complain? Is not God free? and may not he employ whom he pleaseth? Shall the poor Pot∣sheard say unto him, why doest thou lay me by? What if God will cross hands, and lay his right hand on anothers head, and his left hand on mine? Shall I think to direct and order the hands of Gods Providence, as Joseph would have altered Jacobs? I•• not his Work his own? and may not he put it out unto whom he please? and if I complain thereof, is not this my pride? Proud men scorn their own employment, and envy at others. It's a mer∣cy indeed to be employed for God; yet if God will not trust me with his Service, as I desire, why should I be discouraged? Yet I may be Gods Servant. For,

[ 1] First: The Service of God is two-fold: Somtimes it is taken for some special Employment, which a man is called forth unto: And somtimes it is taken for our ordinary Obedience unto Gods Commandements. In the first sence, it is used often in Numb. 4. and frequently in the old Testament called, The Service of the Ta∣bernacle of the Congregation. So in the new Testament also, Rom. 15.31. That my Service may be accepted. In the second sence, it is used, Rom. 12.1. Which is your reasonable Service: So also, Revel. 2.19. I know thy work, Charity, and Service. This latter Service, is the saving Service, that Service, whereby in special manner we are called Gods Servants: and in that respect we may be serviceable to God, though not in the former.

[ 2] Secondly: As for the Service of special Employment, that is also various: Somtimes God doth cal a man to one kind of Service, som∣times to another. He hath several waies of employment; he employ∣ed Moses one way, in giving out the Law; and h•• employed Ezra another way, in restoring of the Law: Both were employed, but their Employments were very different. In 1 Sam. 30. we read, that when David fought against the Amalek••tes, to recover his Wives, and substance, some of his men stayed and tarri••d by the Stuff, to preserve that; and saith David, verse 24. As his part is, that goeth down to the Battel; so shall his part be, that tarryeth by the Stuff, they shall part alike. Now it may be, you are one of those that stay by Christs Stuff, being employed in some lower and meaner Service; Christ hath a care of you; and though you stay at home, yet you, even you shall have part in the Spoyl, as well as those whose work and employment is more honorable.

[ 3] Thirdly: Yea, though God do lay me by for the present, yet he may use me afterward: God did make use of Joseph, but he first laid him by; God did make use of Moses, but he first laid him by; God did make use of David, but did he not first lay him by?* 1.5 And if Barnabas, the Companion of Paul, were the same person with Barsabas (as some do verily beleeve (though the Syriack Translation is plainly against it) because the Name of bo••h was Joses, or Joseph, as appears by comparing Acts, 1.23. with Acts, 4.36. And because this Joses, was not called Barna∣bas from the beginning, but named Barnabas by the Apostles, Acts, 4.46.) If, I say, Barnabas were the same with Barsa∣bas, then it appears plainly, that God doth not alwaies lay a man by, to use him no more; for what abundance of service Barnabas did, the Book of the Acts doth declare; yet he was first laid by in the choyce that was between him and Matthew, for the lot fell on Matthew; yet Barnabas is sent out afterwards by the Church, Acts, 11.22. and by God himself, Acts, 13.2. and much Service he did do for God: So that though God do lay me by for the pre∣sent, yet he may use me afterwards.

[ 4] Fourthly: And if a man may be employed for God in some special Service, yet may go to Hell when all is done; and a man may not be employed, and yet go to Heaven afterward: then why should you be discouraged, because you are not so employed? Now what think ye of those which ye read of in Matth. 7. they say at the last day, Lord, Lord, have we not prophesied in thy Name, cast out Devils in thy Name, and done many wonderful works in thy Name? Works, and great works, and many, and wonderful, they did, and all in the Name of Christ; yet he wil say to them, Depart from me, for I never knew you; or I know you not. Yea, did not our Savior Christ say concerning Judas, I have chosen twelve, and one of you is a Devil? A Devil, yet an Apostle; what greater Work, Service, or Employment, than the Work of an Apostle? yet possibly a man may be an Apostle in regard of Employment, and a very Devil in regard of Life. On the other side, how many good and gracious men are there in the world, who were never used, or called forth unto any special Ser∣vice, such as are now in Heaven, and shal be so unto al Eternity? What then, though you be not employed, or used as others are; yet surely you have no just cause or reason to be discouraged in this respect.

