The Cure of Discouragement by Faith in Jesus Christ by William Bridge 1600 to 1670. William Bridge, a member of the Westminster Assembly, was rector of St. Peter Hungate and St. George Tomlin before being driven into exile in Rotterdam. What follows is the final address from a lifting up for the downcast. a series of 13 sermons offering encouragement to weary saints long tried by sad circumstances. In it, Bridge reminds believers that although it is our lot to meet with trials in this life, that God is glorified when his people seek him for strength and comfort. Why art thou cast down, O my soul? and why art thou disquieted within me? Hope thou in God, for I shall yet praise him who is the health of my countenance and my God." Psalm 42 verse 11. You have heard of the saints' discouragements and the unreasonableness of them. There is no just cause or reason for their discouragements. Would you now hear of some means against them? The psalmist says in these words, hope thou in God, or trust thou in God, or wait thou on God. And so the doctrine plainly is this. Faith is the help against all discouragements. Hoping, trusting, and waiting on God is the special, if not the only, means appointed against all discouragements. I had verily fainted unless I had believed, says David, to see the goodness of the Lord in the land of the living. Psalm 27 verse 13. I had fainted unless I had believed. Faith bears up the heart against all discouragements. For your more clear understanding of this truth, and our better proceeding, I shall labor to show you, first, what it is to hope, trust in God, or to wait upon Him. Second, that faith quiets one's heart in the times of discouragements. that it is the duty of all the saints and the people of God, when discouragements do arise, then and then especially to trust in God and to exercise their faith. Fourth, what there is in faith that can bear up the heart against all discouragements and how faith does it. Number one, first then, What is it to hope in God, to trust in God, and to wait upon Him? I answer that to hope in God is to expect help from God, to trust in God is to rely or rest upon God for help, and to wait on Him is to continue and abide in this expectation or reliance. Properly, according to scripture phrase, Trusting in God is the recumbency or the reliance of the soul upon God in Christ for some good thing that lies out of sight. I say first, it is the recumbency or reliance of the soul upon God. The staying of the soul upon God. So you read in Isaiah 26 verse 3, thou wilt keep him in perfect peace, whose mind is stayed on thee, because he trusteth in thee." So the spouse in the canticles, that Song of Solomon, is found leaning upon her beloved. And so we are commanded to trust, not on Christ only, but on him that raised Christ from the dead, which notes a trustful repose. So that trusting in God means to stay upon him. Romans 4 verse 11. And then I say it is the reliance or the staying of the soul upon God in Christ. And so I take it to be met here for the word here that is translated God, hope or trust in God is in the plural number Elohim. so when the prophet exhorts unto trusting in the Lord he gives this reason. For in the Lord Jehovah is everlasting strength. Isaiah 26 verse 4. So you read it, but according to the Hebrew it is thus. Trust in the Lord forever for in Jehovah Jah is everlasting strength. For in Jehovah Jah or an abbreviation of Jehovah, denoting the Son of God. And so when Jesus Christ comes at the end of the world to sit upon his glorious throne, the converted Jew will praise him under that name, singing, as you read in Revelation 19 verses 1 through 6, Hallelu-Yah, or praise Yah. If you compare this with Psalm 68 verse 4, you shall find it to be understood of Christ. Sing unto God, sing praises to His name. Extol Him that rides upon the heavens by His name, Yah. Rejoice before Him, extol Him that rideth upon the heavens by His name, Yah. Now if you look into Psalm 68 verse 18, you will find the reason why this YAH is to be praised. For, says the Psalm, thou hast descended on high, thou hast led captivity captive, thou hast received gifts for men. These words are applied to Christ. But unto every one of us is given according to the measure of the gift of Christ. Wherefore, he says, when he ascended up on high, he led captivity captive and gave gifts unto men. Ephesians 4, verses 7 through 8. Therefore, when the prophet exhorts us to trust in Jehovah Yah, he is exhorting us to trust in the Lord, in Christ. And therefore, I say, both according to the Old and New Testament, Faith is the repose or recumbency of the soul upon God in Christ. But yet that is not all. A man that reposes upon God in Christ, trusting in Him, trusts unto Him for some good thing that lies out of sight. And therefore the apostle says that faith is the evidence of things not seen. Hebrews 11 verse 1. where he gives diverse instances of Abraham, Sarah, Moses, and others who all did repose upon God for something that lay out of their view. And this indeed is only worthy of the name of faith. I will trust a man that is most unworthy. I will trust a thief. I will trust a liar as long as I can see him. But as Paracensus says, well, this is fetus deo digna, faith worthy of God, to repose on God for something that lies out of sight and out of view. And when a man stays himself upon God in Christ for something that lies out of sight, then he is said to trust in God. And when a man continues thus, then he is said for to wait upon God. This is the first. But then... Number two. Secondly, how it may appear that faith and the exercise thereof will quiet the soul and suppress or ally discouragements. You know how it was with Hannah when she had received a word from God. She went away, says the text, and looked no more sorrowful. 1 Samuel 1 verse 18. Her heart was quieted because she had a word from God, and though before she was a woman of a sorrowful spirit, yet having received a word from God and believing that word, her heart was quiet. Proverbs 16 verse 3. Commit thy works unto the Lord. There is faith, And thy thoughts shall be established. There is quietude. And if you look again into Isaiah 26, you shall find that the scripture is most expressed about this in verse 3. Thou wilt keep him in perfect peace, whose mind is stayed upon thee, because he trusteth in thee. Mark these words First, the Lord engages himself to give peace to those that stay upon him, and that have this faith of reliance, though they have not yet attained to the faith of assurance, so as to be able to say, I know my sin is pardoned, and that Christ is mine. Yet, if they can but stay themselves upon God, the Lord hereby engages himself to give peace unto them. Yea, he not only engages himself to give peace unto such a soul as stays himself upon God, but double peace. You read it in your English. Perfect peace. Thou wilt keep him in perfect peace. But in the Hebrew it is peace. Peace. Thou wilt keep him in double peace. He shall have peace and peace. not peace and doubting, not peace and no peace, but if he stays himself upon the Lord he shall have peace, peace. He shall have a double peace. Yea, the Lord not only engages to give peace unto such a soul, but to keep him in peace. Thou wilt keep him in perfect peace, or