[ 5] Fiftly: And if it be the property of a good man to rejoyce in the Service of others; then why should you be discouraged, be∣cause others are employed, and you not? A Godly man doth mourn for anothers sin, as wel as for his own, because he mourns for sin as sin, and as a dishonor unto God: So he rejoyces in the

Service of another, as wel as in his own, becau e he rejoyces in the work it self, and ••ec••use God is honored. You would have Gods Cart to be driven through your Gate, Why? is it not because you may have some Toll thereby? Paul said, However, Christ is preached, and therefore I rejoyce; and if Christs work be done, whose hands ••oever the work comes through, why should you not rejoyce? And if it be, our Duty to rejoyce, then surely you have no Scripture ground and reason for your Discouragement in this regard.

[Object. 2] But I am not discouraged, because I do want Employment, or Service; I have more work lies upon my Shop-board, than I can turn my hand unto: but I have a great deal of work to do, and I have no skil to do it: O! I want Abilities, I want Sufficien∣cies, I do want Endowments; therefore I am thus discouraged, and have I not cause and reason now?

[Answ. 1] No: For Gods greatest Works, are not alwaies done by the greatest Parts, and most choyce Abilities. G••deon did a great Work for God in his Generation, yet saith he, Judg. 6.15. O my Lord, wherewith shall I save Israel? behold my Family is poor in Manasseth, and I am least in my Fathers House: As if he should say, if this great work be done, it must be done by some strong and potent Family, or P••rson; but as for me, I am the least in my Fathers House, and my Fathers House is the least in Ma∣nasseh; yet saith the Lord to him, I will be with thee, and thou shalt smite Midian as one man. I have read in Scripture, that the People have been too many, and the means too strong for God to work by; but I never read that it was too smal, or weak for God to work by: God saith, Who hath despised the day of smal things? And if he wil not have us to despise the day of his smal things, sure∣ly he wil not despise the day of our smal things. Did not the weakness of the Apostles, overcome the strength of al the world? Who doth not see what weighty Buildings God hath somtimes laid upon our Laths? He is able to make as great a hole with his Nee∣dle, as with our Bodkin.

[Answ. 2] Our best Abilities for Gods Work, are from the breathings of the Spirit of God. Water is weak in it self, but when the Wind blows upon it, how strong is it. So, if the Spirit of God breath upon us, we are strong, though in our selves as weak as water: Not by might, nor by strength, but by the Spirit of the Lord, saith Zachariah. And if ye look upon that great Service of the re-buil∣ding of the Temple, when they came out of Babylon, ye shal find, That so long as they went forth in the strength of outward Powers, the Command of Cyrus, and the like, they were much hindred, and the Enemies then caused the Work of the Lord to cease; but when the Lord stirred up the Spirit of Haggai, Zechariah, Zerub∣babel,

and others to build, then they went on, and prospered; Why? Because they went forth in the strength of the Spirit of the Lord; not in the strength of mans Command, or of their own A∣bilities.

[Answ. 3] Though the Work of the Lord, be carried on, not by Might, nor by Strength, but by the Spirit; yet this Spirit doth not alwaies breath and work alike: Christ sent out his Disciples for to preach, to cast out Devils, and by the Spirit of the Lord, they did preach, and cast out the Devils; yet they had not then received so great a measure of t••e Spirit as afterwards, when he breathed on them, saying, Receive ye the Holy Ghost; yea, and though he did thus breath upon them when he left them, yet they did not then receive in so great a measure of the Spirit, as afterwards; for they were still to wait for the Promise, that is, the Spirit, Acts, 1. so that though God wil carry on his own Work by his own Strength, and by his own Spirit, yet the assistance thereof, is not alwaies alike; somtimes it is more, and somtimes it is less; even where it fals in truth and power.

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

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

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

Gods Call is not like to mans, mans Call doth alwaies presuppose abilities, Gods Call doth somtimes bring them.

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

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

[Answ. 1] Do you meet with Difficulties in your way? What vertue, or vertuous Action is there, but hath some stone upon it? Nulla Vir∣tus sine lapide; there is no vertue, but hath some stone or other that is rouled upon it: As Christ himself had a stone rouled on him, so every Work of Christ, and Truth of Christ, and way of Christ, hath one stone or other that is rouled upon it. Yet ye must know, that there is a Pearl lying under that Stone, and the heavier the stone is, the more precious is the Pearl; the harder the Nut, and Shell is to crack, the sweeter is the Kernel;* 1.6 and in due time Christ wil send his Angel to roul away the stone from your Work, and his Service, and that before you are aware: When the Wo∣men said (as being at a stand, and not knowing what to do) Who shall roul away the stone? Then did the Angel come, and rouled

it away for them, before they were aware of it. Peter had the Brazen Gates opened for him, when he came to them; they did not stand open before, but when he came at them, then did they open to him: And if you go on in your way, and work which God doth lead you to, the Brazen Gates which are now shut against you, shal then open to you; if, I say, you go on in your work in way of Faith, as following the Conduct of the Lord.

[Answ. 2] And if Gods cleerest Call to a work, have alwaies been follow∣ed with the greatest difficulties, then have you no reason to questi∣on your Call in regard of Difficulties. Now I pray tel me, when Moses went to bring the Children of Israel out of Egypt, had not he a cleer Call for that? yet what abundance of difficulties did he meet with in his way to ••t? And when the Jews came out of Ba∣bylon, did they not meet with many Difficulties? Some at their coming out? some in their way? some at the building of the Tem∣ple? yet had they not a Call, and a cleer Call thereunto? With∣out al doubt they had Surely then, you m••y have a Call, and a cleer Call to your Work and Service, yet you may meet with ma∣ny difficul••ies in your way, and therefore have no reason to be dis∣couraged in this respect.

[Object. 5] But I am not troubled, afflicted, or discouraged in regard of my Call; for I am perswaded that God hath called me to his work and Service: But I am most unserviceable, I do not do that work and Service which I am called unto; I lie like a dry log, or chip, in the family and place where I live: O! I am most unserviceable, and therefore I am thus discouraged.

[Answ.] That's ill indeed; for every good, and gracious man, is a ser∣viceable man, more or less, he is serviceable in his Place and Con∣dition: Onesimus before converted, was unprofitable; but being converted, now profitable, saies the Apostle. A good man in Scripture, is compared to those things that are most profitable: Is the wicked compared to the green Bay-tree, which doth bring forth no Fruit? the g••dly is compared to the Olive Tree, which is all profitable, the Fruit profitable, the Leaves, Bark, and the Tree profitable: Is a wicked man compared to the Goat? a good man is compared to the Sheep, and what is in a Sheep not profitable? its Flesh is profitable, its Wool profitable, its Skin is profitable, yea, its very dung is profitable: and such a Sheep was Paul, no∣thing in Paul not profitable and serviceable: will ye instance in his Jewish and Natural Priviledges? he makes use of them, Phil. 3. to advance the righteousness and knowledg of Christ, yea, All these (saies he) I count as dung and dross in regard of Christ. Wil ye instance in his Conversion to Christ? he doth make use of

that to convert others, and to establish others,* 1.7 by frequent telling the story of it to others. Wil ye instance in his Parts, Gifts, and Learning? he makes use of his Hebrew somtimes, somtimes of his knowledg in the Heathen Poets, somtimes of his knowledg in the Roman Customs. Wil ye instance in his friendship, acquaintance, and interest in men? th••t he makes use of wi••h Philemon, from Christ, in the case of Onesimus. Will ye instance in his Afflicti∣ons? he doth make use of them to perswade his People to their Duty; I Paul, a Prisoner of Christ, do beseech you, &c. Will ye instance in his Temptations? he doth make use of them, and tels the Corinths, how he was buffered by Satan. Wil ye instance in his Sins? he doth improve them also for the Advancement of Gods Grace, I was a Blasphemer, &c. saith he, but I obtained mercy. Thus ye see there was nothing in Paul not profitable, he was all over serviceable, and profitable; and if ye be one of these Sheep, you will be serviceable and profitable in your Place and Condition, more or less. I remember the Speech of a Martyr when he came to die, and to be burnt for Christ, O! said he, Thus long have I grown in the Orchard of Christ, and have born some Fruit, though not much, yet some; and now that I grow old, and dry, and can bear Fruit no longer, shal I be taken and thrown into the Chimney to make a fire for the warming of others: what a great mercy and blessing is this? Ye know what Solomon saith, Whatever thou findest in thine hand to do, do it with all thy might: and what Jeremiah sai••h, Cursed is he that doth the Work of the Lord negligently. Art thou therefore, unprofitable, unserviceable? then have you cause to be humbled. Yet even in this respect, you are not to be cast down, or discouraged. For, Either you are unserviceable, because you want abil••••••es, or because ye want wil, and heart thereunto: If you say yo•••• ••t Abilities, I have spoken to that already: If you say you are unwilling, and do want heart thereunto, then why do you thus complain? He that complains of his own unserviceableness, is no•• unwilling to serve the Lord: But you complain, and say, O! I am most un∣serviceable, therefore you are willing, and have an heart to serve; and if you can speak in truth with Samuel, and say, Speak Lord, for thy Servant is ready to obey, then you are not unwilling to serve the Lord. Now cannot you say thus in truth? Yes, through Grace, I am able to say, Speak Lord, for thy Servant is ready to obey. Surely then you are not unwilling, this your unserviceable∣ness doth not arise only from your unwillingnes, and want of heart; and therefore you have no just reason to be discouraged in this respect.