in peace, peace. And all upon this account because he trusteth in thee. Not because he prayed, not because he humbled himself, though that is his duty, and he does thereby placere deo, please God, though not placare deum, or placate God, but because he trusteth in thee, because he stayeth himself upon thee. If you have a business, depending, at law, though for the present you are much troubled about it, yet if you have a friend, a lawyer, that is able, faithful, and willing to look at it, and you can but leave your business with him, this will very much quiet your heart. The very leaving of your business with him quiets your mind. So here, If a man can but leave his business and his cause and his things with God, then he is at rest, and he may say, Return unto thy rest, O my soul, as David did. Psalm 116 verse 7. This is done by faith. And to clear this a little, there are three or four things that do ordinarily cause disquietude or discouragement. Letter A. First, the darkness that is in the understanding. For when a man is in the dark, especially if he is alone, he is very apt to be scared and to be disquieted. Letter B. Second, inordinate and unruly affections and passions, especially that of fear whereby the soul is benighted." Letter C. Third, guilt of conscience. Though there is much water that beats upon the ship at sea, yet it does not sink. But when there is a leak, a hole in the ship, then the ship sinks and the water becomes its grave. And so also, although there may be many troubles that beat upon a man, yet his heart does not sink. But when there is a leak in his conscience, when there is a hole there, when a man has a guilty conscience, then he sinks and his heart fails him. Letter D. And fourth, the apprehension of God's greatness. with our distance from Him. Now faith cures all this. For in opposition to the first of darkness, faith brings light into the soul and shows a man his way and is warrant for what he does. Secondly, it pairs and takes off those inordinate and unruly affections and passions that are in the soul. And therefore, in Psalm 37 verses 1 through 7, you shall find that fretting and trusting are set in opposition. Fret not thyself because of the evildoer, verse 1, but trust in the Lord, verse 3. And again, Rest in the Lord, and wait patiently for Him. Fret not thyself because of Him, who prospereth in His way." Verse 7. Thirdly, it heals and purifies the conscience. Therefore, says the apostle, let us draw near with assurance of faith, having our consciences sprinkled. Hebrews 10 verse 22. Fourthly, it also brings the soul near to God. The great work of faith is to bring God and the soul together. And so you have it in Ephesians 3 verse 12. In whom we have boldness and access with confidence by the faith of him. Faith gives a man access unto God and brings him near unto God. But a man may come near unto God and yet he may fear and tremble as the Jews did at Mount Sinai. True, says the apostle, but by this faith we have boldness and access. The word in Greek is prosagogin, a freedom of speech. A man by faith may come into the presence of God with an open mouth and speak all his mind unto God. Yea, faith not only brings a man into the presence of God with an open mouth, freedom of speech, and boldness, but it brings him into the presence of God with an open face and uncovered. We all with open face, says the Apostle 2 Corinthians 3 verse 18, speaking to believers in the times of the gospel, we all with open face behold as in a glass glory of the Lord with open and uncovered face. There are three veils or coverings that we read of in the Old Testament that were thrown upon faces. Letter A, there is the veil of obscurity and that was upon the face of Moses. Letter B, the veil and the covering of guilt and so Haman's face was covered, the cloth thrown over his face and his face was covered. letter C, and there is the veil of abasement or shame. And so it is said of the angels that they cover their faces in the presence of God. Now to show with what boldness a Christian and a believer comes into the presence of God by Christ through faith, as if all veils were taken off, the Apostle says, we come with open face and we, we all with open face behold as in a glass, glory of the Lord. And upon this account, a believer may now come into the presence of God with more boldness than Adam did in his state of innocence. For though Adam in the state of innocence had no veil or covering of guilt thrown over his face, yet there was a great distance between God and him. But now since the fall, Since Christ's time, God has come in our nature, manifested in the flesh, and so God has come near to us and by faith we draw near to God. It is therefore no wonder that the Apostle says that by faith we have boldness and access with confidence. Faith tells a man that God has come near to him and that he has come near to God. and therefore faith certainly is the great remedy and means against all discouragements that can arise. Number three, thirdly, how may it appear that it is the duty of every Christian to exercise faith when discouragements do arise and then especially. You know what David said At what time I am afraid, I trust in thee. Psalm 56 verse 3. And the scripture is most explicit for this. Who is amongst you that feareth the Lord, that obeyeth the voice of his servant, that walketh in darkness and hath no light? Let him trust in the name of the Lord and stay upon his God. Isaiah 50 verse 10. First, it is possible for one that is the servant of God to be in darkness and in such a dark condition that there is no light nor comfort. Secondly, when he is in this dark condition and discouragements do arise, the commandment is most clearly indicated, then he is to trust in the name of the Lord and stay upon his God. So also our Savior Christ commands his disciples, let not your hearts be troubled. Ye believe in God, believe also in me. John 14 verse 1. There was a great cloud arising upon Christ's disciples. Christ was to be taken from them by death. the shepherd to be stricken and the sheep scattered. Now the only means against trouble that Christ prescribes is this, ye believe in God, believe also in me. And he gives many arguments to press thereunto in this 14th chapter. This time was the time of Christ's own trouble. Christ was now to die, and to bear the sin of many, and to lie under the sense of his father's wrath and displeasure, whereupon he says that his heart was heavy unto death. But though it was the time of his own trouble, yet he addressed himself to comfort his disciples against their trouble, and the only means and remedy that he prescribes is this. he believe in God, believe also in me. Therefore, when discouragements do arise, it is the duty of all Christ's disciples then, and then especially, to trust in God by Christ. For, pray tell, what is faith made for but for such a time as this is? Every grace is to be exercised in its season. If a man has sinned, then he is to repent. That is the season for his repentance. If a man has received any mercy from God, then he is to be thankful, and that is the season of thankfulness. If another poor Christian is in need, then he is to exercise his charity, that is the season If God's face shines upon a man, then he is to rejoice. That is the season of spiritual joy. If a man is given to wantonness and has a beautiful object laid before him, then he is to exercise chastity. That is a season for it. So when discouragements do arise, then he is to exercise faith. And that is the season, the proper time and season for it. For it is not only our duty to bring forth fruit, but we must bring forth fruit in its season. Psalm 1 verse 3. Now this is the proper season for faith to work in, when all a man's comforts are out of sight, And therefore, when discouragements do arise, then, and then especially, the saints and the people of God are to exercise their faith. Number four. Fourthly, but what power does faith have to suppress and ally discouragements? And what is there in faith that can bear up a man's heart against all discouragements? And how does faith do it? Faith gives a man the true prospect of things, past, present, and to come, and of things as they are. Whence are all our fears and discouragements, but from hence, that men do not see things as they are. If evil is stirring, they think it is greater than it is. If good is stirring, they think it is less than it is. If a man is in the midst of temptation, then he loses sight of his former experiences, and so is much discouraged. If a man is under a desertion, he loses the sight of what is present, what God is to him and what he is to God, and so he is discouraged. If a man is under an affliction, he loses the sight of what is to come. The end and issue of the affliction so he is disquieted. But now when faith comes it opens a man's eyes to see things that are invisible. It is the evidence of things not seen. By faith Moses saw him that was invisible. Hebrews 11 verse 27. And therefore when the Apostle Peter directs his people to see things past, present, and to come, He exhorts them to a work of faith. He that lacks these things is blind, 2 Peter 1 verse 9. One of those things is faith, if you read in verse 5. Give all diligence, add to your faith, and so forth. Then, he that lacketh these things is blind, at verse 9. But suppose a man lacks faith, wherein is he blind? says the Apostle. He cannot see things afar off, verse 9b. He cannot see into the other world. He cannot see unto the end of a temptation, or affliction, or to the end of a desertion. Well, you say, but though he cannot see things that are to come, yet he may see things that are past. Nay, says Peter, if a man lacks the assurance of God's love, and that is an act of faith, he hath forgotten that he was purged from his old sins. Wherefore, the rather, brethren, give all diligence to make your calling and election sure. Verses 9c through verse 10. If you would see things past, present, and to come, Then grow in faith and assurance of God's love. And so, says he, shall you be able to see things afar off. If a man could only see the end and issue of his affliction, he would be quiet under it. It is in regard of our affliction as it is in regard of your salt or seawater. Take the water as it is in the sea. and so it is salty and brackish. But drawn up by the sun into the clouds, it becomes sweet and falls down into sweet rain. Therefore, take an affliction in itself, and it is salty and brackish. But drawn up by divine love, then it is sweet. And if a soul can but taste the love of God in it, and see what a loving end the Lord will make. He will then find it is very sweet and say, I could not have been without this affliction. I do not know how any one twig of this rod could have been spared. Now it is only faith that shows a man the end and issue of all his troubles. It stands upon the high tower of the threatening and promise, seeing over all mountains and difficulties. It sees into the other world. It sees through death and beyond death. It sees through affliction and beyond affliction. It sees through temptation and beyond temptation. It sees through desertion and beyond desertion. It sees through God's anger and beyond his anger. I say it sees things past, present, and to come. If a man has such power as to be able to recollect all his former experiences, to see things present as they are, and to see all the events and issues of things to come, would he not be quiet, notwithstanding all that might arise for the present? Thus, faith is able to show a man things past, present, and to come, and to show him greater matter of comfort than the matter of his troubles are, and in so doing it must means quiet the soul. Faith, true saving faith, sees that in God and in Christ all our fears, wants, and miseries are answered. Faith closes with the name of God. Let him stay himself upon the name of God. Isaiah 50 verse 10. There is that in God's name that answers unto all our fears and wants. For example, in Exodus 34, the Lord descended in the cloud, verse 5, and stood with Moses there. and proclaim the name of the Lord, the Lord, the Lord, Jehovah, Jehovah." Verse 6, that is, one that gives a being unto things that are not. Will you say, oh, that it were thus or thus with me? But as Rachel mourned for her children and could not be comforted because they were not, So do I mourn after my prayers, because they are not, and after duties, because they are not, and after humiliations, because they are not. Well, says the Lord, be of good comfort, for my name is Jehovah, who gives being to things that are not. And this he repeats, the Lord The Lord, or Jehovah, Jehovah. Well, you say, though although the Lord gives a being to things that are not, this does not comfort me. For though I praise the Lord that I can say that my prayers are and my duties are, yet the Lord knows that they are very weak and my temptations are very strong and my lusts mighty and therefore I am discouraged. Yet be of good comfort, for the Lord says, My name is El, that is, the strong or the mighty God. And therefore, though you are ever so weak, and your duties are weak, yet I will carry on the work of my grace in you. And though your temptations are never so strong, and your lusts strong, Yet I am stronger, for my name is El, the mighty God. Oh, you say, but though God is strong and able to help me, yet I fear that God is not willing to help me. I know God is able and that God is strong enough, but I fear the Lord is not willing, and therefore I am thus discouraged. Yet be of good comfort, says the Lord, for my name is merciful. That is the next word. The Lord, the Lord, the mighty God. And as my name is the mighty God, and therefore I am able to help you, so my name is merciful, and therefore I am willing to help you. But, say you, Though the Lord may be willing to help me, yet I am a poor unworthy creature, and have nothing at all to move God to help me. Yet be of good comfort, for says the Lord then, My name is Gracious. I do not show mercy because you are good, but because I am good. Nor do I stand upon your merit. but I show mercy out of free love. My name is Gracious. Oh, but I've been sinning. I've been sinning a long time, 10, 20, 30, 40, 50 years. Had I come in at first, I might have had mercy, but I've been sinning long and therefore I fear there is no mercy for me. Yet, says the Lord, be of good comfort for my name is long-suffering. That is the next. Gracious and long-suffering. Slow to anger or long-suffering. Oh, but I have sinned exceedingly. I have sinned