[Object. 6] But this is not the matter which doth pinch with me; for ac∣cording to my poor Abilities, I have labored, and have been truly

willing to serve the Lord in my Generation; but I labor, work, and take pains, and all in vain; I labor, and have no success in my labor; I work, and have no success in work; I serve, and have no success in my Service; and therefore I am thus discoura∣ged, have I not cause and reason now?

[Answ. 1] No: For possibly you may be mistaken in the matter of success, you may have good and great success, and not know thereof. There is a time when the Seed doth lie dead under the clods; and saith our Savior, Ʋnless the Seed dies, it abides alone. Should the Husband-man complain in this time, that he hath no success in his sowing? If the Devil do oppose by the World without, and assault you with Temptations within, it argues that there is good success, though you know it not. Now, don't the World oppose you? and don't the Devil assault you with Temptations, discou∣raging you for want of success? Yes that he doth; then there is some good success, though for the present it be hidden from your Eyes. This is a certain sign, said Luther to Spalatinus, That your Work is neither ungrateful to God, nor unprofitable to the Church, in that you are troubled with these Temptations; for if it were un∣pleasing to God, you would rather long after it, as they do that run before they be sent. Whereas Satan, when he finds such as are truly sent by God, and pleasing to him, he makes them a weary of their work, by these, and the like Temptations.

[Answ. 2] And if Gods own dearest Children have somtimes labored, or toyled al their night, or day, and have caught nothing, then no new thing doth befal you, in case you want success. Now ye know, and have read how it was with Noah, an hundred and twenty yeers he preached to the old World, and not one soul was saved, but his ow•••• ••ily, eight persons in the Ark. Did not Jeremiah also toyl in his day and night? and what did he catch? Read what he saies, Jer. 6.29. The Bellows are burnt, the Lead is consu∣med of the fire the Founder melteth in vain; for the wicked are not plucked away▪ Reprobate Silver shall men call them. Yea, doth not Christ himself say,* 1.8 Esai. 49. I have labored in vain, I have spent my strength for naught? And do you think to fare better in this case than Noah, Jeremiah, Christ himself? I con∣fess the want of success in our work, is a great Temptation, even one of the greatest Temptations; yet if God will have me lay out my strength in vain, why should I be discouraged? The good Phy∣sitian doth not lose his Fee, though the Patient die, nor shal you lose your Reward▪ though ye have no success.

[Object. 7] Yet this is not the thing which doth trouble me; for I acknow∣ledg that I have been entrusted with many Services, and God hath called me to them; I have been willing thereunto, and have

had some good success, but when I look into the Scripture, I find that some have been employed in way of Judgment, as Nebuchad∣nezzar; others in way of Mercy, as Nehemiah, &c. Some again have been employed in way of mercy to others, as Cyrus, and Ju∣das, but not in Love and Mercy to themselves: Others have been employed in way of Mercy to themselves, and others too, as Paul, and Peter, &c. Now I fear, that either I have been employed in away of Judgment, or that I have not been employed in a way of Love and Mercy to my self, but for others; and therefore I am thus discouraged and cast down, have I not just cause and reason now?