abundantly. so many sins that I am unable to reckon them all and to humble myself for. I have broken all my promises with God and all the vows that I have made unto him and therefore I am thus discouraged. Yet, says he, be of good comfort for I am abundant in goodness and truth. Are you abundant in sin? I am abundant in goodness. and have you broken faith with me? Yet I am abundant in goodness and in truth also. Oh, but though the Lord deals thus unto his own chosen ones, such as David, Abraham, or Moses, yet I fear the Lord will not do so with me. Yes, says the Lord, keeping mercy for thousands, I have not spent all my mercy upon David or upon Abraham or upon Paul or upon Peter, but I keep mercy for thousands. Oh, but yet my sins do recoil. I am the greatest sinner in the world, for I have sinned all kinds of sin. I have sinned all sorts of sins, and therefore I fear there is no hope for me. Yet, says the Lord, Be not discouraged, for I keep mercy for thousands, forgiving iniquity, transgression, and sin, even all sorts and all kinds of sins, the sin of nature and the sin of life, the sin of weakness and the sin of presumption, the sin of ignorance and the sin against knowledge. These, says the Lord, I forgive, even all sorts and all kinds of sins, and this is my name forever. Oh, but I am afraid to lay hold upon this promise, for I think this is a doctrine of liberty. Say not so, says the Lord. I will by no means clear the guilty, but if there is ever a poor, drooping, fearing, trembling soul that desires to know my name, lo, says the Lord, here is my name by which I will be known forever, the Lord Jehovah, that gives a being to things that are not. The mighty God, the merciful God, the gracious God, abundant in goodness and in truth, reserving mercy for thousands, forgiving iniquity, transgression, and sin. And this is my name forever. Now faith comes and closes with this name of God, leading the soul into this rich wardrobe. and so quiets the heart against all discouragements. Faith puts the soul under God's commandment and leaves God to answer unto all such objections and inconveniences as may come thereby. The man who does this may be very quiet. Now, true saving faith will enable him to do this. You know how it was with the three children, Shadrach, Meshach, and Abednego. They put themselves under God's commandment. The Lord commanded and said, Thou shalt not make to thyself any graven image. Exodus 20 verse 4. Well, but the king commands them to fall down before his image. No, say they, we will not stir. We will not bow. But, says the king, I will make you bow, for I will heat the furnace seven times hotter for you. Well, be it so, say they. As for that, we are not solicitous. We will do the work that God has set us to do. We will put ourselves under God's command. We know that our God is able to deliver us, and whether He will deliver us or not, we will leave that to Him. Let him answer to the inconveniences and mischiefs that follow upon his work. For the text says, they trusted in the Lord. Daniel 3 verse 28. And as you know, it was also thus with Noah. Noah was commanded to build an ark. Four, says the Lord. Yet an hundred and twenty years and the whole world shall be destroyed. And therefore Noah Build an ark for yourself and your family, which Noah did, and put himself under this command. But now the world, the old world, might speak thus, as certainly the language of their conversation was. Noah, do you think that you are the only man in all the world that God loves? Do you think, Noah, that God loves you, one man, more than all the men in the world? your one family, more than all the families in the world beside. And if you believe what you are preaching, that the world should be destroyed by water in a hundred and twenty years, why do you marry and beget children as you have done since you have preached this doctrine? And Noah, if you make an ark or a ship, who shall be the pilot? Who shall be the mariner? The sailor? As for yourself, you have been a preacher And do you think that you and your few sons are able to guide and govern so great a vessel? If it is as you were preaching that the beasts, the wild beasts of the field, shall come into this ark, the lion and the bear and the tiger, will they not tear you to pieces? And if all the beasts of the field, two by two, shall come into the ark, Noah, Will there not be such a stench in the ark with their dung as will poison you? Do you think you shall ever be able to live? Well, for all this, Noah goes on. He built the ark and left the God that sent him on the work to answer to all these objections and to all those inconveniences that might come by doing the thing which God commands. And so does faith always. Faith puts a man under the commandment of God and leaves God to answer to those objections and inconveniences that may come thereby. Now when a man can do thus, must he not needs be quiet? It is, to speak more briefly, the proper work of faith to resign and give up our wills unto God. for by the resignation of the will unto God we do trust God with ourselves and conditions. It is the proper work of faith to fall with a suitable promise and to apply the same. If that plaster of the promise is not laid on the soul with a warm hand it will not stick And what is the reason that the promise does not stick upon many souls, but because it is laid on with the cold and chill hand of unbelief? Now the hand of faith is a warm hand. It is the proper work of faith to trade with the call of God. For true saving faith is a venture in grace, but without a call will not venture. It is the proper work of faith to see the hand of God in every dispensation. The Lord giveth and the Lord taketh away. Job 1 verse 21 says faith. I was dumb and opened not my mouth for thou Lord has done it. Psalm 39 verse 9 says faith. It is the proper work of faith to look on both sides. God's dispensation and our own condition There is a dark side of a dispensation, and there is a light side thereof. Sense and reason look on the dark side alone. Faith sees both sides. Come, my beloved brethren, said Latimer to his fellow prisoners when he went to the stake. Though we pass through the fire today, yet we shall light such a candle in England as shall never be put out again. He saw both sides of the dispensation. Why? For because he believed. It is the proper work of faith to see one contrary in another, for it speaks and concludes as the word of faith does. Now the word of faith speaks on this wise. I will give you a door of hope in the valley Achor. Hosea 2 verse 15. And the Lord shall judge his people and repent towards his servants, when he seeth that their power is gone and none shut up or left." Deuteronomy 32 verse 36. It is the proper work of faith to engage God to secure. For the Lord will save them because they trust in him. Psalm 37 verse 40. So also thou wilt keep them in perfect peace because they trust in thee. Isaiah 26 verse 3. Now when a man can do all these things, will he not be quieted and free from discouragements? Surely he will. Faith can and will do all these things. Certainly, therefore, faith and faith alone is that grace which will bear up the heart against all discouragements. Now if faith is such a help against all discouragements, Then, in case discouragements do arise, you see what to do. Exercise your faith. Trust in the Lord. Trust in the Lord forever. For in Jehovah Yah is everlasting strength. He is the Rock of Ages. Trust in Him. O ye people of the Lord, trust in the Lord forever. Pour out your hearts before Him. Wait. trust in the Lord. But will all faith quiet a man's heart against discouragements? No. There is a fainted and there is an unfainted faith. There is an effectual and there is an ineffectual faith. There is an operative working faith and there is a workless faith. The Apostle says, thou sayest thou has faith Show me thy faith by thy works." James 2 verse 18. The more precious the thing is, the more counterfeits there are of it. And what is more precious than faith? Therefore there is a counterfeit faith, and a counterfeit faith will not quiet one's heart, suppress and ally one's fears. Yea, strong and grown faith will not do it always. A man may have assurance of God's love and yet he may be discouraged. You say, indeed, if I had but the assurance of God's love in Christ and did know that God were mine and that I'd had an interest in Jesus Christ, I would never be discouraged. But do not be deceived. When David spoke the words of the text, he had assurance, for he says, I shall yet praise him who is the health of my countenance and my God. Psalm 42 verse 11. And yet he was discouraged, for he says, Why art thou cast down, O my soul, and why art thou disquiet in within me? So then it is not every faith nor always true faith, nor always mature faith that can do it. But how then should a man so exercise his faith as he may bear up his heart against all discouragements, when discouragements do arise? You must be humbled for your unbelief. A man that is not humbled for his unbelief can never believe as he should. and he that is humbled for unbelief and the workings thereof is not far from faith and the workings thereof. You shall see therefore in Lamentations 3 verse 17 that as soon as the church had reproved herself for her unbelief, how presently she gathers hope. Thou hast removed my soul far from peace. I forgot prosperity, and I said, My strength and my hope is perished from the Lord. Now she humbles herself for it. Remembering mine affliction and my misery, the wormwood and the gall, my soul hath him still in remembrance, and is humbled in me. This I recall to mind. Therefore have I hope. In other words, I humbled myself for my former unbelief and despairing thoughts and words, and therefore have I hope. Some think they do well to doubt. Oh, says one, if I should not thus fear and doubt, I should grow secure. But a man may be to us safe, although he is not securus, secure. Safety speaks opposition to danger, security to watchfulness. Yea, there is a holy security which we are to labor after, and the more we are freed from these doubting fears, the more we attain unto that security. Would you therefore exercise your faith in such a way that you do not labor under sad discouragements? Take heed that you do not please yourself in your doubting, but be humbled for your unbelief. Be sure that you do not go to God without Christ, but with Christ in your arms. You believe in God, believe also in me says our Savior, John 14 verse 1. God out of Christ is a consuming fire and there is no coming at him. Thus he is a dreadful God and we tremble at his presence. Now we are very apt to go unto him alone. God, for there is much of old Adam in us still. The vessel keeps that saber long wherewith it was first seasoned. And at the first Adam went unto God without a mediator and trusted unto him directly. But now, says Luther, give me a God clothed with flesh. God manifested in the flesh is the object of our faith. Take heed of a natural faith, for that will end in discouragement. If you would exercise your faith in such a way that you may not be discouraged, whatever your condition is, then trust in the Lord Himself and not in your own duties, your own enlargements, humiliation, or holiness. I know men say that they do not trust in any of these things, but in God alone. But suppose now that a man should come to borrow a sum of money of you, it may be a hundred pounds, and you will not lend him this sum of money unless he gives you a pawn, or unless such and such men are bound with him. Will you say that you trust this man alone? Surely not. And the same is the case when a poor soul will not trust the Lord unless he has a pawn from God, unless this or that duty or enlargement shall become bound for God. Do you trust God alone? David says, My soul wait thou only upon God, for my expectation is from Him. Psalm 62 verse 5. And then see what the issue is in verse 6. He only is my rock and my salvation. He is my defense. I shall not be moved. He had said it verse 2, thus, He only is my rock and my salvation. He is my defense. I shall not be greatly moved. But when he had digested this matter a little further and more fully, he leaves out the word greatly and says, I shall not be moved. Wherefore would you so trust in the Lord as not be moved? Then trust in the Lord alone, although you have nothing to be bound with or for the Lord. If you would trust in the Lord in such a way that you may not be discouraged, then trust in the Lord before you act, move, or work in your business. There are some that will trust in God when they can go no further. They will act, work, and do what they can. And when they can go no further, then they say, I will trust in the Lord for the rest. But, says the psalmist, trust in the Lord and do good. Psalm 37 verse 3. He does not say do good and go as far as you can. And when you can go no further, then trust in the Lord. No. But says he, trust in the Lord and do good. But if you think to do good and to go as far as you can and then to trust, such a trust as this will end in discouragement. And therefore I say trust in the Lord first before you do any work at all. If you would trust in the Lord in such a way that you may not be discouraged, whatever your condition is, then trust in the Lord Jesus Christ in the first place before you trust in the promise. Christ's blood is the great and first object of our faith. In times of the Old Testament, they came to Christ by the promise because Christ had not yet come, but was merely promised. But now that Christ has come, we come to the promises by Christ. Yet mistake not, there is a promise of Christ and the soul must come to Christ in that promise. but I speak of particular words and promises. Some will not trust in Christ unless they have this or that particular word set upon their hearts and spirits. And so indeed do rather rest on the bare letter of the word or the sense and impression that is made upon the soul by the setting on of the promise. But all the promises are Yah, Ye, and Amen. Christ therefore is first and if a man trusts in the promise first and so goes unto Christ afterwards then when he needs a particular word or promise he will not trust in Christ but be quite discouraged. But when a man trusts in the Lord Christ first and in particular promises afterwards then though a particular promise does not shine forth yet his faith lives and he is not discouraged. Therefore venture upon Jesus Christ first and then upon the promise as given unto you by the hand of Christ. If you