[Answ.] No: For if God have employed you, and trusted you in his Service, in a way of Love and mercy to your self, as wel as to o∣thers, then you have no reason to be discouraged in this respect. Now, when doth God employ a man in a way of Love and Mercy to himself, as wel as for others good?

[ 1] When a mans heart is thereby drawn out with Love to God: That which ends in Love, comes from Love; that which ends in your Love to God, came from Gods Love to you. So in outward Blessings; if they end in your Love to God, then they came from Gods Love to you; So in the matter of Afflictions, if I do love God the more by them, then did they come from Gods Love to me. So also in the matter of Employments; if you do love God by them, and they do end in your love to God, then they came from Gods Love to you.

[ 2] When God doth employ a man in his Service, in a way of Love and Mercy to him, then he doth more or less acquaint him with his design therein; and if God do acquaint me with his design in his Work, then he doth employ me in a way of Love to me. He em∣ployed the Assyrian as a Rod in his hand, to scourge the People of Israel; but they knew not Gods Design, they went on upon their own design: therefore saith the Prophet Isaiah, in the Name of the Lord, Cap. 10.6. I will send him against an Hypocritical Na∣tion, howbeit he meaneth not so; neither doth his heart think so: But it is in his heart to destroy Nations, not a few. The Lord employed Peter to open a door to the Gentiles in the Conversion of Cornelius, and though he knew not Gods design at the first, yet he did fully know it afterwards; for saies he, and the rest, Now hath God also to the Gentiles, granted Repentance unto Life.

[ 3] When a man is employed in a way of special Love to his own soul, he hath high thoughts of his Employment, but low thoughts of his own actings under it; therefore said John the Baptist, I indeed baptize you with Water; but there is one comes after me, he shall baptize with the Holy Ghost, and with fire, whose shoo-latchet

I am unworthy to unloose. But though the Employment of Corah, Dathan, and Abiram, was good and honorable, yet they had low thoughts thereof, and high thoughts of their own a∣ctings, Numb. 16.3. for said they to Moses, and Aaron, Ye take too much upon you, seeing all the Congregation are holy: as if they should say, we are as good as you: Why so? even because they were not employed in Mercie to their own souls, but for o∣thers good.

[ 4] He that is employed, and used in a way of Love and Mercy, is very tender of the Name of God, and doth so act and work as the Name of God may not suffer, or be defiled by him. Thus it was with Ezra, though the Enemy lay in his way to Judea, yet he would not ask a Convoy of the King; for saies he, I was ashamed to require of the King a Band of Soldiers,* 1.9 and Hors-men, to help us against the Enemy in the way, because we had spoken to the King, saying, the hand of our God is upon all them for good that seek him, and his wrath is against all them that forsake him. Now Ezra was a good man, a man that God did call forth to this Em∣ployment, not only out of Love to others, but to himself; and thus did he act for God, being more careful of Gods Name in the work, than of their own safety.

[ 5] When a man is employed in a way of Love and mercy to his own soul also, then he doth grow in Grace whilst he is ex••rcising of his Gift. A man that exerciseth a Gift for the good of others only, grows in Parts, and in Pride also: But a good man grows in Ex∣perience, and so he doth grow in Faith; he meets with difficul∣ties, and deliverances, so he doth grow in Faith; God discovers himself to him in the way, so he stil grows in Faith, Love, and Holiness: God gives him a Promise when he sends him forth (as he did give ••o Joshua, Chap. 1.) this he looks much upon, and goes forth in the strength of, and so as he uses his Gift in his work, he doth grow in g••ace thereby; but the other doth not.

[ 6] He makes no great ou••ward bargain of Gods Service, neither doth he labor to pocket up much for himself. God employed Moses in a great Work, but where do you read of any great Estate that he got for himself? We read of Joshua, That when he had brought the Children of Israel into Canaan, and divided the Land by Lot to them, then when he had served others, in the last place he did serve himself, and that in no great matter. What did Ne∣hemiah get by his Service? not as the former Governors did, Why? Because he feared the Lord. So then, if a man be employ∣ed in way of Love and Mercy to himself, he doth not make his Em∣ployment a shooing-horn to his own Preferment: 'Tis enough for me, my Masters work is done, saith he; neither doth God use to pay them al their wages here, whom he employes in mercie to them∣selves.