would so trust in the Lord so that you may not be discouraged, whatever your condition is, then if it ever pleases the Lord to give out a promise to you, never let it go. But hold it fast, even if you see nothing but the contrary of the thing promised. This was Abraham's case. The Lord gave Abraham a promise, but Abraham saw the contrary to the thing promised. Yet Abraham did not dispute the promise and he did not stagger at the promise and say, surely the Lord has not given me this promise. It was but a delusion and I was deceived. No. But Abraham still bears up to the promise, and does not dispute or stagger at the same. Must you do likewise? If the Lord ever gives out a promise to you, hold it, keep it, never let it go, even if you only see the contrary. Oh, you say, but this is hard work indeed, and if I should do so, I fear that I should presume, and I should tempt the Lord. How am I to trust in the Lord when there is no means in view, and even when I see the contrary of the thing promised? I would do it, but I fear I should presume and tempt the Lord. Tempt the Lord, say you? Do you know what it is to tempt the Lord? It is said of the children of Israel that they tempted the Lord and said, Is God amongst us? And when you say after all the experience of God's presence with you, is God with me? Is this not to tempt the Lord? It is said of the children of Israel that they tempted the Lord and limited the Holy One of Israel. Psalm 78 verse 41. And when you limit God and say I shall never receive this mercy for now do I see the contrary. Is this not to tempt the Lord? In a proper and scriptural sense, to tempt the Lord is to put God upon a trial for the satisfying of one's lust. And therefore you shall find that these two go together. They tempted God in their heart by asking meat for their lust. Psalm 78 verse 18. To put God upon a work for the satisfying of one's lust is indeed to tempt the Lord. Every case of putting God upon a trial is not a tempting of God. But to put God upon a trial for the satisfying of one's lust, this is to tempt the Lord. and therefore it is said that the wicked Jews came to our Savior Christ tempting him and saying show us a sign. Matthew 12 verse 38 Gideon declared a sign or desired a sign and yet he did not tempt the Lord. Judges 6 verses 12 through 22. Why? Because he did not desire a sign to satisfy his lust but to strengthen his faith. But now these Jews came and desired a sign to satisfy their lust. And therefore our Savior Christ said unto them, ye wicked and adulterous generation. Matthew 12 verse 39. How does the word adulterous apply here? Why, it is as if with a woman that is not filthy and unworthy. Her husband sends a message to her, warning her to take heed of such company. When the messenger comes, she says, I doubt whether you come from my husband or not. And what sign have you that you come from my husband? She knows that he comes from her husband, but because she may go on in her sin, she asks for a sign. How may I know that you come from my husband? So it was with these wicked Jews. They asked for a sign so that they might go on in their sins. whereupon our Savior says, He wicked and adulterous generation. But when a poor, doubting, fearing, trembling soul shall desire to believe and would eagerly have some token from the Lord to strengthen his faith, he's not adulterous then, nor does he tempt the Lord, nor presume. For is it presumption for a man to keep the Sabbath day? No. Well, why? because it is commanded. Is it presumption for a child to obey his parents? No. Why? Well, because it is commanded. So it is commanded for a soul to believe when all comforts are out of sight and when he sees nothing but what is contrary to the thing promised. Presumption, properly defined, is the taking of a thing before it is given or offered. But in this case the promise is given and therefore it is not presumption to hold it fast. There is a two-fold presumption which you read of in Scripture. One whereby men rest upon their own works for salvation without Christ. The Jews did this and therein they presumed of mercy before it was given unto them. Another whereby men do as they think, or in their way, rest on Christ for salvation, and yet live without works and obedience. And therein they presume also, because they take mercy when it is not given to them. But if I rest on the promise, or on Christ, that I may be made the more holy, doing what I can to be fruitful in every good work, yet resting upon Christ for all, This is not presumption. Why? Because I do not take mercy before it is offered. And though I hold fast to the promise, when I see nothing but what is contrary to the thing promised, yet this is not presumption. Why? Because I do what is commanded. For the apostle says, let them that suffer according to the in well-doing as unto a faithful creator." 1st Peter 4 19. Now creation work is out of nothing. It is light out of darkness. Yet thus are we commanded to commit our souls unto God and therefore though all fail and we see nothing of the mercy promised, it is no presumption then to hold and keep fast the promise of But suppose the Lord has given me a promise, and now, after the promise is given, I see nothing of the mercy promised, and that all my comforts are out of sight. How shall I be able to bear up my heart against all discouragements, since I see nothing but what is contrary to the thing promised, and to the mercy desired? Either you have assurance of God's love, or else you have it not. If you have assurance of the love of God, then put yourself often to this disjunction. Oh my soul, either it is your duty to believe or it is not. If it is not your duty to believe, then why do you believe at all? If it is not your duty to believe and rest on Christ, why do you rest upon Christ at all? And if it is your duty to rest on Christ and believe, why then should you not believe at all times and trust perfectly unto the Lord? And if you have assurance, then actuate your assurance. Remind yourself of your privileges and your interest in Christ. Then you will say unto yourself, What, though I have nothing but bad tidings from this world, Yet notwithstanding, I have nothing but good tidings from the other world and from my Father above. And if Christ is mine, then all is mine, life is mine, and death is mine. And what though all my comforts are dead, and are gone, and are all out of sight, yet Christ is a living Christ, Christ is a living Savior, and therefore be of good comfort, O my soul. But if you lack the assurance of the love of God, then still you must and may look on Christ, who is the brazen serpent, the only brazen serpent. And your very looking upon him in the time of your discouragement shall go for faith. Look unto me, says he, from all the ends of the earth, and be saved. Isaiah 45 verse 22. Again, If you lack assurance, you may and must turn your eye and your thoughts from those objections that do invade your faith. It is said of Abraham that he considered not the weakness of his own body, Romans 4 verse 19, and this was imputed unto him as believing that he considered not what might invade his faith. And so this shall be imputed unto you as faith, if, when these objections come in upon you, you turn your eye from them unto Jesus Christ and do not consider them. And if you lack assurance, then set yourselves to believe that you do believe. Faith is the evidence of things not seen. Hebrews 11 verse 1. And therefore, if your faith is not seen, you must believe that you do believe. You must believe sometimes that you have faith, because there is a feeling in prayer, so faith has its feeling as well. And therefore, if you cannot see your faith, you must believe that you do believe. And whether you have assurance or not, consider these few things as some helps to your faith in this case. Letter A. God never leads his people unto any great mercy without first putting the sentence of death upon all means that do tend unto it. Thus it was with Abraham, so with Joseph, so with David and many others. Letter B. It is a great sin to limit God's mercy as well as to limit his power. You say it is a great sin to limit the power of God. The children of Israel are condemned for this. They limited the Holy One of Israel. They tempted the Lord and limited the Holy One of Israel. Now, does not a man limit God when he limits his mercy as well as when he limits his power? And when you say that you shall never have such a mercy granted, because you now see the contrary, Is not this to limit His mercy? Letter C. When the Lord has given out a promise to His people, He does then sometimes try whether they will trust His naked word or not. Christ has His times to try men, and when He gives out a promise and brings the soul into a quite contrary condition, this is His trying time. and therefore has the Lord now given out a promise unto you? And do you see nothing but what is contrary to the thing promised? Say unto your own soul, O my soul, it may be Christ is now trying me, and it may be this is my trying time, and therefore now I will wait upon God." Letter D. God oftentimes fulfills one promise by denying another. Has the Lord therefore given you a promise and do you see nothing but what is contrary to the thing promised? Now know and remember that we have not by having God gives by denying and fulfill some promises by not fulfilling others. Letter E. When we see nothing but what is contrary to our help then it is Christ's time to help. I read, as I remember, but twice in the New Testament, that mention is made of Christ's hour. Once is, and he knowing that his hour was coming, John 13 verse 1, and that was the hour of darkness. And the other is when his mother came unto him for wine, for when he said, Woman, mine hour is not yet come, John 2 verse 4. But afterwards, when their own wine was gone and their pots were filled with water, then he turns their water into wine. Then Christ's hour had come. So now, when all our bottles are dry, when there is no wine of comfort in our bottles, then it is Christ's hour. And when the hour of darkness is upon our condition, then it is Christ's hour. And if you would only say unto your own soul, soul, Christ's time and hour is an hour of darkness. Christ's time is a time when there is no wine in our own bottles. Now thus it is with me. I have no wine left in my own bottles. My bottles are all dry and empty. And there is an hour of darkness upon my condition. Therefore this time is the time for Christ to help me. This would cause you to wait upon God and exercise faith in the lowest condition, even when you see nothing but the contrary of your desires and the Lord's promises. Letter F. Either you are under an extraordinary affliction or an ordinary one. Either you are under an ordinary temptation or an extraordinary one. Either you are under an extraordinary desertion or an ordinary one. Either you are straight or stressed and trouble is ordinary or else it is extraordinary. If it is an ordinary trouble, why then are you then troubled more than ordinary? Why are you discouraged extraordinarily? If your affliction or misery is extraordinary, then either God has brought you into this condition and has led you heretofore in a way of extraordinary deliverance or of ordinary deliverance. If God has led you heretofore in a way of ordinary deliverance, what do those wonderful incomes of love and supporting grace that you have mean when your soul has been ready to sink and to die within you? And if the Lord has heretofore led you in a way of extraordinary deliverance and has now brought you into this extraordinary condition, then know from the Lord that it is as great a sin for you now not to trust in God for extraordinary mercy as it would have been for you not to have trusted in the Lord for ordinary deliverance in an ordinary case. You know how it was with the children of Israel. They sinned greatly in the wilderness, so much that the Lord kept them out of the land of Canaan, and many of their carcasses fell in the wilderness. What was the reason? The text tells us that they did not believe. Wherein was their unbelief? They did not trust God for meat in the wilderness. You may say, why, but it needed a miracle to have meat in the wilderness. And true, yet this was their unbelief that they did not trust God for meat in the wilderness. Again, they sinned and did not trust God for water. Why, but it needed a miracle for them to have water in that place where no water was naturally. True, Yet because the Lord had led them in a way of miracles before, they sinned now in that they did not trust God for miracles. And it was as great a sin that they did not trust God for miracles being led in a way of miracles as that they did not trust God for ordinary mercies when the Lord led them in ways of ordinary mercies. So I say to you, if God leads you in a way of ordinaries, Then you must trust God for ordinaries. But if ordinary means cannot be had, and God has led you in a way of extraordinaries, then it is a sin in you to tie God to ordinaries. Are you therefore in an extraordinary case and straight? Know that it is no sin now to trust God for extraordinary mercy, help, and relief. Letter G. If after all these things your hearts fail you and you would trust in God in such a way that you may not be discouraged, whatever your condition is, then ask your own soul these questions. Number one, is there any gain by doubting? Is there any spiritual gain to be made by doubting? Faith purifies the heart, but does doubting purify the heart? Number two, Is there anything in all the world more pleasing to God than to trust the Lord in and by Jesus Christ when all comforts are out of view and when you see nothing but what is contrary to the thing promised? Number three, must you not venture upon Christ at the last? And if you must venture upon Christ at the last, why not now as well? When a man comes to cross over a river, Though he rides once and again into the water, and comes out saying, I fear it is too deep for me. Yet considering that there is no other way for him, he resolves to venture. For, says he, the longer I stay, the higher the waters will rise, and there is no other way for me, and I must go through it at last. As good at the first as at the last. And so he does venture through and is safe. Thus it is here. You must venture upon Christ at the last. There is no other way but venturing upon Jesus Christ. You must do it at the last, and were it not as good for you to do it at the first as at the last, surely the longer you stay the harder you will find it to