But as the Merchant, if he have to deal with a stranger for a less Commodity, he paies him down presently; but if with a friend for some great priced Commodity, he takes time, and doth not pay down his money presently. So, if God have to do with a stranger, as Nebuchadnezzar, he wil pay him wages presently; but if God deals with a friend, whom he employes in mercy to him∣self, then he doth put off his ful payment til afterwards.

[ 7] He doth Gods work without any great noise or notice of himself, like Christ; He lifts not up his voyce in the street: and as the Angels in Ezek. 1. His hands are under his wings; he hath four hands to work with, but they are not seen, they are under his wings: Let your Light so shine before men (saies Christ) that they may see your good works, not your selves, and glorifie your Father, not your selves. As it is with the Fisher, so with him; he shews the bait, but hides himself; he holds forth the word of Truth, but not himself; though he have four hands to work with, yet they are all under his wings, hidden; but saies Jehu, Come and see my zeal for the Lord of Hosts. This is another diffe∣rence.

[ 8] If God do use and Employ a man in a way of Love and Mercy to himself, he is willing to be used, and contented to be laid by, and to 〈…〉〈…〉 more. Another man is not so, if he have been used 〈…〉〈…〉 ••ng, he thinks he must be used in other things, and 〈…〉〈…〉 cannot b••ar it that God should lay him by, and use ano••••. Thus i•• was with S••ul, he could not be con∣te•••• 〈…〉〈…〉 should use David. But when God told Eli, that he 〈…〉〈…〉, and his House by, he answered, Good is the Word of 〈◊〉〈◊〉 Lord; for he was a good man, and one whom God had ••sed 〈◊〉〈◊〉 Love and Mercie to him••elf, and so when God had done wi••h him, he was con••ent there••••th.

[ 9] He th••t is ••red and e••ployed in way of Love and Mercie to himself, wil do the Work o•• the Lo••dfully, though he do his own works by halfs. Caleb did his own work by half••, and the Work of God ••ully; for he was used in Mercy to himself and others. Jehu did the Work of the Lord by halfs, and his own work fully; for though he was u••ed in Mercy to some, and Judgment to others, yet not in Love to himself.

[ 10] When God doth use a man in a way of Judgment, he hath or∣dinarily more skil at pulling down, and destroying what is mans, than in setting up, and building what is Gods. But when God doth use him in a way of Love and Mercy to his own soul, he hath a dexterity in, and a heart to the setting up of what is Gods; wit∣ness Jehu on the one hand, and Nehemiah on the oth••r hand. How is it therefore with thee? Hast thou a skil at pulling down what is mans, and no skil, nor heart, to set up what is Gods?

Hast thou been employed, and used in Gods Service, and have you done your own work fully, and Gods work by halfs? Art thou not contented to be laid by, and that God should use another? Doest thou make a noise in the work, and thy hands not under thy wings? Hast thou made a goodly outward Bargain of the Lords Work? and his Service as a shooing-horn to thine own ends? Hast thou not grown in Experience, Faith, and Holiness by this work? but in Pride rather? Hast thou not been very tender of the Name of God in thy Service? nor been acquainted with Gods Design? nor thine heart drawn out the more to love the Lord? Then surely God hath not used or employed thee in Love and Mercy to thine own soul: But if thine heart have been drawn out with Love to God by thy very Service, and Employments, and thou hast been in some measure acquainted with Gods Design in that Service, and hast been very tender of the Name of God, and more willing to ha∣zard thy self, than to defile his Name, and hast grown in Grace by the exercise of thy Gifts, and hast made no Bargain of the Lords Service, but hast had thy hands under thy wings, and hast not done Gods Work by halfs, and now after all, art contented that God shall lay thee by, and make use of others; then surely the Lord hath used and employed thee in a way of Love and Mercie to thine own Soul; and therefore why should'st thou be discouraged in this respect? Certainly you have no just cause, or true reason for it.

[Quest.] But suppose that the Lord either shall not use me in his Service, or if he do, that difficulties and oppositions press in upon me, or that I meet with no success in my work according to my desire, what shall I do, that I may be able to bear up my heart against all discou∣ragements in this kind?

[Answ. 1] First: In case, that God do not cal you forth to any work, or special Employment; Then,

[ 1] Consider that you have now the more time to mind your own soul, and to attend to your own Condition. Some are so employed, that they have not time enough to pray, read, meditate, examine their own hearts, and to look into their own Condition: yea, though a mans work do lie in the Ministry, 'tis possible that he may so mind his publick work, as to neglect his private. But now, if thou hast no publick Employment or Ser∣vice, then you have the more time for to spend upon your own soul, the more time to converse with the Lord in private, and to look into your own Condition.

[ 2] And if you be not called forth to work, and yet are willing to work, you shal be paid for that work and service which you never did: As some men shal be punished for those sins which they did never commit in the gross act, because they were willing, and had

a desire to commit the same: so some shal be paid for that work and service for God, which they never did perform, because they were willing to have done the same. Now, is it not a great mercy to be paid for that work which I never did? Such is the Priviledg of al those that are not called to Service, and yet are willing to it.

[Answ. 2] Secondly: In case, That you are employed in Gods Work and Service, and difficulties press in upon you; Then,

[ 1] Consider, That the greater the Difficultie is, the greater shall your Obedience be in carrying on the Work; and the more you do follow after Dutie, and redeem it from the hand of Difficulty, the greater shall your Comfort and reward be, when all is done.

[ 2] And the more that any Service, Work, or Dutie, is oppressed with difficultie, the more assistance may you expect from God; his assistance, help, and income, is given out much, according to the difficulties which we do meet withal. If the difficulties be smal, then his assistance is less; if the difficulties be great, then is his assi∣stance greater. Now what matter what the difficulties are, so long as my assistance is suitable? This is Gods way with his, he doth proportion his assistance unto our impediments: and therefore if your difficulties be great, and more than ordinary, then may you look for great, and more than ordinary assistance: O! what a Comfort is this!

[Answ. 3] Thirdly: In case that you work, and serve, and toil, and do take nothing, having no success, or not so comfortable as you de∣sire; Then,

[ 1] Consider this, That the less success you have, the more are you free from envy: It's an hard thing for a man that works not, not to envy him that works; and for him that hath no success, not to envy him that hath great success: of all men in the world, the successful man is the most envied. The Heathens had this Notion amongst them, which they applied to their gods; and therefore when Polycrates, King, or rather Tyrant of Samos, prospered so abundantly in al that he undertook, Amasis the King of Egypt, his Friend, and Confederate, wrote thus to him:* 1.10 That thou doest well, and prosper, is no smal joy to me; but I must tell thee plainly, That these great, and overflowing Successes, do not please me, who know full well the Nature of the gods, how envious they are: 'Tis my wish concerning my self, and the like I wish for all my Friends; somtimes to prosper, and somtimes to miscarry; and in this Vicissitude rather to pass my life, than without any altera∣tion to prosper; for I never yet could hear of any who having thus prospered long, did not at the last, end in universal destru∣ction. Which he imputed to the envy of their gods; for their

gods were Devils; and indeed, what is the Reason that the success∣ful men in any kind are the most envied by the world; but because the Devil (who is the envious one) doth provoke thereunto. Yet alwaies so it is,* 1.11 That success doth raise envy: Hast thou therefore been at work, and hast had no success, then shal you be the more free from envy.

[ 2] Hereby also you are kept from that great Tentation of resting on your own Labors: As we are very apt to rest on our Duties, Sufferings, and Enjoyments; so we are very apt to rest on our own Labors and Employments. That we may not rest on our Duties, God doth somtimes suspend our Duty, or our heart in it: that we may not rest on our Spiritual Enjoyment, God doth somtimes suspend that also. So here. What is the reason that God doth put the Sentence of Death upon our Employments, or doth sus∣pend their success, but that we may be kept from resting on our Labors? Were our Labors more successful, we should rest more upon them, but by want of success we are weaned from them. This is Comfort even in the want of Comfort.