venture, and the more difficulties will arise upon the work of believing You say now, oh but my heart is not humbled or oh but I am a great sinner and should I venture upon Jesus Christ? But will your heart be more humbled by keeping from Christ and shall you be less a sinner by keeping from Him? God forbid. The longer you stay from Christ the harder work it will be to venture upon Christ at the last. Therefore If there is ever a poor, drooping, doubting, fearing, trembling heart in all this congregation, know that I do here, in the name of the Lord, call out to you and say, O soul, man or woman, venture, venture, venture upon Christ now. For you must come to this venturing work at the last. And if ever it is true, it is true here, better at the first than at the last. Must you not venture upon Christ at the last? And if the last, why not now? Thus, ply and follow your own souls with these three questions. And, letter H, if you would trust in God in discouraged, whatsoever your condition is, then consider frequently and seriously what a blessed thing it is to wait on God and for God. Yea, what a reasonable thing it is that you should wait for Him and on Him, for He has waited on you and for your repentance. He waited in the days of Noah for the repentance of the old world. And he waited long, 1 Peter 3 verse 20. A long while has he also waited for your repentance. And if he had not waited long, what would have become of you? Yea, and he has not only waited, but he does so still and will wait to show mercy, Isaiah 30 verse 18. He waits to show mercy on those who wait for his mercy. Now shall God wait for us and for our repentance, and shall we not wait for Him and His grace? You have waited on others, and do still wait on others. Who is there in all the world that you have dealings with, but that you do wait upon? What is the case in great men? Must you not wait long to speak with them, yea, though it is for their own good? It is recorded of Henry, the Emperor of Germany, that when he came to speak with the Pope, the Pope made him and his wife and eldest son stand waiting three days in the cold winter season at his palace gates before he would speak with the Emperor. What is the case with your inferiors and such as are beneath you? Must you not wait even for them that do wait upon you? Your servants, if you bid them do something, you must wait until it is done. And if you bid them come, you must wait until they come. Or what is the case in other creatures? Do you not wait on the sun for its light? On the water for its coolness? On the fire for its heat? And if we wait on the creatures, all the creatures, isn't that reasonable that we wait on the Creator? Yet further, do you not sometimes wait on the lusts of men? Yea, you have sometimes waited on your own lusts. The adulterer waiteth for the twilight. Job 24 verse 15. And how often have you waited for an opportunity to sin? Now you will you wait upon men, your inferiors, other creatures, yea, on the wills and lusts of men. And will you not wait on the grace of God? When you give over waiting, then may deliverance come. And if it comes, then consider how you will be filled with shame and confusion. The king said, it is a vain thing to wait on God and 33. And if you look into the next chapter at verse 1, you shall find that deliverance came in the next words. No sooner had the king said, it is a vain thing to wait on God any longer. But the prophet in the next words says, tomorrow about this time shall a measure of fine flour be sold for a shekel, and two measures of barley for a shekel in the gates of Samaria. Deliverance sometimes comes when men give over waiting. And if deliverance comes thus to you, what shame and grief will this be to you? How will you befool yourself and say, Oh, what a fool was I that I could not wait a little longer. I have given over waiting and lo, now deliverance has come and I have no comfort in it. When you give over waiting, then you lose all your former labors, though you have performed many duties. Yet if you do not wait upon God therein, you lose all your prayers. It is said of Saul that he inquired of the Lord, who answered him not. 1 Samuel 28 verse 6. And so he sought unto a woman that had a familiar spirit. In verse 7. Yet it is said that he inquired not of the Lord. 1 Chronicles 10 verses 13-14. He inquired and he inquired not. How does this agree? It agrees well. For though he did inquire of the Lord, yet because he did not wait upon God therein, but gave over waiting, his inquiring is said by Scripture to be no inquiring. Prayer without waiting is said by Scripture to be no prayer. When a man gives over waiting, he loses all his labor. His former prayer is nothing. His former duty, nothing. It shall not once be remembered or imputed to him. On the other side, if you wait on God, he will not forget your work of faith forever, though he may seem to forget you. but the patient abiding of the meek shall not be forgotten forever. Psalm 9 verse 18. God will come and visit you in due time. He that comes will come and will not tarry. Habakkuk 2 verses 2 through 3. Yea, and your very waiting, that I may speak with reverence, will make him come the sooner. It is not so with men. If you expect a friend, you do go forth to meet him, but it is not your expecting or your waiting that will make him come. But so it is with God. Your very expecting of him and waiting for him will make him come. And therefore, the holy men in scripture use this argument with God for mercy. Let me not be ashamed, for I have waited on thee. Psalm 25 verses 20 through 21. Yea, and if God does come, he will come with a recompense and pay you all your forbearance money. Isaiah 35 verse 4. Yea, and when he does come, you shall be able to triumph in his appearing and say, Lo, this is our God. We have waited for him. Isaiah 25 verse 9. If you have not waited, you cannot triumph in his appearance. But if you wait, you shall say when he comes, Lo, this is my God, and I have waited for him. The Lord will not only come, but he will come with a blessing. For blessed are all those that wait on him. Isaiah 30 verse 18. Yea, he will not only bless you in your waiting, but he will strengthen you therein. Those that wait on the Lord shall renew their strength. Isaiah 40 verse 31. Oh what a blessed thing it is then to wait on God. Who would not hope, trust, and wait on the Lord? Is there anything to be gotten by your sad discouragements? O ye of little faith. Matthew 8 verse 26. Are you able to alter one hair of your condition by all your thoughtfulness? Is it not much better to wait on God? Why then do you not call your own heart aside and say, Come, O my soul, why have you limited the Holy One of Israel this long? Why have you dishonored Christ this long with your vain fears? Why art thou cast down, O my soul, and why art thou disquieted within me? Hope, trust, and wait on God, for He is the health of my countenance and my God. Psalm 43 verse 5. And thus now I have done with this great argument. You have had the patience to hear it. The Lord give you grace to practice it. I conclude all with the words of my commission. Ye that are of a fearful spirit, be strong, fear not. Behold, your God will come, even God with a recompense. He will come and save you. Isaiah 35 verse 4.