* 1.12But in this case, Why should not that comfort and support us, which did comfort and support Christ himself? Esai. 49.2. ye read of his Call to his Work; The Lord hath called me from the Womb, from the bowels of my Mother he hath ment••on of my Name: Here's his cleer Call to work, ver. 2. ye have his Divine assistance, And he hath made my mouth like a sharp Sword, in the shadow of his hand hath he hid me, and made me a polished shaft in his quiver. Then verse 4. ye have his want of suc∣cess expressed in many words: Then said I, I have labored in vain: Is that all? No: I have spent my strength for nought: But is that all? No: And in vain, again. Then at verse 6. God the Father comforts him ag••inst this di••couragement; And he said, It is a light thing that 〈◊〉〈◊〉 shouldst be my Se••vant to raise up the Tribes of Jacob: I have given thee for a light to the Gen∣tiles. Though thou hast li••tle success in this work amongst the Jews, thou shalt have great success in a greater. But wherein doth Christ comfort himself in this case of no success in his work a∣mongst the Jews? That ye have in verse 4. Surely my Judgment is with the Lord, and my work with my God. Whatever Judg∣ment men do make, it matters not much, for my Judgment is with the Lord, and my Work with my God. I have done the work which God gave me to do, and therein I have approved my self unto God; and therefore though I have labored in vain, and spent my strength for naught, yet I have Comfort in my work, for my Judgment is with the Lord, and my Work with my God; I have not lost my Labor, for my Work is with God. And thus may you also comfort your self in the want of success; true, I have la∣bored

in vain as to others, but not in vain to my self; I have lost my labor as to others, but not as to my God; for my reward is with God, and though I have spent my strength for nought in re∣gard of men, yet my work is with my God; and in al this work I have approved my self unto him; and therefore whatever the suc∣cess be, yet wil not I be discouraged▪ for my Judgment is with the Lord, and my work with my God.

And thus I have done with this Eighth Instance, whereby it doth appear that a good man hath no reason, or cause to be discouraged in regard of his Work, or Service, however it may fare with him therein.

Notes

• * 1.1

  quasi Angelus sibi munus consolan∣di miseros tan∣quam gloriosius percipiat, munus autem objurgan∣di impios tan∣quam minus no∣bile, hominibus remittat. Cajetan.

  Ac si Angeli proniores essent ad laborantem consolandum quam ad gratu∣landum trium∣phanti.

  Mendoza in 1 Sam. Cap. 1. Sect. 6.
• * 1.2

  Matth. 12.13. Zach. 3.8.
• * 1.3

  Homines nihil agendo male dis∣cunt agere. otium est vivi hominis sepultu∣ra. Sen.
• * 1.4

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrysostom. Hom. 3. ad Collos.
• * 1.5

  Quidam eun∣dem putant. Emman. Sa. Alp. Salmeron, in Acts, 1.

  Vide Transl. Syriac. in Acts 15.22.
• * 1.6

  Nisi ipse ele∣vasset lapidem non inventa fui•••••• s••b eo haec margarita. H••b. Proverb.
• * 1.7

  Acts, 17.28. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Aratus.

  1 Cor. 15.33. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Menander.

  1 Tit. 12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Epimenides.
• * 1.8

  Cogitent sibi hanc causam cum Christo communem esse. Calvin.
• * 1.9

  Ezra, 8.
• * 1.10

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. Herodotus.
• * 1.11

  Fractus honos oneris, fructus honoris onus.
• * 1.12

  Proprie au∣tem dici non po∣test quod Chri∣stus frustra labo∣ravit ne quidem respectu Judaeo∣rum tum quod Christus omnium conversionem vere non intendit sed tantum eo∣rum quos effica∣citer convertere voluit qui prin∣cipaliter sunt e∣lecti tum quod opus predicati∣onis Christi a∣pud eos qui non erant conver∣tendi, us••m su∣um tamen habuit vel quod erat fu∣turum hoc illis in testimoni∣um in dic judicii vel quod ad con∣solationem no∣stram id fecit ut videlicet predi∣catores non ni∣mium dolerent et animum abji∣cerent si semen ab illis proje∣ctum aliquando viderent in ani∣mis audientium non fructificare. Estius in Loc.

  Sensus igitur hoc loco sic esse poterit; consum∣psi frustra vires &c. quasi dicat; non est quod quisquam existi∣met id circo me frustra laboras∣se, quod non missus venerim, aut aliter atque oporteret rem tractarim in ali∣quove delique∣rim, conditio (sic enim significat 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) studia et actio∣nes omnes me (sic significat 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) imo omnia mea a Deo meo a pa∣tre omnium Deo disposi••a et or∣dinata fuere. Forerius in Esai. c••p. 49.